Truth Triumphant Through the SPIRITUAL WARFARE, Christian Labours AND WRITINGS Of that Able and Faithful SERVANT of JESUS CHRIST  
ROBERT BARCLAY.  
Who Deceased at his own House at Vrie, in the Kingdom of Scotland, the 3 Day of the 8 Month 1690.  Heb. xi. 4. 
He being Dead, yet speaketh.  
LONDON, Printed for Thomas Northcott in George-Yard in Lombardstreet, MDCXCII.   

THE Preface to the Reader.  
WHen the Son of God had wrought that mighty Miracle of feeding 5000. persons with only five Loaves and two small Fishes, he said to his Disciples; Gather up the Fragments that Remain, 
Joh. 6.12.  that Nothing be Lost. This Preface no sooner fell to my share, than this Passage was brought to my Mind; and very aptly to the Occasion. For our Blessed Lord having also Effectually Gathered and Fed his People by his Disciples in this Generation, it is a Duty we Own to God and ourselves, as well as to them, That we Gather up the Remainder of their Testimonies of Love and Service, that so nothing be Lost. To God we Own it for his Unspeakable Benefit; to ourselves, for our Example and Instruction; and to the Memories of such Deceased Brethren, as their Just but Fairer and more lasting Monuments, than those of Engraven Tables of Marble, or Statues of Brass: As their Works look beyond this World, so their Praise will outlive it. There is an Vnfading Glory in the Labours of Good Men: And though Death is permitted to draw a Dark Shadow over their Persons, they will Live in the Just Reputation of their Good Works; the lively Characters of their Undying, Pious Minds: It cannot whither their Fame, or obliviate their Names; On the contrary, Death often silences Envy, and augments their deserved Praise.  
The Author of these Collected Labours was one of them; and as he has left us, so has he left These to us for his Legacy; the Better Part doubtless of his Estate, as befitted the Divine Nature of our Kindred. Not therefore for Ostentation, or to Indulge a Worldly Custom, but to the Glory of the Invisible God, the Edification of his Church, the Benefit of all People, and as a Testimony of our Respect to the Deceased Author, and of his Fidelity and Service to the Truth, This Ensuing Volume, Reader, is published, as thou seest: Which brings me to the Nature of it; and the several Parts, that do Compile it.  
Divinity; Plain, Sound, Christian Divinity, the most Glorious and Entertaining Object of the Soul of Man is the Subject Matter of this following Book; Divinity, I say, in all the right Senses of the Word: In its first and stricter Sense, to wit, the Divine Nature or Godhead, this is Humbly and Reverently Considered; but more especially in its larger Acceptation, viz. Of the Knowledge of God, and those Doctrines of Truth and Order, that immediately relate to the Duty we Own to God and Man, both in and out of Society. In short, Faith and Practice (which is the Course Mankind should steer through this World to the Haven of Everlasting Rest) as we cannot find a better Subject, so it will be hard to find it better treated and followed; not because he was more of a Scholar, than some others, but in that he was more Gifted, than many others. For this Knowledge of Divinity comes not by the Means of university-learning; but that of the School of Christ by the Illumination of his Light and Spirit, and the Holy Doctrine and Discipline of his Cross; in one great but true Word, Regeneration: which is an Experimental Science, and to be had without Money and without Price, and that both by Gentle and Simple, Rich and Poor, etc. but not without Labour, Pain and Travail. Which made our Blessed Lord say, Labour not for the Bread that perishes; but for that which endureth to Everlasting Life. 
Joh. 6.27. Phil. 2.12. 2 Pet. 1.10.  And the Apostle tells us, We must work out our Salvation with Fear and Trembling, and give Diligence to make our Calling and Election sure. It consists of divers Operations, but all by the same Light and Spirit; 
1 Cor. 12.4, 5, 6.  and because all have need of it, all partake of it, that they may profit by it. 
Joh. 1.9.  It Enlightens all that come into the World, says the Beloved Disciple; and whatsoever may be known of God, his Mind and Will, is manifested in them, for God (by the Revelation of this Light) hath shown it unto them, 
Rom. 1.19.  says the Apostle to the Romans. And again; Whatsoever is Reproved, 
Ephes. 5.13.  is made manifest by it; It is made the Touchstone of our Lives and Conversation, for we are to bring our Deeds to it. 
Joh. 3.20, 21. 1 Joh. 1.5, 6, 7.  It leads to the Benefit of the Blood of Jesus, That cleanseth from all Sin, and gives us fellowship with God and one with another, as his Children and People. It is our Armour also against all the Fiery Darts, 
Rom. 13.12. Rev. 21.23, 24.  and Furious Assaults and Crafty Workings of Satan, our great and common Enemy: Nay, the Nations of them that are saved, must walk in this Light. Yea, it is the Light of the Soul on Earth, and the Light of the Spirit of the Just made perfect in Heaven too in the divers Degrees of it: And Man is Darkness, as to Divine Matters, till he turns to this Blessed Light in him: which is the true Manifestation of the Son of God to and in the Soul and Mind of Man; the Real Seed and Root of all Divine Knowledge and Life in Man, which only gives him a Sight, Sense and Saviour of Divine things, and of that Immortality he otherways vainly talks of, i and hopes for. The Spirit of Man is the Candle of the Lord indeed, when it is lighted by this Glorious Light: 
Prov. 20.27.  but in the Wicked it is said to be often put out; not the Light itself, but Man's Spirit, which becomes a Dark Candle again, (as it was, before it was enlightened by this true Light) through his Disobedience to it. It is called Light, because of that Discovery it makes, and sure Evidence it gives of God's Mind, and Man's Duty and Ways. That which is called Light, is also called Spirit, because of the Life and Sense it begets in the Soul of its Condition: It Quickens Man, that was dead in Sins and Trespasses; for Sin hardens the Heart, as well as darkens the Understanding: And this Glorious Principle by its Spiritual Efficacy makes it Sensible, Soft and Tender; so that the least Sin is felt, as well as discerned. Not an Evil Thought passes, or a Temptation to it, but this Living Heart turns against it: An Antipathy shows itself, and Get thee behind me Satan, is the determined Sentence of the Enlivened Soul. It is of this Spirit the Apostle speaks to the Corinthians, and it makes almost an Entire Chapter. He tells us, that it searches the deep things of God; 
1 Cor. 2.  and without which Man cannot discern Spiritual things: And he gives a Reason for it too, grounded on his own Experience, the just Authority of his Confidence; because The natural Man perceiveth not the things of God, neither can he (as such) because they are spiritually discerned. The Natural Man may talk of them, of God, his Nature and Attributes; of Christ, his Relation, Natures and Offices; of Regeneration, which is the Great Work of the Son of God in and upon Man: But Alas! that is all the Natural Man with all his Natural Powers and Skill is Capable of; he can go no deeper: 'Tis all Hear-say and Imagination. For they are a Mystery shut up close from all Unsanctified Hearts and Heads: Yea, they are all wrapped up, and strongly enclosed in this Holy Seed of Light and Spirit, that shines in the dark Hearts of Men, and through the Power of that Darkness they cannot Comprehend it. The Ground of which Darkness is Disobedience: Which made Christ say to the Jews; If you will do the will of God, you shall know of my doctrine, 
Joh. 7.17.  if it be of God or not. I say, the Mystery, Power and Virtue of Christianity is shut up in this Divine Seed: And if thou, O Reader! knowest it not, but art only speculatively a Christian, open thy Heart, and let it into the good Ground; and thou shalt quickly find the Efficacy and Excellency of it in the Fruits, that will spring from it: The Increase will be very great, and the Taste thereof sweeter much than the Honey or the Honeycomb. 
Psal. 19.10.  She is a Tree of Life (said a Wise and a great King of old Time) to all them that lay hold upon her; 
Prov. 3.18. ch. 8.19.  and happy is every one, that retaineth her: for her fruit is better than gold, and her revenue, than choice silver. It was by him styled Wisdom, because it made him Wise; and will make every one, that is Taught by it: 
Ch. 9.10. Job. 28.111. Psal. 10.  For it makes People Wise to Salvation by teaching them the Fear of the Lord, and to departed from Iniquity, and every evil way: All such are said to have a good Understanding. The Apostle Paul also calleth it the Grace of God, 
Tit. 2.11, 12, 13.  that bringeth Salvation, that hath appeared to all men, etc. Grace, because it is God's Free Gift, not our Merit or Purchase. God so loved the World, 
Joh. 3.16. Ch. 1.14.16  he gave his only begotten Son to save it; who was full of Grace and Truth: And of his fullness we receive grace for grace in order to Salvation. In which Saying of the Apostle Five things are to be seriously remarked, as Comprehensive of the very Body of our Christian Divinity. First, the Principle, Talon or Gift, which God giveth to Man; and that is his Grace, The Grace of God, etc. Secondly, This Grace, Talent, Gift or Principle is sufficient to the End, for which it is given, viz. It bringeth Salvation: God bestows it for that purpose. Paul might well say so, that had tried the Power and Virtue of it under the greatest Temptation: As God told him, 
2 Cor. 12.8, 9  his Grace was sufficient for him; so he found it to his exceeding great Joy. Thirdly, The Universality of God's Bounty; It appears to all Men, more or less. It is so intended; Christ died for all, and distributes Grace to all, that all might come to the Knowledge of the Truth, 
1 Tim. 2.4.  as it is in Jesus, and be saved. Fourthly, The way, by which the Sufficiency and Universality of it is demonstrated, and that is, The Teaching Quality and Virtue of it. v. 12. Teaching us, that denying Ungodliness and worldly Lusts, we should live soberly, righteously and Godly in this present World. This every one feels in his own Bosom at Times, and that of all Religions and of all Nations; A Just Monitor, a Secret Reprover, and a Faithful Witness: Blessed are they, that give heed thereunto, and learn of it what to Leave, and what to Do; what to shun, and what to Embrace: 
Prov. 8.20. Mich. 6.8.  For it Leads in the Ways of Righteousness, and in the midst of the Paths of Judgement. It is by this, God showeth Man his Thoughts, and what he doth require of him: This it is, that Man has made an Adversary by his Iniquities; which he must make Peace with, lest he bring him before the Judge, 
Matt. 5.25.  and he cast him into Prison, and he come not out, till he has paid the uttermost Farthing. This Inward Teaching, Reproving, Exhorting Light, Spirit or Grace of God Learns us Two Lessons, which make up the holy Order of our Conversion and Salvation. 1. What we are to Deny: 2. What we are to Do. We are to Deny Ungodliness and worldly Lusts; and it will show us, what they are both within and without, in Thought as well as in Word and Deed, if we will attend to it, and Watch and Wait upon it. And though the grosser Evils, that carry the largest Characters of Impiety, are easily seen and observed; yet there are Lusts, that lie near, and stick close, that are less perceptible; and it may be, are hardly by some thought Evil neither: As in Relation to Extremes in Food, Apparel, Furniture, Discourse, Converse, Gain, Honour, Revenge, Emulation, etc. And there is an Ungodliness in a Mystery too, which utterly mistakes and overthrows the true Nature and End of Religion, as well as palpable Enormities: Such is; setting up the Form above the Power of Godliness, Humane Traditions above the Scripture, and Opposing that to the Spirit of God, which it Testifies of and so often Refers unto, and making, and pressing Civil Edicts about Matters of Faith, and suffering none to Live and Enjoy what is their own, and prosecute their Lawful Callings for the Maintenance of their Families; unless they will forgo Convictions, play the Hypocrite, be of their Creed, and receive their Mark in their Forehead, 
Rev. 13.16. c. 14.9.  or at least in their Right hand; by which means they have made a Worldly Interest and Empire of the Church, and of Religion (that should be the Purity and Peace of the World) a mere Step and Test to Temporal Preferment. These are the Things, under which Religion, and indeed Civil Society, and true, Civil Policy groan, as well as other Impieties; though by Worldly Men, and some, that would be thought Religious too, this is as little seen, as the more sensual Ungodliness is amended. For all which the Eternal God is come by many Judgements, and coming in Flames of Fire to Execute Vengeance upon the Wicked, 
2 Thess. 1.7, 8.  whatever Carnal and Secure Minds think: And it is not the least of our Miseries; that we are but too Unsensible of it.  
Thus we see, what we are Taught by the Grace to deny: Let us next consider the other part of our Duty, which the Grace teacheth us; and that is, What we are to do? Teaching us, says the Great and Zealous Apostle, that denying ungodliness and worldly lusts, we should live Soberly, Righteously and Godly in this present World. This is also a most Comprehensive Expression; a plain and easy Compend of our Active Duty to God and Man, yea, to ourselves.  
Soberly, That is, with Moderation, Temper, Government of our Passions and Affections: Let your Moderation be known unto all Men, 
Phil. 4.5.  said the same Apostle; His Reason was pressing and unanswerable, For the Lord is at hand. So be Sober, for the Lord's at hand; and let Men see, that we are so. Though the Exhortation chief regards Ourselves, that we may not Abuse or Disorder ourselves, Overdo or Act in reference to our own Persons and Affairs: As if he had said; be sober and moderate in thy Giving, Getting, Conversing; in thy Pains and Pleasures, in Thoughts, Words and Deeds; in thy whole Man and Life.  
Righteously, Refers to our Neighbour, to do as we would be done to: To defraud none, oppress none; 
1 Cor. 6.7, 8, 9 Eph. 6.1— 10. Col. 3.20— 25. Prov. 20.10 Ch. 22.28.  but Discharge all Relations and Conditions uprightly, to Parents, Magistrates, Husband, Wife, Children, Servants, Neighbours, Strangers, Enemies: Just Weights and Measures, Old Landmarks, and an Even Balance; These are wellpleasing to God in all Ranks and Relations.  
Godly in this present World, relates chief to God, the Faith, Worship and Obedience we own to him: Obedience, by a pious Life; For this is the will of God, even our Sanctification: without Holiness none shall see him. 
1 Thess. 4.3  So that to be Godly, is to Live after God, not the World; and after his Spirit, not our Flesh; but to Crucify the flesh with the lusts thereof, 
Rom. 13.12— 14. Gal. 5.22— 25.  and put on the Lord Jesus Christ (his Meekness, his Patience, Humility, Mercy, Forgiveness, Love, Temperance and Righteousness) and make no more provision for the flesh to fulfil the lusts thereof: No more be in pain, 
Matt. 6.31— 33.  what we should eat or drink, or put on, or how we may make ourselves Wealthy or Mighty in the Earth, after the way of the Old Gentiles, that knew not God; as is the Custom of almost the whole Christian World (so called) at this very day, (which General Declension shows, that a General Judgement, and an Overflowing Scourge of God is at hand:) but to seek the Kingdom of God first, and deny ourselves, 
Job 14.14.  and watch and pray; waiting all the Days of our appointed Time, until our Great and Last Change shall come. So that Godliness is God-likeness; Translation, Renewing, yea, the First Resurrection, that those who Attain to it, the Second Death shall have no Power over them. This Godliness with Contentment is the greatest Gain, 
1 Tim. 4.8. Ch. 6.6. 1 Joh. 3.5, 8.  and profitable in all things; the Sum and Substance of Religion and of all God's Dispensations in the World; yea, the very End of Christ's coming, and the blessed Fruit of his Victory over Hell, Death and the Grave; that Sin might have an end,, the Devil's Works in Man and Woman be destroyed, and Man made an holy Temple and Tabernacle for God to dwell in. This is Godliness, and this Godliness is the way to please God; 
2 Cor. 6.16. Matt. 6.20. 1 Tim. 6.18, 19  to lay up Treasure in Heaven, to be fruitful in Grace, rich in Faith and good Works, and to lay hold on Eternal Life, and become Heirs of an Inheritance Incorruptible.  
Which brings me to the Fifth and Last thing observable from this Comprehensive Passage, viz. The Comfortable Reward and End of this Life and Grace, in vers. 13. Looking for that blessed Hope, and the glorious Appearing of the great God, and our Saviour Jesus Christ: That is, Looking for the Fulfilling of that blessed Hope; to Have, what they Hoped for: An Hope, that does not make Ashamed those that have it; but is an Anchor to the Soul in the greatest Storms, that Attend Men on their Way to Blessedness. It is for the Accomplishment of this Hope, the gracious Livers have a Title to Expect and Wait. They that have been Taught by the Grace, what to deny, and what to do, and to look and live above the World, and by an Eye of Faith to pierce through the dark Clouds of Time, and steadfastly to look into the things that are Eternal, they are but Travellers and Pilgrims, as were all the Godly Fathers of old Time; and expect with them a City, 
Heb. 11.10.  whose Builder and Maker is God. These wait for the Glorious Appearing of the great God, and their Saviour Jesus Christ, as the Blessed End of their Hope; and to them he will certainly come, as the Glorious and Faithful Rewarder of the Faith, Obedience and Perseverance of his poor Disciples and Servants: They shall Reign with him a Thousand Years, and for ever. Their Obedience and Sufferings are but Temporal, but the Recompense Everlasting: Eye hath not seen, nor Ear heard, 
Isa. 64.4. 1 Cor. 2.9, 10. Psal. 84.1, 10.  nor has the Heart of man been able to perceive the good things, that God has laid up in store for those that love him; But in the Heavens, that do not wax Old, and which will never pass away, those holy Courts of God, the true Followers of Jesus, the Children of Light and Disciples of the Cross, that come through the many Tribulations (from Conviction to Conversion, from Conversion to Consummation, the End of all) shall Understand, Taste and Enjoy those Hidden and Divine Pleasures, that are as Ineffable, as they are Eternal.  
This, Reader, is the Old Divinity, that of Christ and his blessed Apostles Time and Teaching, renewed in our Days by the fresh Breaking-forth of the same Light, Spirit and Grace, that brought this Doctrine of Immortality to Light in those Primitive and Happy Ages; yea, Immortality itself, a Divine, Never-dying Life into the Soul, that which quickens it out of the sleepy and dead Estate, Sin brings it into, by which it looseth all Savour or Relish of Spiritual Things. I say, this is the Divinity God has Renewed among us, an Experimental Work or Operation of his Light, Spirit and Grace in our Souls: This (Light) is the great Luminary of the Intellectual World, that expels the Darkness, and scatters the Mists of Sin and Death, that the Souls of Men labour under, where it is Received and Obeyed. This is the Day of God, in which the whole World has a Visitation; that by which we are to see our Way to God, and Duty to him and all Men, as the outward Sun is the Means, by which we see our outward Ways, and the Difference of outward Things. This was the Principle, that divinely endued the Author of the ensuing Volume, and has enabled him to Write of God and his Attributes by the Power and Truth of them upon his own Soul: He felt his Justice in himself for his Disobedience; His Mercy by the Forgiveness of his Sins, through Faith and Repentance; His Holiness by the Sanctification of his Grace through Obedience to the Teachings of it; That God is a Spirit, by the Spiritual Operations upon his own Soul, the Spiritual Part of himself; And Omnipresent, because he felt his Presence, or him present as a Reprover, or a Comforter, wherever he was or went: Omniscient, for the same Reason; because he could not think amiss, but he was sensible in himself, that God knew and saw it, by the Reproof that followed it: Omnipotent, because he Experienced that Power, by which the Soul is Redeemed from Death, and Sinners are made Saints; the most excellent and self-evident Proof of God's Omnipotency or All-sufficiency. For nothing can Regenerate, but that which Made; nor Renew, but that which Created: And as the Heavens are nobler than the Earth, so is the Soul, than the Body; Renovation and Redemption, than Creation; And Resurrection, than our former Life. This, Reader, thou shalt come to know to be true, as any Demonstration, that can be made to thy outward Senses, if thou wilt but Turn in thy Mind to this Teacher, and wilt become the humble Scholar of this Divine Master, and Learn of him in true Silence and with Diligence. Ponder, what I say: Wouldst thou know God, and be fitted for his Heavenly Mansions, seek him in his Image, and thou wilt know the Original by it. Be thou but as Clay is in the Hands of the Potter, Pliable, and he will Form and Fashion thee aright: He will make thee a Vessel of Honour for his own House and Use; and by the Self-denial, Love, Purity, Patience, Righteousness, etc. that he will work in thee, or work thee into, thou shalt be able to pronounce truly and knowingly, God is, and that he is a Rewarder of them that fear him. Surely, there is a God in all the Earth: Then wilt thou be able to say with holy David and Mary; 
Ps. 103.1.  O my Soul, bless the Lord, and all that is within me, 
Luk. 1.46, 47.  praise his Holy Name: My Soul doth magnify the Lord, and my Spirit rejoiceth in God my Saviour; for he is good: for his Mercy endureth for ever! Amen, Lord Jesus! Amen.  
I am now come to the Labours of our Author; and shall mention them according to their respective Times, with the Nature of their Subjects in brief, to Inform and Excite the Reader to their Perusal.  
The First of them in Order of Place, was so in Order of Time; it is called, Truth Cleared of Calumnies: He writ it, at least published it 1670. The Occasion of it was a Book, Entitled, A Dialogue between a Quaker, and a stable Christian: the Invention (it is supposed) of one W. Mitchel, a Preacher near Aberdeen; the Disingenuous Fruit of a long Controversy between him, and some other bitter Sticklers, and the People called Quakers, who as well by that Discourse, as in the Pulpits of those Times, were Represented (as was our Lord Jesus and his Followers) the Worst of Men, possessed of the Devil, and Blasphemers, under Pretence of being Led by the Spirit: And for their Principles, that they denied the True Christ, Angels, Heaven and Hell; That they held no sort of Resurrection of the Body, nor Final Judgement; were Enemies to Magistrates and Ministry; Comparing them with the worst of Heretics, to Inflame the People against them: A Field large enough for this Zealous Young Soldier to Engage his Adversary in, and where one of a less Capacity, than God had blessed him with, might, without any Presumption, have comforted himself with an Assured Success; which with much Ease and Plainness he hath obtained against the Goliah-like Vanity and Presumption of the Author of the said Dialogue: And in which he has Detected the Power and Evil Effects both of Ignorance and Malice, and shown and defended the Innocency of his Friends; and above all, the Soundness and Scripture-Verity of their Principles. It is written with Strength and Moderation.  
His next Public Service of this kind was published in the same Year, called, Queries to the Inhabitants of Aberdeen: It is the most eminent Place in the North of Scotland, and near his Father's Seat, then alive, and many Years after. They contain the Principles and Practices of the Children of Error and Truth, wherein the Inhabitants of that Place especially might see themselves, What they were, and what they should be; and remember some of them what they once pretended to Seek for, and Enjoyed, and were fallen from: writ as an Appendix to the former Discourse.  
His Third Book was writ in the Year following 1671. upon the same Controversy, and against the same Opposer, namely W. Mitchel, Entitled; William Mitchel Unmasked: Being a Rejoinder to that Persons Reply to his Truth Cleared from Calumnies. In which the Dispute rises High, and the Contest seems Sharp and Close; but to every Impartial Reader the Advantage evidently runs upon our Author's side: Who appears rather Zealous, than Heated, and sharp on his Enemy's Matter, than Person: For he rather pities his Enemy, than Triumphs over his Weakness and Envy. Here, as in an Exact Draught, the Reader has an Account of the fabulous Principles given under our Names, and those that we really profess; and the Pleasure, even Men pretending to Religion take, to render a poor self-denying People that, which they are not: As if they feared, we should be in the right, or hold Principles nearer, to what they profess themselves to believe, than is convenient for their Interest with the People to allow; lest that together with the Sobriety, their worst Enemies confess to be so Conspicuous among them, should give them too great a Credit with their Hearers.  
The next Year 1672. he writ A Seasonable Warning and Exhortation to and Expostulation with the Inhabitants of Aberdeen, concerning this present Dispensation and Day of God's Living Visitation towards them: A serious Title and Dedication, and a serious Discourse; they are deeply indebted to his Love, Labour and Memory. I pray God, it may be as Bread cast upon the Waters to the Inhabitants of that Northern City of this Famous Isle of Britain, and that they and theirs after these many Days that have past, may find it to their Spiritual Edification; that they may know, there was a Servant and Prophet of God among them, with the Testimony of the Everlasting Gospel, which is the Power of God revealed in Man, to Regenerate him: May it never rise up in Judgement against that People!  
His Fifth Book was his Catechism writ in 1673. the Title, A Catechism and Confession of Faith, Approved of and Agreed unto by the General Assembly of the Patriarches, Prophets and Apostles, Christ himself Chief Speaker in and among them: Which containeth a True and Faithful Account of the Principles and Doctrines, which are most surely believed by the Churches of Christ in Great Britain and Ireland, who are reproachfully called by the Name of Quakers; yet are found in the one Faith with the Primitive Church and Saints; as is most Clearly Demonstrated by some plain Scripture-Testimonies (without Consequences or Commentaries) which are here Collected and Inserted by way of Answer to a few Weighty, yet Easy and Familiar Questions, fitted as well for the Wisest and Largest, as for the Weakest and Lowest Capacities: And Expostulation with and Appeal to all other Professors (of Religion.) It was a Scripture-Essay in the Heat of divers Controversies then on foot; and as of very good Use, so it has passed Three Impressions before this. That at which the Author Aimed, was, giving the Clear and Native Sense and Authority of the Holy Ghost in Scripture upon every Point of Faith and Practice, especially those that were Controverted; suggesting the Points successively in Questions from Head to Head, and giving Answer by proper Scriptures without any Consequences; leaving it to every Reader to judge, how far the Question and Answer Agreed, and what Sense the Holy Ghost expressed as to the Point stated in the Question: Be it (for Exampe) of Faith, Works, Grace, Revelation, Justification, Sanctification, etc. And indeed, it were greatly to be Desired, that where Men cannot Agree in their Comment, who yet Agree in the Text, they would strive to Improve Piety and Charity under Generalities, where they do and can Meet, and would study to be quiet, and follow Peace with all Men, and Holiness, 
Rom. 12.10 18. Col. 3.14, 15.  without which no Man shall see the Lord. It was a great unhappiness to Men, as well as an Injury to Religion itself, that it has been branched and broken into so many Parts and Points; and more, that some Men have so boldly and critically Super-fined upon them; but worst of all, that Governments have troubled themselves to give them Authority, and make them the Currant Creeds of their Countries; and to deny and put down as Base and Adulterate, all Principles or Doctrines of a Differing Sense, though they have an Intrinsic Worth, and the Exemplary Virtue of their Professors to Recommend them. But I must Remember, I am writing a Preface, and not a Book: And yet before I leave this, I must say, that I very much value the Simplicity of this Catechism, and the Design of the Writer in it; and wish, That those who seek a Satisfaction by Reading of Points in Religion, would seriously Read it: For the Collection that is made out of the Srciptures to every Head suggested by way of Question, carry that Clarity, Unity and Authority with them, that I would think should Satisfy the Serious, and Silence the Curious Inquirer.  
The Sixth Book of the Ensuing Volume came out in the Year 1674. It is called, The Anarchy of the Ranters and other Libertines, the Hierarchy of the Romanists and other pretended Churches, equally Refused and Refuted, in a Twofold Apology for the Church and People of God called Quakers, etc. The Purpose of this Book was, as the rest of the Title shows, to Justify his Friends from Disorder against the Charge of one Sort of People; and Imposition and Tyranny over Conscience against the Mistakes and Insinuations of another Sort of People: Showing farther, That as the Ancient Gospel is in this Age Restored in its Purity by their Testimony; so the Apostolical Order of the Church of Christ is the Practice and Ornament of their Christian Society, and settled upon its only Right Foundation, viz. the Love and Unity of the Spirit of Wisdom.  
This Discourse touching the tender Place, both of those that Exercise a Coercive Authority over Conscience on the one hand, and of those, that to Avoid the Extreme, run into an Absolute, Personal Independency in point of Order and Government, on the other hand, both Sorts were not a little Disgusted; but the latter more especially, that thought themselves Chief concerned in the Author's Intentions and Labour. And indeed, the Rise and Ground of the Discourse was the Dissatisfaction of some, that professed to be of the same Society, about the Methods of Proceeding, as a Christian Community for the Honour of our Holy Profession. Some Mistook him; others too designedly Inveighed against him: The Animosity rise so high in some few Leading Persons of that Dissent, as to question his Sincerity to the Profession he made of Religion in general, whispering him to be Popishly Affected, if not a Papist; and perhaps a Graduated one too: And why? First, because he was Bred in France at School, under an Uncle, that was a Papist, if not a Priest: Secondly, because he Maintained Church-Authority at as high a Rate, at least upon the same Principles. But for the First, his Father, who was always a Zealous Protestant, coming hearty to Embrace the Communion of the Despised Quakers, and showing himself an Exemplary Member of their Society, Commanded his Son over, being yet a Child, and only sent thither for the Advantage of a Relation, and of Learning French and Latin together; and that upon the pressing Importunity of his Fathers own Brother, that was Precedent of the Scotch College, where the Learning Common at our Schools, as well as at Universities, is daily taught.  
To the Second Reason; It flows from Weakness or something worse. For first, If he defends the Necessity and Service of Order by any Arguments the Church of Rome has used to support her power, it cannot conclude him of the same Principle or Spirit, unless it were to Carry it to the same End and Extremity; which is denied. Next: Church-Government must no more be denied, because the Church of Rome pleads for it, than any other Truth, that she Asserts: There are Principles held by Jews and Turks in Common with Christians, must Christians therefore Renounce these Common Truths, or be branded with Judaisme or Turcism? Nor is the Abuse of a Principle or Practice by any Society a Reason, why another Communion should be Abused for retaining or Using it. The Power we Claim and Use, differs both in its Nature and Object from the Power used by the Roman and other Churches too: In Nature, for ours is not Coercive and Penal upon the Persons or Estates of such as Dissent; and that not because we want Power, but because we believe it to be Evil to do so: But Theirs is Coercive and Penal either by themselves, or their Proxy, the Civil Magistrate, who is a Member of their Church. In Object they differ, because their Authority regards Matters of Faith and Worship; but that we use, only Order, and the Government of Society. And here I must beseech those few, that are under any Dissatisfaction, into whose Hands this may come, to stop a while, and ponder with the Spirit of Meekness and Wisdom upon this Distinction, where I conceive the Stress Lies; and the Matter in Controversy may receive a Satisfactory Issue.  
The Protestants accuse the Church of Rome with the Addition of Articles of Faith, and Institutions in Worship that are Foreign to the Scripture, and the First Centuries or more Primitive Ages of the Church; and Charge their Dissent from her Communion upon that Head. The Protestant Dissenters Impeach Protestant National Churches in some Sense about Articles of Faith, but plainly and strenuously with the Innovation and Imposition of divers Institutions and Ceremonies in Worship, that are not found in Scripture; which is the best and truest Tradition of the Belief and Practice of those purer Times, in which they were written; and they lay their Separation upon this: Which has been followed with an Age of Severity on one hand, as Zealous of Church-Discipline, and on the other Hand of great Sufferings both in Person and Estate out of Conscience and Zeal for the Simplicity, Purity and Example of Scripture-Worship against Humane Inventions. But this is neither our Case, nor our Dissenters Pretence; for we never Assumed to ourselves a Faith or Worship-Making-Power, nor did any one of the most scrupulous of them ever Charge it upon us. We pretend not to Introduce fresh Points of Faith or other Methods of Worship, than it pleased God by his Heavenly Light and Spirit to lead us into at the beginning of our blessed Dispensation. There are no Forms of Words, set Gestures or peculiar Garments Dedicated and Enjoined among us, or any Novelties, as to our Places of Worship Introduced, in which we Symbolise with others we Condemned, or Differ from ourselves, in what we once owned. Our Case is plain Order, not Articles of Faith; and the Discipline of Government, not of Worship: We are a a Society, and therefore cannot be longer Independent one of another. We believe indeed for ourselves, and aught to do so, and came Voluntarily into this Communion; the Ground of it being the Inward Persuasion of our own Minds, from a Spiritual Liking of Principles and Practice, and above all, that Divine Sense and Power, which we felt to Unite our Hearts in the Communion of Worship (without which Primitive Sense and Integrity, the best part of the Fellowship will be Lost, and the rest be but as a Body without a Spirit:) But being hereby drawn and engaged in Society, there is an Outward, a Civil and Temporal Part, that must be Considered and Discharged; though in Comparison of the Inmost Motives of our Fellowship, it is but as a Body to the Soul. And in this Sense we are not our own Masters; We are in Subjection, and must be in Subjection, a Kin one to another, and Answerable one to another, and in some sense one for another, at least to those that are without. For which Cause we cannot say as Cain Answered God, when he asked him, Where his Brother was, I am not my Brother's Keeper: But as the Apostle said, We are not our own in Reference to the Title God hath to us, and that not only by Creation, but by Redemption also; and that Faith, Worship and Obedience we therefore own to him: So in Society we are not our own, but Christ's and the Church's, to Good Works and Services, yet all in Love. For Example: All Societies have Poor, Sick, Aged, Widows, Orphans, etc. These cannot be duly regarded and supplied, but by the Care of the Whole; nor that Care so effectually taken without Method; nor that Method settled without the Concurrence of the Communion: Here than is Power, and here is Order; What must he be called, that Opposes this? But yet further: All Societies Marry, Trade and Converse promiscuously, and have one Time or other some that are unjust, Litigious, Licentious, and others; that though they may not fall under the Censure of those without, yet deviate from their First Testimony and Principles, upon which they Joined themselves in Fellowship. What is to be done in this Case? Has this Society no Power to Establish such wholesome Methods, as may prevent Disorder and Scandal both to those within, and those without? And is she not the proper Judge as well as Authorizer, of what is fittest to be done in such Cases? Remembering all along, that it is not about things relating to Faith and Worship, or such a Sort of Exercise of Conscience towards God; but about such things, as immediately refer to Conversation and Practice among Men, (wherein nevertheless we ought to have the Fear of God before our Eyes, that as the Apostle says, We may do all things to the Praise and Glory of God) I say, here is no need of such an Exercise of Conscience in these things, as if it had Faith for an Object. Nor would it sound Congruous to Common Sense, that because we may reasonably plead Conscience against acknowledging such an Article of Belief, or practising such an Institution of Worship, which hath God for the Object, where Conscience is not satisfied; therefore I may say, It is against my Conscience to Comply with such Orders, as tend to support the Poor, visit the Sick, help the Aged, End Differences, Reprove the Licentious, Comfort the Tempted, Reclaim the Back-slider: Or if I should say, It is against my Conscience to Ask my Relations Leave, or the Woman's I intent to Marry, before I propound my Design to her, or to give them, or the Society I am of, any Satisfaction of my Clearness from all others, by staying, before I marry, such a due Time for Inquiry, as they think Safe and Decent, both for my Credit and their own; and which is at the same Time the General Practice of that Society, of which I am a Member; This I say, has no Consequence or Coherence with the other Just Plea of Conscience, that has Faith and Worship for Objects. It must be therefore at least a Fruit of Inadvertency and Weakness, not to Distinguish rightly between the Discipline of Worship, where Conformity is Free, and the Discipline of Conversation and Society, where it is certainly Obligatory; or Society Ceases. For what is Society, but a Voluntary Compound of Independent Persons, or the Resignation of Singles into Community? And what is every Member's Doing as it Listeth, but a Dissolution of that Society, and reducing it again into so many Singles or Personal Independencies? And this is the Mischievous Consequence of Liberty Misunderstood, and Challenged in the wrong Place. I beseech God to make Those sensible of it, that are concerned in the Mistake, of whom I hope, and for whom I hearty wish the best; that they may see, we mean not any thing against the Truth, but for the Truth, nor to Enthral their Minds, but to Adorn their Conversation, and that of the whole Society: And that what we plead for, does not subject their Consciences, but their Conveniences only ●o the General Good, which every private Person of Course delivers up to the Benefit of Society, whenever he Joins himself to it; and has what is better, in the Room of it, the Sweetness of Civil or Christian Fellowship. For if he serves others, which he was not equally obliged to before, he is also served of others, that formerly owed him no Obligation: For the rest, it is a good Life, which is a Duty incumbent; and so no Tyranny in Society to Require it, and Censure the Contrary. See then the Upshot, pray, of this whole Matter: Conscience is God's, therefore not ours to give, nor any Man's or Society's to take or Usurp: Conveniencies are ours, and those we submit to the Benefit of Society, when we enter into it, for the Advantages we receive from it. And a Just and Sober Life is a General Duty; and therefore is not only no Error in the Church to Expect from every Member, but a Duty in her to Look after: As it is her particular Interest to see, that we walk faithfully up to the special Principles of Communion; and wherein we are Deficient, she may Exhort; and if Refractory, Rebuke; and if Incorrigible, Censure, according to Christ's Rule and Command in that Case long ago provided. 
Mat. 18.17.   
I know, it is Objected, That most of those Methods of Proceeding, that are amongst us, as a Religious Society, came first from one or other of the Brethren, and had not a formal Settlement. But with all Humility let me Answer, That First, if it were so, they were Elders and Fathers, that were approved through many Trials, and Worthy of double Honour. Next, They were such, as at the first we received gladly; and we could even have plucked out our very Eyes to have shown our true Value and great Affection for them, as those of old expressed for Paul: And if we received joyfully the greater things, that concern our Salvation, through their Ministry, are they Unworthy or Unfit to Convey and Communicate in the Love of God, good and wholesome Advice about the Outward Things of our Fellowship? But, besides all that might be said upon this Head, to render our Compliance Reasonable or Christian, it is plain, that the Church of God, Gathered by the Ministration of his Spirit through his Servants, hath almost universally received, and with Comfort and Godly Profit practised that good Order so Recommended unto them by divers Elders and Brethren; particularly our Ever-honourable Elder Brother, George Fox, that Faithful Minister of our Lord Jesus Christ, and Eminent Apostle of our Time and Day, whom the Lord sent forth with the Testimony of the True Light within, Enlightening every Man that cometh into the World, and that in great Dread and Authority, who proved a Fruitful Branch, yielding much Fruit to him that had called him; living to see many Thousands Gathered to and settled in that Testimony. He preached the Light by Word and Writing; he Walked in the Light, and he suffered for it, and Departed in it; in which he Lives and Reigns for ever! And whoever Reads those Papers he writ to the Church of God in reference to these Things, will find, he uses very sparingly his Authority of Eldership; and whatever he might have said, that he hath said nothing, which did not Consist with the most Exemplary Sweetness and Humility, far short of that Power the Apostle Paul used to the Corinthians, Philippians, 
1 Cor 6. to 13. Ch. 11.16. Ch. 14. 2 Cor. 6.14, 15. Phil. 3.17. Col. 4.10. 1 Thess. 4.1, 2. 2 Thess. 2.13. Ch. 3.4, 6, 7, 12. 1 Tim. 1.6. Ch. 5.21. 2 Tim. 2.14, 15. Ch. 4.1, 2.  Colossians, Thessalonians and Timothy, where, as well as in divers other Places, he Commands and Charges them over and over, as well in Matters of Order relating to the Well-Governing of their Christian Society, as Matters of Faith and Worship. And no Wonder; for he that had allowedly Enjoined the greater, needed no Earthly Dispensation to Require the Lesser. So that I must beseech such as are dissatisfied, to Look into the way of God's Spirit in all Dispensations, more especially that of the Primitive Church, and Compare them with the Testimony of God's Servants in our Dispensation, and Weigh, in the Spirit of Love and Meekness, with a good Understanding the Treatise we are now upon (and another in Defence of it) in the following Volume, with the Liberty I have taken in a Preface upon this Occasion, to Open myself unto them for their better Understanding and Satisfaction, as to the Nature of those things, and of that Power, which they take Offence at; and the Mind and End of their Friends, that Recommended, and so generally practise them. O that a Divine Sense and Savour may fall upon them, and that the Ancient Kindness may spring! For if Love can Cover Real Faults, surely it can Overcome Imaginary ones, and Restore those, that have Misapprehended Persons or Things, to the Ancient, Blessed Unity they once Enjoyed. Here it is, that deep Saying of the Apostle may be Applied; To the Pure all things are pure. Read this Discourse of the Anarchy of the Ranters, 
Tit. 1.15.  with such a Mind, and what is pure, will Appear so to the Right Mind; for that is the pure Mind, blessed are they that have it. A Right Spirit was, 
Ps. 51.10.  what David prayed for, as well as a Clean Heart. Consider First; If ever God varied his Dispensations in the Life-time of them, that were his Chiefest Instruments in them? Secondly, If he ever suffered them to fall away from them? Thirdly, If some Gathered by them, have not Turned against them under such Pretence, or because their Exercise of Power or Rule in the Church? Fourthly, If such have not often come to Nought, and been manifested in time to the World, and at last gone visibly, in some Degree, back into the World; and so proved, that they have gone out from those Sons of the Morning, because they were not of them, as John writeth. Therefore let all that be Concerned, Hear, 
1 Joh. 2.19.  and Fear and Beware; Remembering, who smote at Moses, and who grieved Paul, and who it was, 
3 Joh. v. 10.  that John says, Prated against him and the Brethren, in his Third Epistle, such as Insinuated, They took too much upon them; but were themselves found out of their Places. And let us all Remember, That if Obedience be supposed to live near to Bondage, so does Liberty to Licentiousness: And that both Obedience and Liberty are Excellent in their proper Places, and make a due and preserving Temper to one another in Civil and Religious Bodies; as doth the Balance of Elements to all Bodies Natural. The Fear and Love of God dwell richly among us, that brings to and keeps in the most precious Unity!  
Our Author's Seventh Discourse in order of Place (because of the same Subject, and wrote in Defence of it) but not in Order of Time, is called, A Vindication of the Book Entitled, The Anarchy of the Ranters, etc. Refuted. It was writ in the Year 1679. drawn from the Author to Clear his former Discourse from the Mistakes and Scruples of such, as did not Understand it, or seemed however Offended both with him and it. It is Dedicated to the Communion in general he was of; written with a Serious and Clear Mind, and Love to those that were his Opposers.  
I am now come to his Elaborate Apology published in 1675. Entitled: An Apology for the True Christian Divinity, as the same is held forth and preached by the People called in scorn Quakers, etc. 〈◊〉 to King Charles the Second. It was the most Comprehensive of all his Pieces, published in Latin, Dutch and English, and at least twice Printed in our own Tongue: It came out at the Close of a long and sharp Engagement between us of this Kingdom, and a Confederacy of Adversaries of almost all Persuasions. It was his Happiness both to live in a more Retired Corner, and to Enjoy, at that Time, a Space of Quiet above his Brethren: Which, with the Consideration of their Three or Four Years Toil, and a Sense of Service in himself, put him upon Undertaking and Publishing this Discourse, as an Essay towards the Prevention of Future Controversy. It First lays down our A vowed Principles of Belief and Practice, distinguished, from what our Enemies are pleased to say in our Names, who by making us Erroneous, give themselves the Easier Task to Confute us; and then Triumph. After he has Stated our Principles, he has put the Objections, which he had Collected out of our Adversaries Books, or that he did Apprehend might be made to those Principles; and Answers them: And lastly Cites divers Author's both Ancient and Modern, especially some of the Primitive Ages, for further Illustration and Confirmation of our said Belief and Practice.  
The Method and Style of the Book may be somewhat Singular, and like a Scholar; for we make that Sort of Learning no part of our Divine Science. But that was not to show himself; but out of his Tenderness to Scholars, and as far as the Simplicity and Purity of the Truth would permit, in Condescension to their Education and Way of Treating of those Points herein handled; Observing the Apostle's Example of Becoming all unto all (where there was nothing in himself to forbid it) that he might Win some. In fine, the Book says so much for us and itself too, that I need say the less; but Recommend it to thy serious perusal, Reader, as that which may be Instrumental with God's Blessing, to Inform thy Understanding, Confirm thy Belief, and Comfort thy Mind about the Excellent Things of God's Kingdom To be sure, thou wilt meet with the Abused and Disguised Quaker in his own Shape, Complexion and proper Dress; so that if thou art not one of them, thou needest not longer follow Common Fame or Prejudice against a People, though Afflicted from the first, yet not Forsaken to this Day: Ever blessed be the Name of the most High God, for he is Good, for his Mercy endures for ever!  
A Dispute follows this Apology, and in the same Year: It is Entitled, A Dispute between some Students of Divinity (so called) of Aberdeen, and the People called Quakers, held in Aberdeen, etc. Opponents or Students, Job. Lesly, Al. Sheriff, P. Gellie: Defendants, our Author R. Barclay, and George Keith, (who is a very Learned Man) and they both behaved themselves in Meekness and Christianity. The Success I leave the Reader to Observe: Only this I must say to him, it ended in the Convincement of divers Students of our Principles.  
The next Year produced the Tenth Treatise of this Volume, being 1676. It is called Quakerism Confirmed: A Vindication of the Chief Doctrines and Principles of the Quakers from the Objections of the Students of Divinity (so called) of Aberdeen, in their Book, called, Quakerism Canvased. This we see is Controversial, and therefore I will say the less; only the Reader must needs observe the Anger and Prejudice, that followed the good Success of the last Dispute, and to what a Pitch they Carry Men, when Pride or Interest hath kindled them. It was well prayed of David indeed, Create in me a Clean Heart, and Renew a right Spirit within me; For a Right Frame of Spirit will Govern the Will and Affections, keep from Mistakes, and hurtful Transports; yea, a Man of Conversation may want it sometimes, and be in Danger of Disorder. This Discerns, this Judges, this Directs: Blessed is the Man, that possesses it; he will not Judge before his Time, nor Judge wrongly; nor be partial, nor peevish, nor unstable: Which had those Students known, they would not have Resisted the Lowly Truth, and so Unlearnedly Wrested the Words of it; and it would have been a better Tutor of Divinity to them, than all the Colleges in the World can yield. O ye Students and Professors of Divinity! Seek God, where he may be found, in Christ, and Christ in you by his Light and Spirit: Look not out, for the Kingdom is there, within you; read plain Scripture: In that Seed, 
Luk. 17.20.  Talon and Leaven it lies Virtually, though as yet not Actively. Your Obedience to the Holy Manifestations of it in yourselves will open its Power to you; and if you follow on to know, through Obeying, you shall have the End of that blessed Prayer, Thy Kingdom come, Thy Will be done in Earth, as it is in Heaven. Spend not your Time in vain, your precious, your most-pretious Time! Let me a Stranger, but a Wellwishing one, beseech you not to strain your Brains, break your Rest, and wander far, and gather nothing, but Empty Notions; Husks indeed. Alas! what do you Overcome? What do you Enjoy by them? One Day in the Courts of God is more worth than it all; which Obedience to the Light of Christ in your Hearts brings you to: And there you will Hear, See and Taste of Divine Things; to which your Studies are but as Bread in a Picture to Real Bread. Then will your Souls live, and you will have the Key of Holy Scripture, and know the Meaning of the Holy Men, and the Spirit, by which they Spoke and Writ (which are Aenigmas to the World) and that without the help of your Costly and Tedious Commentators, who for the most part do but write by guests themselves. Then will you possess the Treasures of the holy Ancients, and know, what the Blessings of the Everlasting Hills mean. This is Nectar and Ambrosia indeed, the River of God And here is the Olympus of the Sons of Light, the Mount Zion of David's Seed, the true Jews, where the Morning-Stars are seen, and heard to sing together for Joy!— But I must stop; I thought not of this Flight of Soul to Aberdeen: But God put it into my Heart thus to Visit you in particular, the Chief Place of our Author's Labour of Love; and methinks, I hope and feel, That it shall not be in vain, nor this Remembrance of you, O Students and Inhabitants of that City and University!  
This Holy Spirit of Love, that filled my Pen in the last Paragraph, has seasoned me for this following Piece, writ in the Year 1677. and honoured with the best of Titles, viz. Universal Love, etc. The Occasion of it, to prevent the Abuse of it on one hand, and recommend the Use and Practice of it on the other Hand. There are Two great Extremes, this Discourse observes, and moderates in the Spirit of Love and Wisdom. Those that suffer their Zeal to flame so Inordinately, as to burn up all Appearances of Love and Tenderness to those, that are not of the same Judgement and Interest; which is a most-Pernicious Work of Satan, that Common Enemy of Mankind, that turns the Zeal of Man upon his Fellow-Creature, that aught to be turned against him only, the Father of Wickedness. Nor is this done without great Subtlety; for he Transforms himself into an Angelical Appearance to Compass it: It must be all called a Zeal for the House of God; which if it only Ate up those that had it, would be less Mischievous to the World; but it Eats up other Folks: It breaks Society, violates Relation, Invades Property, Robs God, and destroys Man, a Fire of Hell, not of Heaven (for truly and excellently Speaking, that is Love.) This Spirit Destroys instead of Informing: Christ's Spirit Entreats, Informs, and finally Saves both Body and Soul. People tinctured with this Religious (or rather Irreligious) Venom, are the worse for their Religion; their Natures are more Soured, their Dispositions more Testy; less Bowels, less Humility, a worse Neighbour: The good Samaritan is of more Worth, than a whole Synagogue of them. Reader, beware of this Leaven of the Circumcision, the Pharisee, the spiteful Formalist, that vexed Paul everywhere, and were the great Enemies and Sticklers against the Truth in Power and Life: Their Generation is yet living, and sown too much about the World, and seem to be the Lords of it. But for all their Wisdom and Power, and the fair Show they make in the Flesh, some after one Fashion, and some after another, Know Reader, that Great is the Truth, and it shall prevail: The Lamb shall have the Victory, who is the Light; 
Rev. 21.  and in the Despised Light of the Lamb must the Nations of them that are saved, Walk.  
The other Extreme is quite the Contrary, as all Extremes are, but not so hurtful to the Concerns of this Life, though perhaps not less pernicious to the Inward Man, and in which Satan Acts a part for the most part out of Sight, by which he Craftily Deceives and Ensnares some, that are Simple-hearted, and Commendable Livers, viz. Loving all equally without due Distinction, whatever their Persuasions be; and standing lose of all as to a Formal Communion, yet by their Latitude are (in a sort) of all, and Entitle themselves both by their Indifferency and their Love, to an Interest in them all, and all to an Interest in them. Our Author is weighty upon this Head; he shows, what Love is, its Excellency in its Root and Fruit: What Distinctions and Limitations true Love observes; and what People and Principles now Extant in the World, have the Rightfullest Claim to this Universal Love from their Universality and Gentleness: To which I Recommend the Reader; taking this along with him, That true Love from Man springs from God's Love to Man. They that have Tasted of God's Goodness, and have had their own Hearts softened by it, have an Extraordinary Tenderness to Mankind: It is a most engaging Virtue; It Covers, Forgives, Excuses, Conquers all; nothing can stand before it. They that have known the Power of it, feel all People's Infirmities, and Sympathize with every one's Condition: They hate nothing but Sin; they love all, can help and serve all; but especially the Household of Faith.  
But it is speculating this Love too far, to Love all alike, as these universalists tell us: For in Nature People do Love their Parents, Brethren, Husbands, Wives and Children better than others; and we cannot but Love the Religious Family we are of, more, because we feel them nearer to us, than another. But this (it may be) will not be denied in a sort; but then the proper Sense is somewhat Equivocated, viz. I find, says one, the Family of God every where in every Form and Sect, and that is my Church, which I love; and for that Reason I love every Society, and can Communicate, as I see Cause, with every one of them. It is Certain, we ought to See and Love the good in all, and so far as Virtue shines in any Person, whatever is their Persuasion, so far there is a Loveliness; it is Comely, and of Good Report: And though of a very differing Apprehension, as to Revealed and Traditional Points of Religion, yet they are to be loved; nay Enemies, 
Phil. 4.8. Heb. 6.1, 2. Matt. 5.44.  such as are Injurious to us in the highest Degree: But all this is with a Grain of Salt, under Restriction, and with due Bounds. For I am not obliged to Turn Jew, Turk or Indian, because I Honour their Virtue, and Love their Persons, as Fellow-Creatures: Nor am I bound to Love an Enemy with the same Degree of Love I have for one, that is my Friend, Benefactor or Relation. To Worship God with those, that, though Sober and Upright among Men, Worship him in Ways, my Conscience tells me are below, if not Contrary to the Nature of God, his Revealed Will, and my own Sense of Duty and Worship, is an Extreme, that makes all Ways of Worship Indifferent, and in Consequence Impeaches the Dispensations of God, that have been to Carry Men farther, and to Leave and Forget those things, that are behind: Yea, 
Phil. 3.13.  it causes the Offence of the Cross of God's Day and Dispensation to Cease, especially in Trying and Suffering Times; and opens a Door to a dangerous Temporising. Paul according to this Doctrine was much in the wrong, 
Gal. 2.11, 12, 14.  that he Reproved Peter for his Complacency with the Jews: And indeed, our Saviour and his Apostles will not Escape Blameless for Changing that Constitution, if it were Lawful for them to Continue to Worship God in the Jewish Manner. Nor did the Primitive Christians well to be devoured by Wild Beasts, if they might have been permitted to Symbolise with the Heathen: For it is certain, there were many Extraordinary Gentiles, the Followers of Plato, Zeno, Seneca, Epictetus, Plutarch, Marc. Aurelius Antoninus, etc. in those Times, that have left the Just Fame of Virtue to their Names by their sober Lives and rare Write. I may Converse kindly, but I cannot Worship with one I differ from, even about that very Way of Worship; and if this be a Fault, we must impeach our Protestant Ancestors too. But on the other hand I must be Careful, I suffer not myself to be Carried beyond Bounds in Dissent neither: the Difference must never Run so far, as to beget a Dislike, and much less an Aversion of Spirit to his Person or Conversation that I Differ from; this were sinful, yet, alas! too Common, and it may be, an hard Task to Conquer, and a True Mark of Discipleship in all that Overcome it. God Almighty Root out and Expel that Make-bait-Spirit among Men; that where there is not an Unity (for that comes up to Faith and Worship) we may Exercise true Charity and Forbearance, especially, where there is any sincere Appearance of the Common Faith, 
Tit. 1.4. Heb. 1.1, 2.  and the Fruits of a Fear towards God in general. But as God has Appeared at sundry Times and in divers Manners, since the World began, so it was the Way of his Spirit and Method of his Providence to gather up the Sincere-minded into one, as so many Grains do Form one Lump: And therefore the Apostle to the Corinthians calls the Believers, one Bread, unto which, 
1 Cor. 10.17.  as a Standard, others were to be gathered, and upon which as a Foundation (of which Christ the Word was the Cornerstone) succeeding Believers were to be built. And I challenge all the Disaffected Societies and Forms without Distinction, or these universalists I am upon, to show any other manner of God's Appearing to Men in any Age, or that in the same Age, or by the Primitive or first Instruments of such Appearance, there was a Change of Dispensation, or a Justifiable Declension, from what they testified of and were the Instruments to gather and settle People in? so that (to Conclude) Universal Love is a blessed Truth, but with the Degrees, Limitations and Distinctions that the Spirit of God sets and gives us, whose Fruit it is, and unto which we shall do well to take heed, 
Gal. 5.22.  that we at all times Love truly and rightly, not too little nor too much, but Consider the Object and Motive of our Love, and we cannot fail in that great Duty of Love to all.  
This Treatise of Universal Love is followed by another, styled, An Epistle of Love, published at the End of the same Year; Writ and sent by our Author, as A Friendly Advice to the Ambassadors of the Several Princes of Europe, met at Nimmegen to Consult of the Peace of Christendom; showing the True Cause of War, and proposing the best Means of Peace: To each of whom also was given one of his Apologies, which were all received with Respect. This Epistle has Edification in it to our present Times. The Original Cause of War is not hard to Assign; the Apostle James has told it us long ago: He asks and Answers the Question thus; From whence come Wars and Fightings among you? 
Jam. 1.1.  Come they not hence, even from your Lusts, that War in your Members? It is, what every one feels in himself, that has not Overcome those Lusts, or whose Consciences are not seared with an hot Iron; though it is also, what very few make their due Reflections upon; else we should hear of less Blood and Misery. But if Lust be the Ground of War, what is become of the Doctrine of Christianity among those supposed Christians? and what are they, that show a Pleasure in the Accounts of the bloodiest Battles? Can a Christian of Christ's making look upon the Blood of Men, or hear of it without horror and distress of Spirit? Less surely can they shed it, or encourage those, that have a Delight or Part in that Man-slaying Work. But how low and grossly are some Professed Christians fallen from the Nature of true Religion, and the purity and Power of the Faith, that was once delivered to the Saints, & through Sufferings by them to us, 
Jud. 3.  that hang their Religion and Gospel upon their Swords and Guns, and pin it upon an Arm of Flesh; as if the Gospel could be Overcome of that which cannot Touch it.  
But how, I pray, did the Primitive Christians maintain their Ground, yea, grew upon their Adversaries (Poor, Naked Men, and not of the greatest Quality or Capacity) and finally Vanquish Cruelty itself, but by Faith and Patience? 
Hebr. 11.33— 42.  Thus they Converted Executioners, Overcame Emperors and Armies, and, by a Successive Course of Meek and Suffering Integrity, turned the Edge of the Sword, quenched the Flames of Fire with their own Blood, not the Blood of their Enemies; and finally, this Holy Constancy translated them from the Theatre of Slaughter to the Palaces and Diadems of Princes. This brings to my Remembrance a Passage our Author has in this Book, to this Effect; That there is nothing a Greater Tarnish and Withering to the Protestant Cause, than the Professors of it betaking themselves, and that early, to Earthly Powers and Weapons to preserve and promote it; which are not the Weapons of the Apostolical Warfare, and Inconsistent with the Nature, Power and Glory of Christ's Kingdom. For the Preservation of the Protestant Religion stands in a Spirit of true Reformation as well in Life as Doctrine, as plainly decayed, if not lost; and it is to be feared for that Reason, that God will blow upon all other Ways of supporting it, especially such, as we thought a Fault in our Enemies in Worldly Arts and Force. If we would be Zealous to purpose for the Protestant Cause, let us look to God, and not Man; Examine ourselves, Try ourselves, 
2 Cor. 13.5. Luke 15.8, 9  see what is wanting in us both to God and Man. Let us Return Home, Light our own Candle, and sweep our own House, and we shall find the Silver we have lost; the Zeal, Power and Purity of Soul, that make our Worship acceptable, our Prayers prevalent, our Lives Blameless and an Ornament to Religion. This Faith, this Holiness, this Reformation is the Cause of God; and the rest is our own; though we Gilled the Pill, flatter ourselves, and deceive others. This Spirit of Reformation knows no Man, no People, no Church after the Flesh: This goes on Overturning, Overturning all Will-worship, Man-made Faiths, Humane Inventions and Traditions of Men about Religion, till he Reigns in the Soul, whose Right it is to Rule: It is an Holy Leaven, O Reader, that leavens the whole Lump into its own Nature, and makes fallen, 
Matt. 13.33. 2 Pet. 1.4.  degenerate, earthly-minded Man, that receives it, a Partaker of the Divine Nature. This the earliest and purest Protestants aimed at, 
Heb. 11.  that had their Eye to an Eternal Country, the City, whose Builder and Maker is God, Free of Humane Considerations, and the Mixture of Worldly Interests and Advantages. And to Evidence the Truth of what I say, Read the Accounts that the Faithfullest Writers of those Times have obliged us with, and you shall Taste the same thing even among the Martyrs themselves, where the Country and Mechanical People, those of least Account, outdo those of Title, Learning and Preferment among Churchmen themselves, as to the Life and Purity of Reformation and Zeal, and Courage for it, as occasion offered to show both.  
Wherefore, O ye Protestant's of all sorts, Return! Return! Return to your First Love and Works, before it be too late: 
Host 12.6. Rev. 2.5. Joel. 2. Zach. 1.3.  Rend your Hearts and not your Garments, and turn to the Lord your God: you have but a little Time, and a great Account to give. Think not to be long safe from your Enemies without, while you Entertain your greatest Enemy within in despite of God, his Spirit and Scripture, and your own Pretensions to Reformation. While you have so many Sins on your Enemy's Side to fight against you, they will ever have Power to Vex you, if not to Destroy you. And if in some Evils your Enemies Exceed, yet in Moral Ones you are not a Jot behind them: And Remember, they have their Beads, but you have your Bibles in your Hands, when you Transgress. God Almighty make you sensible with True and Godly Sorrow, a Repentance never to be repent of; that you may Overcome your Enemies by your Faith, 
2 Cor. 7.9, 10.  Prayers and Love, and by the Power of your Example Recommend your Religion, and lead them out of Error and Blindness. Don't Charge them, and do worse; for verily, that will undo you in the End. O that God would rend the Heavens, and come down in Showers of Love, and Quench the Flames, that everywhere devour his Creation! That it would please him to still the furious Winds, and calm the raging Seas, and remove that Enmity, which is the Ground of all; and bring the Nations under his own heavenly Government, where there is no need to Learn War against one another any more: that they that have erred in Spirit, 
Isa. 2.4. Isa. 29 29. Matt. 5.43— 47. Ch. 18.21, 22. Rom. 12.18  may come to Understanding; and those that have Murmured, may learn Doctrine, even the Doctrine of our Lord Jesus Christ, which is a Doctrine of Love, Meekness, Mercy, Forbearance; a Doctrine of Self-denial, Humility and Holiness; a Doctrine, that Reconciles us to God, and one to another: And no Man can have the Benefit of the first, that Hates his Brother, and less, that Kills him for the Love of this World.  
O it is a Crying Sin with God, a strong Judgement upon us, and a sure Token both of more and nearer Calamities, that we are so Hard-hearted and Unsensible of it! Nay, it looks, as if we were not to be moved, unless God himself would appear in the Air, and send Fire down to Consume all before our Eyes, and ourselves in the Conclusion of the Tragedy. Is not the Wrath of God (do we think) Revealed sufficiently against us in the Faction, Strife, War, 
Rom. 1.18. Gal. 5.19— 23.  Blood and Poverty, that we see almost all over Europe this Day? God Almighty make People sensible and weary of it, and the Cause of it, their Sins; Sins against Light, against Conscience and Knowledge; their Unfaithfulness to God and Man; their Scandalous Immorality, and most Inordinate Love of the World, the Ground of all Contention and Mischief: That so the Peace of God, which passeth worldly Men's Understanding, may fill all our Hearts through Repentance and Conversion! Amen.  
I have been the longer in my Notes upon this Occasion, than I Expected; but our present Condition in Europe drew it from me, that needs an Olive-branch, the Doctrine of Peace, as much as ever.  
Our Author's next Treatise was published 1679. being a Vindication of his Notable Apology for the Christian Divinity professed by the People called Quakers; in Reply to the Exceptions made against it by one John Brown, in his Book called, Quakerism the Pathway to Paganism. In which Vindication the Reader will find the Truth sifted from all the Dirt and Rubbish, with which her Malicious or Ignorant Adversaries have endeavoured to sully her Beauty, and disfigure and bury her out of the Sight and Knowledge of the People: The Defence being, like the Apology, performed with much Labour and Exactness, and so fully and plainly, that it leaves (one would think) no room for Objection with the Serious and Moderate Inquirer. I do justly Esteem his Apology and this Vindication in the Front of his Polemical Works: Though I cannot but everywhere prefer those Labours in him and others, that have least to do with Controversy, and whose main and immediate Scope is the Engaging of the Soul into the Love of Holiness, the End of True Religion; for it leads into the Blessed Communion of the Father, and of the Son, and gives the Possession of those Comforts and Refreshments, that no Tongue can Express, nor Soul by any other means Enjoy: For without Holiness (it is determined) no Man shall ever see the Lord, that is, with Peace. 
Heb. 12.14  Yet Controversy handled in the Fear of God, and in the Openings of his Light and Spirit, that is ever present and sufficient to the Help of his People in all their Services, has also its Edification, especially, where an Earnest and Tender Desire to Inform the Mistaken, prevails above Private Interest, or any Party, or Personal Consideration; for God will witness to such Labours, and follow them with his Blessing: With which, I beseech him, to Crown our Beloved Friend's Services in this and all other Respects, that tend to the Exaltation of his Glorious Truth.  
The last Tract our Author left us, (and which is the Conclusion of this Volume and Preface) was writ and published 1686. and is Entitled, The Possibility and Necessity of the Inward and Immediate Revelation of the Spirit of God towards the Foundation and Ground of true Faith, proved in a Letter writ in Latin to a Person of Quality in Holland; and now also put into English. The Person, to whom it was writ, was a Learned Man, especially in the New Philosophy; very Free and Friendly, but not Fool enough to Resign to this Doctrine as entirely, as he ought; yet, I believe, better Reconciled to it, before he died.  
As the Revelation of Sin, Righteousness and Judgement, of Mercy, and Consolation, what to Avoid, what to Repent of, what to Desire, what to Do, and where to wait for Power to Avoid and Do, as we are thereby directed, is the Revelation chief Insisted upon by us; so those that come to Answer the Love and Mercy of God in the first part of this Revelation, viz. the Sight of Sin, shall know the Abounding of it from Day to Day; and from the Evidence and Authority of their own Experience shall be enabled, nay constrained to pronounce this Testimony of the Revelation maintained by the People called Quakers, 'Tis true, and according to Scripture. I might Advance divers Arguments from the Nature of God and the Soul of Man, and from what may be, as well as what has been, the Truth of this Revelation; but that being done by our Author in this small Treatise in an Abstract and proper manner, I chose rather to speak Scripturally and Experimentally: And whoever is Lowly and Poor enough in Spirit to Try the Truth of what I say, Shall Comprehend with all Saints the Height, and Depth, and Length, and Breadth of the Love of God in Christ, to the Souls of Men by the Revelation of that true Light, and Spirit and Grace I have testified of in this Preface; and which the Wisest of the Men of this World can at best have but a Shadow and Idea of. Remember, Life is more than Food, and the Body, than Raiment; so is Bread better than Husks, Substance than Shadow, Realities than Imaginations of them; which is the best of their Case, that come not through the Obedience of the Truth and Discipline of Christ's Cross to enjoy them.  
Reader, It is a most Important Point of the first Consideration to Men, without it no Knowledge of God, nor of Christ, that Reveals God; and without that Knowledge no Salvation for the Souls of Men. 
Matt. 11.27. Joh. 17.3.  So that this Volume ends with that, which all Men must begin with, if they will ever truly know God, and possess Eternal Life, viz. Revelation. Now some will say, Revelation, why, we have it: Have we not the Scriptures? Do you pretend to another Revelation? No, not another Truth, than is therein Mentioned. But this, Reader, will not do; I must ask Questions too: What is Revealed to thee by them? Thou Readest of God, of Christ, of the Spirit, and hast framed an Image or Idea of them in thy mind, but is that Revelation? Revelation in Religion is Knowledge, Experience, thy own Sight and Sense, that of which thou art a true Witness. Mind me, I beseech thee: Regeneration is the great Work of Religion; yea, Religion, true Christian Religion is Regeneration, as I before hinted, for it is the very End of Christ's Coming; we cannot be Saved without it: Nay, it is called that very Salvation. Hear the Apostle: But after the Kindness and Love of God our Saviour appeared, 
Tit. 3.4, 5, 6.  not by Works of Righteousness, which we have done, but according to his Mercy he Saved us by the Washing of Regeneration, and Renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. Now so far is God Revealed to thee, and art thou truly Religious, as thou art Born again, Washed and Renewed by the Regenerating Spirit of God, and no further. If the Scripture were all the Revelation needful, the Wicked Jews must have known it, as well as the Believing Jews; because they could read them, and had as good or better Natural Capacities to take the Grammatical and Literal Sense, of what they Deliver: But they were so far from understanding Christ and his Doctrine, though he did Wonders, and spoke as we Read, among them, that Christ both tells us, they were Blind; and Solemnly Thanks his Father, that he had hid those Secrets from the Wise and Prudent (of that Day) and Revealed them unto Babes. 
Mat. 11.25  And to this Christ himself beareth Testimony, when he saith, That No Man knoweth the Father, but the Son, and he to whom the Son Revealeth him: 
Luk. 10.22.  And as the Son Reveals the Father, so the Father must bear Witness, Reveal and Draw to the Son, 
Joh. 5.37.  or Men cannot come to him, that Opens and Reveals the Father. Thus in that notable Saying of Christ to Peter, when ask him, But who sayest thou that I am? and he Answering, Thou art Christ, the Son of the Living God; he replied upon him: Blessed art thou Simon Bar-Jona, 
Matt. 16.17  Flesh and Blood hath not Revealed this unto thee, but my Father, which is in Heaven. So that, though Peter both heard and saw abundance, of what Christ said and did, it was needful to such a Confession, that God should give a further Revelation of his Son. And if Peter wanted (under all the Advantages he had above us) this Revelation, can we hope to know him without it? O no, Reader! As he knew him, thou must know him. For none cometh to the Son, but whom the Father draweth; O mind these Drawings in thy own Soul! 
Joh. 6.44.  And how does the Father draw? Few (Alas!) trouble themselves to weigh these Matters; and yet they must be Christians for all that. But what say the Schools, the Critics, and Learned upon these things? Why, they search their Books, study and beat their Brains, and Imagine the Meaning. Some say, it is by the Scripture; but that won't do, for that says no such thing: On the Contrary, that the Father Reveals the Son, and Draws to him, and the Son Reveals the Father; and not the Scripture, that tells us so, which is neither the Father nor the Son. Nor indeed, is it Comprehensible, how the Father should Reveal the Son by Scripture, and the Son the Father; for so the Scripture would Reveal both, which is the Reciprocal Work of the Father and Son. And were it so, Caiphas would have known Christ, as well as Peter; and the Wicked would know both the Father and the Son, as well as the Good, because the Scriptures are as much in their Power: Which is Absurd and Impossible. But others more Refined say; It is by the Spirit, opening the Scripture: As indeed the First Reformers, and all those that have been pushing on a further Reformation, ever since have spoken; and have founded their Belief of the Divine Authority of the Scripture upon the Testimony and Revelation of the Spirit in them: These come near. But than what is this Spirit? how dost thou know it, its Manifestations, Revelations and Operations? and by what Tokens is it to be Known and Discerned? This is a Question not to be Answered, but by an Experienced Man; for the Spirit of God Reveals not the deep things of God to the Carnal and Disobedient Man. Many are the Degrees, Steps and Lessons of this Holy Spirit of God in and to Man, as Man receives it, and obeys it, and daily inclines to Learn the Lesson it teaches. I may tell thee, Reader, and I am not far from the Matter, that this great Work is (as Mechanics and Chemists speak) a Manual Operation, a spiritual Labour and Travel. Work out your own Salvation, 
Phil. 2.12, 13.  saith the Apostle, with Fear and Trembling; by whom? by him, by whom all things were made of old, and that maketh all things new, 
Jo. 1.3, 4.  even Christ the Word, in whom is Life, and that Life is the Light of Men.  
It is this Sort of Revelation we Contend for, not that of particular Persons or things, past or to come, which refer not Immediately to the Knowledge and Work of God in Man; by which God makes himself savingly known to Men. That Private or Particular sort of Revelation is however called a Revelation also; as the Visions of the Prophets, Peter's Sense of the Hypocrisy of Ananias and Sapphira, and Agabus' Foresight by the Holy Ghost of Paul's Sufferings at Jerusalem: This Sort of Extraordinary Knowledge is truly called Revelation. But this is not the Revelation we insist upon; though neither is this Ceased. Nor yet is it those Doctrines, as of the Incarnation of the Son of God, his Death, Resurrection and Ascension, etc. Confirmed and Enforced upon the Belief of Men by the Authority of Miracles, which is also another sort of Revelation; which being once done, need not to be Repeated, and of which the Wicked are as much Possessors, as the Good; the Matter of Fact I mean, of the visible Transaction of the Son of God, being Recorded in the Scriptures of Truth, which they also have in their Hands. But the Inward sight, sense and knowledge of the Will of God by the Operation of his Light and Spirit shining and working in our Hearts, and the Spiritual Sense of that blessed Appearance of the Son of God in the Flesh, and the Moral End of it to our Benefit and Advantage, is no more Conceivable by Carnal Men, than is Regeneration, without which no Man can enter into the Kingdom of God. Christ tells us, 
John 3.5.  there is such a thing, and the two Principles of it, Water and Spirit; but he does not tell us, what they are? how to be Obtained? what way they Operate? or we are to Apply them, or ourselves to them for that New Birth? No: this is Reserved a Secret to be unfolded to the Children of Obedience.  
O Reader! Great is the Mystery of Godliness! And if the Apostle said it of the Manifestation of the Son of God in the Flesh, 
1 Tim. 3.16  if that be a Mystery (and if a Mystery, it is not to be spelt out, but by the Revelation of the Spirit) how much more is the Work of Regeneration a Mystery, that is wholly Inward and Spiritual in its Operation? who is sufficient for these things? what Doctor? what Philosopher? what sort of Divine? surely none, but one of God's making alone, that has passed through the Degrees of Regeneration, which is the Experimental, Operative Revelation of the Spirit of God in Man. And this Revelation is a Fruit of his Omnipresence: He is ever Present, his Eye beholds the Evil and the Good; 
Prov. 15.3. Psal. 33.18. 1 Chr. 28.9. Psal. 7.9.139.1, 9 Pro. 17.10. Ch. 20.12. Psal. 139.7.  but in a particular manner is over them that fear him, and trust in his Mercy. Yea, his Eyes are upon the Righteous, he searches the Heart, and Tries the Reins, and sets Man's Thoughts in Order before him. This David knew, when he Cried out, Whither shall I go from thy Spirit? or whither shall I flee from thy Presence? And why? but because he is present as a Reprover, an Helper, a Comforter and Saviour: Which also made the same Royal Penitent and Prophet in his Fifty first Psalms pray, Cast me not away from thy Presence, 
Psal. 51.11, 12, 13.  and take not thy Holy Spirit from me. This also made him a Preacher to others: For if God would but hear his Prayer, and Restore to him the Joy of his Salvation, and uphold him by his Free Spirit, he would teach Transgressor's his Ways, and Sinners should be Converted unto God: Which comes up to all I have said upon this Head, that the way to be a Child of God, and Minister of his Truth, is the Inward Experience of the Revelation of the Spirit and Power of God in the Soul, without which David could not open his Mouth for God. He elsewhere tells us, how Near God is to his People: The Meek will he Guide: The Secrets of the Lord are with them that Fear him: The Lord is nigh unto them, that are of a broken heart; and saveth such, as are of a Contrite Spirit. 
Psal. 25.9, 14. Ps. 34.9, 18 Ps. 34.8. Ps. 27.10, 11.  He calls them to Taste and See, how good the Lord is to them that fear him: This was Revelation with a Witness; no less than Two of the Spiritual Senses of the Soul at once. And though Father and Mother forsake him, God would take him up; whom he prayed to Teach him and Led him in a plain Path: And in the Sense of God's Inward Goodness to his Soul, in this way of Revelation and Omnipresency, he Triumphs thus: Yea, though I walk through the Valley of the Shadow of Death, I will fear no Evil; for thou art with me, 
Ps. 23.4.  thy rod and thy staff they comfort me. Indeed, his whole Book of Psalms is a continued Evidence of that Revelation we plead for, and he cried, he waited for and he Enjoyed; who grew so well Acquainted with the Presence of God, that he could tell us, that in his Presence was Life, 
Ps. 16.11.  and at his right hand were pleasures for ever.  
Nor is this to be wondered at by the Professors of Christianity, since it is the Covenant God made of Old: To which the Prophet Jeremiah gives Testimony, That he would put his Law in their Inward Parts, 
Jer. 31.31— 34.  and write it in their Hearts, and he would be their God, and they should be his People— and know him from the least to the greatest. To which the Apostle refers in his Epistle to the Hebrews, as fulfilled in the Christian Dispensation then on foot: 
Heb. 8.9, 10 Joel 2.28, 29. Act. 2.16— 18. 2 Cor. 6.16, 17.  So Joel of the pouring out of the Spirit on all Flesh, applied by Peter on the Day of Pentecost. And Paul to the Corinthians goes yet further, and tells them, That God (in these latter Days) will dwell in them, and walk in them; and therefore Commands them not to touch the Unclean Thing. Now, if all this can be without Revelation, Inspiration, Divine Vision and Sensation in the Soul, we may Conclude, we do not hear, see, feel, taste and smell, what we do hear, see, feel, taste and smell every Day. I forbear many Scriptures, as, I in them, and they in me: He that is with you, shall be in you: I am with you to the end of the World; and that notable Saying of the Apostle; When it pleased God to Reveal his son in me, 
Gal. 1.16.  I consulted not with Flesh and Blood: He grounds his Call, Conversion and Ministry upon it; and can we now hope for a True and Saving Knowledge or Ministry without it? By no means.  
But our Author in this, as much as in any of his Tracts, acts the Scholar, and has not Chosen this Way of Arguing; having to do with a Learned Man, that he Esteemed, and would be Entertained in a more Abstract Way of Arguing: Which made me the Freer to express myself, in this manner, for their sakes, that easily submit their Arguments to Scripture-Authority, and that Hunger and Thirst after an Inward Enjoyment of that, of which so many glorious things are said by the Holy Men of God in Scripture; that they may be freed of Objections, and savour the Clear and Divine Truth of this Doctrine: That they may know, 
Jo. 7.37— 39  the Wells are opened now, as well as formerly. and that Rivers of living Water flow out of the Bellies of true Believers now as well as then; which Christ spoke of, meaning the Spirit, that should flow in and out of those that believed in him. And Reader, if thou wilt be a Witness hereof, despise not the Day of small things; Embrace the Talon that is given thee, 
Zach. 4.10.  follow the Reproofs and Teachings of it, Wait upon it for Power to Enable thee to Overcome, what it Condemns: And if thou wilt Abstract thyself from the World, and the Distracting Impressions and Ideas of it, into a true Silence or Inactivity, and Quietness of Mind, believe me, thou wilt find the Heavenly Potter will Mould and Form his Clay, and work in thee mightily to Will and to Do: For before Life is Death, and before an Active a Passive Life. Remember these things; and Almighty God give thee an Experimental Understanding of them to his Glory, and thy Comfort here and for Ever!  
Thus Reader, am I come to the End of this Preface, and thou to the Beginning of this Author's Volume: Read with Consideration; be not hasty to Judge, what at first may not please thee; but be Ready to Practise what thou likest: That Knowledge through Obedience may Increase, and GOD, the great Author of all Good, through his poor Instruments may have his Glory; who is Worthy for ever! Amen.  
ACCORDING to that True and Sincere Love in the Lord, which we had to our Dear Brother, Robert Barclay, and Christian Respect, which lives in us to his Blessed Memory, and our Real Esteem and Value of his Faithful Testimony, great Industry and Labour of Love for promoting the Everliving Truth, as it is in Christ, in his Day and Time;  
We, whose Names are underwritten, do sincerely Own, and have Satisfaction and Unity in Truth with this foregoing Preface and Relation, in the behalf of him the said Robert Barclay, and his Great and Memorable Service, Labours and Travels in the Gospel of our Lord and Saviour Jesus Christ: To whom be the Glory and Dominion for ever!  
London the 15. of the 7th. Month 1691. 

George Whitehead  
Patrick Livingston  
Alexander Seton  
Benjamin Antrobus  
Francis Stamper  
john Vaughton and  
john Field.     

GEORGE FOX HIS TESTIMONY CONCERNING Robert Barclay.  
A Testimony concerning our Dear Brother in the Lord, Robert Barclay, who was a Wise and Faithful Minister of Christ, and Writ many Precious Books in the Defence of the Truth in English and Latin; and after Translated into French and Dutch. He was a Scholar, and a Man of Great Parts; and underwent many Calumnies, Slanders and Reproaches, and Sufferings for the Name of Christ: but the Lord gave him Power over them all. He Traveled often up and down Scotland, and in England, and in Holland and Germany, and did good Service for the Lord; and was a Man of Repute among Men, and Preached the Everlasting Gospel of Christ Freely, turning People from Darkness to Light, and from the Power of Satan to God. And his Father was a Noble Man for the Lord and his Truth, and died in the Lord: And after, when his Son Robert had fulfilled his Ministry, and finished his Testimony, he also died in the Lord, and is Blessed, and at Rest, and Ceased from his Labours, and his Works follow him. Much more might be Written concerning this Faithful Brother in the Lord, and Pillar in the Church of Christ; who was a Man I very much loved for his Labour in the Truth: but I shall leave the Rest to his Countrymen. And the Lord Raise up more Faithful Labourers in Christ Jesus to stand in his Place; and preserve his Tender Wife and Children in the Truth, Amen!  
The 13th. 9th. Mo. 1690. G. F.   

A TESTIMONY to the Memory of ROBERT BARCLAY: By his Faithful Friend William Penn.  
Surprising was the News of the Death of Dear Robert Barclay to me particularly, from the Share I claimed in him, and the Esteem I had for him: But that which gave Weight to my Sorrow, was the Loss, that thereby comes to the Church of God; and especially in Scotland. For his Many and Excellent Gifts by Nature, Acquisition and Grace, his Zeal and Integrity, his Labour and Love so effectually shown in the time he lived, both in his Ministry, Writings and other Services, and that he lived no longer, who was so well fitted to live for the Service and Honour of the Truth, and the good of God's People, must render his Death more Afflicting to all those, that desire to be reckoned of that Number. It was a Complaint of Old, that the Righteous were taken away, and none laid it to heart; I pray God, that the Taking away of this Accomplished Minister of Christ in the Prime of his Age, with other Precious and Honourable Brethren of late, may be laid close to heart by the Friends of God, especially where his and their Service lay, and he and they have been most Conversant.  
The Overcasting of so many bright Stars almost together, and of the First Magnitude in our Horizon, from our Bodily View, is not the least Simptome or Token to me of an Approaching Storm, and perhaps so dreadful, that we may have fresh cause to think them Happy, that are delivered from the Evils and Miseries, that may ensue. But this also calls every one home to his own Dwelling and Tent, to find and feel him that Repairs all Losses, and Supplies all Wants, and is All to a Faithful People, that they can need or desire.  
This Worthy Young Man of God, whose Character I writ (as well for their Example and Encouragement, that have, or hereafter may receive the Eternal Truth, in which he lived and died, and lives forever, as for a Testimony to the Power and Goodness of God in raising him up to his Church, and to his lasting Memorial in the Churches of Christ, which is blessed for ever) was the Son of Colonel David Barclay, descended of the Barclays of mather's in the Kingdom of Scotland, an Ancient and Honourable Family among Men, and of Katherine Gourdon, from the Gourdons of the House of the Duke of Gourdon. He was born at Edinburgh in the year 1648. Educated in France; had the advantage of that Tongue, as well as the Latin. He returned to Scotland about 1664, being 16 years of Age, where by the Example and Instruction of his Honest and Worthy Father, that in his Absence had Received the Everlasting Truth, and his Converse with other Servants of God, he came to See and Taste an Excellency in it; and was Convinced about the year 1667. and Publicly owned the Testimony of the true Light enlightening every Man: and came Early forth a Zealous and Fervent Witness for it; enduring the Cross, and despising the Shame, that attended his Discipleship: and received the Gift of the Ministry, as his greatest Honour; in which he laboured to bring others to God, and his Labour was not in vain in the Lord. He was much exercised in Controversy, from the many Contradictions, that fell upon the Truth, and upon him for its sake in his own Country chief; in which he ever acquitted himself with Honour to the Truth; particularly by his Apology for the Christian Divinity Professed by the People called Quakers, which contains a Collection of our Principles, our Enemy's Objections, and our Answers, Augmented and Illustrated closely and amply with many Authorities for Confirmation. Also his Book of Church-Government distinguishing between Tyranny and Anarchy, Imposition and Lawlessness; occasioned by the Scruples of some, and Partialities of others, that had a tendency to a Division among us: They are standing Books of sound Judgement, and good Service to the Truth and Church of God. Nor must his Scripture-Catechism be forgotten, in that it opens the Mind of Truth upon points of Doctrine in the words of the Holy Ghost; excluding all Humane Glosses or Interpretation: which is an easy, safe and peaceable Method, the tendency of it being to Silence and Commend the Curiosity of Man to the Text, which all own; and there leave Controversy, as the best Method to Unity and Peace, next that of the Spirit itself. And indeed, it was exactly suitable to his own Disposition, that preferred Truth before Victory, and Peace and Unity before Niceties, and a good Life before Worldly Learning.  
We sometimes Traveled together both in this Kingdom, and in Holland, and some parts of Germany, and were Inward in divers Services from first to last: and the Apprehension and Sense I had of him, was this, He loved the Truth and Way of God, as Revealed among us, above all the World, and was not ashamed of it before Men; but Bold and Able in Maintaining it: Sound in Judgement, Strong in Argument, Cheerful in Travails and Sufferings; of a pleasant Disposition, yet Solid, Plain and Exemplary in his Conversation. He was a Learned Man, a good Christian, an Able Minister, a Dutiful Son, a Loving Husband, a Tender and Careful Father, an Easy Master, and a good and kind Neighbour and Friend. These Eminent Qualities in one, that had Employed them so serviceably, and that had not lived much above half the life of a Man (having outlived his Father but four years, and died at least Thirty years short of his Age) aggravates the Loss of him, especially in that Nation, where he lived.  
O Friends, if Precious in the Eyes of the Lord be the Death of his Saints, ought not their Labours and Death to be Precious to the Lord's People? Therefore I exhort those, that have survived this and other Worthy and Honourable Brethren, to take Care, that their Minds are not overcharged, and that they do not suffer their first Love on any score to Cool to those, that Travail and Labour in the Word and Doctrine for their good: but that through their Faithfulness they may come to partake of like Precious Ministry, as well as of like Precious Faith; that so the great Harvest, that is at the door, may be supplied with Able and Diligent Labourers. But more especially you of the Scotch Nation, and most of all you, his Near, Tender and Affectionate Relations, Wait to feel your Loss made up in and by him, that giveth Liberally, and upbraideth not; who is the best Teacher, Husband, Father and Master, who Repairs our Losses with Advantage: for in him we Lose nothing, that we Lose, because we have it again with Advantage even in this Life, and Fellowship, that outlives time, and endures and abides forever! In which the Lord preserve us all to the end of our Race, that we may run it with Steadfastness, and finish it with Everlasting Joy.  
William Penn.   

Patrick Livingstone his TESTIMONY CONCERNING ROBERT BARCLAY.  
THERE is something, that rests upon my Spirit, to say concerning my Dear Beloved Friend and Kinsman, Robert Barclay: Who was not only my Kinsman after the Flesh, but of a nearer and dearer Kindred, and Relation of a more Noble Seed and Offspring, which is not Corruptible, but Incorruptible; and my Dear Fellow-Labourer in the Service of the Gospel, as also my Fellow-Sufferer for the Truth in Aberdeen-Prison.  
And I have more in my heart concerning him, than I can Express; nor do I find it meet to say all I can truly Testify of him.  
For I had some small Knowledge of him, before he came to Profess the Truth; and ever since he came forth amongst us, I have had many Opportunities to be Refreshed with him in his Doctrine, after he came to have a Public Testimony amongst us; and also in his Conversation both before and since.  
He was all-along a Man for Peace, and an Enemy to Strife and Dissension; but was a Peacemaker: I never knew him at any time to be in Passion or Anger.  
He was a Man of a sweet, pleasant and cheerful Temper, and above many for Evenness of Spirit: a Man of deep Reach in his Judgement and Understanding of heavenly things, and also of the things that concerned him to know of this Life amongst Men.  
He was Quick and Ready in his Understanding of matters of Difference or Controversy; and had a notable Way of Deciding and Composing of them.  
He was a Man of a public Spirit, and laboured for the public Good of all; but especially of those he was in Fellowship with.  
Both as to the Inward and Outward he was a blameless Man in his Conversation; and he was both Solid, Sound and Comprehensive, in his Writings.  
And as for his Doctrine, he was Plain and Clear to the meanest Capacity; Discreet and Obliging therein.  
And he was a Man generally Beloved of all, both of great and small; unless it were those that hated him for the Truth's sake, and his Vindicating of it both in Word and Writing against those that Opposed it: as his Writings will plainly demonstrate to all Impartial Readers of them.  
And Courteous Reader, I being now satisfied with many more, that he is at his Rest with the Lord, and Reaps the Reward of his Trials, Travails and Sufferings for the Truth's sake both inwardly and outwardly, and now is out of the Reach, of what Envy and Malice can do against him; his Writings are Recommended to thy Serious and Impartial Perusal, wherein thou may'st see more of him, than at present I can say: And so I remain  
A Lover of Truth and Righteousness, Patrick Livingstone. Aberdeen the 16th. day of the 1st. month, 1691.   

THE TESTIMONY OF Andrew Jaffray CONCERNING ROBERT BARCLAY.  
THIS Testimony I have in my Heart to give forth concerning my Dear Brother, who was one of the Lord's Worthies, and hath obtained the Crown of Victory over all the Rage of the Enemy and his Instruments, who still seek to make War with the Remnant of the Woman's Seed, who keep the Commandments of God: But they and their Rage and Enmity is Limited, blessed be the Lord our God for ever! And the Hairs of the Heads of the Faithful are numbered, and the Angels of God pitch their Tents about them, that fear him in all their Troubles, and amidst all the Rage and Slanderous Tongues of this World, that are set on Fire: as this Faithful and Worthy Servant of the Lord and his Everlasting Truth was a Living Witness of God's Faithfulness and Power in his Preservation; who being Dead (as to the Body) yet speaketh, and liveth, and walketh with him for ever, in whom his Delight and Joy was, while in the Body, beyond all the Honours, Vain Pleasures and Enjoyments from below.  
And though the Lord had Endued him with many large Gifts and Abilities, even as a Man beyond many (as was well known) so as to be able to Converse with the Greatest; yet known it is to many of the Upright, that his chief Desire and Delight was to lay out all these Parts and Qualifications for doing good unto all, but especially to the Household of Faith: as the many great Services for Truth and Deliverances of Suffering Friends, which the Lord made him an Instrument of, both in his own Native Country, and in other Nations, can bear Witness. So that I may truly say, in all his great Endowments it was his Delight to make them serviceable to the true Israel of God; and his Sweet Savour and Memorial shall live (in many of their Hearts, and among all Sober, Discreet and Moderate People, who knew him) to Generations to come. And I am very bold to say, his Death could not but be matter of Exercise and Sorrow to all.  
He was a Man, that laid out himself in the Ability of the large Understanding, given him to set forth the Beauty and Infallibility of the Grounds and Excellent Principles of Truth, and to open and prove the same over all Opposition of Gainsayers, to the reaching of the Understanding of many of the Great and Learned of the World, both at home and abroad, and to the begetting a better Opinion and Judgement concerning both the Principles and Practices of God's People (called in Derision Quakers) than had been held forth by the Craft and Malice of the Priests and others to be in the beginning, as Fools, Madmen, etc. and holding nonsensical and unreasonable, as well as unscriptural Whimsies, and so forth. But God, who is Light, is wipeing away the Reproaches and Slanders off his Blessed Truth and People, and will more and more exalt the Standard and Ensign thereof to gather the Nations▪ unto it out of their Cruelties, Lusts and Roar against one another, and of the overflowing of all Abominations among them, to the great provoking of God's Wrath.  
Reformation from all which will never be known, nor Deliverance from the Bondage and Miseries thereby occasioned, by all the Might, Power and Fightings of the Carnal Sword, nor Politic Devices of Men; but only by the blessed Power, Spirit and Grace of God, which hath appeared to all, to that very end to teach to deny Ungodliness and worldly Lusts, and to live soberly, Righteously and Godly in this present World, if Men would turn to believe in and obey it. Which is our Testimony and Holy Principle we direct all unto; and which this Blessed Servant of the Church laid out himself in his many Excellent Writings (especially his Apology) to promulgate through the World with blessed Success not only in Printing, but in Travelling, having gone through a great part of Germany, Holland and other Countries in the Service of the Truth: And the Lord blessed him every way therein.  
He was an Exemplary Husband, Parent and Master in his Family; so that the Beauty, good Order, Holiness, Gravity and Lowliness of the Truth shined therein, I can say, to my Refreshment and many others, as in a Quiet Habitation.  
He was a Man of great Meekness, Sweetness and Lowliness of Spirit, and of such a bearing, contented Mind, that though a Man of such Parts, and great Authority over Evil in his Servants and others, yet kept in such a Dominion over any thing, that would have disordered his own Syirit, that I can truly say, I never saw him in any peevish, angry, brittle or disordered Temper, since ever I knew him; though I had as much Intimacy and Frequency of Concerns with him, as most here-away.  
He was so far from being lifted up or Exalted by the great Gifts he had received from his Maker, both in the Truth, and as a Man, that I can say, I have often desired to grow in the plain, downright, humble and lowly Spirit, wherein he became as weak with the weakest, and poor with the poorest, and low with the lowest; as well as he could be deep with them that were deep: So that in a good Measure he had learned to become all things to all Men, with a true and upright Endeavour to Gain some.  
I can say, I have parted with a most- Entire Friend and Counsellor: But glory to him who lives for ever! through great Mercy I know him, who is the Fountain of all Wisdom, Righteousness, Love and Pity; who I trust will make up this great Loss not only to me, but to his blessed People and Church, especially in this his Native Country of Scotland, in and to which he had made him an Ornament, and as a Star and shining Light. And Oh! that he may make me, and all whom he hath Convinced of his precious Truth in our Native Country, whether living therein, or abroad, to shine forth in the Glory, Beauty and Virtue thereof, and as the first Fruits thereof, and Witnesses of the great Glory, that shall livingly arise therein; though perhaps ushered in by great Tribulations, when our God shall wipe away the Reproaches thereof, and change its name from Barren or Forsaken: because our God hath a true, though a small Seed therein, in which he delighteth, and is Married thereunto; and many shall be the Children of the Lamb's Marriage therein in due time, when the Leaven of the Pharisees is purged out, and the Bastard-Births of the Adulteresses and Whoredoms of a false Profession therein comes to be seen, and turned from.  
As concerning this our Dear Friend R. B. The Lord soon began his Work with him, shortly after he was brought home from France, wherein in his Young and Tender Years he was brought up at Paris under his Uncle: And though at his Return thence but about sixteen Years, yet it having pleased the Lord to bring his Dear and Worthy Father into his most-precious Truth, he having thereby occasion to be in the Meetings of God's Chosen People, who Worship him in his own Name, Spirit and Power, (and not in the Words of Man's Wisdom and Preparation) he was by the Virtue and Efficacious Life of this Blessed Power shortly after reached, and that in the Time of Silence (a Mystery to the World;) and came so fast to grow therein through his great Love and Watchfulness to the Inward Appearance thereof, that not long after he was called out to the Public Ministry, and declaring abroad what his Eyes had seen, and his Hands had handled of this pure Word of Life. Yea, the Lord who loved him, counted him worthy so Early to Call him to some Weighty and Hard Services for his Truth in our Nation, that a little after his coming out of the Age of Minority (as it is called) he was made willing in the Day of God's Power to give up his Body as a Sign and Wonder to this Generation, and to deny himself and all in him as a Man, so far as to become a Fool for his sake, whom he loved, in going in Obedience to his Will in Sackcloth and Ashes through Three of the Chief Streets of the City of Aberdeen: As his Testimony printed concerning it holds forth his Service therein; besides some weighty Services at several Steeple-houses, and Sufferings in Prison for the Truth's Sake.  
And I cannot forbear to touch at his great Care and Zeal, that Unity, Love and Sweetness might be preserved among God's Children over all the Cunning Endeavours of the Enemy to the contrary.  
What shall I more say concerning this Servant of the Lord, but that Blessed are the dead, that die in the Lord! Yea, saith the Spirit, from henceforth they rest from their labours, and their works follow them. He laid down the Body in the Holy and Honourable Truth, wherein he had served it about Twenty Three Years, upon the Third Day of the Eighth Month 1690. near the Forty Second Year of his Age, at his own House of Vrie in Scotland; and it was laid in his own Burial-Ground there, upon the sixth Day of the same Month before many Friends and other People.  
Kings-wells the Ninth of the Eighth Month 1690. Andrew jaffray.   
[These following Lines were written by a Person of Repute in Scotland, who is not One of those called Quakers.] 
An Epitaph upon that Faithful Servant of the Lord ROBERT BARCLAY of Vrie.  
THere be too Few, that take a true delight  
On Virtuous Subjects a few Lines to Write;  
In this degenerate Age most Poets uses  
On Scurril Rhymes for to Extend their Muses:  
On Gilded Nothings they their Fancies strain,  
Such as patched Plays, like to unhing their Brain;  
And think by this their Hearers to Excite,  
To satiate their Carnal Appetite:  
As if to Forge and Lie were not a Crime;  
They thus exhaust their Talon, and their Time.  
To shun this Scylla, and myself Acquit  
Unto his Friends, I offer this small Mite.  
I do Confess, my Mind I cannot Raise  
To give the Defunct his deserved Praise:  
Him to Commend I need not Call the Arts,  
He was Endued with Piety and Parts.  
His Memory, I'm sure, is dear to all,  
Who love the Truth, and wishes Babel's Fall;  
Whilst here on Earth he did not Faint, nor Tyre  
To Preach Christ 's Will without a Farthing Hire.  
Though Crosses, Losses, and Imprisonment  
Stood in his Way, he boldly o'er them went.  
His Soaring Soul by Grace and Education  
Might once been said the Glory of the Nation:  
His Elevated Virtue shined so Clear,  
It did procure him Love from Prince and Peer.  
He had from Heaven his Mission and Vocation,  
Which faithfully he showed to every Nation:  
Where e'er he Travelled, or made some Abode,  
He preached Repentance, and the Fear of God.  
He as God's Instrument did often bring  
The parched Souls to taste the living Spring;  
These did stand up for Truth with Heart and Mind,  
Who formerly were Bondslaves, and were blind:  
God's Strength in him and Efficacious Power  
Did at his Doctrine make the Devils lower.  
But the Wise Lord, who knoweth secret Hearts,  
And is the Searcher of the inner parts,  
Lest that our Roving Minds should gad abroad,  
And fix on something else besides our God,  
Did Call him hence, secure from Carnal Fears  
He Reaps with Joy, what he did Sow in Tears.  
Now since all Flesh must nakedly Appear  
At God's Tribunal, there their ‛ Counts too clear,  
And since that we are Living Lumps of Clay,  
Which the Great Potter can to Ashes bray,  
Learn, Readers all, before your Glass be Run,  
To deck your Souls, ere they to Judgement come.  
Arthur Forbes of Brux.   

A Table of the Authors Cited in this Volume.  

A.  
Alanus Page 493  
Amandus Polanus Page 387  
Ambrose Ansbertus Page 556  
Ambrose Mediolanensis Page 328 525, 552, 556, 558, 563  
Amesius Page 515 386  
Anselmus Bishop of Canterbury Page 557  
Antiochus Page 557  
Apollinarius Page 335  
Athanasius Page 271, 525, 552  
Augustinus Baker Page 459, 460  
Augustinus Page 270, 286, 303, 311, 340, 363, 378, 395, 398, 493, 494  
Author de Vocatione Gentium Page 327, 352   

B  
Basil the Great Page 552, 555, 356.  
Beda Page 356  
Bellarmin Page 369 524  
Bernard Page 272, 459, 466  
Bertius Page 388  
Beza Page 321, 377, 522  
Borhaeus Page 377, 380  
Buchanan Page 363  
Bucerus Page 377  
Bullinger Page 376   

C  
Calvin Page 282, 283, 296, 321, 378 384, 385, 429, 430, 443, 487, 491, 498, 499  
Carolostadius Page 526  
Casaubonus Page 538  
Cassiodorus Page 556  
Castellio Page 527  
Catechism of Westminster Page 388  
Chamierus Page 376  
Chemnitius Page 378  
Christianus Druthmarus Page 556  
Chromatius Page 556, 558  
Chrysostom Page 327, 328, 516, 553, 551  
Cicero Page 361  
Claudius Albertus Inuncanus Page 381  
Clemens Alexandrinus Page 270, 351, 352  
Conference of Oldenburgh El. D. Page 400  
Confession of Augsburgh. Page 386 400  
Confession of the French Churches Page 296  
Confession of faith of the Churches of Holland Page 296, 297  
Confession of the Divines at Westminster Page 297, 301, 367  
Council Aszansick Page 398  
Council of Carthage Page 297  
Council of Florence Page 289  
Council of Laodicea Page 297  
Council of Trent Page 317, 386, 526  
Cyprian Page 525, 556, 558  
Cyrillus Alexandrinus Page 272, 344, 347, 348, 557, 558   

D  
Dalleus Page 513  
Diodorus Siculus Page 555   

E  
Epictetus Page 269  
Epiphanius Page 303, 556  
Erasmus Page 539, 556, 558  
Essius Page 381  
Eusebius Page 289  
Eutyches Page 334  
Euthymius Page 556, 558   

F  
Forbes Page 377, 378  
Franciscus Lambertus Page 420, 462, 463  
Fredericus Silvius Page 560, 564   

G  
Gelasius Page 398  
Gentiletus Page 386  
Gerardus Vossius Page 349, 387, 400  
Godeau Page 540  
Gregory the Great Page 272  
Gregorius Nazianzenus Page 556  
Gregorius Nyssenus Page 556   

H  
Haymo Page 556  
Hierom, Page 270, 303, 305, 398, 525, 538, 552, 553, 556, 558  
Hilarius Page 524, 525, 556  
Hildebrand Page 358  
Himmelius Page 381  
History of the Council of Trent Page 526, 527  
History of the Reformation of France Page 537  
Hosius Page 525  
Hugo Grotius Page 552, 555,   

I  
James Coret Page 385  
James Howel Page 559  
Johannes Damascenus Page 556  
Johannes Ferus Page 558  
Johannes Floracensis Page 493  
John Huss Page 309  
John Maresius Page 559, 560  
Isidorus Hispalensis Page 556  
Isidorus Pelusiota Page 556  
Justin Martyr Page 352, 362, 555, 558, 560, 562   

L  
Lactantius Page 362  
Lucas Osiander Page 329, 424, 425,  
Ludovicus Vives Page 558, 564  
Luther Page 272, 328, 365, 366, 410, 526, 539   

M  
Marcio Page 525, 555  
Martyr Page 321  
Melanchthon Page 272, 377, 400  
Musculus Page 386   

N  
Nicolaus Arnoldus of Fran●quer Page 409, 421, 422, 433, 441, 442, 486, 493   

O  
Oecumenius Page 556  
Origen Page 272, 425, 555, 558, 563  
Otho Brunsfeldius Page 556   

P  
Papirius Masson Page 493  
Paraeus Page 321, 375  
Paschasius Rathbertus Page 556  
Paulus Riccius Page 491, 505  
Philo Judaeus Page 555, 559  
Pithaeus Page 493  
Phocylides Page 362  
Piscator Page 321  
Platina Page 415  
Plato, Page 361, 555  
Plotinus Page 362  
Polybius Page 553  
Polycarpus Page 289, 555  
Prosper Page 327, 328  
Pythagoras Page 361, 555   

Q  
Quintilianus Page 555  
Quintus Curtius Page ibid.   

R  
Reinerius Page 532  
Richard Baxter Page 381, 387   

S  
Seneca Page 361  
Smith Doctor in Cambridge Page 272  
Stobaeus Page 555  
Sulpitius Severus Page 561  
Synod Arelatensian Page 328  
Synod of Dort Page 396, 397, 320   

T  
Tertullian Page 271, 525, 526, 555●punc; 558, 559  
Theophilactus Page 556  
Thomas Aquinas Page 286  
Thysius Page 376   

V  
Victor Antiochenus Page 349  
Vincentius Lyrinensis Page 56●   

W  
Waldenses Page 556  
Wicklef Page 55●   

Z  
Zanchius Page 321, 376, 378▪ 38●  
Zwinglius Page 317, 321, 381    

The CONTENTS of the Ensuing Volume, directing to the Pages of the Several Tracts therein contained, viz.  

I. TRuth Cleared of Calumnies: being an Answer to a Dialogue between a Quaker, and a Stable Christian, etc. (1670) 1  
II. Some things of weighty Concernment proposed in meekness and love by way of Queries, to the serious Consideration of the Inhabitants of Aberdeen, added by way of Appendix to Truth Cleared of Calumnies, etc. (1670) 49  
III. William MitchellVnmasked: being an Answer to his Animadversions upon Truth Cleared of Calumnies. (1671) 53  
IV. A seasonable Warning and Exhortation to and Expostulation with the Inhabitants of Aberdeen, concerning this present Dispensation and Day of God's living Visitation towards them: with an Answer to some Queries Annexed, (1672) 105 107  
V A Catechism and Confession of Faith approved of, and agreed unto by the general Assembly of the Patriarches, Prophets and Apostles, Christ himself Chief Speaker in and among them, etc. (1673) 109  
VI The Anarchy of the Ranters, and other Libertines; the Hierarchy of the Romanists, and other pretended Churches, equally Refused and Refuted, in a twofold Apology for the Churches and People of God called Quakers, etc. (1674) 181  
VII. A Vindication of the preceding Tract, viz. the Anarchy of the Ranters, etc. serving as an Explanatory Postscript thereof, (1679) 237  
VIII. An Apology for the True Christian Divinity, as the same is held forth and Preached by the People called in scorn Quakers, &c, 〈◊〉 to K. Charles the Second. (1675) 251  
IX. A Dispute between some Students of Divinity (so called) of Aberdeen, and the People called Quakers, held in Aberdeen: Opponents or Students, John Lesly, Al. Sheriff, P. Gellie▪ Defendants, R. Barclay and G. Keith, etc. 569 

With the Author's Offer to Jo. Menzies, Professor of Divinity (so called) G. Meldrum, Minister at Aberdeen, and W. Mitchell, Catechist at Foot of Dee, etc. And G. K. his Postscript, (1675.) 589 592    
X. Quakerism Confirmed: A Vindication of the chief Doctrines and Principles of the Quakers, from the Objections of the Students aforesaid, in their Book called, Quakerism Convased: (1676.) 597  
XI. Universal Love Considered, and Established upon its Right Foundation, etc. (1676.) 675  
XII. An Epistle of Love and Friendly Advice to the Ambassadors of the several Princes of Europe, met at Nimmegen to Consult the Peace of Christendom, etc. (1677.) 706 882  
XIII. R. B ' s. Apology for the True Christian Divinity Vindicated from John Brown's pretended Confutation, etc. with L. S' Letter to R. M. C. (1679.) 717  
XIV. The Possibility and Necessity of the Inward and Immediate Revelation of the Spirit of God, towards the Foundation and Ground of true Faith, proved; in a Letter writ in Latin to a Person of Quality in Holland: and now also put into English. (1686.) 892 

Whereunto is added  
The Author 's Testimony concerning his Father, (1686.) 907  
Also an Alphabetical Table at the End, of the Chief Matters and Things Contained in this Volume. 908      

Truth Cleared of Calumnies: Wherein a BOOK, Entitled, A DIALOGUE BETWEEN A QUAKER AND A Stable Christian, (Printed at ABERDEEN, And upon good ground judged to be writ by WILLIAM MITCHELL, a Preacher near by it, or at least that he had the chief Hand in it) is Examined, and the Dis-ingenuity of the Author in his Representing the QUAKERS, is Discovered.  
HERE IS ALSO Their CASE truly Stated, Cleared, Demonstrated, and the OBJECTIONS of their Opposers Answered, according to Truth, Scripture, and Right Reason.  
By ROBERT BARCLAY.  ISA. 53.1. 
Who hath believed our Report, and to whom is the Arm of the Lord Revealed?  JOHN 5.39, 40. 
Ye search the Scriptures, because in them ye think to have Eternal Life: and they are they, which Testify of me; and ye will not come unto me, that ye may have Life.  MATTH. 5.11. 
Blessed are ye, when men shall revile you, and say all manner of evil against you falsely for my sake.  ACTS 24.14. 
After the way which they call Heresy, so worship I the God of my Fathers.  1 THESS. 5.21. 
Prove all things, hold fast that which is good.  
LONDON: Printed for Thomas Northcott in George-Yard in Lumbard-street. 1691.   

THE PREFACE TO THE READER.  
READER,  
FOR thy better understanding the Matters handled in this Treatise, I thought fit to premise somewhat by way of Preface; and indeed the nature of the thing calleth for it, that thou mayst receive a true Information concerning the People here pleaded for; and so generally opposed; but more particularly in the City of Aberdeen, that thou mayst understand, how the Case stands betwixt them, and their Adversaries in it.  
Know then, that after the Lord had raised up the Witnesses of this Day, and had opened in them, and unto them the Light and Glory thereof, divers of them at sundry times were moved of the Lord to come into these Parts, and unto the Town of Aberdeen, in love to the Seed, which there was to be gathered; but their Acceptance for divers years together, was very unsuitable.  
For the Enemy that had wrought, and was exalted in the Mystery of Iniquity, to darken the appearance of this day, had prepared and stirred up his Ministers, to resist them and their Testimony, by aspersing them with many gross Calumnies, Lies, and Reproaches, as demented, distracted, bodily possessed of the Devil, practising Abominations under colour of being led to them by the Spirit; and as to their Principles, blasphemous deniers of the true Christ, of Heaven, Hell, Angels, the Resurrection of the Body and Day of Judgement, Inconsistent with Magistracy, nothing better than John of Leyden and his Complices. This was the vulgar and familiar Language of the Pulpits, which was for a time received for unquestionable Truth; till about the Year 1663. some sober and serious Professors, in and about the said Town, did begin to weigh these things more narrowly, and find the savour of that Life in the Testimony of that so much reproached People, which some years before had stirred in others, who were now come to a great loss and decay; and this gave them occasion to examine the Principles and Ways of that People more exactly, which proving upon inquiry, to be far otherways then they had been represented, gave them a further occasion to see the Integrity and soundness of that despised People, and of their Principles, on the one hand; and on the other, to see the prejudiced Disingenuity and Enmity of their Accusers. In these the Lord caused his Word to prosper, (who were few in number, yet noted as to their sobriety in their former way of Profession) and raised them up to own that People and their Testimony, and to become One with them. Now their Adversaries finding nothing in these, whom the Lord had raised up in these Parts, whereof to Accuse them, as to their Conversation, these Calumnies must be cast upon Strangers living some hundred Miles distant, where these Untruths cannot be so easily disproved; but as to these at home, the Tune must be turned. Therefore George Meldrum, who hath more particularly espoused the Quarrel against Truth and its Followers, than any of his Brethren, gins to say, That it is no wonder to see Quakers forbear gross Out-breaking, for that Heretics have formerly come as great a length (but surely, Abstinence from gross Out-breaking, and a clean outward Conversation, is no good Argument against the Quakers,) so now the Clamour is, though they have been Professors, and that noted Ones too, and though they be honest in their Conversation, yet they are deluded and deceived, and are Deceivers. And thus as of old, the Truth and the Witnesses of it have always been reproached by those of the Pharisaical Spirit; so now: for sometimes they said, Christ had a Devil, sometimes the Apostles are drunk, and other times mad. Since these things have thus occurred, there hath been no little Industry used, to suppress this People by Threaten and Persecution, (on which account divers of our Friends have been cast into Prison, and some detained long in, of the said Town,) and also by Preaching and Writing, of which for thy Information receive this Account.  
There were Thirty Queries sent by the Bishop of Aberdeen (so called) to Alexander Jaffray: Also about the same time, a Paper of three or four sheets subscribed by G. M. Entitled, The State of the Controversy betwixt the Protestants and the Quakers. The Thirty Queries were not long after answered by G. K. in respect of A. J. his sickness at that time, and returned to him from A. J. And some time afterwards, George Meldrum his Paper, called, The State of the Controversy, etc. was answered by G. K. to which Papers of G. K. somewhat was premised by A. J. which Papers being several times called for, (but particularly in a Letter, from G. M. his own hand to A. J. wherein he entreats for an Answer, that he might know, as he said, in what things we did differ, or in what things we only seemed to differ) were sent to him within nine Months after the receipt of G. M. his Papers. Before all which a Sermon on purpose was preached by G. M. against the Quakers in the ninth Month 1666. wherein the sum of both his Papers was asserted, only that it was digested in a Pulpit-way, and introduced with an insinuating Discourse of his pretended kindness for the persons of some Quakers, and his unwillingness to meddle with them, were it not his Office, and Zeal for the Truth did engage him to it, but if it had been so indeed, he would have said no more of them then the truth; whereas it is stuffed with Lies, which are positively asserted to be the Quakers Principles, by this pretended Preacher of the Gospel from his Chair of Verity, (so called,) or rather of Falsehood: whereas yet G. M. his Papers aforementioned, were not so much as sent, far less answered, by which, according to the words of his own Letter abovementioned, he was to receive an Understanding of the Differences, and yet before he received this Understanding, whilst he was ignorant of the Differences, according to his own Confession, he is not ashamed to forge numbers of Lies upon the Lord's People; and as if they had been Truths, consisting in his Knowledge, to vent them before a Public Auditory: which Sermon is largely answered by G. K. together with some Animadversions upon it from A. J. Also several Papers passed betwixt W. M. and G. K. which had their rise from some Queries sent by P. L. to W. M. answered by W. M. to which was returned a Reply by P. L. the same was Replied to by G. K. which having received a Reply from W. M. was again Replied to at length by G. K. It is now Two years and upwards, since the last Papers, from our Friends hands, were returned to the respective Priests; unto which, as yet, there is no Answer, nor any of them published; but instead of all, at last comes out a Dialogue (of which the Proverb is verified, Parturiunt Montes, nascitur Must) subscribed by no Hand, but generally understood to be W. M. and by him not denied: which whether it be to deal fairly or ingenuously, the Ingenuous may judge.  
Ingenuous Dealing would have stated things, as related from our own Friends Hands, and given an Account of the many Scripture-Proofs and Arguments made use of in our Friends Papers, which this Author in his Dialogue hath done nothing less, but deceitfully hath represented us, (considering what had passed before, to which he himself, whoever he is, could not but be privy) and disingenuously hath dissembled and waved almost all the Scripture-Proofs and Arguments, used by our Friends in their aforesaid Papers, as any may see, who are willing to look into the said Papers, Copies of which are in several Hands, and any who desire to read them, may have them readily from our Friends.  
Therefore, however this Work of his may satisfy and deceive a benighted Multitude, whose Faith is pinned upon other men's sleeves, nevertheless I hope, it shall be an occasion to discover these Men, to any who are ingenuous, and love not to be hood-winked, but are willing to know the Truth.  
So Reader, having given thee this Account, I leave thee to the perusing of the following Papers, omitting these needless Apologies, and flattering Insinuations usual in Epistles of this Kind; my end being To answer the Good in all, and to starve, and not to feed the Evil in any. And I refer myself to that innocent and pure Principle, the Light of Christ Jesus in thee, which bears Testimony against all Evil; that thereby thou mayst try and examine, what is here written, and who are the Owners of Scripture, and who are the Wresters of it; which thou canst only truly discover and discern by the Spirit, from which the Scriptures came, even that inward Light and Word of Grace, that is able to build thee up, and establish thee in the Truth, unto which I Recommend thee.  
Vry the 19th of the 2d Month, 1670. R. B.   

TRUTH CLEARED OF CALUMNIES.  
To the AUTHOR,  
HAVING taken a serious view of the Dialogue lately published by thee, and having weighed and considered it in the fear of the Lord, I found it incumbent upon me, to Reply unto it, both upon the account of Truth, at which it strikes, and for thy Soul's sake, as also for others; that any simple hearts, who have received hurt by it, may be undeceived, and thy unfair dealing may be manifested. In order whereunto, before I enter upon the Examination thereof particularly, I have some things to lay before thee.  
And first, as to the manner and method of thy Book by way of Dialogue, it is no ways allowable from thee, being but a mere shift, to shuffle by those other Papers aforesaid, from being noticed or regarded, where all these Controversies are spoken to at large.  
Secondly, The nature of this kind of writing aught to have engaged thee, to set down as largely, what could be said on the one hand, as on the other, and to have brought-in all the Proofs and Arguments alleged by the Quakers, or at least the most considerable; but in that thou hast done nothing so much as becomes a Man, far less a Christian, as any who have conversed with that people, cannot but be sensible of. Thou hast made a bare Representation of the Quaker's Principles, and that so scantly and mincingly, that thou frequently givest thyself occasion to fight against a Man of straw. But that wherein thou hast manifested the badness of thy Cause, and thy weakness in pleading for it, is that the substance of what thou hast said is nothing else, but that which was writ in the Papers before mentioned, and so largely answered already: Whereof thou art altogether silent, and wouldst insinuate, that what thou hast here writ, was never answered by any Quaker, yea is unanswerable.  
Thirdly, In the beginning of thy Epistle thou allegest, That thou hast Examined divers Opinions (of the People called Quakers) and after trial found them to be naught; whereas thou hast not so much as mentioned, far less answered, the Arguments used by them, and in the manner of signifying their Principles, thou givest not their own words, but couchest them in such words of thy own framing, as may bear the most disadvantageous construction; hence thou sayest, That they deny Original Sin; That they overturn the Doctrine of the Saints perseverance; That they call the Ordinances of Christ, the Inventions of Men; all which things, as so conceived, are false.  
Fourthly, There hath appeared in thee an Airy Spirit, full of vanity and self-conceit, a thing which thou seemest much to cry out against in others, and wilt not see it in thyself; hence in thy Epistle thou boastest, that thou hast so succinctly confuted their Errors, highly commending the manner of thy writing, as that which, for aught thou knowest, was never done by any, who never handled these things with greater plainness and condescendingness to the meanest Capacity, and in so narrow a compass, as thy own words bear. The signifying, that it was the Judgement of some, that the publishing of thy Papers might tend to Edification; the crying up of thy Zeal for the Ordinances, and many other Passages too tedious to relate, do very much evidence an itching desire in thee to be commended and applauded in thy Enterprise.  
Fifthly, In the writing and framing of thy Discourse, thou hast introduced thyself most childishly and ridiculously, and takest frequent occasion to play upon thy own words, and snatch at them, as if thou hadst got some great Advantage; not unlike Dogs, that bark at their own shadow, or those Creatures, that run and are mad, when they see themselves in a Looking-Glass, supposing it to be some other, when indeed it is but their own Image. That this is thy way, appears in many Pages in thy Book, as they are hereafter examined.  
Now more particularly;  
So soon as thou interest upon the Matter of Debate, Page 2. thou beginnest with great Dis-ingenuity; an Evidence of what may be expected, or will be found throughout the rest. For notwithstanding the words of the Quaker are of thy own framing, and that they lie patent before thee; yet thou hast not had so much honesty in thy Answer, as to subsume them aright. The Quaker says, I use not flattering Titles, and give thee not Heathenish Salutations and Bowings, lest I should sin, and be found an Idolater: In answer to which, thou beginnest with a false Subsumption; saying, Thou wonderest that he should call Salutations and Bowings Heathenish and Idolatrous. Indeed it is no strange thing, that thou and others misrepresent us, and belly us in repeating our words at a distance, when in this manner of writing thou canst not truly repeat those words, which thou placest for ours, when they be just written before thee. Is it not one thing to say, That Salutations that are heathenish, or heathenish Salutations, cannot be used without Sin and Idolatry; and another thing to say, That Salutations and Bowings are heathenish and idolatrous? Who is so blind as not to see here a vast difference? As to the first, who dares deny it to be a Truth, that will offer to call himself a Christian? to wit, that Salutations and Bowings, that are heathenish, cannot be used without Idolatry and Sin? But as to the other, that Salutations and Bowings are heathenish and idolatrous, being taken in general, was never said, nor judged by the Quakers; and therefore to charge them with it, is utterly false, and a lie: for such Salutations as Christ commands, and the Apostles practised, the Quakers dearly own, and frequently use, and find in them great refreshment, because there through the life flows, and is communicated from one vessel to another; but such Salutations thou art ignorant of, and of the life that is therethrough communicated, which bears Testimony against all that is heathenish and idolatrous, and leads out of it, year 1670 and therefore in thy dark mind wouldst from thence plead for the customary Salutations of the heathen, as appears by the Proofs thou bringest, wherein thy folly is very much manifested. Christ, sayest thou, commanded his Disciples, when they entered into a House, to salute it; he did so: And what more? And if the House be worthy, their Peace shall be upon it, to wit, the Peace through the Salutation intimated or offered, because they brought to that House the tender of the Gospel and glad Tidings, which was a good Salutation. But what wouldst thou infer from that? That we ought to do off our Hats one to another; a thing which they never did, by whose Example thou wouldst press us to do it: and it is known, that it is a thing unusual in that part of the World to this day. That other Proof, alleged from Paul saluting the Churches, makes as little, if not far less, to the purpose. Paul in his Epistles, who was at a great distance, wisheth Grace and Peace to the Churches from God the Father and the Lord Jesus Christ; Ergò, We ought to take off our Hats. Can there be any thing more ridiculous? Is this the great Esteem ye put upon the Scriptures, to take the Salutations of the blessed Apostle Paul signified by the motions of the Holy Spirit, which was the very blessing of Paul to the Churches, or rather of the Spirit through him, for to prove your doing off Hats, one of the corrupt customs of this World? Is not this to make a mock of the Scriptures, and a stretching them to plead for that, against which is the natural tendence of their Testimony? Next thou givest us Abraham's practice; but every practice of Abraham is not a Rule to us, nor to you either; the like may be said of that of Moses. Though Moses did Obeisance to his Father-in-law, that makes nothing against us, far less his kissing of him, and ask him of his Welfare; both which things the Quakers deny not. Thou acknowledgst, that Religious Worship given to the Creature, is Idolatry. What is Religious Worship, but that which is given to God? And is not the bowing of the Body, and uncovering of the Head, the signification of your Worship to God? And if ye give the same to the Creature also, where is the difference? for in the external signification it is not distinguished, unless it be said to be the Intention; which if it be, we shall have the Papists pleading the same, for their Adoration of Images, and the Relics of the Saints. And truly, your being found in these things, gives them advantage in that matter. That Courtesy and Christianity are not repugnant, we deny not; and therefore for Christians to be Courteous one to another, is very fit, which indeed that the Apostle commands, we acknowledge: But that Courtesy consists in taking off Hats, and bowing to one another, that rests for thee to prove. In the next place, to prove the indifference of using the Plural Number instead of the Singular to one person, thou sayest, thou art very confident, the Kingdom of God consists not in words: So am I too; yet I strange thou shouldst say so, considering thy Principles, for what is all your preaching but words? yea, what is the Scripture itself (I mean that which ye have of it, to wit the Letter) but words? And seeing the very Gospel, according to you, is but a company of words, being a Declaration of what past many hundred years ago, how has thy Zeal here to oppose the Quakers made thee forget thyself in this matter? Thou sayest, that to which the Singular Number is agreeable, the Plural may be applied to without making a lie. The Proofs alleged for that be Matth. 23.37. Luke 22.31.3 Epistle of John, verse 13. evince nothing in this matter; for the Context being rightly considered, will clearly make out, that the words are not applied to one single person only, exclusively of others; and that of Luke is to a Flock, comprehending the Disciples, to whom he was speaking just before; but there is no confounding of the Number, where one single person is only spoken to, and that without understanding of any more. And though indeed it were good, that the difference were not greater, yet the differences in these things evidence, that there be differences in greater matters. And in respect that ye are estranged from the Principle, that leads out of Corruption in all things, therefore ye cannot see the weight that is in these things, which is more than ye are ware of.  
Page 3. Thou seemest to take great advantage of these words; Heretofore I walked according to my light, and the same I do still, and while in the integrity of my heart, I walked in the way thou art now in, I dare not say, but God countenanced me in it. Here thou makest a great stir, as if thou hadst brought the Quaker to a great Dilemma: But to pass by thy examining of the weak Objection, which thou makest in the Quakers behalf, which I believe was never alleged by any of them unto thee, as that wherewith they either only or chief defend themselves in this matter; to wit, Solomon's sacrificing at Gibeon. As in many other particulars, so in this, thou statest the Quakers part but too weakly and faintly, yea disingenuously; for the Light, which we walk according unto, and desire to walk according to it for ever, is the Light of Christ in us, and not our Light otherwise then by the free gift of God, which we do freely acknowledge did shine in our hearts in some measure in the time we walked with you, (though we did not so know it) and gave us some knowledge and discerning of things, and begot a measure of integrity and honesty of heart towards the Lord in divers of us, and turned the bent of our hearts truly towards him in measure. And the Lord countenanced and visited, and sometimes refreshed us secretly in those days, with a regard to that measure of integrity he found in us, and not because of, or in respect unto that way of Profession we then walked in, which way was truly a hurt unto us, and not advantage. And it was not your way, which we walked in with you, that the Lord countenanced, but the integrity and uprightness, which he had begot in us, and had placed in us, as a tender Plant, and as a Root in dry ground, under the oppression of your way, which burdened it; and until we were brought out of your way, by his Arm which drew us, his Seed and Plant in us suffered, and was oppressed as a Cart with Sheaves: But after we were delivered from your way, and turned to the way we now walk in, the Seed and Plant, which suffered, came to receive strength, and be raised unto Life and Dominion, as many are Witnesses at this day. Nor is this thy Argument any other, but that which the Papists did throw against those, who sometimes walked with them in the popish way of profession, some hundred years ago, when they came out from among them, whom the Lord visited, while they were among them, and at times refreshed them, till he brought them forth to witness against them. For the Lord hath a People in Babylon, and hath his Sheep, which are scattered on the dry and barren Mountains of many sorts and ways of professions, who have some tender breathe and desires after him, and with a regard to his breathing Seed in them, he visits them, and refresheth them at times; which yet proves not, that they should remain where they are, in Babylon, and upon the dry Mountains of dead Professions and Observations. For the Call of the Lord is unto them, to come out of Babylon, and his Arm is stretched forth to gather them off from all these Hills, unto his own holy Hill, Mount Zion, that they may seed and lie down with them, who were as Sheep going astray, but are now returned unto the Shepherd and Bishop of their Souls. Also may not those of the Episcopal Form object the same, against those who have left it upon a further Discovery; and yet its like thou wilt not deny, but some, who have been under the Episcopal Form, had a measure of integrity to God, while under it, and with a regard to that the Lord at times refreshed them. God does not frequently discover his will to his Children all at once, nor lead them throughly out of things, out of which they are to come, in an instant; and yet that he countenanceth them in their travel, cannot be denied. Did not the Lord countenance Cornelius, before Peter came unto him? as appears by Acts 10.4. And yet this was no Argument, that Cornelius should not own the Apostles and Christians: And did not the Lord countenance the Disciples, though even when they were following him, they were ignorant of many things, and in some things wrong? And whether did not the Lord countenance Luther in his Testimony against the Pope, as well in the first, as in the last steps of it; although it appears, that when he first began to preach against Indulgences, he intended not such a thing, as afterwards followed; but things opened more and more unto him, till they came unto that period they were brought unto before his Death: And who of you will say, that God did not countenance him from the beginning, whilst he held many things, which he himself came to see to be wrong, and erred very grossly in the Matter of Consubstantiation. The like may be said of John Husse, and others, whom you acknowledge to have been Martyrs. At last, thou endest it with a Question, ask, Whether it be safe to lean to the Audience of that Light, which one while saith, that such a way is the way of Christ, and another while, thou must come out of it, for it is the way of Antichrist? To which, what is above mentioned, answers sufficiently; yet further, I may easily retort the Question thus, upon the most of all the National Ministry in Scotland, who are now licking up that which they heretofore cried out against as Antichristian, and with Fire and Sword persecuted those who offered to plead for that, which now they both practice, and avow themselves in. Now as the fault of this cannot be ascribed to the Scriptures, which is the Rule, whereby they pretend to be guided; so neither can any man's instability, that pretends to be guided by the Light, (if any such thing could be shown) prove the Light a Guide not to be followed.  
To prove, that Christ is not in all men, thou arguest thus! Christ is not in all men, because the Scripture speaks of a being without Christ in the World; to which thou addest the Reason, The unconverted must needs be without Christ, because they want the uniting Principle, which is Faith. To answer, that Christ is in them, but not in Union with them, thou sayest, is a fond Distinction, because the Scriptures way of expressing People's Union with Christ, is by asserting Christ to be in them, which thou takest for granted, and from thence drawest thy Conclusion: but if it be found to be false, than the whole Fabric falls to the Ground (as indeed false it is) For even according to the Scriptures, the in-being of Christ in Men sometimes signifies Union, and sometimes his Existence in them, working and operating in them by way of Reproof and Judgement, as also by way of Call and Invitation, to prepare for Union with him, as appears by the very first Scripture cited by thee, John 15.4, 5. which answers not thy Mind. For we say not, That, where there is no Union, Fruit can be brought forth unto God: but mark the last part of it, how much it makes against thee, Without me, says Christ, ye can do nothing. For how becomes an unconverted man a Convert, but by having Christ to work with him? And where does Christ cooperate? Does he not there, where the work of Conversion is wrought, and is not that within? So that Christ must needs be in men, before they be in Union with him, whereby the Faith may be wrought, by which they are united to him. And as to that other Scripture, 1 John 3.24. these and other Scriptures, which might be cited, hold forth that in-being of Christ, which is by Union; but say nothing against his in-being in them, where the Union is not; for he is in them who know him not, and are Darkness, John 1. vers. 10. and 5. and he was crucified in the Corinthians and Galatians, which was in the time of their Unbelief, 1 Corinth. 2. vers. 2. and Galat. 3. vers. 1. for the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. In you; and indeed, there can be no greater Absurdity, then to say, that Christ is in no man, but in them with whom he is united; for Christ is not separated from that Light and Seed, which is of him, that is in every man, but is united with it, which bears Testimony against all Iniquity; but many times men are far from being in Union with that in them, which witnesseth against all sin, as Experience sufficiently teacheth. Then, if that be in them, which is pure, and if Christ be in that pure, then Christ is in them; and if they be not united with that which is pure in them, then are they not united with Christ, which is in the pure, that is in them.  
It seems strange to thee, that Christ should be in the Heathen, and they not know him. Was it not as strange, that he should be among the Jews, who had the Letter, that did bear a Testimony of him, and they not know him? and that notwithstanding his Miracles, and other Proofs he gave of himself, they should so far mistake him, to judge him to be an Impostor and Blasphemer? Thou sayest, Is Christ so uncouth to them he dwells in, as not to Reveal himself unto them? But though we say, that Christ is in all men, we do not say, he dwelleth in all men; for dwelling signifieth more than in-being: and yet I say, he does Reveal himself in some measure unto all, in whom he bears witness against Iniquity; for the Revelation of Christ unto one, is not always by giving the knowledge of what passed externally; but is a Revelation of the righteous Judgement against the Transgressor in them, which to say, that the Heathen wanted, is false, and contrary to Scripture, Rom. 1.18, 19, 20. John 3.18, 19, 20. yea, and contrary to the very acknowledgement of Americans, who have confessed, that there was that in them, which judged and reproved evil. Whether or not their ignorance of the outward Transaction, derogates any thing from their capacity of Salvation? comes hereafter in its place to be examined; together with that other saying of thine, wherein thou showest the like Dis-ingenuity, viz. That the saying, that every man hath sufficient Light to lead him to Life and Salvation, tends to put Christians in the same Condition with Pagans; because, sayest thou, Christians have no more; and the preaching of the Gospel, and the benefit of the Scriptures are little to be regarded; for without them Men have sufficient Light to lead them to the things of God. For the saying, that men have sufficient Light, hath no such tendency; for he that is truly and really a Christian, (and not nominally only) is one, that is united to Christ, and believes in him. Now, it is one thing to have the Light, and another to believe in it; which is clearly made out by that Scripture, While ye have the Light, believe in the Light, that ye may become the Children of it. And that it is a great advantage to have the knowledge of the Scripture, as outwardly, we deny not, for the reaching and raising of the Seed in them that are afar off; and also for the comforting and refreshing of them, in whom it is raised, as the Scriptures are used in that Spirit which gave them forth: Therefore we labour and travel so much for that end, and are found using the Scriptures Testimony. If it be said, That therein we contradict our Principle, seeing it is possible, that People may be saved without the Scriptures: I answer, Nay; For many things are profitable, which are not of absolute necessity. You yourselves acknowledge, that other Books besides the Scriptures, are not of absolute necessity unto men's Salvation, and yet you judge not all other Books useless; yea, ye too much rely upon Books. Also you do not say, that it is impossible, that any can be saved without preaching upon the Scriptures; and yet you reckon not preaching to be in vain. But do ye not rather contradict your Principles, who say, that the number of all those who ever can be saved, is so definite from all Eternity (and that without respect to their Faithfulness or Diligence in the using of the Means) in the foreknowledge of God, that none of them can miss of Salvation, and yet keep such a stir about Preaching and Ordinances? for you deny, that God hath decreed men unto Salvation, whom in his foreknowledge he did foresee would be faithful, and diligent in the use of the means.  
Page 7. Thou sayest, All men have not saving and sufficient Light in them, because the Scripture saith, that some men are brutish in their knowledge, Jerem. 10.19. But why didst not thou cite these words, For the Pastors are become brutish, and have not sought the Lord, therefore they shall not prosper? We see the proof of this at this day. But from thence how makest thou it appear, that some men want Saving Light? The Pastors are now as brutish as they were then; and it is, because they turn their backs upon that Light, and will not follow it: Therefore we have the more need to bear Testimony unto it, and against their brutishness, who reject and despise it.  
Next thou citest Rom. 3.11. There is none that understandeth. But will that infer, that there is not any saving Light in them? Why understand they not, but because they are not turned to the Light, that can give them understanding? It is supposed, sayest thou, that the Light in some may be Darkness. So it may indeed, to wit, that Light that is gathered from the Carnal and Earthly Wisdom, which is from below, where it takes the Letter of the Scriptures, and adds thereunto its Commentaries and Consequences, setting up this in them as their only Light; we find, that Light proves but Darkness But that will not infer, that the true Light, which comes from Christ, is or can be Darkness, unless in that sense, as the Day of the Lord is called Darkness in Scripture. For even the true Light, unto them who reject it, is as Darkness, in that it gives them not that Comfort and Joy, which it giveth unto them who love it, and own it, but troubleth and affrighteth them, as the Night and the Darkness. So that these Scriptures stand in good unity with the Principle of all men's having saving Light in them. Next thou objectest, That having of saving Light and Grace, presupposes Conversion. But that I deny: For on the contrary, Conversion presupposeth having Light and Grace, by which, and to which men are to be converted. So that before a man be converted, he must have saving Grace in order to convert him, even as the being healed of a wound, presupposeth the Plaster or Salve; but not on the contrary, for the application of the Plaster, presupposeth not the being healed. But whereas thou sayest, What need is there of his turning, when men are in this state already? Thou misrepresentest us; for we do not say, That all men are in a state of Light and Grace. To be in a state of Grace, is to stand in Grace, which the wicked do not stand in; yet this hinders not, but that Grace is communicated unto them, whereby they may come to a state, or standing in it, while the Day of their Visitation remains.  
Again, thou undertakest to prove, That all men have not sufficient Light, two ways: First, That all men have not the Spirit of God, Judg. 19 To which I answer, That there may be a sufficient Light in men, who may be said, after a certain manner, not to have the Spirit, as being such, who, though the Spirit be in them to invite, call and draw them unto God, yet resist his drawings, and so separate themselves from it so continuing, until the day of God's Visitation unto them come to an end: concerning whom it is true, that then they have not the Spirit, so much as to invite and call them unto God, or to give unto them the least tender of his love. And though all have not the Spirit bringing forth the Fruits thereof in them, to wit, Love, Meekness, Gentleness, etc. as no wicked Persons have; yet all, even the wicked, in a certain day have the Spirit in them to Reprove and Convince, yea, to Call upon them, and strive with them, in order unto their Conversion; for the Spirit of God reproves the World of Sin, John 19.8. And Acts 7.50. Ye stiffnecked and uncircumcised, ye do always resist the holy Ghost: and Gen. 6. My Spirit shall not always strive with (or in) man: and many more to that purpose.  
For a second Reason of its insufficiency, thou sayest, It reveals not Jesus Christ a Saviour, in respect it gives not a discovery of his Incarnation, Passion, Resurrection, etc. citing 1 Cor. 2.2. And from this place thou wouldst infer, That the Apostle preferred the Knowledge of Christ, as crucified outwardly, to all other knowledge. Answer; Though we willingly acknowledge, that to know him, even as he did outwardly come, and was crucified, etc. is a good knowledge, and of great profit and comfort to them, who believe; yet we deny, that the knowledge of him, as outwardly crucified, is the best of all other knowledge of him, or to be preferred to all other ways of knowing him; nor does that Scripture, 1 Cor 2.2. prove it. For Paul is not speaking there of Christ, as crucified outwardly in Judea; but of him, as he was inwardly crucified in the Corinthians, when Paul first came unto them to preach the Gospel, as the words do plainly import, being rightly translated out of the Greek; for I determined not to know any thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in you, but Jesus Christ, and him crucified. This was the Apostle's care and travel in his Ministry, to declare and hold forth unto the Corinthians, and other Gentiles Jesus Christ, who was crucified in them in his suffering Seed, even that Seed of Light and Truth which suffered, and was crucified in them under the burden of their Transgression, in the time of their unbelief, and to preach Salvation, and Deliverance from Sin, and Wrath, through Jesus Christ, according to his weak and low appearance in them, in the suffering Seed, through their believing in him, and closing with him, as manifest therein. According to which he said to the Galatians, That Jesus Christ was evidently set before their eyes, crucified in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Ephes. 3. vers. 8. he said, This Grace was given unto him to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in the Gentiles, the unsearchable Riches of Christ. Parallel to which is that of the Apostle, 1 Col. 27. (for so should all these places be translated) which Riches of Christ lay hid and wrapped up in them, in the Seed of the Kingdom, which was the least of all Seeds. Even as the Riches and Fruitfulness of a Tree lies hid in the Seed of it, which comes to be brought forth, as the Seed takes Root, and gets liberty to grow up unto the due Stature; so for this the Apostle laboured, that People might know Christ in them, and might embrace him in their hearts, that so he might be form in them, Gal. 4.19. and they might know him to live in them, and his Life to rule in them; which is more than to know him as outwardly crucified. And indeed, none know the weight and greatness of what he suffered outwardly, but who know him first, as he hath suffered in them, and suffer, and become crucified with him, so as to have a sympathy and Fellow-feeling with him; even as the Members suffer, and are pained, when any thing hurts the Head or Heart. And whereas thou sayest, You see, the Apostle judges the knowledge of Christ crucified, to be that one thing necessary; We deny, that the knowledge of his being outwardly crucified, is that one thing necessary, for People must know him in them; Know ye not, that Christ is in you, unless ye be Reprobates, 1 Cor. 13.5.  
As for thy Charge upon the Quaker, saying, With what face can you blame me for being in Darkness, seeing your Opinion is, that all men have sufficient Light in them, it is frivolous; for though the Light, which is sufficient, be in thee, thy opposition to the Light blinds thee, and hinders thee from seeing Light. A man may have a Candle burning in his House, but if he put it under a Bushel, it will not give him the sight of things in the House.  
That there is no other Name under Heaven whereby any can be saved, but the Name of Jesus Christ, is granted; but that Name is another thing than the bare expression, or declaration and knowledge of words or things, as without. Because his Name is said to be a strong Tower, whereunto the righteous fly and are safe; which is another thing, than the bare naming of his Death and Cross without; for many Unrighteous plead a right to that, and can fly unto it, as we see by the example of the Papists (to whom, it seems, ye will needs join yourselves in this matter) who say, That the onward naming of Christ, and signing with the Cross, puts away Devils. And that we are of another mind than you in this matter, is much to our advantage, because we know, the inward is the main thing, and where it is enjoyed, the efficacy and benefit of the outward cannot be wanting, though the distinct knowledge of it be not had. The knowledge of Christ's Cross within, which is his Power, that crucifies unto the World, is more than the knowledge of the outward; and to know Christ after the Spirit, is more than to know him after the Flesh, as is clear from the words of Paul; Though I have known Christ after the Flesh, yet henceforth know I him so no more. The Apostle Peter knew well, that God was not so narrow-hearted, as ye would have him to be; therefore he said, That he had seen, that with God there was no respect of Persons, but in every Nation, he that loveth Righteousness, and feareth God, is accepted of him. You yourselves dare not deny, but that some Infants, and deaf Persons are saved by Christ, without the External Knowledge: If you say, they are not in a Capacity to know these things; I answer, so neither are many of the Gentiles, who never had these things revealed unto them. But if the External Knowledge be necessary to the one, why not to the other? And if thou sayest, that some Infants are in the Decree of Election: I ask at thee, or any of you, who of you has seen the Decrees of God? and how knowest thou, that none of the Heathen are enrolled into them?  
And whereas thou sayest, Is not the Application of Christ's Blood and Sufferings necessary to them that would profit, and get good thereby? For though the Blood of Christ be a healing Plaster, yet the Plaster must be applied, ere the Sore can be healed. Now what Application can the Soul make of Christ's Blood, who knows no such thing? The Blood of Christ is applied by Faith, but true Faith is not a blind Faith. Answer. It is granted: But this Blood is known and felt within to wash and purge the Conscience; for Christ, as he is within, is not without his Blood, which is spiritual, even the pure blood of the Vine, and is that Wine of the Kingdom which is inwardly felt to wash, and to refresh, which he gives to them, who know not distinctly the outward shedding of the Blood, as it was many hundred years ago, and which many are ignorant of, who have heard much of the outward shedding of his Blood, but know not the Blood, as shed and poured forth in them, to sprinkle their Consciences from dead Works; for it is a Mystery sealed up from all, who stand in opposition to his Light within. But there mark thy own words, The Plaster must be applied, ere the Sore can be healed. Must not then saving Grace be applied, ere the Soul be converted, or healed? Contrary to thy other Assertion, Page 7. That having of saving Light and Grace, presupposeth Conversion, that is, Healing.  
As for thy deceitful Insinuation to render us odious, That if our Principles were generally owned, the Nations in one Age, or two, would be overspread with as palpable Darkness, as the Heathen-Nations at this day are; Seeing it has no just ground, we return it upon thee as false and malicious. For it is the owning the Light, and other Principles held by us therein, which will make these Nations, and all others who own it and them, to overflow with the true and saving Knowledge of God and Christ; but so long as they follow such blind Guides as thyself, who oppose the Light, Darkness will cover them, as at this day, notwithstanding all their Professions and Confessions of him, while in Works they deny him, and remain estranged from his Light in them. The Reason thou addest is blind and unreasonable; For, according to you (thou sayest) the Light within us is a sufficient Teacher, take heed to this, and there needs no more: For we say, the Light within must not only be taken heed unto, but believed, and obeyed and walked in; which who do, it will lead them to read and make use of the Scriptures, and will lead them to the Assemblies of God's People, and to hear and receive the Ministry of those whom God sends, yea, to love and esteem them greatly for their Works sake; and it will lead them to own Christ, and the benefits of his Death and Sufferings in the outward, and give them an understanding, how to conceive and use aright those things, as opportunity is given them.  
Page 10. Thou sayest, Christ is a Light, who communicateth Light to all Men; but where find you, that the Light communicated to all Men is Christ himself? we must not confound the Light-giver with the Light or Enlightening given. Answ. We do not confound them; but we must not divide or separate them, as thou and you do; for where the Light, or Enlightening from Christ is, there is Christ himself; he is not separated from it, but is in it, and with it: We must not be so gross, as to conceive, that Christ enlightens men in such a way of outward distance, as the Body of the Sun, being so many thousand miles above the Clouds, enlightens our natural Eyes, but comes not near us otherwise, than by its influence and rays; for Christ is near unto every one, no less than his influence, for in him we live, and move, and have our being. And this nearness of his unto all men, in a day, is more than that general Presence, in respect whereof he abides with all the works of his hands, for as much as he is in them to enlighten them, that they may believe, John 1.9. compared with Vers. 7. Page 11. Here, because thou canst not deny, but that there is Light in all men, thou sayest, It is commonly called the Light of Nature, and that some remainders of Knowledge and Principles of Good remain in Man, after the ruins of God's Image in him; as when a City is demolished, some Foundations of Houses do still remain. But how is this consistent with what you say, to wit, That there is no good thing at all in men unconverted; and that man fell wholly from God; and that Adam 's fall was not in part, but wholly, as to all things that are good? And that we derive nothing from him, but that which is corrupted and defiled? But the Scriptures Testimony is plain, that since the fall, the free Gift or Grace of God is come upon all, unto Justification of Life. It is not said, Justification is come upon all; but the free Gift or Grace of God is come upon all unto Justification, so that all may be justified, if they did close with it, Rom. 5.8. And God so loved the World, John 3.16. And this is the condemnation of the World, that Light is come into it, verse 19 which is after the fall. And whatever any may conceive, that remained in Man of the Image of God after the fall, that could not have any power to convince man of evil, or enable him to do any thing that is good, if it were not visited and influenced anew from the Fountain of Light and Life, but it would remain as a thing without all Life and Virtue, as a Candle extinguished. For by the fall, the Lamb, the Witness came to be slain, and remained so, until the Spirit of Life again was sent from God into it, to give it life and power, to witness against men's Transgressions: for a witness that is wholly dead, cannot witness unto particular things of Fact against men, as this inward Witness in all men doth, who do not again crucify it in themselves. And seeing Christ tasted Death for every man, and the Grace that brings Salvation, hath appeared to every man, and the Gospel is preached in every Creature, as it is according to the Greek, in Hebr. 2. Tit. 2. Col. 1.23. It is manifest, that the Illumination given to every man, is a new and fresh Visitation of God's love in Christ, freely given unto them for Salvation.  
Now as to the word Nature, if it be rightly understood, there shall be no great difference about it. For if by Nature thou understandest the Nature that is corrupt and fallen, and that which simply is derived from Adam, than we deny, that that Nature can claim any right to this Light, or that it can be said to proceed from that Nature. But if thou understandest by Nature, the Nature that is spiritual and heavenly, and is derived from Christ, the second Adam, the quickening Spirit, the Lord from Heaven, than I say, the Light may properly be called the Light of that Nature; in which sense is to be understood that place of the Apostle, Rom. 2. verse 14. cited by thee, where he saith, The Gentiles which have not the Law, did by Nature the things contained in the Law. For who will be so gross, as to say, that the Gentiles by the corrupt Nature could do the things contained in the Law, which is pure and holy? But by that Nature which is one with the Law, to wit, Divine and Heavenly, they might do them. So that thou canst not but still be accounted a wilful Enemy to the Light, whilst thou opposest it, and dost not turn to it, and by it come to see the evil of thy ways, and forsake them.  
Page 12. Though it be here asserted, in name of the Quakers, that the Scriptures are of excellent and blessed use, yet thou wilt not believe it; and allegest, They will not make the due use of them for these Reasons. First, Because a Bible, thou sayest, is not to be seen in all our Meetings. But that will infer nothing at all; for we meet not to read the Scripture, but to wait on the Lord, and be taught of him, and receive from his Spirit what he pleaseth to administer, either in ourselves, or through the Mouths of his Servants: and we meet to worship God, whose worship is to be performed in Spirit and in Truth, and not in External Reading. Thou sayest, Christ took the Book of the Prophet Isaiah, and read out of it. But was not this the performance of a Legal Duty, and in condescendency to the Jews manner? for it was in the Synagogue: But did he ever constitute it as a part of the Christian Worship, for one man to take the Bible, and speak upon it, and all the rest to be excluded from speaking, while he prattles his own barren empty Notions about it? show me, where that was the practice or order among the Apostles and primitive Christians? In the Church's way, 1 Cor. 14. there is no such thing; but on the contrary, vers. 29. Let the Prophets speak two or three, and let the other judge, if any thing be revealed to another that ●its by, let the first hold his peace, for ye may all prophecy, one by one, that all may learn, and all may be comforted. By which it plainly, appears there was no such settled custom among them, but it is one of the main Inventions brought-in in the Apostasy, whereby barrenness and dryness hath entered, and whereby the quickening, unlimited Life has been stopped from flowing through many Vessels. It is true, the Apostles at times cited Scriptures out of the Law and the Prophets, to show their fulfilling, or to open the mind of the Spirit concerning them, which is frequent in our Meetings, to cite Scriptures, and open them in the same Life and Spirit, that gave them forth, in the order of the Spirit, but not in the order and way of man's Wisdom and Spirit, as is your way, which savours more of Aristotle's School, than of the Church of Christ. Secondly, As to what thou sayest, That it is not our way to encourage the People to read the Scriptures, and to try Doctrines by them; 'tis utterly false: for we desire, that all may come to try Doctrines even by the Scripture; but we bid them also come to the Light in them, to read and try Doctrines, and understand the true sense of the Scriptures therein: and if People did so, we know, that then your Juggle about them would be made manifest. But indeed we, are far from desiring People to heed your false Glosses and Commentaries upon them, whereby ye darken them, rather than interpret them. Thirdly, thou sayest, When you want an inward Command to a Duty, I trow the outward Command of the Scripture is not regarded. Answ. Here thou writest as one unacquainted with the Law and New Covenant writ in the heart; the inward Command is never wanting in the due season to any Duty, as it is waited for; and the outward Testimony or Signification of the Command we regard in its place. Is it not a regarding the outward to mind the inward Unction and Spirit, to which it directs? which inward teacheth all things, and leadeth into all Truth, 1 John 2.27. 1 Cor. 14.15. John 16.13. yea, do not such more regard the outward, than they who under a pretence of an outward Command, do run about these things in their own natural Will and Spirit, neglecting to wait upon the Lord for the leading and help of his Spirit? Thy comparing us to Servants, who will not be moved to work by their Master's Letter, etc. is vain and ridiculous, nor doth it reach us, for our Master's Letter is writ in our Hearts, and there we are to find it. Neither is our Master separated from us, as those Masters are, who use to write Letters to Servants to set them on work, while they are absent, and cannot help them by their presence; for our Master is always with us, and he requires us to do all our works by his immediate Counsel, Direction, and Assistance, as present with us and in us: And that Nature we witness brought forth in us, which does not shift his Will, but delight in it to do it, and know it, whether told us by a lively Voice, or by any other inward signification of his Spirit. Fourthly, And because thou art ignorant of that great Duty of waiting upon the Lord in silence, out of all thy own Thoughts and Words, and art trampling it under foot, thou lookest upon it as misspent time, or a mere looking upon the ground; whereas, if ever thou comest to know the Scriptures aright, or to confer aright concerning them, so as to profit, thou must first come to that silence thou now so much despisest. So that these things very well consist, though the World may judge otherways, whom thou wilt have to be Judges in the Case: but in the Judgement of those who are redeemed out of the World, we shall be found to put the Scriptures in their true place.  
Thou canst not but smile, thou sayest, that a man of understanding should grant the Scriptures to be a declaration of God's Mind, and yet deny them to be God's Word; for what is a Word, but a declaration of ones Mind.  
Answ. Here thy lightness appears, which darkens thy Understanding: If thou must needs smile, do it at thy impertinent Reason. For though a man's Word be the declaration of his Mind, yet every declaration of his Mind is not his Word; for Signs may be a declaration of a man's Mind, without his Word: and People usually distinguish betwixt a man's Word, and his Writ. And so though the Scripture be a declaration of God's Mind, yet it is not his Word properly; nor can those Properties which are declared of the Word, belong to the Scriptures, as hath oft been demonstrated, but to that inward and living Word, as it doth declare itself, whether in the Heart, or in the Mouth. The Word of God is like unto himself, Spiritual, yea, Spirit and Life, and therefore cannot be heard or read with the Natural External Senses, as the Scriptures can; nor does the Scriptures cited by thee, as Hosea 1.1. Joel 1.1. Isaiah 38.4. Jeremiah 14.1. prove thy intent: For that Word which came unto the Prophet's, was that from which the Scriptures were given forth, which Word you confess was immediate from God; but you say, It is ceased to come now. And did not all the Prophets prophecy from Christ, the Word? Thou mightest as well reason thus, That when it is said, the Spirit of the Lord came upon such a one, or to such a one, that therefore the Scripture is the Spirit, and so deny all Spirit, but that which is the Scripture; as some do in other Sects, calling the Writings of the Apostles and Evangelists the Spirit, and denying the necessity of any other thing: which is abominable deceit, and wresting of Scripture: And that the Prophets declaring their Message, said, Thus saith the Lord, proves that what God spoke in them, and through them, as the living Word declared itself, was the Word of God, but not the Letter or Writing. And whereas thou sayest, It is all one to say, the Scripture saith, and God saith. Answ. By way of Inference and Collection it may be said, they are one, because of their Agreement; yet the living Word and Speech of God is not the Scripture, more than the Sunbeam is the shadow, though the one agrees with the other. Every one that reads or hears the Scriptures read, hears not God immediately; now that which God speaks to any, or in any immediately, that is only his Word properly unto them. As they who only read my Letter, cannot be said properly to hear me by Word of Mouth. Christ said to the Jews, Ye have not heard his Voice, though they heard the Scriptures; and though the Apostle useth some Scriptures out of the Old Testament, it proves not, he had not the Word of the Lord speaking then immediately in him, and to him. That Scripture thou biddest remark, 1 Thess. 2.13. proves not thy intent neither: for the Word which they heard of the Apostles, was that living Word, declaring itself through the Apostles, which was answered by the same in them who heard; they heard Christ, of, in and through the Apostles, does it therefore follow that Christ is the Scripture? And lastly, Mark 7.13. serves thy purpose no more than the rest: for the Pharisees, in striking at the fifth Commandment, did consequently strike at the living inward Word which gave it forth, as those who struck at any of the Apostles, struck at Christ, yet none of the Apostles was Christ; as neither is the Scripture, as it is outwardly writ, to speak properly, the Word of God. And truly, the reason why we may not call the Scriptures the Word of God, (to speak properly) is, that People may be directed to that inward living Word; for by their being so much called the Word of God, they have been put in Christ's stead, and have been set up as an Idol, instead of that from whence they came; so that to avoid this hazard, we have put them in their due place.  
Page 14. To prove that it is the Mind and Will of God, that the Scriptures should be the Rule, thou citest Isa. 8.20. To the Law, and to the Testimony, etc. But it rests to be proved, that the Law and Testimony was not the inward Law, and that that Word, according to which they were to speak, was not the inward Word, which is said to be in the Heart. It is observable, that to prove this thou bringest John 7.49. where the Pharisees say, Have any of the Rulers or Pharisees believed in him, but this People that know not the Law, are accursed. This place suits the matter very well, but makes much against thee. For the Pharisees here were crying up the outward Law, and the Knowledge of it; averring, that the ignorance of it caused the mean People to believe in Christ. So do ye now; ye pretend to cry up the Law, and say, The ignorance of it occasions so many to leave you. And as they then were setting the Law above Christ, and covering themselves with a Zeal for it, persecuting him, and reviling his Followers as Ignorants. So ye now, whilst ye are boasting of your great Knowledge in the Law, and in the Scripture▪ and your high esteem of them, ye are despising, crucifying the same Christ in his Spiritual Appearance, and upbraiding his Followers now, as they did then, as Ignorants, and Contemners of the Law. And as to Luke 10.26. How readest thou? This was spoke to one that was a Lawyer, or Interpreter of the Law, and relied upon it, so Christ spoke this to check him; and beside, the dispensation of the Law, which this Lawyer was under, was different from that of the Gospel in this matter, as may appear Hebr. 8.10. Again, as for Christ and his Apostles using the Scriptures, for convincing of their Opposers, so do we; and yet this proves not, that either he or we judge them to be the Rule, whereby to try all Things and Spirits, yea even the Spirit of God himself.  
Page 15. Thou seemest to lay much stress upon this, That it were impossible for us to prove to a Jew, or a Turk, that Jesus the Son of Mary is in very deed the Christ, without the Scripture. But I Answer thee to that easily; by what way wilt thou persuade a Turk to believe the Scriptures, or their Testimony, but by the inward Testimony of the Spirit? Calvin, 
Calvin lib. 1. cap. 7. Sect. 4. of his Inst.  after he has said all that can be said of outward ways, at last concludes, The only certain way to know it indeed, is by the Testimony of the Spirit. And as to the course that Paul took with the obstinate Jews, it was very commendable, because they said, they believed the Scriptures, and seemed to esteem them much, though they opposed the Truth witnessed to in the Scriptures: So that it is evident, that some great pretenders to the Scriptures can make a Cloak of them, to deny Christ himself, as ye do at this day. And though Paul took that course with the Jews, yet we see, he took no such course with the Athenians, to whom he cited no Scripture, nor endeavoured to persuade them by it; but told them, they were the Offspring of God, and wished them to feel after him, who was not afar off from every one of them. Thirdly, sayest thou, The Saints had recourse to the Scriptures in the examination of Doctrines. So have we too, as before has been declared; but that will not prove, the Scripture is the Rule.  
Page 16. Fourthly, thou sayest, We are commanded to search the Scriptures. John 5.39. Answ. The words may be translated, You search the Scriptures, as Pasor translateth them; but we do acknowledge, the Scriptures are to be searched, but are not to be rested in; which was the Jews fault, who would not come to Christ to get life, thinking to have eternal life in the Scriptures, which Christ checks them for. And that the Scriptures are profitable for Doctrine, 
Scriptures profitable to whom?  Correction, Instruction, we own, (and are commended for their Dignity, and Authority) but they are thus profitable only to such, as come to the Spirit, to guide and direct them, how to make use of them, else they may prove an occasion of stumbling, as they did to the Pharisees. Hence it is said, That the Man of God may be perfect; mark, the Man of God, not every Man: now, no Man can be truly called the Man of God, but he that is led by the Spirit of God. Next thou wouldst undertake to prove, That it is not the Mind of God, that the Spirit within men should be the Rule. In which thou fallest very short, as appears, by saying, That Christ made use of the Scripture to prove himself, etc. and not the light within. And did these Jews receive him, who had the Scriptures? Did they not reject him? And why? because they harkened not unto the inward Voice and Testimony of the Father concerning him: and this was the Testimony, which he said was greater, than that of John, though John was the greatest of the Prophets, and those who believe, had the witness in themselves, 1 John 5.10. but to the unbelieving Jews he said, Ye have neither heard his voice, nor seen his shape.  
Secondly, Thou sayest, There is an express command to try the Spirits, 1 John 4.1. Answ. But is there any word there of trying them by the Scripture? 
Trying Spirits is by the Spirit of God.  Cannot the Spirits be tried by the Spirit of God? or is there any better way to try them? How tried Peter the spirit of Ananias and Saphirah? And is not the Trial and discerning of Spirits the privilege of the Saints now? And how is it a peculiar privilege to Saints, unless it be done by the Spirit of God? For the Scriptures any can make use of, the Apostle John, writing to the Saints concerning Seducers, points them to the Anointing, which remained in them, and did teach them all things, and by this they did know all things, and consequently Spirits, 1 John 2.20, 26. Thirdly, thou sayest, Undoubtedly there are strong delusions, etc. Answ. There are so indeed: But was there any more strongly deluded, than the Pharisees? Yet how much did they lay claim to the Scriptures? How came they then to be deluded, who was so skilled in the Scriptures according to the letter of them? and the poor People, who were not so skilled, so rightly to hit the matter?  
And as to thy Question, What way shall the delusion be tried, if you neglect the Word of God, and look only within? Answ. As for the Word of God, nor yet the Scriptures-Testimony we neglect not; but what way, thinkest thou, shall the Delusion be tried, if you neglect the Spirit within, and look only upon the letter, and words without you? If the Delusion be strong in the heart, will it not twine and wrest the Scriptures without, to cause the Scriptures to seem for it? And suppose a man be deluded with a Spirit of Delusion, what can help him, but God, whose Spirit searcheth all the deepest things of Satan, and can and doth discover them to those, who love to be undeceived, and are faithful to God, in what they certainly know. And though the same deluding Spirit, who deceived first, may deceive over again, that makes nothing against the Insufficiency of the Spirit to discover the delusion; but if a man be deceived either first, or again, he is to blame himself for his defect, in not being duly watchful and faithful, in what is discovered to him of God truly and certainly. Consider the tendency of thy Argument, which strikes not only at the certainty of the Saints faith now from the Spirit within, and the assurance of Knowledge therefrom, but also strikes at the very certainty and assurance of all the Faith and Knowledge, the holy Prophets and Men of God had from the Spirit within, when Scripture was not: We are in no greater hazard to be deceived now, than they were then. You that set up the Scripture, as your only Rule, the many Sects of you what jangling and contesting is among you, while one pleads for his sense, and another for his? Which all proceeds from their wand'ring from the Spirit, that gave forth the Scriptures. And as to satisfying of others, we refer and recommend them to the same Spirit in them, to receive their satisfaction from that, which only can and will satisfy them, who wait for it in singleness.  
Page 18. And whereas thou sayest, The Saints are led and guided by the Spirit, but it is according to the Scriptures. So say we too; but it doth not therefore follow, that the Spirit hath so tied and limited himself to the use of the Scriptures, as always to use them in every particular step of his guiding the Saints; the Spirit is free to use or not use the Scriptures at his pleasure, and guideth the Saints in many particular steps of their life, for which there is no particular Scripture, either to approve, or disprove them in. 
The more sure Word of Prophecy.  As for the more sure Word of Prophecy, we grant it is the Rule; but deny, that that more sure Word is the Scriptures, but it is that Word in the heart, from which the Scriptures came, and in and by which the Scriptures are to be interpreted. And is it not gross blindness and darkness, to say, The Scripture is more sure, than that Word, Light, Life, and Spirit, from which they came? Had not the Scriptures all their sureness from the inward Testimony of the Spirit? How then can they be more sure? Thy example of the Schoolmaster and the Copy serves not thy turn; for the Spirit is unto the Saints both their Teacher and their Copy; and they need not go forth for a Copy: and if they walk according to this, by looking upon it and eyeing it, they shall be good Scholars and Proficients. He writes them a living Copy in their hearts, engraves it on fleshly Tables; whereas they, who look upon no other Copy, but the Words without them, are those, who are ever learning, but never able to come to the Knowledge of the Truth.  
Page 19 Thou askest, Why we disjoin the Spirit and the Scriptures? citing Isaiah 50.21. Answ. We are not to disjoin, what the Lord putteth together; sometimes the Spirit joineth or concurreth with the Scripture-Words, and sometimes not: how many preach and pray, and read the Scriptures, and talk of them without the joint concurrence of the Spirit? Which we say, they ought not to do, the Scriptures should never be used to preach and pray, etc. but in the concurrence and assistance of the Spirit; for they are not of true use to any, without the Spirit, but ye disjoin them, who would have praying in the letter, and using of it without the Motion of the Spirit: to such the Scripture is indeed but a dead letter, and it is no ways a reproach unto them, to be so called. Yea, what are the best of men without the Spirit, but dead men? And this is not a reproach to them, but their Glory; so, nor is it to Scripture.  
Thou sayest, They are said to be a kill letter, and this shows, that they are not dead. Answ. A poor Argument indeed! Can not dead things kill, if men feed upon them? If thou seedest upon sand, gravel, stones, 
The Letter killeth.  shells, will not these things kill thee, though they be dead? And if thou feedest upon the Letter without thee, and not upon the Life, thou canst not live: yea, if one that lived, did departed from feeding upon the Life, to feed upon the Letter, it would kill him. And as for that Scripture cited by thee, it makes very much against thee, to wit, Isaiah 59.21. For it is one thing, for God to put Words into men's Mouths, and far another, for men to gather these Words from that without, 
Isaiah 59.21.  and put them into their own Mouths; nor doth it say, that the Words God shall put into their Mouths, shall be no other Words, more or less, but the express Scripture Words. Why art thou not ashamed, to cite this Scripture? Do ye not say, To speak, as the infallible Spirit gives utterance, is ceased? and consequently, God's putting Words into the Mouth, God's furnishing them with Words suggested from his own Spirit and Life, which the holy Prophets and Apostles witnessed, to speak as moved by the Holy Ghost, do ye not say, this is ceased? Why then citest thou a Scripture, which is so plain and clear for it? but that thou art in Blindness and Confusion.  
Page 19 In thy procedure upon the point of Justification, thou makest a large step in that crooked path of deceit, wherein thou hadst too much traced from the beginning; but now more abundantly than ever, thou displayest the Banner of thy Dis-ingenuity, and gatherest all thy Forces together, it should seem resolving, to give the Quakers a final Overthrow. And to make the matter misty in the very entry of it, thou raisest Dust to thyself, venting thy own filthy Imaginations under the notion of coming from them, applauding thy endeavours, as if thou wert studying to preserve pure the principle of Justification, in a point, where none is jumbling it among us. As thou advancest a little further, (Page 20, 21.) having given a very scant Account of their Doctrine in this Matter, couching it in most disadvantageous terms, thou takest great liberty to extend thyself in a foolish and vain Excursion, as if having fathomed the Quakers, thou hadst discovered them to be either turned, or turning rank Papists: therefore to trace thee throughly in this matter, that if it be possible, thou may'st come to have a discovery of thy Vanity and Malice, or though thou shouldst prove irrecoverable, yet others may have a view of both; I shall first in honesty and plainness declare the Principle of Truth in this matter, thereby observing thy Mis-representations: Secondly show, what Vast Difference is betwixt us and the Papists therein: And Thirdly, make manifest, how much nearer of kin ye are to the Papists, even as to this particular, and the things relating thereunto, than we; which may serve as a seasonable shower, to allay that windy Triumph, which thou endeavourest to establish unto thyself.  
As to the first, We are justified by Christ Jesus, both as he appeared, and was made manifest in the Flesh at Jerusalem, and also as he is made manifest and Revealed in us: And thus we do not divide Christ, nor his Righteousness without, from his Righteousness within, but we do receive and embrace him wholly and undivided, THE LORD OUR RIGHTEOUSNESS, Jeremiah 23.6.1.30. By which we are both made and accounted Righteous in the sight of God, and which ought not, nor cannot be divided. 
Christ's Righteousness ours.  And the manner and way, whereby his Righteousness and Obedience, Death and Sufferings without become profitable unto us, and is made ours, is by receiving him, and becoming one with him in our hearts, embracing and entertaining that holy Seed, which as it is embraced and entertained, becometh a holy Birth in us, which in Scripture is called, Christ form within; Christ within the hope of glory, Gal. 4.19. Coloss. 1.27. By which the Body of Sin and Death is done away, and we cleansed, and washed and purged from our sins not imaginarily, but really; and we really and truly made righteous, and holy and pure in the sight of God: which Righteousness is properly enough said to be the Righteousness of Christ; for it is immediately from him, and stands in him, and is as unseparable from him, as the Beams are from the Sun; and it is, through the Union betwixt him and us, (his righteous Life and Nature brought forth in us, and we made one with it, as the Branches are with the Vine) that we have a true Title and Right, to what he hath done and suffered for us: for, being so closely united to Christ, his Righteousness becometh ours, his Obedience ours, his Death and Sufferings ours: Thus we know him and the power of his Resurrection, and the fellowship of his Sufferings, being made conformable to his Death, Philip. 3 10. By which Nearness and Fellowship we come to know an Unity with the suffering Seed both in ourselves and others, and therein to travel for its raising and deliverance; which yet no ways derogates from the Worth of the Sacrifice he offered up unto God without the Gates of Jerusalem, while he humbled himself unto Death, even unto the Death of the Cross, tasting Death for every man. This is an honest, and plain and true Account of our Belief in this matter, and is in Substance one and the same with that, which at sundry times thou and thy Brethren hast received from us; notwithstanding the bare, scanty, and disingenuous Account thou givest of us in this matter. Secondly, As to the Vast Difference, that lieth betwixt us and the Papists, any who are not wilfully blind, may see it, who know their Doctrine and ours in this thing.  
It is not the Works of Christ wrought in us, nor the works which we work in his Spirit and Power, that we rest and rely upon, as the Ground and Foundation of our Justification; 
How Christ is our Justification.  but it is Christ himself, the Worker revealed in us, indwelling in us, his Life and Spirit covering us, that is the Ground of our Justification; and we feeling ourselves in him, feeling him in us, and his Spirit, his Life covering us, we feel our Justification and Peace with God in him and through him, the alone Mediator betwixt God and Man. Now, this manner of Justification by the indwelling of Christ in the Saints, and of his Spirit, is not held by the Papists, but is expressly denied by them, and disputed against particularly by Bellarmine: And Christ Jesus himself is both first and last our Justification and Foundation of it. And as to being Justified by Works, the Scripture is plain for it, and so we may not deny it, but plead for it, according to the true sense and mind of the Spirit, as we are taught of him. But to be Justified by him, is more than to be Justified by Works; 
Works wrought in Christ.  and therefore are we justified in our Works, which we work in him, and because the Lord accepteth and justifieth us in him; therefore he accepteth and justifieth our Works wrought in him, and accepteth and justifieth us in relation to these Works. And though it hath been said by us, that Good Works, which are wrought in Christ, and are rather his than ours, are Meritorious, yet we understand it not any other ways, than thus; That all their Merit or Worth is from Christ. And seeing, they are said in Scripture to have their Reward, and Reward and Merit are Relative Terms, inferring one another; in that sense, wherein they are said to be Rewarded, they may also be said to be Meritorious: which yet hinders not the freedom of God's Grace in Justification. For we do verily believe and confess, that both the Works and the Reward are of the Freegrace of God, and that the Lord giveth us all things not of Debt, or as being in our Debt, but of Free-gift, and his infinite Goodness and Wisdom hath seen it meet to promise a Reward to Good Works; and so he doth Reward them, because of his Goodness and Faithfulness, and not because he is addebted unto any of us, otherwise then as he hath bound himself by his promise. And this is contrary to that false Popish Doctrine, which affirms, That men deserve a Reward from God for Good Works, upon the account of strict Justice, without respect to the Promise. And if it be answered, That all Papists do not say so, but are more moderate: Well then, I say, If some of them be moderate, and pass from the erroneous Opinion of Popery, and speak that which is true, if others speak what is true also in that particular, should the Truth be accused and condemned for Rank Popery, because, some Papists at times confess to it? You yourselves know, that Papists contradict one another in divers things, and where men directly contradict one another, one of the sides must speak true: But as to that, wherein the Justification stands, and on which it is grounded, to wit, Christ himself as indwelling in the Saints, none of all the Papists, for aught we ever heard, or read, do own it, but are against it. Again, As to the Works by which the Papists seek to be justified, 
The Papists justifying Works pretended.  they are such, as we believe none can be justified by, viz. their outward Observations, their Invocation of Saints, bowing to Images, saying Ave Maries, telling their Beads, their Pilgrimages, their whipping themselves, their keeping Lent, and many other such like Works of voluntary Humility, by which they seek to be justified, though they are evil Works, as not done in the Faith and Power of God. Nor does it serve thy turn to say, That Papists think not, that Works considered as evil and sinful, are sufficient to justify them; for that is not the question, Whether the Papists think to be justified by Works sinful and evil; but this is the Question, Whether the Papists think to be justified by Works, which are really sinful and evil, (however they may imagine them to be good?) And herein I say, we differ vastly from Papists; they think and seek to be justified by such Works, as are evil in the sight of God; whereas we believe, that by no such Works can any man be justified. Other weighty Differences could be showed in relation to this Matter, but what is here in short declared, may suffice to evince, that we differ widely from the Papists concerning Justification.  
Thirdly, Look how near a kin ye are to Papists, as in many other things, so in these relating to Justification. First, Do ye not say, That ye are not justified by Christ indwelling in you? So say the Papists. Secondly, Do ye not say, That the way to attain to a state of Justification is not by believing in the Word of Faith, which is in every man, and in the Light wherewith Christ has enlightened every man, that comes into the World? And so say the Papists: who though they talk of Universal Grace, yet they deny, that this Universal Grace is an Evangelical Principle of Light, by believing in which men can attain unto a state of Justification immediately. Thirdly, Do ye not say, That God's Act of Justification is not an immediate Testimony of his Spirit, declaring or pronouncing men righteous? And so say the Papists? Fourthly, Do ye not say, That men are not to know their Justification, or that they are in a justified state, by an immediate Testimony of the Spirit in them by way of object, for this were to assert Immediate Revelation? So do the Papists? So by these few Instances given here, and by many other Instances given by others in other particulars, try yourselves, and first clear yourselves of Popery, before you or thou dost throw it upon us.  
Now whereas thou allegest, That the Apostle in the matter of Justification excludes all Works, even those of Christ his working in the Saints, and which they work in him, 'Tis false; nor do the Scriptures cited by thee prove thy intent. As Rom. 3.20. Gal. 2.16. Tit. 3.5. thou sayest, The Apostle speaks of Works in general, 
Works of the Law and of the Spirit.  without any limitation: But herein thou contradictest the very express Scriptures cited by thee; for all these Scriptures speak of Works with a limitation: As Rom. 3.20. By the deeds of the Law there shall no Flesh be justified: and Gal. 2.16. Knowing, that a man is not justified by the Works of the Law. Here the Works of the Law are excluded, but not the Works of Christ in us, which are not of the Law: for the Law or first Covenant was weak, and gave not strength to them, who were under it, to fulfil Righteousness; but these who were in Christ Jesus, witnessed the Righteousness of the Law fulfilled in them, who walked not after the Flesh, but after the Spirit. And as for that other Scripture, Tit. 3.5. though it exclude Works of men's doing, as of themselves; yet it excludes not all Works, nor inward Righteousness of Christ, but expressly includes it. According to his Mercy he saved us by the washing of Regeneration, and Renewing of the Holy Ghost. Thou couldst not have brought a more plain proof against thyself; for thou citest this Scripture has holding forth Justification. Now the Apostle saith, He saved us according to his Mercy by the washing of Regeneration, and renewing of the Holy Ghost; and is not the washing of Regeneration, and renewing of the Holy Ghost a Work, which comprehends many particular Works of the Spirit of Christ in the Saints? And is not Regeneration, and the renewing of the Holy Ghost a Righteousness wrought in us? How is it then, that thou art not ashamed to charge us with Rank Popery, for saying, We are justified by a Righteousness wrought in us; seeing the very Scripture cited by thee is expressly for it? May we not pertinently return these words upon thee, which thou misappliest to us? Oh! tell it not in Gath, publish it not in the Streets of Askalon, etc. that a man, who pretends to teach others a-right in the matter of Justification, hath so confounded himself, that to prove, that Justification is not by a Righteousness wrought within, brings a Scripture which speaks expressly of Righteousness within, to wit, that of Regeneration and Renovation, by which we are saved. And if any should say, The words do not say, We are Justified by the washing of Regeneration and renewing of the Holy Ghost; but we are Saved thereby, as intending Sanctification, and not Justification. I answer, This helps not the Author out of the Ditch; for he brings this Scripture forth applying it to the matter of Justification. But again; If these words exclude all Works generally, and without any limitation, than they exclude all Works, which are wrought by the Spirit of Christ, from sanctification; as if men were sanctified by no Works of the Spirit of Christ within them. 
Sanctification by the Works of the Spirit.  Or if it be said, that Works of our own doing Self-righteousness, are only excluded from having place in our Sanctification, but not the Works wrought in and by the Spirit of Christ; then I say, why may not the same Distinction have place in all these other Scriptures, which say, We are not justified by Works, etc. And indeed, in all these Scriptures it holds true no less concerning Sanctification, than concerning Justification: As thus; By the deeds of the Law there shall no flesh be sanctified, knowing, that a man is not sanctified by the Works of the Law, etc. But it were vain to infer from this, that men are sanctified by no Works of Righteousness wrought in them by the Spirit of Christ. Therefore it is as vain to infer, that men are justified by no Works of Righteousness, wrought in them by his Spirit.  
Page 22 Thou sayest, We can shift off Popery with this, that they are not our Good Works, which deserve and merit Justification, but the Good Works of Christ's working in us. Yea I say, we do justly cast off the Accusation of Popery, as having the express testimony of Scripture, that we are justified by Works, to wit, such as are wrought in Christ, and by him in us, James 2.24. You see then, that a man is justified by Works, and not by Faith only: Compared with Tit. 3.5. beforementioned. And as for the Papists Works, by which they seek to be justified, we do not acknowledge them to be such Works, as whereby or wherein any can be justified.  
And whereas thou pleadest, That the Good Works of Christ's working in us, are ours; citing Isai. 26.12. Matth. 5.16. etc. We grant it, but they are not ours in that signification: as where it is said, He that is entered into his Rest, hath ceased from his own Works, Hebr. 4.10. There are Works, which are so ours, that they are not the Works of the sanctifying, renewing Spirit of Christ in us; 
What works do justify.  and such are Works both of open Unrighteousness, and of self-fained Righteousness, which has no better Root to bring them forth, than Man's own Will and Spirit: and by such Works we deny to be justified, yea, we deny all such Works, and the justification by them, and desire to stand in a continual denial unto them, and forbearance from them. But again, there are such Works, which are so ours, that they are Christ's also, who works them in us, and by us, and are ours by his Free Grace; and by such Works, we affirm, men are justified.  
Page 23. Thou pleadest, That men cannot be justified by any Works of Christ's working in them, because they are Imperfect. And for their Imperfection thou instancest, 1. Faith; because it is said, O ye of little Faith, why doubt ye. Answ. 
True Faith.  By this thou may'st as well exclude Faith from Justification every way, as Works, if it were granted, that their Faith was Imperfect; but that Scripture, nor no other, speaks not of imperfect Faith, but of little Faith. Now little Faith is perfect in the measure of it, as a little Gold is perfect Gold. And though the Disciples had doubting, yet the Faith was not the doubting, nor was it made impure by it; for the least measure of true Faith can never be defiled, otherwise it could not purify the heart, it is like the fire, which cannot be defiled with the impurities of those things, it works upon. And as for the Disciples at that time, as they were in part justified, or approved by the Lord in relation to their Faith, so were they reproved, and not justified of him in relation unto, or because of their doubting. But this Scripture, nor none other, proves not, that Faith was or is always accompanied with doubting: Abraham believed God's promise without doubting, and was strong in the Faith, giving glory to God, and it was imputed unto him for Righteousness, Rom. 4.20, 21, 22. And, said James, His Faith was perfected by Works, Chap. 2.22. For that which is perfect in a less measure, can be further perfected in a greater. Secondly, Thou pleadest, that Knowledge is Imperfect, because the Apostle saith, We know but in part, 1 Cor. 13.9. But the Apostle does not say, our Knowledge is imperfect, or impure: We may know a thing in part, and yet that which we know of it, we may know perfectly. Thirdly, Thou pleadest for the Imperfection and Uncleanness of the Saints Obedience, from Eccles. 7. But that place is not to be understood concerning all men in all states and times. There is an earthly, unrenewed state, and while men are here, there is not a just man among them, as Rom. 3. verse 10. There is none righteous, no not one: And there is an heavenly, renewed state, wherein a Man is born of God, and sinneth not, John 3. verse 9 And said the Apostle, Let no Man deceive you, he that doth Righteousness, is righteous; which imports, that there are righteous Men, who do good. And, said the Lord to the Servants that used their Talents; Well done, good and faithful Servant, Matth. 25. vers. 21, 23. And that other Scripture thou citest, Isai 64.6. serves nothing thy turn: 
Self-righteousness as filthy Rags.  For the Prophet saith not, All our Righteousness, which is of thy working in us, who are Saints, is as filthy rags; but All our Righteousness, which we, even the best of the Saints can perform of and from themselves, are as filthy rags; man's best Works, his best Righteousness, which is of and from himself, is filthiness and unrighteousness before God, and he is to cease from all his own Works, Hebr. 4. vers. 10. And it is plain, that when the Prophet in that place saith, We are all as unclean, and there is none, that calleth upon thy Name; He does understand the multitude of the Jews, who generally were a carnal People, and relied upon their outward Observations▪ and did not Worship God in Spirit and in Truth; but did not understand it of all and every one among them: For he himself did call upon his Name. And that the Saints were washed and cleansed, see 1 Cor. 6.11. But ye are washed, are sanctified, are justified in the Name of the Lord Jesus, and by the Spirit of our God: And John 15.3. Now ye are clean through the Word, which I have spoken to you: And Ezekiel 37.33. At which time I shall cleanse you from all your Iniquities; I shall also cause the Cities to be inhabited: Which imports a time upon Earth, wherein they should be made clean from all their Iniquities▪ And how! art not thou and you ashamed to affirm, That the best Works of the Spirit of Christ in his Saints are as a filthy rag? Does not the Apostle say, That a meek and quiet Spirit is an Ornament, which is of a great price even in the sight of God? How then can it be a filthy or menstruous rag? A filthy and menstruous rag is good for nothing, but must be thrown away upon all Accounts; and if that Holiness, and Righteousness and Meekness, which is of Christ his working in men, be as filthy rags, then according to your Doctrine men should throw them away, as being not only unprofitable to Justification, but to any other use? Yea, a filthy and menstruous Rag men do hid from the sight of another, and do never wear it as an Ornament; whereas the Saints put on the meek, and quiet, and sober, and righteous Spirit, as an Ornament of great price, not only in the sight of the Saints, but even in the sight of God.  
Page 24. Thou pleadest, That the Good Works of Christ in the Saints are defiled and imperfect, because the Saints, who are subservient and instrumental in them, are unclean; and who can bring a clean thing out of an unclean? Job 14.4. Answ. It is granted, that the Saints are subordinate Co-workers with Christ; but yet it follows not, that his Works in them, and by them are defiled. And though it is said, Who can bring a clean thing out of an unclean? This hinders not, but that the Lord can and doth make Clean those, 
The Lord makes clean the unclean.  who have been unclean; and so out of them, who are made clean, bring forth clean things. And though every one, in whom the work of Sanctification is begun, be not wholly cleansed, but that there may be an unclean part in them for a time; yet there is also a clean part in them, who are in the least measure sanctified: and so these, who work with the Spirit of Christ, work with him according to this clean part; and it is the clean part in them, which he maketh use of, as his Instrument. And as for the unclean part, it is not to work with Christ, but to be chained down, and fettered and bound up from working, to the end it may be wrought upon, that it may be cleansed: and thus by degrees the clean part increaseth, and the unclean is diminished, till all the uncleanness be wrought out. And where the unclean part is let lose to work, the pure Spirit of Christ doth never join in working with it, but judgeth and reproveth it; and therefore in so far, as the unclean part worketh in any, that man, in whom it worketh, is not throughly justified and approved by the Lord: but there are, who witness the cleansing from all the uncleanness; and so as clean Vessels and Instruments throughout, bring forth clean things, clean works.  
Thy Example, how that Clean water passing through an unclean Pipe, receives a tincture of uncleanness, hits not the case: 
The spiritual Water is undefilable.  For the spiritual Water is not like the common, gross, outward Water, which an unclean Pipe can defile; but like the fire, and the Light, which though it touch unclean things▪ cannot be defiled by them. Every thing of the Spirit is undefilable, as the Spirit is, which no unclean thing can defile: And if thou wert well skilled in the outward Creation, thou mightst find an outward Water so pure, that passing through an unclean Pipe, shall not be defiled with it. But if thou knowest not these earthly things, and believest them not, as Christ said John 3.12. How shalt thou believe, if we tell thee heavenly things.  
Page 25. Thou chargest us with Erring grievously, in confounding Justification and Sanctification. Answ. Justification is either taken for God his adjudging a man, unto Eternal Life, 
A twofold Justification.  and in that sense it is not to be confounded with Sanctification; yet it is not to be separated therefrom: for God adjudgeth no man, but the sanctified unto Eternal Life or Happiness. Or it is taken for the making a man righteous; and than it is all one with Sanctification. And that thou sayest, The word is most frequently used in Scripture in that sense of adjudging, being opposed to condemnation; Doth imply, thou hast not the confidence to assert, that it is always so used, as indeed it is not.  
And whereas thou citest Philip. 3.9. to prove, That the choicest Saints upon Earth have disclaimed all Righteousness wrought in them, by which they could be justified; I say, that Scripture proves no such thing, and thy Observation to prove it, is insufficient; to wit, that the Apostle doth not speak of his Righteousness, whilst he was a Pharisee, for that he disowned, vers. 6, 7. for admitting it, yet he was still to deny and disown the Work and Righteousness, which could proceed from his own Will and Spirit; even all the willings and run, which can arise from a man's self, though he be a Saint, 
Self-righteousness to be watched against.  without the immediate operation of the Spirit of Christ, the Saints have this to watch against, to keep down the active and working self-will, and stop it from working the Self-righteousness; which if it be not watched against, and stood against, will fall a working its Righteousness, which God accepts not, as being but the bare Righteousness of man; And this is that Righteousness, which Paul denied to have, which he even calleth the Righteousness of the Law; but this, (which is of the Law) thou cunningly omittest, because it made against thee, it seems. Now what that Righteousness of God through Faith was, which he desires to have, he plainly expresseth verse 10. That he might know him, and the power of his Resurrection, and the fellowship of his Sufferings, in being made conform unto his death.  
Now, is not the knowledge of him, and the power of his Resurrection a work of the Spirit of Christ in the Saints, by which they are justified? according to that, By his knowledge shall my righteous servant justify many? And is not the fellowship of his suffering, or the suffering with him a work of his Spirit? And Lastly, is not the Conformity unto his Death a work of his Spirit in the Saints, comprehending the whole work of Mortification?  
Page 26. Thy last Argument from 2 Cor. 5.21. is most absurd and impious, for accordingly it would follow, that as Christ was made sin for us, or suffered for our sins, who himself had no sin, no, not in the least; So we may be made righteous before God, though we have no righteousness, no holiness, no faith, no repentance, no mortification, no good thing wrought in us. 
Christ's Righteousness made by the Priest a strengthening of the wicked.  And doth not this strengthen the wicked, ungodly and profane in their Presumption, to have title to Christ his Righteousness? And so, to return thy mis-applied Instance in another case; Suppose, some of the profane, who plead a right to Christ's Righteousness, having lost some of their number, should happen to hear thee disputing against all Good Works, as being profitable to Justification, might they not say concerning thee and thy Brethren, who teach such Doctrine, We have not only got the lost sheep, but the lost shepherds, and the chiefest of them too on our side, let us rejoice, we have found them? We find, the Apostle makes a far better Inference from Christ his dying for us, 2 Cor. 6.15. He died for all, that they who live, might not any longer live to themselves, but to God; yea, and every where he holdeth forth Inward holiness and righteousness, as that without which no man can lay claim to Christ: If any man be in Christ, he is a New Creature; but he doth not say, God reputes him a New Creature, though he be not really renewed. And though it be said, that we are made righteous in him; This hinders not (as thou vainly inferrest,) That we are not made righteous by an inward righteousness: for he is in the Saints, and fulfils the righteousness of the Law in them; that the righteousness of the Law might be fulfilled in us, 
The righteousness of the Law fulfilling in us.  Rom. 8.4. Therefore that 2 Cor. 5.21. is thus to be understood, that Jesus Christ, who knew no sin, was made to be sin for us, that is, suffered for our sins, that we, who had really sinned, and so deserved wrath, might partake of the Love and Grace by him, and through the workings thereof be made the Righteousness of God in him. For that the Apostle understood here a really being made righteous, and not a being esteemed or held as righteous, while indeed impure, is very evident by the whole following Chapter, but especially towards the end; What fellowship hath righteousness with unrighteousness? Wherefore come out from among them, touch not the unclean thing, be ye separate, and I will receive you, and ye shall be unto me for sons and daughters.  
Now to be Received of the Lord, is to be justified of him; and here we see plainly, that in order thereunto there is required a Righteousness, by which they must be separated from the evil and unclean, and must not touch it.  
And whereas thou sayest, That the holiest Actions of the Saints, because of the sinfulness of these Actions, deserve Condemnation. I ask thee, Whether did the Apostles sin in writing the Scriptures, 
Then writing the Scriptures was Sin in the holy men of God? according to W. M's. Position.  in preaching Christ, and gathering the Churches? Whether their being the Instruments made these things sinful, which were done not only by the command, but by the power and virtue of Christ in them? And seeing thou canst not deny, but the Scriptures (called by thee the Word of God) were brought forth by the holy Spirit in the holy men of God, and did flow as waters from the Spirit of God, which gave them forth, through the very first Penmen of them, because of the uncleanness which thou supposest to have been in them? If thou sayest, Nay, thou contradictest thy former instance of Clean water, receiving a Tincture of uncleanness from the unclean Pipe, through which it passeth: If thou sayest, Yea, to wit, that the Scriptures were defiled and corrupted by the Penmen of them, I leave it to all of any sound Judgement, whether you or we be most Esteemers of the Scriptures, We, who say, They were pure words as Gold, without any tincture of uncleanness or corruption, as they came forth from the Spirit of God through the Penmen of them: Or You, if you say, That they were defiled with the uncleanness of the men, through which they were given forth? He who has any true understanding, let him judge concerning these things.  
Page 26. Thou blamest it, as an unsuitable thing for a Quaker to say, That that People, to whom he is joined, are the most Christ-like Christians this day upon the Earth: And yet will any of you say less of your Way? For if yours be not the best Way, why do you plead so much for it? Why do ye preach it up? Why do you study to draw People to it, and complain of those who have left it? Now is not a good Principle a ready way to lead People to good Practices? And are not these who are in the right Way, of the Flock of Christ? And is not Christ's Flock like unto him? Can it therefore be an unsuitable thing for one, who supposeth himself to be of Christ's Flock, to say, The Flock, with whom he is, is likest to Christ? Will any of you say less, except ye grant yourselves not to be of Christ's Flock? We are not the most-Christ-like People, sayest thou, by what we outwardly appear, because the Monks and Heremits therein excel us; nor yet by what we inwardly feel, because others different from us have felt as much.  
As to the first, thou hast showed thy Ignorance of the very Appearance of Christianity: for the Appearance of Christianity is not in fleeing the Society of Men, or retiring the outward Man, making Vows of voluntary Poverty; for any one, that hath the least knowledge in true Mortification, may know, that where a man's Meat and Provision is laid up for him, and that there is no care of these things lying upon the Mind, but a full liberty to live in Idleness (which is the Monk's Case) it is an easy thing, in Self-will to take on a demure deportment, or to wear Haircloth, or go barefoot; which by custom becomes familiar. And truly, many of the Commons in Scotland are used to greater hardships, than all that, and yet are far from having the Appearance of Christianity. But the matter is, for People to be conversant in this World, to have their Occasions and Business in it, and to have dealing with the Spirit of it, and yet to keep to the meek, lowly, simple Appearance, using it as if they were not using it, by keeping out of its Spirit and Way in all manner of Conversation: This is to be like unto Christ, who did not retire himself unto an Heremits lodge, but conversed among Publicans and Sinners. Now let Your Flocks, and the Quakers be compared together in this particular, and let the Light in all Consciences judge, who are likest to Christ.  
Secondly, To evidence▪ that some different from us have had as much Inward feeling, thou sayest, Thou canst tell us of some, who have had so much of the fear and dread of God upon their hearts, that they durst not adventure upon Sin. By this thou seemest to grant, that there are inward feelings and enjoyments among the Quakers; saying, What good is it, that you truly feel, that persons different from you have not felt? And how doth this consist with your judging the Quakers fallen into Apostasy and Delusion of the Devil, and that they are possessed with the Devil? Can such have inward feelings and enjoyments of God? For my part I am glad to hear, that any such have been, who have had so much of the fear and dread of God upon their hearts, that they durst not adventure upon sin; and I should be glad, and so I know, would any of the Quakers be glad to meet with them. But now such, who have so much of the fear of God upon their hearts, that they durst not adventure upon sin, would they not love to be Perfect? Would they dispute against Perfection, and conclude it impossible? Would such, who dare not sin for a world, sin every day, yea every moment, as you say ye do? If they dare not sin, would they not refrain from sin, and cease from it? And would they make use of that poor evasion, which thou addest, that therefore they would not willingly sin for a world? As long as the dread and fear of God remains and stands over the heart, sin is shut out, and the Mind's will is to fear God, and not to sin.  
Thou canst tell us of others (thou sayest) who many years lived in the sweet sense of God's favour, and have gone most triumphantly out of the world, with strong persuasions of their Eternal Wellbeing. But would such have pleaded for Continuance in sin? Doth not Continuance in sin eclipse and take away the sense of God's favour? And further, would such have denied fellowship with God by Immediate Revelation, 
Immediate Teachings of the Spirit.  as you do? Would they have denied the Immediate Teachings of the Spirit, as you do? Do not some now living remember some of them, who had these feelings, and did bear an express Testimony to the immediate Teachings of the Spirit, and Immediate fellowship with God, and plainly declared, That no preaching was profitable, but that which came immediately from the Spirit? and found fault with the Ministers, that they preached from their Study and their Books, and wished them to put away or burn their Books, for that they were a hurt to them? And some of those saw over and beyond, and unto the end of your so called Ordinance of outward Bread and Wine, 
Bread and Wine.  and said plainly; It was but a shadow or figure, and that those who witnessed the substance, had no need of the other. And though those and some others, who witnessed such inward feelings and enjoyments of God, were not called Quakers, nor had their understandings so clearly opened as to many things, as the People called Quakers have; yet with the same life in some measure they have been acquainted, which is the Quakers Way, even Jesus Christ, who is the Way, the Truth and the Life. And so as to those Examples thou givest, which were witnessed (thou sayest) some twenty years ago, We deny not, but that the Lord did appear, and was near the simple-hearted in that day: and some who are now among the Quakers, remember that day, 
Former Feelings and Enjoyments.  and have a share in those feelings and enjoyments, which are now; and in the experience and enjoyment of them can bear a true Testimony, that the feelings and enjoyments of this day, unto those who follow the Lord in his leadings, do far exceed, what was in that day. And now the Sun is set upon that day; for the Lord is calling his People further: and those among us, who had those former feelings, can witness, that while they would have been tasting of that sweetness, and remained still with you, the Lord would not; but suffered dryness and barrenness to come over them: and that which some time had been as a fruitful Field, to become a barren Wilderness, till they saw, that they were not to limit him to Invented Forms, but were to forsake those things in his Will, in which through his Indulgence and Compassion he had sometimes appeared unto them, and to be found following the footsteps of the Flock whom he is leading on to a further state, in which they find the Lord appearing more gloriously, than ever, to their refreshment: Glory to him for evermore! But with you it is otherwise: for who among you witness these things at this day? Yea, some of you are so ingenuous, as to confess, That ye find not these things now; and that this is a cloudy and gloomy day: and it shall certainly so continue unto you, until ye come, and walk with us in the Light of the Lord. But because ye will not, but will confine the Lord in these forms, whereunto ye have devoted yourselves; therefore is darkness over you, and your Prayers are become dry and barren, and full of Complaints of an Absent God. And what Inward joy from God any have felt among you, we cannot impute it to your Way; more than what some have felt of refreshment in some other Professions and Forms, can be imputed to their Way.  
Page 30. Thou sayest, It is known, that we are Enemies to singing of Psalms, Baptism and the Lord's Supper; And because we say, 
Baptism and the Lord's Supper.  that we are not against these things, therefore thou callest us disingenuous, or such as seek to delude People; Which Challenge is false, and a Calumny. For we do indeed own these things in the true acceptation and meaning of them, and in the substance and reality; and if we do so, are we disingenuous and deceitful, because we deny them in your Acceptation, which only comprehends the shadow, that passeth away? 
The Shadow for the Substance comprehended by Professors.  If Baptism, which is really and truly the Baptism of Christ, we own, and participation of the Body and Blood of Christ, which is really so, I say, if these things be really owned by us, as they are indeed, can we be said to deny them, because we use not the shadow, as ye do, while ye are ignorant of, and strangers to the substance? Nay, it may be retorted much more properly, and without deceit upon yourselves, that ye do but pretendly in Words own these things, while indeed ye deny them. So that herein ye are found to be the Equivocators, who are contending for the Husk, and will needs have it accounted the Kernel: and there can be no error more dangerous, than to place the shadow for the substance; for such as so do, are those that trample upon the precious Ordinances of Jesus Christ, in which the work of grace is begun and increased.  
Page 32. To prove thy Assertions particularly, 
Singing of Psalms, as used by the Saints, allowed.  thou beginnest saying, That singing of Psalms is an Ordinance of Jesus Christ; Whereby if thou understandest, that singing of Psalms was used by the Saints, that it is a part of God's Worship, when performed in his Will, and by his Spirit, and that yet it may be, and is warrantably performed among the Saints, it is a thing denied by no Quaker (so called) and it is not unusual among them; whereof I have myself been a witness, and have felt of the sweetness and quickening virtue of the Spirit therein, and at such occasions ministered. And that at times David's Words may also be used, as the Spirit leads thereunto, and as they suit the condition of the party, is acknowledged without dispute: but that without the Spirit in Self-will, not regarding how the thing suits their Condition, for a mixed multitude to use and sing the Expressions of blessed David, we deny. For that was not the Method the Apostle spoke of 1 Cor. 14.15. when he said; I will sing with the Spirit, and I will sing with the Understanding also. Therefore, though singing of Psalms in the true use of them be allowable; yet as used by you, it is abominable, and is a Mock-worship; because ye cannot deny, but that the Persons using it are a mixed Multitude, known to be Drunkards, Swearers, Whoremongers, etc. Now such cannot praise God, 
The Dead cannot praise God.  for they are dead in their sins; and it is the living, that praise him, and not the dead. Next, All Lying is abomination: but many times it falls out, that by singing of Psalms the People come to lie in the presence of God, instead of worshipping him, by saying, I am not puffed up in mind, I have no deceitful heart, I water my Couch with tears; and much more of this nature, which were the particular Experiences of David, and may be safely said by those that witness the same thing: but as to you that use them, are false and untrue. I say, as thou dost, That though every Psalm does not suit our Condition, yet in every Psalm there may be Meditation for Edification. But this no ways meets the case; for there is a great difference betwixt Meditating upon a Psalm, and Singing one, whereby we apply ourselves to the Lord in the words of David; which unless they suit our Condition, cannot be done without a lie.  
Page 33, and 34. Thou comest to prove, That Baptism with water is an Ordinance of Jesus Christ; for which thou givest as a Reason; First, Because John baptised with water, and was really sent of God; Which thing is not denied, because John's Baptism was a Baptism with Water: But that that was the Baptism, which was to Continue, is the matter in question. To prove which, thou bringest in thy  
Second Reason, That the baptism of Christ and the baptism of John differed only in Circumstance, and not in Substance, because they agree in the Author, in the Matter, and in the End. To which  
I Answer, That though they agreed in the Author, that will not conclude them to be one; because by the same reason it might be said, that the Old Testament and the New are one, or that Circumcision and Baptism are one, 
The Baptism of John and of Christ, differ as the Shadow and Substance.  for that God was the Author of both. As to the Matter, they are not one neither; for the one was a Baptism with Water, and the other a Baptism with the Spirit and with Fire, as John himself distinguisheth them, Mark 1.8. Now in respect Baptism with water can be administered, where the other (to wit, with the Spirit) is not, therefore they are not one in Substance. They also agree not in the End; for the End of the one, to wit, Baptism with Water, is but to point or show forth the other. So that as the Shadow, and the Substance differ in their Ends, in like manner do these two: for the End of the Shadow is but to point to the Substance; the End of the Substance in this thing being to cleanse and purify the heart, producing that effect to such as it is truly administered unto; but the Shadow is frequently administered, and the heart not cleansed; therefore they differ in their Ends. Now to show, that they differ in Substance; it is written, Acts 19.2, 3, 4, 5. that there were of the Baptism of John, who had not so much as heard of the Holy Ghost, far less received it: Now had the Baptism of John, and the Baptism of Christ been one, they could not have had the one, and been altogether ignorant of the other.  
For a Third Reason thou sayest, That Jesus Christ commanded and enjoined the Disciples to Baptism, and that Baptising they used Water. But where he commands them to Baptism, (Matth. 28.) there is no Command to Baptism them with Water, or into Water, but into the Name of the Father, Son and Holy Spirit: So here is the Baptism into the Spirit, but not into outward Water. And the Apostles were Ministers of the Spirit, and ministered the Spirit unto those who believed: And though they used the Water-Baptism at times, 
Water-Baptism used in Condescension to the Weak.  yet it rests to be proved, that they did it in obedience to that general Command, Matth. 28. and not in Condescendence to the People, who had received a great Esteem of John, and were so nursed up with outward Ceremonies, that it was hard suddenly to wean them from such; as they did the like in other Cases.  
Which also serves for answer to thy Fourth Reason, where thou instancest Peter his baptising Cornelius, after he received the Spirit; For Peter's words imply no Command, but only that at that occasion the thing might be done; Can any man, said he, forbidden Water, that they may not be Baptised? Acts 10.47. And though it be said, (Vers. 48.) That he commanded them to be baptised in the Name of Christ; yet it holds forth no Command from Christ; only the thing being agreed upon, that it might be done, he did do it. But that the Apostles received no Commission to Baptism with water, 
Water-Baptism no Commission to the Apostles.  is clear from that of Paul, where he saith, I thank God, I baptised none of you, but Crispus, and Gajus, and the household of Stephanus, etc. for, said he, I was not sent to baptise, but to preach the Gospel, 1 Cor. 1.16, 17. Now it is not questioned, but his Commission was as large, as any of the rest; for he himself said, that he was not Inferior to the chiefest of the Apostles; but that he thereby denied, he was sent to administer the Holy Spirit, which is the Baptism of Christ, is absurd to think.  
For a Fifth Reason thou sayest, It is the will of Christ, that this Ordinance should continue and abide in the Church, because he promised to be with his Ministers to the end of the World. To which I Answer; That this promise related to the Baptism of the Spirit, which is Christ's Baptism, is granted; but that it related to the Baptism of water, is denied: for he was with Paul, who yet professed, he was not sent to Baptism with water. And whereas some give their meaning to Paul his words, that he was not sent only, or principally to baptise with water; this is an Addition to the Scripture-Words, for which they can show no sufficient ground: And if men will take a liberty to Add to Scripture-Words from their own Spirit, they may wrest the Scriptures to defend the worst of Opinions. As when it is said, Thou shalt not bow down to them, nor Worship them; One should put this meaning upon it: Thou shalt not bow down to them, nor Worship them principally; and therefore would aver, that Graven Images may be worshipped: this were a most perverse abusing of Scripture.  
Sixthly, Thou sayest, These who cast off this Ordinance, do what in them lieth, to rob themselves of all the excellent ends and uses of it, which are held forth in these Scripture-Expressions. Answ. That such who cast off the Baptism of Christ by the Spirit, may incur that hazard, it is granted; but that any such thing will follow from the not using of water, is denied: as shall appear by examining the Scriptures cited. The first is, Acts 2.28. Repent, and be baptised every one of you for the Remission of your sins. Answ. Here is no mention made of outward Water; and Repentance and Remission of sins may be, and are found without it; and where it is, both these are frequently wanting. 
Water-Baptism no universal Command, but to particulars.  But though it should be understood of outward water, it is spoke but to particulars, and is no universal Command. The Second is, 1 Pet. 3.21. The like figure whereunto even Baptism doth also save us: But the very following words do give an Answer to that, and clear the meaning not to be of Water-Baptism, saying, Not the putting away the filth of the flesh, but the Answer of a good Conscience towards God, by the Resurrection of Jesus Christ. The Third is, Acts 22.16. Arise and be baptised, and wash away thy sins. But that a being baptised with water, is a washing away of sin, thou canst not from hence prove, seeing the contrary is abundantly witnessed. And suppose Water-baptism were here to be understood; it being but spoke to one, infers no universal Command. The Fourth is Ephes. 5. verse 26. That he might sanctify and cleanse it with the washing of water. But by Water cannot here be understood outward Water, but that of the Word and Spirit; for the next Verse speaks of presenting it without spot or wrinkle; Which the outward Water cannot do: see the like place John 3.5. Unless a man be born of the Water and of the Spirit, he cannot enter into the Kingdom of God. Now, if by Water here were to be understood outward Water, it would infer, that Water-baptism is absolutely necessary to Salvation; which thou sayest, thou canst not affirm with Papists. Lastly, thou citest Gal. 3.7. For as many as have been baptised into Christ, have put on Christ. But Water-baptism cannot be here understood, because many, who are baptised with Water, never put on Christ, nor bear his Image, but the Devil's, and are found doing the Devil's works. So that none of these Scriptures prove the Water-baptism to be of Continual necessity in the Church; for it being but a figure, it was to give place to that one Baptism, Eph. 4.5. And whereas it is said by some, That the Water-Baptism, and the Baptism by the Spirit is but one, because of that agreement betwixt the signification of the Water and the Spirit thereby signified. This is a wresting of this Scripture, as much as if one should say; That all the Types, Figures and Shadows of the Old Testament were one with the Substance signified by them, and consequently, that these Types are all now to be upheld and used: whereas indeed the Coming of the Substance ends the figures; among which are the divers Baptisms; for so should the place be translated, Hebr. 9.10. which were imposed until the time of Reformation, but are no longer binding, since the Reformation is come.  
Thou endest this matter with Asserting, That thou canst safely say, That the Spirit of God concurring with, and blessing this Ordinance, it is a profitable means to further our Salvation. But if so be it be no Ordinance of Christ, as heretofore is proved, than we cannot expect, that the Spirit will concur with it; but indeed that he is provoked by it, considering the Abuses in your Administration of it. As First, in administering it to Infants, 
Sprinkling of Infants.  for which ye have no Command nor Example in Scripture. Next, In causing ignorant People to promise and engage before God, that the Children shall forsake the Devil, the World and the Flesh, while they themselves be slaves to all the three. And many more abuses; as that whereby ye pretend to Enrol Children, as Members of the Church of God, which is pure and holy; it being oftentimes an occasion of Excess and Drunkenness; and is indeed rather like an Inrolling under the Devil's Banner, seeing it is for most part accompanied with doing his Work. Therefore, it is so far from being hazardous to contemn such an Ordinance of Man, that it cannot be but hurtful to continue in it.  
In the Third place (Page 39) thou comest to prove, That the Lord's Supper (so called) is an Ordinance of Jesus Christ: For which thou bringest as a First Reason, That Jesus Christ was the Author and Ordainer of it; But that proves not, 
The Lord's Supper (so called) not perpetual.  That it was to be of perpetual Continuance. Nor thy Second Reason; for though the Disciples were bid do it in Remembrance of him; they were not bid do it always. Neither will Acts 2. verse 42. (which thou bringest as a Third Proof) serve thy turn; for by comparing in with Verse 46. it is evident, that their breaking of bread was their Ordinary eating: for it is said, They continued daily with one accord in the Temple, 
The breaking of Bread from House to House.  and breaking bread from house to house, did eat their meat with gladness and singleness of heart. So that this was a daily eating from house to house, and not at all such an eating as yours is, which you have but once, or twice or thrice in a year, or at such set times, as you appoint to yourselves; whereas theirs was an eating from house to house, wherein they received food sufficient to their bodily nourishment. Your eating is not so; You will not have your Sacramental Bread and Wine (so called) to be used in private Houses or Families, and your eating is rather a Mock-eating, wherein you do not eat that which is sufficient to the Bodily nourishment (as these did Acts 2.42, 46.) every one of you taking a little bread about the quantity of a Bean, wherein you have no Example from the Saints, but rather from the Papists, who have their Wafers.  
Again, This Eating mentioned (Acts 2. verse 42, 46.) is conjoined with this, That they sold their possessions, 
Having all things in Common.  and had all things in common; and so they did eat together daily in common, which is not like your eating. Now if you would make their Example and Practice your Rule, why do ye not sell your Possessions, as they did, and have things in Common? Also, why do ye not abstain from eating blood, and things strangled, as they did? And why do ye not wash one another's feet, which they were as solemnly commanded to do, as to take and eat? etc. John 13.14, 15. If you say, These things were but to continue for a time; what ground have ye to affirm, that these were not always to continue? and those of Water-Baptism and breaking bread were to be always continued.  
For a Fourth Reason thou sayest, Paul Recommended the practice of this to the Church of Corinth, Cor. 11.23. Answ. That he recommended it unto them by way of Command, we deny; for he delivered unto them no Command to practise it, but that which he delivered unto them was the Relation of the Matter of Fact, as what the Lord did in the Night, wherein he was betrayed. Thou sayest, The Apostle doth not only here relate the Matter of Fact, but likewise warrants the frequent use of this Ordinance. It is one thing to warrant the use of it, and far another, to command the use of it. We do not deny, but the use of it was lawful and warrantable at that time; but we say, it was not commanded unto them, but left or permitted to them, as these words import; As often as ye eat, etc. And again, Let a man examine himself, and so let him eat. The words imply no Command, but only that they were in the use or practice of it; and being therein, he gives them direction, how they might use it, so as not to receive hurt there-by. Now that the Corinthians were weak in many things, and did many things by permission, is clear by the whole strain of that Epistle to them.  
For a Fifth Reason thou sayest, Thou readest not in Scripture, where Christ and his Apostles did abolish it. Answ. If it were so, that then there was no absolute need; 
It's Institution intimates its Abolishing.  for the very Institution intimates the Abolishing thereof at Christ his coming, as to any Necessity by way of Command; though afterwards it might have been used by permission, being gradually to pass away, as did other things. For Circumcision was abolished by the Coming of Christ; yet it was used after his Coming, together with divers other Jewish Ceremonies. But as concerning the Abolishing or Ending of it, see 1 Cor. 10.15, 16, 17. I speak, as unto wise men, judge ye what I say; the Cup of Blessing, which we bless, is it not the Communion of the Blood of Christ? The Bread, which we break, is it not the Communion of the Body of Christ? And then he proceeds to show, what that Bread was? For (saith he) we being many, are one Bread. Now what is that one Bread? Is it the Outward? or is it the Inward and Spiritual? 
The one Bread, not many.  If it be the Outward, then there is no Inward and Spiritual Bread: Or if it be the Inward and Spiritual, which is that one Bread, than that Outward Bread, (as being but a Figure) is ceased from being of use, as to any necessity. And this he spoke unto the Wise, who saw beyond the Shadow and Figure unto the Substance, the end of it; which was that Heavenly Bread and Refreshment, which Christ himself giveth unto those Souls to feed upon, who know the Mystery of his Indwelling in them; which Bread is indeed his Body. So that now the Bread being one, which is the Body of Christ, the Outward Bread hath no place in the Supper of the Lord; for then there should be not one Bread, but two: for the Outward Bread, and the Inward are two, and not one Bread.  
And if any say, The outward Bread, though it be not properly the Body of Christ and thing signified, yet it may be said to be one with it, because of that Agreement betwixt the sign, and the thing signified. I Answer; That is not sufficient, why the outward Bread should be called the one Bread, or one with the thing signified; otherwise by the same evasion one might plead for the Continuance of all the Sacrifices and Offerings of Rams, and Bulls and Goats, and say, they are one with that one Offering of Christ mentioned Hebr. 10.14. because they signified that one Offering: Now were not this an abominable wresting of the Apostle's words, to say, All these outward Offerings were the one Offering, because they did signify it? For indeed, he does contra-distinguish them from this one Offering, that because of its being come, he infers, they were to pass away. And so it is as plain, that the Apostle contra-distinguished betwixt that one Bread, and the outward Bread, together with the other Figures and Shadows, according to which writing to the Colossians he saith, Coloss. 2.16, 17. Let no man condemn you in Meat or Drink, or Holy Day, or New Moon, or Sabbath-days, which are a Shadow of things to come; but the Body is of Christ. And he bids them seek the things above, and not the things, which the Apostle said, did perish in the using; saying, Touch not, taste not, handle not; Coloss. 2.10, 21, 22. compared with Coloss. 3.1, 2. which he spoke, because they began to lay too great a weight upon these things, and to hold them up as perpetual, which were to pass away.  
For a Sixth Reason thou sayest; The Apostles and Primitive Christians, who did partake of the Spirit in a large measure, did use it. Answ. That they used it for some time, is granted; but that they used it, as of Necessity or Command, is denied: nor did they use it for themselves, but for the sake of the weak, who could not be suddenly weaned from it.  
Thy Seventh Reason is; That it is the Mind and Will of God, that this Ordinance should be continued in his Church, until the Second Coming of Christ to Judgement. 
Christ's Second Coming is spiritual.  By which Second Coming thou and you understand his Outward Coming; for which you have no ground to say, that he bid them Observe it, till his outward Coming so many hundred years after: for the Scripture speaks nothing so, but thus;— Ye show forth my Death, till I come. Now we say, he did Come according to his Promise in a Spiritual and Inward way of Appearance in their Hearts, feeding them with the heavenly Food and Refreshment of his own Life and Spirit, which is the Substance. And concerning this Coming he spoke unto them in many places, particularly John 14.18. I will not leave you Fatherless, I will come unto you. Yet a little while, and the World seethe me not; but ye shall see me. And Verse 23. If any Man love me, he will keep my Word, and my Father will love him, and we will come unto him, and make our Abode with him: Which Coming was inward, according to Verse 20. You in me, and I in you. And those that witnessed him thus Come, needed not outward Bread and Wine to remember them of him; for his own Spirit would bring all things to their remembrance: they need not look upon the Figure and Shadow, who have the Substance. Paul said; We look not upon things, which are visible; neither will God's Condescendence to their Weakness, 
God's Condescension to the Weak.  who were but newly Redeemed from out of a mass of Heathenish Superstitions, prove a Command or a Rule to the whole Church, or a Warrant for any now to be found in the Administration thereof; and to hold up the outward Figure, do cloak themselves, by shutting out and denying the Spiritual Appearance of Christ, as he doth immediately Reveal himself in his Children, in whom he has made manifest the Substance, which ends the Shadow.  
For an Eighth Reason thou sayest; That Persons, who cast off this Ordinance, are their Soul's great Enemies, for they stand in the way of their Soul's Spiritual good, in that this is a Spiritual Nourishing, strengthening Ordinance, where Spiritual Food is offered, and delicate Meat and Drink, for strengthening Believers in their Journey to Heaven. To which I Answer; That those, who neglect and despise having Fellowship and Communion with God, and laugh and scoff at the useful and necessary Duty of Waiting upon the Lord in silence, wherein his Children feel their Souls nourished with the Body and Blood of Christ, 
The ●●ue Nourishment of the Soul.  and with Spiritual Manna, which descends from Heaven, and is distilled into their Souls not only once or twice a year (which are the Seasons, wherein that which thou termest Spiritual Food, is ministered among you) but daily and hourly, by the fresh Incoms of Life, such indeed are to their Souls great Enemies, though they be sticking to the performance of some External Ceremonies, wherein in former times God (in Condescendence to some, because of the simplicity of their hearts) appeared, and yet even then frequently, and as much and more at other times. But now the Sun is set upon those, who will needs be upholding the Shadow in opposition to the Substance; therefore their Table is become polluted, 
The polluted Table.  and may more truly be termed the Table of Devils, than the Communion of the Body of Christ, where a mixed Multitude of all sorts of Wicked Persons, living out of God's fear, sit down together, being seemingly in words Excommunicated from Approaching by the Preacher, and yet presently Admitted to it by the same. And to turn away from such an Ordinance, so called, is no sin nor hurt; but all who become obedient to the Light of Christ in them, will find in their place to forsake it, as being such an Ordinance, which the Apostle said, Touch not, taste not, handle not, which is all to perish with the using.  
In the fourth place, Page 41. thou wilt prove, That the Ministry of the Word is an Ordinance of Jesus Christ: because first Christ appointed Ministers and Pastors to be in his Church; But this cannot be asserted in opposition to the Quakers, who grant the same. And why citest thou Eph. 5.11. and 1. for 12.8. which if they prove the Continuance of Pastors and Teachers, prove also the Continuance of Prophets, Evangelists and Apostles; which ye deny. As to the second Reason, That the Ministry is not common to all, but that there be some Pastors and Teachers, is also owned by us: Yet that hinders not, but that any at a time may speak, when the Saints are met together, as the Lord moves by his Spirit: according to 1 Cor. 14.31. For it is one thing to be particularly called to the Ministry; and another, to be moved to speak at a particular time: which distinction that it was usual among the Apostles in the Primitive times, is easily observed in the forenamed Chapter. For a Third Reason thou sayest; 
True Minister's Call is not of Man.  Whom God calleth to the Ministry, he doth it either immediately, without the intervention of Men, or mediately by Men authorised for that purpose: But for this thou bring'st no proof, neither art thou able to make out, that ever God called any under the New Covenant mediately to their Ministry by Men, as they were not to have an Immediate Call in themselves: Though the Approbation of Good and Experienced Men in its place is not denied by us, but dearly owned. Fourthly thou sayest; Who ever pretends to an immediate Call, they ought for the satisfaction of others to show signs and tokens of their Apostleship. To which I answer: That those who come preaching the Gospel not in speech only, 
The proof of the same Call.  but also in Power and in the Holy Ghost, and in the evidence and demonstration thereof, (as it is 1 Thess. 15. and 1 Cor. 2.4.) give sufficient proof, that they are Called of God, though they come not with outward Miracles. And though Paul came to some with Miracles, where he preached the Gospel, yet many believed, who saw no outward Miracle. Also many of the Prophets wrought no Miracle, nor John the Baptist: And though some miraculous things came to pass about his Conception and Birth, those do not of themselves prove him to be a Prophet; 
Outward Miracles.  for Miraculous things and Miracles were wrought upon many, who were no Prophets. If Miracles be necessary to evince a Man sent of God, he must come with these Miracles before the People, which John did not. Nor did Ionas come with any Miracle to convince the Ninivites, but simply declared his Message. And John Calvin asserteth, 
Calv. l. 4. c. 3. Inst.  That there is no need of Miracles; and yet he maintaineth, that in his day God raised up Apostles or Evangelists, saying, That it was needful such should be, to bring back the poor People, that had gone astray after Antichrist. Neither did any Protestants pretend to any Miracles, they pleading against the Papists, That there was no absolute need of any, in respect they preached not a New Gospel, but that which was already confirmed with Miracles by Christ and his Apostles. And so thy Plea against us here is the same, that was urged by the Papists against the Primitive Protestants. An evil and adulterous Generation, said Christ, seeketh after Miracles; and though Miracles should be given, they who will not believe the Testimony of the Spirit of God in their Consciences, bearing witness to the Truth, will not also believe, because of Miracles: as we see plainly in the Jews. And whereas thou sayest; John's Immediate Call is evident by the special Predictions both of Malachy and Isaias concerning him. So are there many special Predictions concerning the Lord his pouring forth of his Spirit upon many in these latter days, to Prophecy or Minister, as the Spirit should put words into their Mouths. And as for these Scriptures Tit. 1.5. Acts 14.23. which thou bring'st in the Fifth place, they prove not, that those Elders had not the Authority and Call of the Spirit of God in themselves. And whereas in the Sixth place thou sayest; Though Ministers be set apart and ordained by Men, yet their Ministry is not from Men, but from God: I Answer; Where the Inward Call and Authority of the Spirit of God is not witnessed, it cannot be said to be of God. And though Moses be said to Consesecrate Aaron, yet it doth not follow, that Aaron had no immediate Call from God. Seventhly, thou sayest; The Ministry is so necessary, that it is the Will of Jesus Christ, that it should continue unto the end of the World, Eph. 5.12, 13. 
Ministry perfecting the Saints.  But thy proof from that Scripture is altogether impertinent as to you, who believe not, that the Saints can be perfected in this Life, seeing the Ministry is given for the perfecting of them. And that this perfection is on Earth, is clear from the following Verse; That henceforth we be no more as Children tossed to and fro: for in the other Life there is no hazard of being so tossed. And if the Ministry perfected not Men in this life, it nowhere perfecteth them; for in the other Life it hath no operation upon them. The Law and Priesthood thereof was abolished, because it made nothing perfect; and if the Gospel-Ministry should not make perfect, it should also be abolished. And seeing your Ministry perfecteth not, it is not the true Ministry of the Gospel; as indeed it is not, for it standeth not in the Power of God, nor is it exercised in the Will and Motion of God; your Ministry being such, that the whole ESSE, or BEING of it may be without Saving Grace, or true Holiness; you expressly affirming, That Holiness is not necessary to the Being of a Minister, but that a Man may be a Minister of the Gospel, who ought to be received and heard, though he have not the least Grain of Holiness. Eighthly thou sayest; They who cast off the Ministry of the Word, wrong their own Souls, etc. Answ. If it be understood of the Ministry of Christ, it is granted; but of yours, it is denied.  
In the Fifth place, Page 44. thou wouldst prove, That the Lord's People are under a tye and engagement, to keep the first day of the Week for a Sabbath. For a First Reason thou sayest; The Fourth Commandment requires the keeping holy of one day of seven. But as it requires the observation of one day of seven, so it expressly instanceth that day to be the seventh, which day ●●e keep not. Wherefore as to the Second Reason, If the Command be Moral and Perpetual, as thou callest it, it ought to be kept in every Point of it; which ye not doing, therein condemn yourselves. 
The outward Sabbath not perpetual.  But the outward Sabbath, or the keeping one day of the Week for a Sabbath, is not perpetual, but abolished, together with the New-Moons and other Feasts of the Jews. See Coloss. 2.16, 17. Let no man judge you in Meat or Drink, or Holy Day, or New Moon, or Sabbath-days, which are a Shadow of things to come: See also Rom. 14. which plainly holds forth all days under the Gospel to be alike: and said Paul to the Galatians; To observe days, etc. I am afraid of you. For a Third Reason thou sayest; That Jesus Christ plainly intimates the Continuance of a Sabbath, because that speaking of the Desolation of Jerusalem, he said; pray that your flight be not in the Winter, nor on the Sabbath-day. Answ. But that Sabbath-day is neither here nor elsewhere said to be the First Day of the Week. The Jews were to flee at that time; and Christ holds forth their difficulties, that it should be grievous unto them, to be put to it to flee on their Sabbath-day, or be killed; for they kept it in the strictness of it. But as for any of your Sabbath-keepers, they are not so straitlaced, but they will do less necessary things, than to flee from a danger on that day. And as the outward Jew desireth, that he may not be put to flee on his outward Sabbath; so the inward Jew in Spirit desireth much more, that he may keep his Sabbath, which is his Spiritual Rest in Christ, that the Enemy oft seeketh to break, to cause him to flee on his Sabbath-day: but this to you is a Mystery, viz. what the Sabbath of them who believe, is; Hebr. 4.9, 10. There remaineth therefore a Sabbatism to the People of God: and he that is entered into his Rest, hath ceased from his own works, as God did from his.  
And that this Sabbath or Rest is not an outward day, is plain, because in the next Verse he saith; Let us labour therefore to enter into that Rest. But if it were an outward day, it might be easily entered into; but this is such a Rest, as none can enter into, who harken not to the Voice of the Lord by believing and obeying it. For a Fourth Reason thou sayest; though ye keep not the same day the Jews did, ye have the same Authority for keeping your day, that they had for theirs. Hence this day, 
The Lord's Day not the first day of the Week.  that we keep (sayest thou) is called the Lord's Day, Rev. 1.10. it being set apart by the Lord for his Service, and as a special Memorial of his Resurrection. Answ. But for all this here is no Probation at all, but mere Assertions: If ye have the same Authority, produce it, and let us see it. John was in the Spirit on the Lord's Day, therefore the first day of the Week ought to be kept; how hangs this together? Prove, that John meant the first day of the Week. We read much in Scripture of the Day of the Lord, which is the Lord's Day; but no where do find it called the First Day of the Week, or any other Natural Day; for it is Spiritual: and as God called the Natural Light, Day, so he calleth the Spiritual Light of his Appearance (where the Sun of Righteousness ariseth with healing under his Wings) Day: And this is the Day of the Lord, wherein his People rejoice, and are glad. And whereas thou sayest, It is set apart by the Lord, as a Special Memorial of his Resurrection. This is thy naked Assertion, without any shadow of proof: and if thou wilt say, that therefore it is to be a Holy Day, because he Risen on it; Is not this a fair inlet to all the Popish Holy Days? 
Popish Holy Days.  If ye keep one Day for his Resurrection, why not one Day for his Conception, another for his Birth, another for the Annunciation of the Angel, another for his being Crucified, another for his Ascension? and than we shall not want Holy Days in good store. Fifthly thou sayest; Who oppose the Sabbath-Day, sin against Mercy, and Equity and Justice. Answ. It is granted: but who oppose your Day, which ye have made or imagined to be the Sabbath, do no sin against any of the foresaid; if in other things they keep unto the Rule of Mercy and Justice. First, They sin not against Mercy, if through all the days of the Week they be found in that, which is for the good of themselves, and their Neighbours; not laying too heavy burdens upon their own Souls by excessive care and labour in outward things, nor yet forcing their bodily strength beyond the Rule of Mercy and Love, nor imposing any things upon either Servants or cattle, contrary to Mercy. For if the Law required Mercy even in these things, much more the Gospel; so that we grant, Times of Rest are to be given unto Servants and Beasts, and Mercy is to be showed unto them more than under the Law. And thus is the End of the Sabbath answered, which was made for Man: yea, this is indeed to keep the Sabbath; 
The true Sabbath.  To undo every burden, and to let the oppressed go free, both as to the inward, and the outward. And the Lord's People have frequent times, more than once a Week, wherein, laying aside their outward Affairs for a Season, they may and do Meet together to wait upon the Lord, and be quickened, and refreshed and instructed by him, and worship him in his Spirit, and may be useful unto one another in Exhortation, or Admonition, or any other way, as the Lord shall furnish. And such, who find any distemper upon their Minds, through letting them go forth too much upon outward things, may find the Lord allowing them any other day or time, no less than that, to get their hearts reduced into a right frame. And it were sad, if the Lord had only allowed but one day of seven unto this effect. The Lord inviteth and alloweth the weary and distempered, (who love to be cured of their Distempers) to come unto him every day: And as for those, who abide not in a due care every day, to have their Hearts ordered a-right, but let their Minds go forth excessively in outward Occasions all the Week, they provoke the Lord to shut them out from Access to him upon the First day. And our Souls do oft bless the Lord, in allowing us many times of refreshment and strengthening, to the establishing and confirming us in his love and life, and disburdening our Minds of earthly things much more frequently, than in one day of seven. And as for sinning against Justice, they cannot be charged with it, who give up unto the Lord not only one day of seven, but all the seven, even all the days of their life unto his Service: for Equity and Justice calleth upon us to spend all the seven in his Service, that our Hearts may continually be exercised in his Fear and Love; and whatever we do, we may do it to him, and in him. And as for the First Day of the Week, 
The first day of the Week.  we meet together even on that day, (as we do on other days) according to the practice of the Primitive Christians, to wait upon the Lord and worship him; but to plead so obstinately as ye do, that the Fourth Commandment bindeth to a particular observation of that day, and yet to be found so slack in the observation of it, as you generally are in such an Inconstancy, as the Quakers cannot own. And so whereas thou wouldst confine the Lord his giving rest and comfort to the Souls of his People, and the falling of the Manna to the First Days, calling them Spiritual Market-days, as if there were no other; we cannot own it: knowing, that the Lord giveth rest and comfort every day, and causeth the Manna plentifully to fall every day to those that walk in his fear, and wait upon him; and he has no such circumscribed Market-day, as thou dreamest of. 
The Priest's Market-day.  But that ye (I mean the Priests) make a Market-day of that day (so that ye may call it Your Day, as thou sayest Page 44. our day) we know, wherein you sell and vend your Babylonish Commodities, and will be forcing and compelling all to come, and buy of them; or if not, to send you Money, whether they receive aught or not: or else ye will endeavour by the help of the Magistrate to have them punished. So that it is made manifest, that it is only the Inventions of Men, that we disown, and not any of the Ordinances of Jesus Christ.  
Page 46. Thou grantest, the word [Original Sin] is not found in Scripture; and yet thou pleadest for it, because (sayest thou) the thing intended by it is contained and expressed in Scripture. Answ. We deny, that the thing by you intended, is expressed in Scripture, to wit, That all Infants are sinners before God, only for Adam 's sin; and that there are Reprobate Infants, who are sent to Hell only for Adam 's first sin: This we deny; nor do the Scriptures cited by thee prove it, Psal. 51. Behold, I was conceived in sin. But first, if this place should prove the Infant guilty of any sin, 
Infants not guilty of Adam's sin.  it should be of the sin of its own immediate Parents; In iniquity did my Mother bring me forth. Now you say, the Infant is not guilty of the sin of its own immediate Parents, but only of Adam's and Eve's first sin; of which, this Scripture speaks nothing. 2. It doth not say, I was conceived and brought forth a Sinner, as you would have it; why make you Infants guilty of Adam's sin, and not the sins of their immediate Parents? Now it is granted, that there is a seed of sin derived unto Adam's Posterity; 
The Seed of Sin.  but we say, none become guilty of sin before God, until they close with this evil seed: and in them, who close with it, it becomes an Origine or Fountain of evil Thoughts, Desires, Words and Actions, which are their sins who close with it. But that the guilt of Adam's first sin lies at the door of Infants, who never actually sinned, we deny. For a Second Proof thou citest Rom. 5.12. alleging, It should be rendered, that in Adam all sinned. But it is no such matter: For the words, however they be truly Translated, can never be so rendered, In Adam all sinned: The strictest Translation of the words is thus, [upon which all have sinned, or, in which all have sinned.] They hold forth, how that Adam by his Sin gave an entrance to Sin in the World, and Death by Sin; and so upon this occasion all others have sinned, to wit, actually in their own Person; so that all who ever sinned actually, it was upon the occasion of Adam's Sin. For the Apostle is here speaking not of Infants, who are not capable of any Law, but of such, as have a Law, and act against it. Yea, from the Apostle's words in the other following Verse it is plain, that Sin is not imputed to Infants. For saith he; Sin is not imputed, where there is no Law. Now there is no Law given to Infants as such; for they are not capable of it. What the Law saith, it saith to them, 
No Law, no Transgression.  who have in more or less some exercise of understanding, which Infants new born have not. Or, if the words be translated [in which all have sinned] that word WHICH hath a nearer Relative than ADAM, to wit, Death; for the seed of sin is justly called Death, because where it is joined unto and obeyed, it killeth: and so in this seed all have sinned, who ever did actually sin. And as for the 18 th' Verse of Rom. 5. which is commonly used to prove Infants guilty and under Condemnation, it is not rightly translated; for the word Judgement, or Condemnation, or Gild, is not at all in the Greek; but those, who have drunk-in this imagination, have added this word to the Scripture: so bending and bowing the Scripture to their false Opinion. And whereas thou sayest, We were all in the Loins of Adam; and therefore wouldst infer, That Infants are sinners in him, or guilty of his sin. I say, It follows not more than to say, We are guilty of all the sins of our Forefathers, because we have been in their Loins. Again, thou labourest to prove, that Infants are sinners, because they are subject to pains, and diseases and death. But this proveth them not to be Sinners, as it proveth not, that the Earth is a Sinner, or that the Herbs and Trees of the Field are sinners; for even these things have suffered by Adam's fall a great decay. And as for the outward Death of those that are saved from Eternal Death, it is rather a Sleep, 
The outward and eternal Death.  than a Death, as Christ said concerning Lazarus, he sleepeth: And concerning the Maid; she is not dead, but sleepeth. And therefore that Scripture Rom. 6.23. cannot be applied to them, who die not or perish not eternally: for though the Saints lay down the outward man, is not as the punishment or reward of their Sins, which are forgiven, and from which they are delivered: And so the sting of Death being taken away in those who are saved, it is not that Death, which is the Wages of Sin. And seeing the Apostle said unto the Saints, that all things were theirs, even Death, it cannot be, that their Death should be reckoned the Wages of their Sin. How many of the blessed Martyrs have looked upon their Suffering a most violent Death for Truth and Righteousness as a Gift of God? How then could it be said to be the Wages of their Sins; which implys, as if their Sins were not all freely forgiven?  
Page 48. From this Doctrine (thou sayest) it will follow, First, That all Infants, that die in their Infancy, are saved; and though Charity may be pleaded for this Opinion, (thou sayest) yet what Scripture can be alleged for it? 
Infants dying, how saved.  Answ. If I should bring that Scripture, Suffer little Children to come unto me, for of such is the Kingdom of Heaven; It will much more naturally flow from the words, than that they ought to be sprinkled, which is the meaning ye put upon them. And whereas some object; It is not said of them, but of such. I answer; but that such includeth them and all others, who are like them in harmlessness: otherwise if they had been excluded, he would not have given it as a Reason, why he bid suffer them to come unto him. But besides the 18 th' Chapt. verse 20. of Ezekiel is a plain proof, The soul that sinneth, shall die; the Son shall not bear the Father's iniquity: unless that the Son be found acting the same iniquity, and continuing in it; for than he visits the iniquities of the Fathers upon the Children. Now thou hast produced no Scripture to prove, That any Infants do perish; and indeed, there is nothing in Scripture for it, but against it. Secondly, thou sayest; It would follow, that Infants dying in their infancy, stood not in need of Christ, as a Saviour; for he is a Saviour to save his People from their sins. 
Infants saved from sin.  Answ. He is a Saviour not only to save from sins, but also from the Consequences of sin, and not only from the fruits and branches of it, but from the seed: and they are saved from sin, who are not suffered to fall into it. And so these Infants, whom the Lord takes away in their infancy, that they might not sin, are saved from it. It is salvation, to be kept from falling into a pit as truly, as to be taken out of it after the falling in. And as for that Scripture, it maketh against you, Matth. 1.12. For it speaketh of a salvation from sin, whereas you dream of a salvation in your sins: Nor doth Rom. 7.24. speak of Infants; so thy citing it here is impertinent. And though there be a time, wherein there is a crying out for deliverance from the body of sin and death; yet there is also a time of deliverance from it; even before the laying down of the outward body, as is plain from Rom. 6.6, 7. Knowing this, that the old man is crucified, and he that is dead, is freed from sin: Yet we acknowledge, there is great occasion to be Low, and to be in great fear and care, lest Sin, which is once crucified, revive again.  
Page 48. Thou chargest us, As holding a falling away from Regeneration, and as agreeing therein with Arminians. But if the Arminians hold a falling away from Regeneration, we hold no such matter. For those who fall away, never attained unto the Regeneration, and so were never the Children of God, but only were in the way to it, by having attained to some beginnings of Faith, 
The falling away from Faith is of themselves.  from which some may and have fallen away. For that it is expressly said by Christ; some believe, and afterwards fall away: and some depart from the faith, and make shipwreck of it: and some, who have tasted the good Word of God, and the Powers of the World to come, Fall away. These and many such Instances are in Scripture; nor do the Scriptures cited by thee prove the contrary: as Philip. 1.6. which is to be understood no otherwise, then as the Condition is performed upon their part. As Hebr. 3.14. We are made partakers of Christ, if we hold fast the Principle of our Establishment, (or whereby we are established) firm unto the end; and so these, who hold fast this Principle, witness the Work, which God hath begun in them, to be carried on until the day of Christ, even till he be completely form in them, and they in him. It may be supposed, that Paul was as confident, that God would perfect the Work begun in himself, and yet he supposeth, it might be otherwise, where he saith; Lest preaching the Gospel to others, I myself become a Castaway. And though some fall away, the dishonour of the foolish Builder cannot be cast upon God, but upon them, who fall away: for it standeth very well with the Wisdom and Power of God, to suffer them to fall away, who knowingly and wilfully departed from the Lord, and will not concur with him in the work, as subordinate Instruments; but resist him, though he invite and call, yea, draw them. The next thou citest, is 1 Pet. 15. Answ. Such as are so kept by the Power of God, it is through Faith; but as they abide not in that power through Faith, but wander from it, they fall, and cannot but fall away. And as for Jerem. 32.40. cited by thee, it should be translated thus; I will put my fear into their hearts, that they may not departed from me: so Junius and Tremellius' Version; or, not to departed from me, as the Septuagint hath it. Now to say, That they may not departed, is one thing; and to say, They cannot departed, is another. Yet where the fear of God comes so to be raised and established in the heart over all, we believe, such cannot departed: but every one is not attained to that state, where yet the fear of God may have some place. And as touching these other Scriptures, John 10.27, 28, 29. and John 13.1. and 1 John 2.19. they speak of those, who are come to a thorough-Regeneration, who (we do believe) can never fall away; as being begot in the perfect Nature of the Elect Sheep and Children. Nor doth it follow from this, that one may be a Child of God to day, and a Child of the Devil to morrow; for these, who are once properly the Children of God through a true and thorough-Regeneration, can never become the Children of the Devil nor be cast out of God's special love, that he beareth to his own Children. For to end this matter, thou sayest; It is safer to question the Truth of the Graces of those that fall away, than the Doctrine of the Perseverance of the Saints. But dost thou look upon the Quakers, as having fallen away? if thou dost, how comes it, that thou bespeakest them in thy Epistle, as those, who have had real Grace, saying to them; Did ye attain to that knowledge of, and acquaintance with God, which ye have, in the use of Ordinances? And again, Ye did run well, who did hinder you? And again; Why should they asperse these Ordinances, which have been the means of their Conversion? Or are these words only a Joab's kiss, by which thou wouldst kiss the Quakers, while in the mean time thou hast a Sword hid under thy Cloak to strike them through under the fifth Rib? But the Quakers are ware of thee, and having on the Armour of God, are out of thy reach.  
In the last place, Page 50. thou undertakest to prove; That our Errors (as thou callest them) tend to Irreligiousness and Atheism; because they tend to take away the Worship due to God. But it hath been heretofore proved, that we deny not true Worship, but only your Idolatrous, superstitious Worships, which cannot truly be called the Worship of God. Our way (thou sayest) tends to Irreligiousness; because frequently we go to Meat, 
Prayer before Meat.  and come from it without seeking a Blessing, or returning Thanks; which is to deny God a part of that Worship, which is due to him, 1 Tim. 4.4, 5. Answ. To receive the Gifts and Benefits of God with Thanksgiving, and to witnese it blessed and sanctified to us by the Word and Prayer, is owned by us: and to know this so, without taking off the Hat, or using of formal speaking of words (though it be a thing frequently used by us also) tends to no Irreligiousness. For it is a thing usual amongst us, when we sit down to Eat, to wait upon the Lord for some time, that we may feel his presence, and know ourselves stated in his fear, to which the blessing is: and as we there stand, if any outward Expressions be required of any, then in God's fear they may utter them: and this is to know the blessing indeed, and to be in the place that is blessed. But for People, that are conversing out of God's fear, stated in a light, airy Spirit, not only many times laughing and scoffing, but some times even blaspheming, presently, so soon as the Meat cometh, to clap off their Hats, and speak a few words in a custom; and so soon as they have done, fall to their former work again; is not this Atheism and Irreligiousness? For if such did think of God aright, and knew, what it were to fear him, they would be far from addressing themselves in such Postures unto him: neither could they be so impudent, as to expect a blessing from him, while they stand in that condition, to which the Curse is annexed.  
In the second place, Page 51. thou sayest; Doth not the taking men off from Prayer, tend to Irreligiousness and Atheism? Now you teach, we must not pray in private, nor in families without an impulse; Therefore— Answ. This is no sound Argument. To take men off from prayer, tends to irreligiousness, is granted; but to say, That a man cannot or ought not to pray without the Spirit's drawing and motion which you commonly name by Impulse (a word, which common People do not understand) hath no such tendency, 
Hypocritical Prayers an Abomination.  or that it takes any off from prayer truly so called, is denied. For hath that a bad tendency, which takes men off from such Prayers, as are abomination, and are not true Prayers, but hypocritical and deceitful? As all such Prayers are, that are performed without the help of the Spirit. We say, whosoever can pray to the Lord indeed, let them pray, we are not to forbid them; but that any can pray without the Spirit, that we deny; according to 1 Cor. 14.15. I will pray with the Spirit, etc. And Rom. 8.26. Likewise the Spirit also helpeth our infirmities, for we know not, what we should pray for, as we ought. Now if we know not, what to pray for without the Spirit, how can we pray without it? Paul durst not adventure upon this duty, without the assistance of the Spirit (yea he said, no man could say, that Jesus is the Lord, but by the Holy Ghost) but here an arrogant Generation will needs be praying without it; which yet is not Prayer: and such Families, where this only is used, cannot be truly said to call upon God, while such truly may be said so to do, that wait upon the Lord, and stand in his fear, and bring forth the fruits of Righteousness; though they be not so much in the external signification of words; which also at times is found in our Families, as the Lord requireth it, and giveth utterance. And whereas thou sayest; That thou believest it will be found, that some of us for the space of a whole Year, have not so much as once bowed a Knee, to call upon God in their Families. What ground hast thou for this thy belief? May they not bow their knees in their Families, though it be hid from the observation of malicious eyes, who may so asperse them? May they not pray in secret, 
Prayers in secret, with out words.  and be seen of the Father to pray, according to Matth. 6.6. Though they cannot be seen by the eyes of malicious Spies? And where a public Testimony in words is required, it is also given; nor do we know any Friends of Truth, who have any, whom they can join with in Prayer in the Family, but do meet together in the Family, and wait together, breath together, and pray together, and that much oftener than thou insinuates, sometimes without, and sometimes with the outward signification of words: so that we return this thy Charge, as false and malicious. Thou sayest; If this Impulse be denied for years, men all that while (according to us) must not pray. But here thou speakest as one wholly unacquainted with the ways and motions of the Spirit, to suppose such a case which cannot be; 
Breathe of the Spirit frequent.  for the breathe and motions of the Spirit, and especially unto Prayer, are very frequent unto those who wait for them, and are as necessary unto the Children of God, as their daily bread, yea and more; which the Father withholdeth not, but giveth in due season. But many times the Spirit of Prayer is felt to move, and is answered, when there is no liberty given to speak words in the hearing of others. Nor is thy other Supposition less vain and foolish; That if a man were at the Gates of Death, and in danger of present drowning, yet without an Impulse (as thou callest it) he must not adventure to cry to God for Mercy and Helpe. For suppose he did Cry without all help of the Spirit, 
Prayer without the Spirit avails not.  what would it avail him? would it have any acceptance with God? Show us wherever a spiritless Prayer was accepted of God or required? Nay, it is a vain Oblation, which is expressly forbidden; and it is expressly commanded, that praying be always in the Spirit, Eph. 6.18. And as for the Saints, when they are dying, or in any difficulty, we know, the Spirit of Prayer will never be wanting, to breath through them at such Occasions, and to give words, as there is a service for them.  
But further thou allegest; That this Principle of ours leadeth to woeful security; for what need you be disquieted for refraining Prayer before God (thou sayest) or any other piece of Service, seeing you have salve at hand to heal this sore, and that is, the want of an Impulse. Answ. If any fall into security and refrain Prayer, it is not, that our Principle leadeth into it; for our Principle leadeth out of all security into continual watching unto Prayer, and waiting upon the motions of the Spirit of God: now if any feel not these motions, they are nothing the less guilty, because by their neglect they provoke the Lord to withhold them, and render themselves out of frame to feel or entertain them: and thus, who neglect the Worship of God, are justly under Condemnation; and if they have Peace, it is but a false Peace, which will fail them. And as for our Peace, we have found it to be great Peace; 
True Peace with God.  but we have not come by it after such a way, as thou dost falsely and rashly judge, as by neglecting the Worship of God, and stopping the mouth of Conscience; but by being turned to that living Word and Law of God in our hearts, by loving it, and cleaving to it, yea, by receiving the reproofs and chastisements of God through it, and submitting to the Judgement of it, when it hath been as a hammer and as a sword, and as a fire in us, breaking in pieces and destroying all that false unsound Peace, we had created to ourselves in the day of our alienation from the light of God in us. And unto Peace we are come through great tribulation of Soul, even such, as thou art a stranger unto, being ignorant both of the one, and the other: and so hast therein showed thy folly in judging, what thou knowest not. And as for woeful security, we know not, where it more abounds, than among hypocritical Professors, 
The Whore's Peace.  who, with the Whore in the Proverbs, offer up their Sacrifices of Morning and Evening Prayers, and thereby create a Peace to themselves, though they let their hearts go a whoring after their Lusts all the day. Did not the Pharisees pray much outwardly, and were much in other outward practices of Devotion, and so created a false peace and esteem unto themselves? And can you deny, but that there are many such among you, who make up a false peace to themselves, by leaning upon their outward performances? Now what if I should charge this upon your Principle, wouldst thou think it fair dealing?  
Thirdly, Page 52. Thou sayest; Doth not that Opinion tend to Atheism, which rendereth mortification of sin (even in this life) useless, etc. Answ. Here thou dealest disingenuously. Is Mortification of sin useless, where the end of it is attained? And is not perfection the end of mortification? Again thou sayest; The Opinion of a sinless perfection wounds the very vitals of Religion? Answ. Who could have expected, that one, that pretends to Religion, would have been so brazenfaced, as to put such an Expression in print? What is the end of true Religion, 
The end of true Religion, to lead out of sin.  but to lead out of sin? Do the vitals of Religion consist in sinning, or in not sinning? If it consist in sinning, than they that sin most, are most religious: But if it consist in not sinning, and keeping the Commandments of God without sin, then to plead for such a thing as attainable, hurteth not the vitals of Religion? What! cannot the Saints live better without sin, than with it? Yea surely, they can live well without that, which is a burden, and as Death unto their life: they whose life is in sin, cannot live but in sin; but the Saints life is not in sin, but in righteousness. And thy consequences are vain and foolish; As 1. That men need not pray for pardon of sin; 2. That they need not the Blood of Christ, to cleanse them from sin; 3. That they need not Repentance: For we grant, that All have sinned, and so need those things, by which they may attain unto perfection; and who witness perfection, are come to witness the true use of these things; and as the Blood of Christ cleanseth from all the sin, so it preserveth clean, and such have received the forgiveness of their sins, being turned from them unto righteousness, which is the fulfilling of Repentance. And whereas thou sayest; Bring me to the particular person, that is sinless, and I shall apply to him that of the Apostle 1 John 1.8. Thou showest openly thy confusion; for by thy applying to him that of the Apostle, wouldst thou infer a sinless man to be a sinning man? That is a contradiction: but though we should bring a man to thee, that is made free from sin by the power of God, thou couldst not more judge of him, than a blind man can judge of Colours. And as to 1 John 1.8. it is a plain case; If we say, we have no sin, and have fellowship with him, and yet walk in darkness, (as verse 6.) then we deceive ourselves: So it is Conditional, otherwise it would contradict what follows Verse 9 and Chap. 2.4. and Chap. 3.6, 9 As to that of the Sabbath, it is answered above.  
Page 53. Your Religion (sayest thou) will be welcome to the worst and wickedest of men, for you will please them exceedingly, in crying down of Ordinances, the observation of the Sabbath, and private and family Prayer, etc. Answ. We cry down no Ordinance of God, but your hypocritical ways; and we know no worse men, than those Hypocrites, whom we are so far from pleasing, 
Crying down Hypocrisy pleases not the Hypocrite.  in crying down their hypocritical Prayers and Performances, that they fr●t and gnash at us with their Teeth: and if they could get their will, would tear us in pieces, for witnessing against those things. And they are very blind, who see not, that the denying of those things in shadow and bare formality, and establishing them in the power and substance, can no ways be acceptable to the Wicked, but most unpleasing to Hypocrites, who can perform the one, but not the other. But now let us examine, whether your Principles, or ours be most acceptable to the wicked and hypocrites. 1. Wicked men and Hypocrites love well to hear, 
Hypocrites and wicked men's Principles of the Priests.  that they can never be free from their sins in this life, and that they must always sin. 2. They love well to hear, to be justified by Christ without them, and his Righteousness without, but not by him, and his Righteousness within them. 3. They love well to hear, that the words without them are the only Rule, which they can wrest according to their own corrupt Inclinations; but they love not to hear, that the Word and Light of God within, is to be their Rule, which they cannot wrest, nor bend. 4. They love well to hear, that they may use the fashions and customs of this World, bow and cringe, and give and receive the Honour of this World. 5. They love to hear, they may use Sports, and Games and Plays. 6. To wear Laces and Ribbons, and Gold Rings, and other superfluity. 7. They love well to hear, that men must not expect to hear God immediately, being such as those, who said, Let not God speak unto us. 8. They love well to hear, that Water-baptism and giving of Bread and Wine, are the Ordinances of God, and the true Baptism and Supper; for than they think they are Christians, if they partake of these outward things; and they are mad against us, who call them shadows. And as for their Observation of that called the Sabbath, we find none more plead for it, than profane, light men and women; for they can easily dispense to hear a man talk for an hour or two, and then have all the rest of the day to spend in idleness, vain communication, and frequenting the Alehouse, and decking themselves with vain Apparel. 10. They love well to hear, that they may be Members of the Church, though they have no infallible of Evidence Holiness. 11. They love to hear of your Doctrine of Election and Reprobation. 12. And of your Doctrine, Once in grace, and ever in grace, whereby they feed themselves in presumption and carelessness. Many other particulars could be mentioned, but these may serve enough to show, 
Quakers Principles not acceptable to Hypocrites.  that your Principles are pleasing to the wicked and hypocrites, and ours displeasing. Next to come to experience; where are the Drunkards, the Swearers, the Whore-mongers, the envious licentious Persons, the Scorners, the Mockers, whether are they yours, or ours? If our Principles be so acceptable unto them, why do they not enrol themselves among us? why do they oppose us at our Meetings at Aberdeen, and elsewhere, and curse and rant, and use all manner of filthy Communication, and are ready to stone us in the streets? And none more found so doing, than that young Fry and Spawn of the Priesthood, who are bread at your Nurseries of Learning. Now whose Church-Members are those, yours or ours? Is not the Proverb verified of you: Fowls of one Feather fly together?  
Thou closest with addressing thyself to God with a notorious lie, saying; Fellow with thy blessing, that which WE have been about: meaning the Quaker and thyself, but it was none of the Quakers work; the Dialogue not being any real Conference: Is not this to deride, and take the Name of God in vain?   

Some Things of Weighty Concernment, proposed in Meekness and Love by way of QUERIES to the Serious Consideration of the Inhabitants of Aberdeen; which also may be of Use to such, as are of the same Mind with them elsewhere in this Nation. Added by way of APPENDIX to Truth Cleared of Calumnies.  
Question 1. WHether it be a thing any-wise warrantable in Common Equity, or true Christianity, for any Person or Persons to take liberty, both in Pulpit and Print, to speak against a People as Dangerous and Heretical, and yet wholly to debar that People from Vindicating themselves in either of these ways, so far as they can? Or whether it can be supposed, that any Persons, except they wholly give up themselves Implicitly to believe, the Accusers can make a true Judgement in that Case upon the Accused, especially considering the Maxim of Law, Quicunque inauditâ alterâ parte, etc. i. e. He that without hearing both Parties pronounceth Judgement, though he decide the Right upon the matter, hath not done the part of a Just Judge. To which add the Consideration of these Passages of Scripture, 1 Thess. 5.21. Prov. 18.13. Isai. 40.2.  
Quest. 2. Whether then it was not contrary to the Laws both Divine and Humane, for the Priests in Aberdeen to importune the Magistrates, to make search for that Book lately published in Vindication of the People called Quakers? Or whether such a Practice hath any Warrant, except what flows originally from the Spanish Inquisition, as being directly contrary to Equity, and to the Scriptures abovementioned?  
Quest. 3. Whether also it was not both Anti-scriptural and Popish in G. M. to prohibit his Hearers from reading of that Book, by comparing it with Poison? Whether that was not to keep People in Darkness and Dependence upon him? or with how little Reason could he desire such a thing, considering, he asserted it to contain an ample Confession of all those Errors he had charged them with? And if so, whether it be likely, that it could prove dangerous, the Errors being so gross and monstrous, which by him and his Brethren are charged upon that People, that their confessing them would rather scare People, than engage any to like them?  
Quest. 4. And whether G. M. his bidding People abstain from that Book as Poison, without trial of what is in it, be not like unto the Papists way, who bid their Neighbours abstain from the Protestants Books as Poison? And whether may not even Poison be tried (though not by eating it) in a way that is not hazardous to the Tryer, especially seeing, that which some may call Poison, may be afterward found by sound Trial, to be good and wholesome Food, yea, Medicine to expel such poisonable Doctrines, as your Priests infuse into People?  
Quest. 5. And seeing G. M. bids his Hearers abstain from the Quakers words as Poison, doth he not endanger such to be poisoned, whom he sends or allows to come to our Meetings to hear what is spoke? And what knoweth G. M. but his Spies may be touched, so that it may be said, as it was then, Is Saul also among the Prophets?  
Quest. 6. And seeing G. M. counts our Words as Poison, why doth he bring them forth so much among his Hearers, if he thinks, he gives strong Antidotes against them? I have heard some of his own Hearers say, That that which he calls the Poison, wrought more effectually to persuade even out of his Mouth, than all his Antidotes could do to dissuade?  
Quest. 7. Whether the latter part of that Allegiance of G. M. (viz. That all they had charged on the Quakers, was confessed to in that Book) be not a manifest untruth, in respect the greatest Charges alleged by him against the Quakers, are therein utterly denied. As for instance, the matter of Pelagianism in page 25. the matter of Popery in page 34. and of Arminianism page 65, etc.  
Quest. 8. Whether the said G. M. hath not manifested very much deceit, in saying also publicly, That the said Book asserts it, not only to be a thing easy, but pleasant for wicked people, to keep holy the Sabbath-day, and to perform the spiritual duties commanded to be performed thereon unless he understands them to be simply the disposing to hear a man talk an hour or to, and to have all the rest of the day to spend in Idleness, vain Communication, and frequenting the Alehouse, etc. which are the words mentioned page 72.  
Quest. 9 Whether it be any way unsuitable to the Law of Charity, or to the meek Spirit of Christ, to use plain and downright dealing, calling a Lie a Lie? Or whether any be to be blamed for so doing, considering the practice of all the Prophets, and of Christ's and of his Apostles, how sharply they dealt with false Teachers; as may appear by the Scriptures? Isai. 56.11. Leu. 23. to verse 33. Ezek. 34. Host 4. from 6. to 10. Ibid. 5.1. Mich. 3.5. Matth. 3.7. John 8.  
Quest. 10. Whether then they be not prejudiced, who Accuse the Quakers for using the same terms, seeing they are willing to make the Application manifest, by comparing the fruits of the present pretended Preachers with those that were of old? As for instance, whether it be a breach either of Moral Civility, or Christian Meekness to say; John Menzies lied, in asserting Robert Barclay to have been educated in a Jesuites-Colledge; seeing it is utterly false?  
Quest. 11. And whether David Lyall may not be judged more guilty of foolish Rashness and Envy, than any of us of the breach of Civility to reprove him for it, who that he might not want something to say against the Quakers, alleged a notorious Untruth upon God, in saying; That the God of Heaven shut the mouths of all the Quakers, that not one word was spoken among them at their last Monthly Meeting, the 3 d of the 11 th' Month: which divers of their own Church-Members can witness to be a Lie?  
Quest. 12. Whether it be not a far greater Breach of Charity in the Priests of Aberdeen, not only to speak all manner of evil falsely against that People in the Pulpit, but also there to stir up both Magistrates and People to imprison and persecute them? Whether that be not more like the Practice of the Pharisees, and of Demetrius the Silver-Smith, than the Ministers of Christ?  
Quest. 13. Whether beating, striking, punching, pulling out of hair, and that openly in the streets, threatening to stone and pistol their sober innocent Neighbours, and boasting, that tho' they should do so, they should be under no hazard of the Law, be like the fruits of Christ's Flock? Or whether such practices and boastings be not more abusive of, and destructive to Magistracy, than Meeting together in sobriety and God's fear, to wait upon him, and edify one another, which is expressly commanded, Hebr. 10. Or if such Actings be not liker John a Leyden, and the tumults and cruelties of Munster, than any thing, that can be proved against the Quakers?  
Quest. 14. Whether singing, dancing, swearing, ask if the Spirit be come, whistling, and saying, the Spirit's upon them in the Quakers Meeting, be not Barbarous and Atheistical, and Interruptions far of another nature, than for honest men in seriousness to stand up in your Meetinghouse, after your preaching is ended, and preach Repentance; seeing these practices abovementioned evidence, how much ye stand in need of such an Advertisement: and both Reason and Christianity would say, it deserved more Civil and Christian usage, than Imprisonment or a pair of Stocks?  
Quest. 15. Whether David Lyall his Expressions, intimating his fears of the increase of Preachers, doth not show him contrary to the Spirit of Moses, who wished, all the Lord's People might be Prophets; and to the Apostle Paul 1 Cor. 14.29. Ye may all prophecy one by one; and to Luther, and many of the first Reformers and Martyrs, who held preaching to be the common privilege of Christians, and so many of them being Tradesmen, did preach, judging it no Inconsistence: though this Generation of lofty Priests, (who may well be compared in many things to those idle Shavelings, whom Luther reproves) are loath to admit of any such thing? knowing, if it once should be supposed, that Tradesmen, or Ploughmen should preach, it would also follow, that Preachers might be Tradesmen, and so win their Living with their hands, as did the Apostle 2 Cor. 4.12. Ibid. 9.18. Whether if so, it be not probable, fewer would be ambitious of that Office, than now are, and that there would be no such gaping for Presentations, the desirable baits of Stipends being removed; and as it would abate the pride and sumptuousness of the Priests, so it would clip shorter the strip'd-silk Petticoats of their Wives, and other gaudy Apparel of their Children?  
Quest. 16. Whether it can then pertinently be objected as a token of pride against the Quakers, that they preach Repentance, especially against their doing it without study or premeditation, as if trusting to the Spirit of God for utterance were pride; which is expressly allowed, commanded and practised in the Scripture, Luc. 21.14, 15. Acts 2.4. 1 Cor. 2.14. and 1 Cor. 14.29. 1 Pet. 4.11.  
Quest. 17. Whether that doth not homologate the Popish Argument for a Liturgy, alleging it to be pride for men to address themselves in Prayers framed ex tempore, seeing there are Prayers framed by the Church, and by learned Men heretofore (as they say) better than private men can make off-hand, containing whatever is applicable to the condition of any Soul? Or whether it may not by the same Argument he pressed upon David Lyall, as a point of pride, for him or his Brethren to use any Prayer, except that examplar left by Christ, commonly called the Lord's Prayer, seeing, they themselves make the Extent of it so large, as there can be no Condition of any particular person, which they will not reduce to some of the Heads of it; and that Enlargments and Tautologies to God, are not only vain and needless, but also by himself prohibited?  
Quest. 18. And whether it savours more of pride, to preach without premeditation, which is but a speaking unto Man, than to pray without premeditation, which is a speaking unto God? And seeing David Lyall and his Brethren pray ex tempore, and without premeditation of any conceived form of prayer, may it not be laid at his and their door, first to clear themselves of pride as to this matter, especially, when they do not pretend to pray by the immediate teaching and leading of the Spirit, in which the only true Prayer is framed, that is acceptable unto God?  
Quest. 19 Whether or no it did not as well express a mind filled with pride, as contain a manifest impertinency, for the same David Lyall to allege as a token of the Quakers pride, that a little black fellow came into the Church (such were his expressions) whether these words, I say, savour not as little of Humility, as the thing itself is void of Reason, that either littleness of body, blackness of feature, or meanness of outward Extract (for so I think he means by fellow) are inconsistent with the esse, or being of a Preacher; which if they had, its probable, himself could hardly have been admitted to be one?  
Quest. 20. Whether if such words and expressions be the fruits of premeditation and study, (which these men cry up so much, and judge so needful) it deserves that esteem they would have put upon it, or upon themselves because thereof; especially considering many more impertinencies and inconsistencies used by them in their Pulpits: witness that one mentioned upon the same occasion by the aforesaid D. L. to wit, that its better to be an humble Devil, than a proud Saint: which if used by a Schoolboy, would have deserved hissing, if not whips, as being Repugnantia in adjecto.  
Let David Lyall, George Mildrum, John Menzies, three Priests in Aberdeen, who have lately most appeared in Pulpit against them called Quakers, and among all their Fellow-Priests are herein mostly concerned, answer these Queries, if they can, without using those shifts and tergiversations, which the Papists used against the Primitive Reformers.  
Given forth the 11 th' Month 1670. by R. B.   

William Mitchell UNMASKED: OR, THE Staggering Instability Of the Pretended Stable Christian DISCOVERED, HIS Omissions observed, and Weakness unvailed. IN HIS Late faint and feeble Animadversions by way of Reply to a BOOK, Entitled, Truth Cleared of Calumnies. WHEREIN The Integrity of the Quakers Doctrine is the Second time Justified, and Cleared from the Reiterate, Clamorous but Causeless Calumnies of this Cavilling Catechist.  
By ROBERT BARCLAY.  JOHN 16.2. 
They will put you out of their Synagogues, yea, the time cometh, that whosoever killeth you, will think he doth God good service.  1 JOHN 4.4. 
Ye are of God, little Children, because greater is he that is in you, than he that is in the World.  3 JOHN 10. 
Wherefore if I come, I will remember his Deeds (which he doth) prating against us with malicious words.  
LONDON: Printed for Thomas Northcott in George-Yard in Lumbard-Street. 1691.   

THE PREFACE TO THE READER.  
READER,  
HAving seriously perused W. M. his late Animadversions upon my Book, I find, my Judgement of it, though a Party concerned, to jump with that which is the sense of several Judicious Persons, who neither own nor walk in that Profession I am in; and therefore can the less be suspected of Partiality; viz. That they contain nothing of a solid or satisfactory Reply. For though he seems to take notice of all the Particulars mentioned, yet he omits in many more than the half, of what is said by me concerning them; and against that which he doth mention in my name, his most frequent Arguments are without any Proof; having no other bottom, but his own Judgement, Thoughts and Conjectures, whereby it seems (forgetting, or mistaking his Work) he plays the Catechist rather, than the Disputant. This put me to some stand, Whether it was fit to give him any Reply? though truly, such as will be at the pains to compare his with my last, will need little further. Yet knowing, how many are apt to take things upon Trust, and to receive Misrepresentations concerning us, who are a People so generally Reproached; I found it expedient to write this succinct Reply, which may lead the Reader to a narrow Observation of the Invalidity of W. M. his Work against us; and may present in short his most Obvious Omissions, his most manifest Contradictions, unveil his Dis-ingenuity, lay open his Weakness, and show his Unstability (especially so far as he has deserved) in most of these Arguments he used in his Dialogue, as not being able further to maintain them; and discover, how faintly such new ones, as he doth now bring forth, militate against us. Let it not startle thee, that so small a bulk as this is, should Answer his; for thou may'st perceive, several Pages of his taken up in the Capital Letters of the Contents of his many Heads and subdivided Sections; which makes it not unlike the City Mindus (whereof the Ancients spoke) whose Gates were so disproportionable in greatness to the quantity of the Town, that a certain Philosopher is said to have advised the Citizens To shut them, lest the City should flee out of them. We may very well so far extend the parallel, as to aver, That the Contained in no ways answers to the Contents; there is a deal of more Heads, than either Heart or Horns: several Sections, but small Substance, and a great show of Method, but very little Matter. I confess, I might have far more enlarged this Duply, had I taken notice of all the Impertinencies, which herein come under my Observation; but that the more Judicious and Intelligent would ascribe these things not so much to the Cause, as his Weakness, who managed it. I desire to contend for Truth, and not for Victory; knowing, though I were so minded, the Triumph should be but Small, that I could gain from so Inconsiderable an Antagonist. Therefore Reader, I shall wish thee for the Truth's sake, (that thou may be found truly owning it, and not something else in stead of it) seriously to Read and peruse these Papers, with such as relate unto them; and may that Spirit of Truth, which teacheth all things, so direct thy Understanding, as thou may'st discern, what Doctrine is truly and really most according to the Holy Scriptures! Which thou art hearty invited in this matter to search and peruse,  
Urie, the 24th of the 10th Month, commonly called December, 1671. By a Wellwisher of thy Soul and of all Men, R. B.   

William Mitchell UNMASKED: year 1672 OR, The Staggering Instability of the pretended Stable Christian Discovered, his Omissions observed, and Weakness Unvailed, etc.  
THAT which first presents itself to my View, is W. M. his Epistle directed to me and the Quakers in and about Aberdeen, which he prefixes as his Considerations upon my Preface; but that which is the substantial part of it, he hath left Unanswered. For my Preface was, to show the Method of the Priests of Aberdeen's Procedure against the Quakers, giving account of most, if not all the Papers had passed betwixt them, and also how by their Instigation some of us had been Imprisoned; particularly the falseness of G. Meldrum his way with us, first in Pulpit to accuse us as Heretics, and then in private to desire to know of us our Principles: but all this he hath wholly waved, it seems he either could not, or would not defend his own, nor his brethren's double dealing with us. As to what he mentions I take notice—  
First, Of his denying, That any in or about Aberdeen hath reproached the Quakers, as Demented, Distracted, or bodily possessed; Checking me, for taking things upon Trust. Well, it sufficeth me, that they are ashamed of such falsehoods; though if need be, I can instance, that I had ground to say so.  
Secondly, I take notice, how that not being willing wholly to clear us, he saith; Some of us in England have given ground to be so charged, by their extraordinarily Trembling, etc. But it is strange, W. M. should so far forget himself, as to account this a ground to charge People as Demented, etc. seeing there was a season, wherein himself acknowledged, He seldom or never went to the Pulpit without sensible Trembling: Which if he dare to deny, I offer to prove by undeniable Testimonies. As to what he adds of Women going naked in the Streets, and some offering to raise the Dead; alleging for proof Samuel Clark, the Newcastle Ministers, Paget's Heresiography. I Answer; As these Calumnies have been particularly answered by our Friends in England, so they signify no more against us (being writ by our declared Enemies) than Cochlaeus lies against Luther, particularly that he assayed to Cast out Devils; or what the Popish Authors writ of Calvin, That he made a Living Man counterfeit himself Dead, that so he might Raise him; and that Beza was stigmatised for Sodomy: and much more of this kind.  
Thirdly, The thing I observe is his Comparing us to John of Leyden, and Ignatius Loyola, and that, because they Preached in the Streets, cried down wearing of Rings, and other Superfluities as we do, were against needless Salutations, spoke much of Mortification, and pretended to or expected Immediate Revelation. 
John of Leyden.  But our resembling them in these things, which the Apostles of Christ commanded and practised, will not prove the Jesuits our Grandfathers (as W. M. terms it) more, than their being found in them, will prove them the grandchildren of the Apostles. We must not forsake doing good, because Hypocrites seem to do so, nor forbear to preach the Gospel, because Judas did it: but as for the other practices of John a Leyden, and Ignatius Loyola's followers the Jesuits, to wit, their cutting down all that would not be of their way, their assuming outward Power, their seeking to overturn Kingdoms, their preaching up War and Blood: The Principles and Practices of W.M. his Brethren do declare, how much more they resemble them, than the Quakers; who from the Pulpit blew the Trumpet of all the late Troubles, Seditions and Civil Dissensions, which have proved so bloody and monstrous to the Inhabitants of this poor Island! And many of them have now turned their backs upon that Cause, which they hunted out others to fight for: and some (to wit, W. N. and his Brethren at Aberdeen) can find out Jesuitical Distinctions and Mental Reservations, whereby (notwithstanding they swore against all detestable Neutrality) they can make a shift to preach under Bishop, dispense with the Doxology, forbear Lecturing, and several other parts of the Directorian Discipline, as W. M. has done at the Bishop's order, and yet keep a Reserve for Presbytery, in case it come again in fashion.  
Fourthly, I take notice of the Impertinency of W.M. his bringing in this story of Ignatius Loyola, upon my saying; Some Professors in Aberdeen found that savour of Life in the Quakers Testimony, which formerly had stirred among others, who were come to a great decay. Now because it was obvious, I intended by these Professors, who were come to a decay, W. M and some others of his Brethren, who pretended to be for Independency in that day; but now were turned with the times, knowing, how much it would reflect upon him to harp on this string, he runs away and says; These others are Ignatius Loyola; and thereupon makes the Comparison abovementioned: which Impertinent Digression is abundantly manifest.  

The plain Language used in the Scriptures.  Fifthly, I take notice of his charging us, as rather Reproachers of others, than Reproached, because of the plain Language we use against him and his Brethren; alleging, We will not find Christ and his Apostles use the like to such, as professed Christianity. For a reproof of his Ignorance in the Scriptures let him read Rom 16.18. Phil. 3.2. 1 Tim. 1.19, 20. ib. chap. 4.1, 2, 3, etc. ib. chap 6 vers. 3, 4. 2 Tim. 2.17. 'tis 1.10, 11. 2 Pet. 2.1, 2, 3. 1 Joh. 2.18, 19 etc. His adding. That they show earnestness of desire, that Souls may be saved, and willingness to promote that design, saith nothing; except this desire and willingness proceed from the right ground. Papists are as zealous in their Earnestness and Willingness as they, and do no less profess Subjection to the Gospel, owning Christ to be the Messiah, and yet Calvin spared not to term them Impuros Canes, filthy Dogs. Innumerable are the Expressions of this kind used by the zealous Luther against them.  
Sixthly, I take notice of his Cautions to me, wherein he chargeth me of Pride, Passion, Censoriousness, Folly, Contrariety to the Word of God, Ignorance, and Endeavouring to promote the Popish Interest: but had he truly minded my good in his Cautions, he should have produced some Reasons to prove me guilty of these Crimes. He concludes us Proud, for separating from them in Burying-Places; 
Burying-Grounds separate.  and so condemns the French Protestants, for doing the like from Papists. He falsely chargeth us with placing Religion in forbearing Ribbons, keeping on the Hat, and saying Thou and Thee; and therefore concludes me Ignorant of true Conversion: While his Ignorance of us hath made him thus Calumniatious. He concludes us Advancers of the Popish Interest, because we decry their Ministry and Churches: While he borrows this very Argument from the Papists, who used it against the First Reformers, alleging, that their crying down the Church of Rome, was a joining hand with the Turks, who did the same; though then the First Reformers were no Turks, though they agreed with them in denying the Church of Rome. Neither are we Romanists, though with those of Rome we condemn them; especially considering, that it is, be-because of their too great Affinity with Papists, that we do so.  
Seventhly, I take notice of his confessing, He never intends to tell the World the Scriptures we use; alleging, we abuse them. But if he could have proved we did so, it would have tended more to our disadvantage. And whereas he says; He resolves to write no more: I confess, it will be his Wisdom; except he speak to better purpose: it is a very apparent subterfuge, to cover his Resolutions of not prosecuting farther this Debate, by alleging, it will prove endless; and comparing us to Scolds, who will have the last word: Which in reason can have no place in this matter, seeing being challenged by me of many great Omissions, he freely acknowledged, he had not, nor did not intent to answer me fully; and what he had writ, was but some Animadversions: Which I have indeed found true, having allowed some time, as he desired, to read them; though it very hardly deserves, to be so much regarded.  
As to his Epistle, if he had as really affected Retirement, as he pretends he does, he should have done well to have appeared in Public with some more solid stuff. He hath herein almost only showed his Ingenuity, in that he acknowledgeth himself amongst the weakest of our Opposers, comparing his Work but to a small quantity of Water, brought to quench an House on fire: We have indeed found it of less force, than many, that have come before it, to Smother or Drowned that Truth, which God has Revealed among us. 
Truth is the strongest, and will prevail.  In the end of his Epistle he would willingly have the Reader believe, he is an Upholder of the Protestant Interest, against our endeavours to overthrow it; but to how little purpose, may, as it occurs, be manifested.  
After he has made an entire Omission, of what is particularly directed by me to him in my 8 th' and 9 th' pages (as not being able to Vindicate himself) he enters upon the matter of Salutation, undertaking in his first Section, to prove such as are used by gestures, wherein I observe—  
First, His most manifest Omission of the first part of mine concerning this thing page 9 and 10. where I charge with Dis-ingenuity in wrong Subsuming of our words; which he shuffleth over with this general, That after the Quakers rate I have Saluted him with Reproach.  
Secondly, He having expressed my Argument against their manner of Salutations, viz. That being it is the Expression or Signification of our Worship to God, 
All Worship belongs to God alone.  it ought not, nor cannot be given to the Creature without Idolatry; He maketh thereunto no direct Answer; but instead of one frames a distinction of Worship in Civil and Sacred: The first (he saith) may be given to men, but the second to God only; alleging, this distinction to be founded on Scripture, Luke 14.10. Then shalt thou have worship in the presence of them, 
Luke 14.10. wrong Translated.  that sit at meat with thee. Now these words ought to be translated; Thou shalt have glory, praise or renown; and therefore in the Latin it is, Et erit tibi gloria; for so the Greek word Doxa signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria.  which W.M. will not show me to signify Adoratio or Worship. It's therefore but a poor Argument, that has no better bottom than this manifest mistake of the Translation. For other proof he hath none, neither for his Distinction, nor former Assertion.  
Thirdly, I observe his Instancing of the practices of Abraham, Lot, Joseph, Jacob, adding, That though they be not to be followed in all things, yet in such they may, as are not elsewhere Reprehended nor Prohibited. For Answer; Let him look unto Rev. 22.9. where the Angel refused it: and seeing I suppose, he may have so much Charity for this beloved Disciple, as to judge, he was not Tempted with Idolatry, especially in a season, wherein God was Revealing such precious things unto him; he may observe, now this Holy Man was a stranger to this unscriptural distinction of Civil and Religious Worship.  
Fourthly, I observe his endeavours to shift Affinity with Popery; but he hath no way disproved the parity in that, wherein I compared them, viz. The Papists distinguish the Worship they give to God, and that they give to their Images only in the Intention, and not in the outward signification: and ye distinguish the Worship ye give to Men, and that ye give to God, only in the Intention, and not in the outward signification. For ye bow and take off your Hats to the worst of Men, as well as to God; and therefore ye agree in so far, as both have nothing, but their simple Intention to plead the difference, whereunto nothing is answered. He concludes his Section, saying; I seem to justify Moses his doing Obeisance to his Father in law; adding, What is Obeisance, but civil Reverence by bowing the Body? This is a fit Conclusion to close up such a silly Section; for after he has laboured long in vain, he concludes, thus begging the thing in question. And if Moses bowed himself, as I said in my last, that makes nothing against us. His second Section is to prove Salutations by words; which might have been spared until he had proved, how and where we deny them. But because he had something to say from Scripture for this (which we deny not, but own as much as himself) he would have it, in that he might seem with some credit to bring-in his Inference, which is; That bowing of the Body, and expressing our Affection by words, is agreeable to Scripture. The latter part of this concerns not us, as being not denied: and for the first, of Bowing, it signifies nothing, until it be brought in with some more pressing Premises. In this Section he acknowledges, That taking off the Hat is without any Scripture-warrant: 
Hat-honour to Man not warranted by Scripture; but to God.  And from Argument passes here to Entreaties, begging, that it may not be quarrelled at. But seeing, the taking of it off, or uncovering of our Heads is that which the Apostle requires, as a sign of Subjection in our Worship towards God, 1 Cor. 11.4, 7. we Resolve to keep it to him, and not to give it to man: wherein if he will solve our Scruple according to Scripture, we may be the more easily induced to answer his desire. It is to be Observed, that notwithstanding of this, we are not against outward Signification of Honour; though in the end of this Section he falsely would be insinuating the contrary.  
He hath here subjoined a Third Section, which he termeth an Answer to my Objection, and which in Reason should have some relation to Salutations, as being under this Head; though indeed it hath none at all, but is a mere Cavil at some of my words upon another Subject, concerning the Single Language. Where page 11. I confess with him, that the Kingdom of God consists not in words, adding, that it seems inconsistent with his Principles, seeing the Gospel according to him is but words, yea, the Scripture itself (I mean, that which ye have of it, to wit, the Letter:) Now this Parenthesis he hath Disingenuously omitted; and thereupon goes about to explain their meaning of the Scripture, and the Gospel, alleging; If we be for another, we may justly be accounted Subverters of the Christian Religion: But such shallow Criticisms brought in beside the purpose, (whereas other things more Material, are either wholly Omitted▪ or scurvily Shifted over) will easily appear to the Impartial and Judicious Reader.  
In his second Head, concerning our using Thou and Thee, which is the singular number to one Person, I observe—  
First, How he hath given away his own Cause, by confessing, 
By [You] are meant all the Apostles, Luke 22.31.  that Luke 22.31. is not understood of one exclusively of others, and therefore no wonder, if Christ used the Plural Number, seeing as W.M. confesses, he intended to speak to all the Apostles. As for that Expression of Bildad's, Job's Friend (granting both the Transcription and Translation to be true) shall this one Expression overturn the Universal practice of Christ and the whole Saints in Scripture? or let him tell us plainly, whether these Words and Practices of Job's Friends, which are Recorded, be for to be our Rule, so as we ought to imitate and follow them? especially, where they contradict or differ from the Practice of Christ and his Apostles? But to follow this so frequent Practice of the Saints, is with W.M. to be proud, knowing nothing, but doting about Questions and Strife of Words; for so he misapplies 1 Tim. 6.4. and to his own Confusion uses it himself in the end of his Epistle to the Reader, where he has these Words; I am thy Servant: and thereby hath Condemned himself as one of those Ignorant, Proud Boasters he speaks of, etc.  
Secondly, The second thing I observe, that he produceth not one Argument against our Practice in this thing, but his own groundless, yea, lying Imaginations and Conjectures, alleging; He is of the mind, that if the Translators had not kept to the Rigour of Construction, but Translated Atach, and so not Thou (which is the true signification) but You, we had kept our old tone: Though his disdainful Insinuation of our Ignorance be here apparent, yet experience might have taught him and his Brethren, that even where the Translators have favoured them with their Escapes, the Quakers have both had Hebrew and Greek enough to find them out. It is also here to be observed, how easily W. M. can dispense with Mistakes (even wilful ones) in the Translators, when they make for his purpose; thereby in effect (for all his pretences of Exalting the Scripture and making it his Rule) he signifies his desire not so much to Square his Practices to the Scripture, as by twining it like a Nose of Wax to make it Square to them.  
He Superscribeth his Third Head; An Undertaking to prove, That our Departing from them is not to be Justified by their departing from Papists; Wherein is to be observed his manifest Omissions, which the Reader will see by comparing the 12, 13, and 14 th' pages of my last, with this his Third Head.  
Next, I Observe the weakness of his Arguing in what he hath mentioned, wherein he concludes; That because we grant, we had a measure of Integrity while among them, that therefore it was begot by their Ordinances so called. But doth not the same recur in the Case of the Primitive Protestants? or will he say, that all of them were void of any measure of Integrity, while they were among the Papists? Moreover, whereas he Objects, 
Papists not Converted by Popish Traditions, etc.  that though God visited some among Papists, it was not by Popish Traditions; alleging, Luther had the benefit of the Copy of a Latin Bible, whereby he was Instructed. For Answer; The same recurs in our Case; for whatever Advantages Luther had either by the use of the Bible or otherways, had not we the same?  
And therefore in the Third place is to be Observed, that he hath altered the State of the Question, alleging it to be Incumbent upon me, to prove, that they were Converted by the Popish Traditions. Which is a wilful mistake; for the Question (as may be seen in the page's abovementioned) was, Whether God might not countenance us with a regard to that measure of Integrity he hath begot in our Hearts, though we are indeed wrong as to our walking with them in their Way. And this I did Illustrate by the Example of the Disciples of Cornelius and of Luther, who though he came but Gradually to his Discoveries, yet was Countenanced in the first as well as last steps; yea, notwithstanding of his erring grossly in the matter of Transubstantiation. All this he hath wholly omitted, closing up this Head, by endeavouring to draw from my words a reflection upon P.L. as if I accounted an Objection coming from him weak▪ but it is ill Inferred, to conclude P. L. from thence a feeble Person. For though P.L. as well as I, might reckon it weak comparatively, in respect of others more strong; yet he might judge it strong enough for such faint Disputers, as W.M. or his Brethren at Aberdeen to Answer: as that which he reckoned would put the Quakers to a great Nonplus, he proposed in his Dialogue upon this occasion a Query, viz. Whether it was safe to lean to the Guidance of that Light, which one while says, This is the Way of God walk in it; another while, Come out of it, for it is Babylon? To which, beside the general Answer abovementioned, I show him, how easily it might be Retorted upon most of all the National Ministry of Scotland, who now are gainsaying and contradicting that, which they had formerly pleaded for as the Cause and Work of God: even then as this their Changableness cannot be ascribed to the Scripture, which they pretend to be their Rule, neither will any man's Instability, who pretends to be guided by the Light, prove, the Light ought not to be followed. This, because he felt might touch him and his Brethren too near, therefore he hath wholly omitted it.  
His Fourth Head is concerning the Light, containing five Sections, from Page 9 to the 25. wherein is to be observed,  
First, How he has gone from the State of the Question, as it is in his Dialogue page 5. where he denies Christ to be in the Wicked or Unconverted in any other manner, then as he is in the very Bruits and unsensible Creatures: But now he grants Christ to be in such as to common Operations: and page 22. he says, That the Light is in all men, and that Christ is in all men, in so far as his Light is in all men. And thus he overthrows his chief Argument, used against us in his Dialogue page 5. where he says; That Christ is in none, but in such with whom He is in Union: For here he grants Christ's Light to be in all men, even such as are not in Union with him; adding, that Where the Light of Christ is, there is Christ the Donator of it. Which is all we say; so than the Controversy is no more, if Christ or his Light be in all men.  
But after what manner He is in them, and whether this Light be Saving, yea or nay?  
And here in the second place I Observe his shameless Dis-ingenuity and Omission, in saying; It remains for me to prove, that this Light in all is Saving: Whereby he would make the Reader believe, that I had never offered to prove this. For clearing of which I desire he may look into page 23. of my last, where from Rom. 5.8. Joh. 3.16, 19 Hebr. 2. Tit. 2.11. Col. 1.23. I did prove, that the Universal Grace of God given to all men is Saving in its Nature, and in order to Save. And now, though no Rules of strict Debate could require me to proceed further, yet I shall go on to Examine the Question, as he hath now stated it, viz. That such, as are not in Union with Christ, have not Saving Grace. To prove this he produceth some Scriptures, where such as have Saving Grace and Light, are said to be in Union with Christ, which is not in the least denied: But the Question is; Whether all, that have Saving Light, are in Union with Christ: which he hath not so much as offered to prove. And therefore it is here to be Observed, how he hath not so much as mentioned, far less meddled with my Arguments, proving Saving Light and Grace to be in men, before they be Converted or in Union with Christ; showing, He must needs be in them, before He be in Union with them, that he may work the Faith, by which He may be united unto them: seeing, without Him (the Scripture saith) we can do nothing, Joh. 15.5. as it is more amply contained in page 15. of my last. Page 14. he seems to take some notice of an Example brought by me to show, That Saving Grace presupposes not Conversion. It is from the Instance of a Plaster, and a Wound: the being healed of a Wound, presupposeth a Plaster; but the Application of the Plaster presupposeth not the being healed: this he Rejects as not to the Purpose, because, as he saith; Who have Saving Grace, are in part healed, cured of the Reigning Power of Sin: but for this he brings no Proof, nor hath not shown us, wherein the Comparison Answereth not after the like manner. In the same page he addeth; That the difference betwixt having of Saving Grace, and being in a State of Grace, is but the Figment of the Quaker 's own Brain; Without giving any cause for it, either from Scripture or Reason, but only he saith so. These are his most Frequent and Enforcing Arguments against us. Of this nature is his Arguing page 11. Reckoning it as a great Absurdity flowing from our Doctrine, that it would Import Christ in some measure to be in the Americans, because He bears Testimony in them against Iniquity. 
Christ in the Americans in some measure.  But to prove this to be Absurd, he produceth no Reason; and if we may believe the Apostle Paul, he tells us; That a Manifestation of the Spirit is given every one to profit withal, 1 Cor. 12.7. So this Every one Includes the Americans.  
The second Absurdity, which he seeks to Infer from this, hath no better bottom; That then it might be said, that Christ is Revealed to Devils, and that we do the Heathens small favour, in putting them but in the same case with such. For the Revelation of Christ to man, before the Day of their Visitation be Expired, and to such after they have sinned it out, is far different, as may appear by Luke 17. Likewise W. M. hath forgot, how easily this Argument may be Retorted upon himself; for it is not questioned, but Devils have enough of outward Knowledge, even such as is gathered from Scripture, and that which W.M. accounts the great Privilege of Christians; doth it therefore follow, that Christians are in no better condition than Devils?  
And thus is Answered another of his profuse Assertions page 12. That if Pagans have Saving Light, their State should be as good, as the State of real Christians: For it is one thing to have Saving Light, and another, to hearken to and receive it; else according to his own Argument the State of Devils should be as good, as the State of Real Christians.  
He adds; Where Saving Illumination is, there is Saving Faith, because there is a Concatination betwixt these Graces of the Spirit.  
Answ. There is Grace given in order to Save, where Faith doth not follow upon it; which is evident by the Parable of the Seeds, Matth. 13.3. it was the same Seed was sown in the Stony and Thorny Ground, that was sown in the good Ground, and yet it only brought forth Fruit there. The Light enlighteneth every man; He came unto His own, and they received Him not: but it was only To as many as received Him, that He gave Power to become the Sons of God.  
And whereas he Objecteth, That where we are desired to believe in the Light, it is understood of Christ's Person, else it would Import a belief in a Creature.  
I Answer; He that believeth in the Light, believeth in Christ: for where the Light of Christ is, as saith W. M himself (page 22.) there is Christ himself.  
In the same page he further adds; That if Pagans have Saving Light, then there is no Spiritual Benefit accrues to Christians by the Scriptures and Gospel. 
Pagans have Saving Light and Gospel.  But he hath not heard us contra-distinguish this Light from the Gospel. We say expressly, it is the Gospel, according to Col, 1.23. where the Apostle saith; That the Gospel, whereof he was a Minister, was preached to every Creature: This Scripture mentioned by me in my last, he hath wholly Omitted. Nor is this Arguing of his concerning the bad tendency of our Principle, but a reiterate Clamour of what is already Answered in page 16. of my last; where I show him, we distinguish betwixt things absolutely needful and things very profitable; and how they Admit of this Distinction themselves. As also, how these bad Consequences of rendering the Gospel and Preaching useless, doth far more follow from their Doctrine of absolute Predestination; all which he hath also Omitted. 
Predestination made void.  Now such are far likelier than we, to reprove David his Praying for more Understanding, and that he might keep the Precepts of God; for being Predestinate to Life, he could not miss of it: and how can such but reckon it folly for him to Pray, that he might keep the Precepts, whose Principles Obliges them to believe, they can never be made able to keep them.  
Page 13. To say, That men are Brutish in their Knowledge, because they turn their Backs upon the Light, he reckons a Begging of the Question, as having no proof at all: Whereas it is particularly Intimated 1 Joh. 1.5, 6, 7. where the cause of men's Walking in Darkness is said to be their not Walking in the Light; though it be Pastors, mentioned in that 10 th' of Jer. 19 that are said to be Brutish; 
Brutish Pastors.  yet he cannot be Induced to name them. It is easy to prove (though he Insinuate the contrary) that what in Scripture is called Darkness, hath Saving Light; seeing it is expressly mentioned, that the Light shineth in the Darkness, but the Darkness comprehended it not. And this was Saving, being Christ, who is the Saviour, Joh. 1.5.  
Nor doth his supposed Contradiction follow from this, as if men could be Spiritually Dead, and not Spiritually Dead, in respect they have this in them, which is Saving: for though it be in them, yet it is not of them; he that believeth in me, saith Christ, though he be dead, yet shall he live, Joh. 11.25. If Life be not in them, as their permanent Condition, yet they may have some touches of it; and the Principle of Life is Permanent even in those that are Spiritually Dead: though many times as a Spark covered under the Ashes. He addeth further; That according to us, such who are the Children of Darkness, may be called the Children of Light, because a Child of Light is as much, as one, in whom there is Saving Light and Grace, citing for proof Luke 16.8▪ the words are; For the Children of this world are wiser in their generation, than the Children of Light. But he offereth from this to Inter, That such, who are indeed the Children of Darkness, because of their Disobedience to the Saving Light and Grace of Truth, that is in them: he has not offered so much as to mention.  
Page 13. He confesseth with me, That the Light in some may be Darkness; but speaks not one word, of what Light I mention, may be so; page 17. of mine, only adds, That we will do well, to exhort our Disciples, to take heed of our Light, not to it. But we desire not People to take heed to our Light, or their Light, as he terms it, but to the Light, wherewith Christ Jesus hath Enlightened them; and in this there is no danger. He greatly declares his Ignorance, in alleging, Our way of bidding People heed the Light within is not warranted by Scripture, for God is Light, 1 Joh. 1.3. Is he not in us? Acts 17.27, 28. 
God is Light.  Must we not then there take heed unto Him? Or is not that Light to be taken heed unto, which shineth in our hearts, to give us the knowledge of the glory of God? 2 Cor. 4.6. And is not the Word of God Light, which the Apostle saith expressly, is not far off, neither above us, below us, nor without us, but Nigh, even in our mouths and in our hearts, Rom. 10.8. Deut. 30.14. Moreover W. M. himself Confesseth, That the Light of Christ is in Wicked Men; and if so, let him tell us plainly, if Men ought not to take heed to the Light of Christ, where it is? how hath Darkness blinded him in this Matter!  
Page 14. He repeats my words falsely, alleging I say; The Light is Darkness to them that Reject it, instead of, is as Darkness. For I said plainly, The Light of Christ is not, nor cannot be Darkness otherways, than as the Day of the Lord in Scripture is called Darkness: this he hath Omitted.  
Page 15. Having sought (but Ineffectually) to overturn my Assertion, where I say; Some may have Saving Light and Grace, who after a certain manner may be said not to have the Spirit, Viz. as not bringing forth the Fruits of it: Averring; That unless I can prove, that the Spirit calls upon all in Order to Conversion, I cannot conclude, that all have the Spirit. Answ. As the one is easily proved, so is the other safely concluded: these are the plain words of the Apostle, 1 Cor. 12.7. A manifestation of the Spirit is given to every man to profit withal: Now it were not profitable unto them, if it did not strive with them in Order to Convert them. That other Scripture John 16.8. he passes over, alleging; I should prove, the World there to be understood of All and every one: though in Reason it might suffice for answer, that there is nothing brought by him to show, why the word World here is not taken in its Genuine and Common Acceptation; yet the Apostle solves this Scruple in the following Verse;— Of sin, because they believe not in me. Then if there All unbelievers be included, is not that all and every one in the World? for of the Saints there is not here any question.  
In his second Section, page 16. he beginneth with Omitting my Concession of the Benefit and Advantages, that accrue to those that Believe, by the outward Knowledge of Christ: and mentioneth nothing of the state of the Question, which was; Whether any might be Saved without this outward Knowledge? And to show, that some might, I gave him the Instance of Deaf People and Children. To which he returneth nothing; but takes up the Paper to prove, That the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is sometimes Translated [among]; Which is not denied: yet I shall find him twenty to one, 
The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies [in] this place more properly.  where it is rendered [in] and can no ways be said to be [among.] The Question is; Whether in this place 1 Cor. 2.2. it be In or Among? The Reason alleged by him proves it no ways to be Among, to wit, That it would have been the Apostle's Grief, not his Joy, to know, that the Light of Truth was born down Among them; This was the Apostle's Joy, that the Corinthians came to be sensible, how they had Crucified Christ in them; that so looking upon, and taking heed to Him, whom they had Pierced, they might come to be Healed by him.  
Page 17. He slightly passes over that expression of Paul, 2 Cor. 5.16. where he saith, Henceforth know we Christ no more after the flesh, but after the Spirit (Adduced by me to show, that Paul preferred a Spiritual Knowledge of Christ to all other). As if the Apostle were here only condemning earthly thoughts of Christ, as if, as King of Israel, he should begin a Temporal Kingdom: but for this Exposition we have only the bare Authority of his own naked Assertion.  
Page 18. For want of a true Spiritual Understanding concerning what I mean by the Inward Blood of Christ, he bringeth forth his own malicious Guessings.  
The first is, That I seem to incline to Justify, that which hath been charged upon some of my Brethren, to wit, That we are not such Fools, as to hope to be Saved by that Jesus, that died at Jerusalem: As he hath no ground to Suspect such a thing from my words; so there was never any ground for such a Charge against any, owned of that People.  
The second is, That perhaps I intent, that Christ, as Man, dwells in us. There can none truly charge us with such grossness, 
Christ's Indwelling in Man is Spiritual.  as to Assert, the Manhood, or Vessel, that walked at Jerusalem, is in us; but if any of us have said, that Christ, as Man, dwells in us, they have said no more than the express words of Scripture, 1 Pet. 3.3, 4. Let your adorning be the hidden man of the heart, Eph 4.24. That ye put on the new man. Now what is this New Man, but Christ Jesus? And therefore saith the Scripture, Rom. 13.14. Put on the Lord Jesus Christ. Gal. 3.27. As many as are baptised into Christ, have put on Christ. And this is Christ, whi●h the Apostle traveled, that He might be form in the Galatians, Gal. 4.19. And whereof he Admonisheth the Corinthians, that they should know Him in them, else they were Reprobates, 2 Cor. 13.5. If it be hard for W.M. to take up the meaning of these things, let him acknowledge his Ignorance in the Holy Scriptures, whose Language this is.  
In his third Section, page 19 he gins by offering to prove, Our Principles have a tendency to introduce Paganism; and to Contradict him, he reckons an Impertinency: But his ridiculous Vanity herein will appear, by looking unto page 24. of my last. Neither bringeth he any Arguments to prove this, but such, whereby he might conclude the same against the Apostle Paul. The Quakers, saith he, 
The Light no Introduction of Paganism.  Speaks of a Light within, to which who take heed, need no Teacher: And the Apostle speaks of a Knowledge or Light under the New Covenant, where there is no need of a Teacher, Hebr. 8.10, 11. So if the tendency of the Apostle's words be not to Introduce Paganism, neither are ours. And because that W.M. finds, that notwithstanding of this we despise not Teaching, but are led even by that Light, to hear and to receive the Ministry of them whom God sends; he concludes, that herein we are Inconsistent: adding, That some of us have been heard to say, That we only taught to bring People off from other Teachers to mind the Light within, that then they will need none; which he concludes, would quickly make them like such, among whom the Name of Christ is not in Remembrance. But he might as well seek to Infer the like hazard and Contradiction from the plain words of the Apostle, 1 Joh. 2.27. Ye have an Anointing, and ye need not, that any man teach you; but as the same Anointing teacheth you of all things: and yet in the mean time was Teaching them.  
As for that Story mentioned by him, Of a certain Dying Man in Aberdeen, whom too Quakers pressed so much to mind Christ within: 
The inward Knowledge of Christ preferred before the outward.  It inferreth nothing for his purpose; for that Dying Person had Abundance of the outward Knowledge of Christ, and they needed not Preach that to him, which he knew; therefore was he sensible of the seasonableness of their Advice, saying (as I am certainly informed by one of the two) How good a thing would it be for an old dying Man like me, to know that Christ within, which ye speak of!  
He bringeth not any thing of weight in his fourth Section, as Reply to that which is contained in the 22 th' page of my last, where I show, We do no ways confound the Light-giver with the Light, or enlightening given: the Reason alleged here is, because we call that Light Jesus Christ, wherewith all Men are Enlightened; which implieth no more his Consequence, than that usual expression, that it is the Sun, by which we are outwardly Enlightened, implies any confounding of the Sun with the Beams.  
Whereas in his last he said; There was a certain Light in all men, and that as the Remainders of God's Image in him, since the Fall; in the end of page 24. he explains it to be the Light of Reason and Understanding, and thereby makes the Reason of Man all one with Christ and the Spirit; which page 10. and 22. he granted to be in Wicked Men, as to common Operations.  
After that he laboureth much in this fifth Section to prove, That Man retaineth some Good since the Fall; he instanceth nothing but the Soul, which he saith, is Good and Precious and of great Excellency and Worth, and Retains a Similitude to the Image of God, as being Spiritual and Immortal. 
W. M's. Confusion.  Where it is observable, That he grants, the Souls of Wicked and Unconverted Men to be of great Worth and Excellency; and yet he denies, the Works of the Pure Spirit of God to be of any Worth or Excellency, and that because the Soul has a share in them. If so be, the Souls of Wicked Men are conformed to the Image of God, because they are Spiritual and Immortal; then are Devils also conform to the Image of God, for they are also Spiritual and Immortal in the same sense, that the Souls of Wicked Men are.  
Lastly, I desire the Reader may here observe, how he hath entirely omitted that part of page 23. of mine, where I show, How and in what sense the Light is to be understood, or called the Light of Nature, and of what Nature? Therein clearing us from the Aspersion of Pelagianism. By which Omission it may appear, how willing these Men are to Calumniate us, and apt to pass by that which tends to our Vindication.  
Page 25. Head 5. Sect. 1. He allegeth; We vilify the Scriptures, and that because we confess, That the end of our Meeting is not to Read them, but to Wait on God; adding, that therefore we make an opposition betwixt Reading the Scriptures, 
Reading the Scriptures is owned.  and Waiting on God. But as this Conclusion hath no Proof, so it is most Inconsequential: As if nothing could be distinguished, except it were Opposite: According to which he might Argue, that because Preaching and Praying are not all one, therefore they are Opposite. That some have been Countenanced of God in Reading the Scriptures, is not denied by us; and therefore the bringing of it forth against us, is wholly Impertinent.  
And whereas he avers, That Reading of the Scripture is the means of having the Word of God to dwell richly in us, alluding to Col. 3.16. He should have first proved the Word there mentioned to be the Scripture, before he had been so hasty to draw his Conclusion.  
His alleging some passages, where Christ and others spoke upon some words of Scripture, saith nothing to the purpose: For as I confessed, it was sometimes used by them; so I told him, it was also frequent among us. But the Question is; Whether their settled Custom of speaking upon a Text be according to Scripture? And thereupon I show him, how Christ and his Apostles did Preach without it; as Christ, Matth. 5. and in many other places: And Paul to the Athenians: But this of Paul mentioned by me in my last, he hath left unanswered.  
And in Answer to 1 Cor. 14, 29, 30, 31. For ye may all Prophecy one by one, etc. He saith, This will not conduce to keep up the successive talking of Quakers; 
Prophesying restricted only to Prophets by W. M. falsely.  alleging it to be Restricted to the Prophets, which (he says) it will be hard to prove our Preachers to be: Adding; That it maketh not against their Way, because Ministers speak among them two or three. Here though in relation to us he Restricts this place to the Prophets, yet in relation to himself he doth it not; else he must prove their Ministers, that so speak, to be Prophets, as he desires me to do our Preachers: Now this he cannot, since he says peremptorily page 97. That such a thing is ceased. And therefore this may show, how he twinds and wrists the Scripture, to make it answer his corrupt Ends. It is a manifest shift, to avert the strength of this place, where the Order of the Church, which is quite contrary to theirs, is expressly mentioned, To run to the matter of women's Speaking, thereby to make a Digression to a new Debate; (which hath been largely defended by us, and particularly by Margaret Fell in a Book never yet answered) And as to the place alleged, we have often shown, how it cannot be understood in a rigid Literal sense, else it would contradict the same Apostle, 1 Cor. 11.5. where he proposeth to Women the Method and Manner of their behaviour in their public Preaching and Praying: The Promise was, that the Daughters as well as the Sons should Prophesy, Joel 2.28. Acts 2.17.  
As a second Reason of our vilifying the Scriptures, he adds, and that by way of derision, They will not have the Scripture called their Master's Letter (No forsooth) their Master's Letter is writ in their hearts, etc. Answ. Here his Malice hath not only led him foolishly to Deride us, but the Apostle, yea, God himself. 
The Law of God is our Master's Letter.  For the Law of God is our Master's Letter, and this is in our Hearts, if we be under the New Covenant, Hebr. 8.10. I will put my Law into their minds, and write them in their hearts; and vers. 11. They shall not need every man to teach their neighbour, for they shall all know me, etc. His Argument taken from Christ's writing to the seven Churches of Asia, makes nothing against us, except he will be so ridiculous to aver, that these Churches had no Rule, nor Knowledge of their Master's Will, before they received that Writing; Which if they had, it was not there only. And this was that Incumbent to be proved, for which that Example was brought; for the Testimony of Christ through his Servants, whether by Word or Writ, is dearly owned by us, as hath often been declared.  
With the like Impudence he concludes, That we bend our strength to Evacuate the Authority of the Scriptures, and confirm negligent Atheists in their contemptuous slighting of them; Because we speak of walking, 
The Anointing is no Confirming of Atheists.  or doing our Work by the immediate Counsel of God. But he might as well babble against the Beloved Disciple, 1 Joh. 2.24. Ye have received an Anointing, and ye need not, that any man should teach you; and yet was then teaching them himself without Contradiction. As for that Scripture, Joh 12.24, 48. which he desires us to read, we find not, how in the least they strike against our Principle: for as it is without doubt to us, that the words, which Christ spoke, will stand in Judgement against him and his Brethren, because while in words they pretend to Exalt it, both in Principle and Practice they vilify and deny it.  
As a third Reason he alleges, We prefer our silent Waiting to the Reading of Scriptures, as if we must first come to this, ere we can know the Scripture aright; adding, that this Waiting is defined by us, To be a silent posture of the Heart, without thinking good or evil.  
Answ. These thoughts, which we say aught to be excluded from Waiting, are man's own thoughts; 
Waiting excludes man's own thoughts.  not such as the Spirit of God furnisheth him with: and it is great Ignorance to say, That without this we can use the Scriptures aright; seeing the things of God knoweth no man, save the Spirit of God, 1 Cor. 2.11. As for his own Imaginations, which he subjoins concerning our Waiting, they signify nothing; because alleged without any proof: We deny not, but that Faith, Hope and Charity is exercised in waiting, yet not without such thoughts, as proceed from the Spirit of God. And whereas he finds, we clear ourselves of this Calumny of being Vilifiers of the Scripture, by showing, how much it is our desire to try Doctrines by them; he allegeth: We have herein been suspected of Juggling; the proof is, R. Farmer saith so. But R. Farmer's saying and W. M's. saying is all one in this matter; neither of them are to be trusted without proof. Now the Reason, because we say, that the Scriptures are not the Saints Rule of knowing God and living to him: But this is just to beg the thing in Question.  
That Story mentioned by him of a Quaker's telling a certain Woman in Aberdeen, that she might as well read a Latin Book, as the Bible, doth no ways prove, that we are against trying of Doctrines by the Scripture; seeing the Quaker he speaks of, might have had good reason, to look upon that supposed Religious Woman, as one alienated from that Spiritual Key of David, which can alone truly open the Scriptures, and so might well tell her; she would do well first to come to that else her Reading might be so far from profiting her, that she might come to wrest them to her own Destruction, 2 Pet. 3.16.  
Sect. 2. Page 30. He gins with Acknowledging, That something may be accounted the Declaration of ones Mind, which is not his Word: Though page 12. of his Dialogue, he could not but smile at it, as Irrational.  
To prove the Scriptures to be truly and properly called the Word of God, he subjoineth; That the Precepts of the Scripture were uttered and spoke of God. But in Answer to this I show him page 26. of my last, that the Properties peculiar to the Word, cannot be spoken of the Scripture, 
The outward and inward word distinguished.  but of the Inward and Living Word. To which he replies nothing, only tells; There is a twofold Word, a Coessential, Coeternal Word, and a Spiritual Word; the Temporal expressed Word, or the Word written in time. But seeing he pretends to be pleading for the Scripture, he should have used the Language of it, and not such strange Anti-scriptural Expressions, which are not to be found in all the Bible. Where doth he read of a Spiritual Temporal, expressed Word? A part of my Argument showing, that these Scriptures, Host 1.1. Joel 1.1. Isai. 38.4, are understood of that Word, from which the Scriptures are given forth; he hath but mentioned, not answered: for I told him; page 26. of my last, that where it is said, The Spirit of God came upon such a one, or to such a one, that therefore the Scripture is the Spirit? and so as do the Socinians, call the Writings of the Prophets and Apostles the Spirit, denying the necessity of any other Spirit? this he hath wholly omitted. And indeed, he seems pretty much to incline to the Socinians in this matter, 
Sword of the Spirit.  for he says; That the Scripture is the Sword of the Spirit, and that, because Christ in his conflict with Satan said, It was written. But had this been Christ's only Sword, we must conclude, the Devil to have had the same; for he said also, It is written: and according to this Doctrine, who hath a Bible in his pocket, wanteth not the Sword of the Spirit: which savoureth of that Popish soppery, That the sign of the Cross puts away Devils; but experience teacheth us, both these Opinions to be alike ridiculous.  
Upon this occasion in his Dialogue, page 13. he asserted; That it is all one to say, the Scripture saith, and God saith. And whereas in Answer to this I told him, that they might be said to be one, because of their Agreement; yet were no more one, than the Sunbeam and the Shadow is one, though they agree together. Because he knew not, what to reply to this, he mentions a part of these words of mine, and subjoins by way of Answer to them, That they tend to advance humane Writings, and equal them with the Scripture, when they agree with what God saith. Which as it is a manifest shift, and no Reply, so it is a notable Impertinency to say; There is any Hazzard of advancing such Writings, as truly agree with what God saith; for upon what other account are the Scriptures to be esteemed?  
Page 32. to prove, That word mentioned Mark 7. which he fancies is said to be made void, is not the Living Word, but the outward Precept of the Scripture; he says, It is plainly held forth to be so, without any further Probation.  
He addeth page 34. That it seems we think, they set up the Scriptures us an Idol, instead of that from which they come; ask, If we did ever hear them call it the Eternal Son of God, that Saviour who died, etc.  
Answ. Though we have not heard you term the Scripture, yet it is not without Reason, we say, ye set them up in Christ's stead. For I have a Letter under one of the present National Teacher's hand, 
A National Teacher's belief of the Scriptures.  wherein he says; The Scriptures are the alone means of Salvation; yea, the alone Way, Truth and Life, and that none can be saved without them.  
And I have heard another call the Greek Testament, The only Foundation. Now being these are the peculiar Properties of Christ, have we not reason to say, that such, as ascribe them to the Scriptures, put the Scriptures in Christ's stead? though W. M. be pleased to term it unworthy dealing.  
Sect. 2. page 35. he says; it is not difficult to prove, that the Law and Testimony, mentioned Deut. 8.20. was not an inward Law: The reason alleged is, Because the Prophet opposes, what is written, as no Light, if it agree not to the Law and Testimony. But what then? 
The Law and Testimony inward.  doth this prove the Testimony here not to be inward? He adds; That let People pretend, what they will to a Law within, if it agree not with the Scripture-Word, there is no Light in them; and that the outward Law gets the name of the Testimony. But granting him all this, it doth not in the least follow, that the Law and Testimony there mentioned, was not inward. It is more observably strange here, than in any other place, with what shameless confidence he asserts his own bare Assertions instead of Arguments.  
After the like manner without answering a word, of what I infer, page 27. of mine against him and his Brethren from Joh. 7.49. he concludes, That Scripture fits us better than them, because of our known, rash censuring. Upon which Supposition of his own he condemns us, as like to Pharisees without more ado: still by way of Reply to me, he says; It is not probable, that Christ checked the Lawyer, in saying, How readest thou? Luke 10.26. not offering to add any further probation. And as for what he subjoineth, page 7. That Christ used the Scripture about Divorcement, and in the matter of the Sabbath; it doth no ways prove them to be the only Rule; for as is said, we are willing, to try Doctrines by them.  
Page 37. He saith; It is false to affirm, that the Divine Authority of the Scriptures cannot be proved other ways, than by the Spirit's inward Testimony: adding, There are other Arguments, whereby it can solidly and convincingly be proved; and for this he instanceth one which he says, is excellently approved by R. Baxter. What then? because W. M. thinks, that Argument of R. Baxter will prove the Scriptures Authority without the Spirit; must we therefore be of the same mind? I doubt very much, if R. Baxter think so much himself. Now W. M. his deceit is very remarkable, 
Joh. Calvin's Testimony concerning the Scriptures.  in quoting some words of John Calvin, where he says, If he were to deal with Arguments, he could produce many to prove the Laws came from God; for that I never imagined, these Arguments could convincingly prove the Scriptures Authority without the Spirit, (which is the thing in debate) it appears in the very following words, Lib. Inst. 1. c. 7. Sect. 4. But if we will well look to our Consciences, that they be not troubled with doubts, and stick not at every scruple, it is requisite, the Persuasion, whereof we have spoken, be taken higher than human Judgement or Conjecture, viz t. he secret Testimony of the Holy Spirit. And a little after in direct Opposition, to wit, his words, he adds; This Word shall not obtain Faith in the hearts of Men, if it be not Sealed by the Inward Testimony of the Spirit. It is necessary then, saith he, that the Saints Spirit, which spoke by the mouth of the Prophets, enter in our Hearts, and touch them livingly, to persuade us, that the Prophets have faithfully delivered that, which was Commanded them from on high; and a little after, This than is a Persuasion, which requires no Reasons: And again, This is a Persuasion, which cannot be Begotten, but by a heavenly Revelation.  
And in the beginning of the next Chapter he adds; If we have not This certainly higher, and more firm than all humane Judgement, in vain is the Authority of the Scriptures proved by Arguments. This doth abundantly show, how contrary W. M. is to Calvin in this matter; and not to him alone, but to the whole Reformed Churches of France, who in their Confession of Faith, agreed upon by the first National Synod they ever had at Paris (Anno 1559.) say thus, 
The Synod at Paris concerning the Canonical Books in Scripture.  Art. 4. We know these Books to be Canonique, not so much by the common consent of the Church, as by the Inward Testimony and Persuasion of the Holy Spirit. And whereas he adviseth me to read Calvin his 6 th' Chap. but that it would prove too long a Digression, I could easily show, that we are no such Contemners of the Scripture, as those he there speaks to: And what, if he contradict the Truth, which we and himself elsewhere acknowledge? I make use of his Testimony against W. M. and his Brethren, even as he did the Testimony of Augustine, Gregory and others of the Fathers against those of Rome, whom nevertheless he spared not to reject some times: Read Inst. lib. 1. cap. 11. Sect. 5. lib. cap. Sect. 4. and in many other places. Thus also is added that, which he adds about Pasor, whose Translation, he says, We follow in one thing, but not in another; for we are not bound to follow him further, than he follows the Truth. Nor doth W. M. here produce any Argument to prove, that these words, Joh. 5.39. should be, 
Ye search the Scriptures, etc. 2 pl. praes. Ind. See Pasor.  Search the Scriptures, and not, Ye search the Scriptures, but his own bare Assertion; adding, That Christ did not check them, when he said; In them ye think to have Eternal Life: Whereas the very following words clearly Import a Reproof, Ye will not come to me that ye might have Life. He says not, Seek for Life in the Scriptures, ye do well to think to find it there; but thus, Ye think to have Eternal life in the Scriptures, but will not come to me, that ye might have life.  
He ends this Section, ask; Seeing I grant, the Scriptures are profitable for Doctrine, Correction, Reproof, etc. Why I deny them to be a perfect Rule? But I never denied them; and I told him also, they were thus profitable, not to every man, but to the man of God, 
The Scriptures profitable to the man of God.  i. e. he that's led by the Spirit of God. Now to this he replies nothing; only tells me, The man of God is most commonly understood of the Ministers of Christ Jesus; which though I should grant him, what he either can or would Infer from it against my Argument, he hath left unmentioned.  
Sect. 3. Page 40. He allegeth; The Voice and Testimony of the Father, which Christ speaks of to the Jews, not to have been inward, desiring the Reader to look to the place: and thereupon he citys Joh. 5.36. where Christ speaks of his Miracles, as a greater Witness, than that of John. But his deceit is here abundantly manifest; for the place mentioned by me was, 1 Joh. 5.10. For this is the witness of God, which he testified of his Son, he that believeth in the Son of God, hath the witness in himself. Now, this he hath wholly omitted; and mentioned another in the stead of it, which makes nothing to the purpose. I deny not, but the Miracles were a greater witness, than that of John; but then will it therefore follow, that the inward Testimony of the Father is not greater also? This was the matter in question. After the like manner he concludeth the Voice spoken of Joh. 5.37. Is not inward, but outward; citing for Proof Matth. 3.27. 2 Pet. 1.17, 18. the one is the Voice heard at Christ's being Baptised; the other at his being Transfigured: But what way he seeks to Infer from thence, that the Voice of the Father here spoken of by Christ to the Jews, was not inward, but outward, he hath left unmentioned.  
Likewise the Exposition he adds unto this place, as if Christ were only here reproving the Ignorance of the Jews, whose Predecessors had heard so much of God; It would be the better received, that it had some other bottom, than his own mere Assertion.  
Page 14. He confesseth; That where we are desired to try the Spirits, there is no mention of trying them by the Scripture: And to my Question, ask, If there be any surer way of trying of Spirits, and by the Spirit of God? he returneth no Reply, but another Question; Viz.  
Whether there be any surer way, than that for which the Bereans were commended?  
I Answer, Yes, by the Spirit: 
Ananias and Sapphira were discerned by the Spirit.  Peter could never have discerned Ananias and Sapphira by the Scripture, and yet did it by the Spirit. To say (as he does) That this was a matter of Fact, and not of Doctrine, and that it was extraordinary, is a mere silly shift; for it was only by the Spirit of God; which is so ordinary to Christians, that none can be truly one without it, Rom. 8.9 If any man have not the Spirit of Christ, he is none of his. And if this Spirit can discern the secret hypocrisy of the Heart in matters of Fact, far more the Errors and Mistake of the Understanding, in matters of Judgement, which all grant to be more Obvious.  
And though I never averred, that John excluded all external Rules, by pointing to the Anointing; so his Assertion to say, That the Anointing directeth us to the Law and to the Testimony, as supposing it to be outward; is but to beg the thing in question already refuted.  
Page 43. As he affirmeth; That man's being deluded proceeds not from the Scripture, but their own blindness; so he acknowledges. That falling in Delusion, proceeds not from the Spirit, but from the tricks and deceits of Satan; and thereby he hath clearly confessed, what is asserted by me page 30. and not answered. And whereas he adds, That leaning to the Spirit, and forsaking the Scripture, provokes God to give men up to strong Delusions: which he Illustrateth by the Example of one J. Gilpin once a Quaker, who by harkening to a voice within, was put upon Mischievous and Detestable Practices.  
I Answer; He hath not proved, that we forsake the Scripture; nor will one man's being deceived by harkening to a voice within, prove the Spirit not to be a certain Rule: more than (as himself acknowledges) The Pharisees having the Scripture in such high esteem, and accounting them their Rule, will prove, their Delusion proceeded from them. That Story of Gilpin's was largely answered about five years ago by E. B. and C. A. who have laid open his Deceit and Wickedness; 
J. Gilpin's Story Answered.  neither can any of these Ridiculous Pranks, (granting the matter to be true) which he pretended to do by a voice within, while appearing to be among us, prove the Insufficiency of that Light we Preach, or the hazard of following it, more than his beastly Drunkenness and open Profanity (naturally known in the Garrison of Carlisle, where he was a Soldier) proves, he was led by the Scripture (which it is like he then pretended, was his Rule) unto these wicked practices, which were the best fruits of that Repentance W.M. seems so much to congratulate in him. Such filthy Dross, whom God purgeth out from among us, are fittest persons to be Proselited by him and his Brethren: and truly, we are well rid of them, and can hearty spare such unto them; They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us, 1 Joh. 2.16.  
Page 43. He says, That though the Scripture be sufficient for discovering of Delusions, and ending of Differences in genere Objecti, yet the Spirit is necessary, in genere Causae Effectivae. Now this necessity of the Spirit, he saith himself, is, That we may be right Discerners for removing our natural depravedness: and now granting, the Scripture were sufficient in this manner; will it therefore follow, that the Spirit within is not the Rule? which was the thing to prove in this Section. In so far, as he acknowledges this necessity of the Spirit's work, he hath yielded to the Truth; yet it is observable, how in contradiction to the Truth he overturns it all again.  
Pag. 47, 48. Where he expressly pleads For preaching upon, and using the Scriptures, without the joint Concurrence of the Spirit; alleging, I have no ground to say, they ought not so to do. Then consider; First, he said, The Spirit was necessary to remove the depravedness of our Nature, that we might be discerners: but now he says, We ought to use the Scripture without the Spirit, though our Nature be depraved; yea, though we be in no capacity to make a right discerning. And here he hath notably manifested his Affinity with the Jesuits, 
Jesuits, etc. Doctrine of the Scriptures.  Arminians, Socinians, Pelagians and Semipelagians, in saying; How many cold Hearts have been Rubbed and Chafed unto spiritual Heat, by reading and talking of the Scripture: For is not this to set Nature a work, and to grant a Capacity in man to beget Spiritual heat without the joint Concurrence of the Spirit? And this is altogether agreeable to that known Maxim of the Semipelagians; Facienti quod in se est, Deus non denegat gratiam: i. e. God will not deny him Grace, that doth what in him lies. And hereby the Intelligent Reader may perceive, how much nearer a kin our Adversaries are to these Errors than we, notwithstanding they so falsely and frequently brand us with them in their Pulpits, and elsewhere; as also, that it is merely constraint, when they are hardly put to it, that they now and then, and that in Contradiction to themselves, let a word or two drop concerning a necessary Work of the Spirit.  
Sect. 4. Page 45. He allegeth; There is no convincing People by this Rule of the Spirit within, because each way may pretend to the guidance of his Spirit, and so both remain obstinate: adding, That according to them the Scripture is the Rule, which lieth patent to both parties; and though it do not actually convince the stubborn, yet there is enough in it, to satisfy any Inquisitive Adversary.  
Answ. And is not that Spirit sufficient to satisfy any Inquisitive Adversary, that's willing to be undeceived, which searcheth all things, even the deep things of God? There is no inconvenience can be pressed from making the Spirit a Rule or Guide, but the same recurs by making the Scripture one. 
Men of different Judgements claiming the Scriptures without the Spirit falsely.  For is it not laid claim unto by Persons quite different in Judgement, yea, both some times to one verse, and will have it speak opposite to the other? If it be said, That Scripture being compared, explains itself: Has not such, as have so compared, been found incessantly to jangle even in their comparing of it? And this W. M. cannot deny; but this hath been, because one or both Parties have been estranged from the true Testimony of the Spirit. What is then the ultimate Recourse, that can only resolve all Doubts even concerning the meaning of the Scripture, but the certain Testimony of the Spirit? For if the Scriptures be only certain, because they came from the Spirit of God; then the Testimony of the Spirit must be more certain, than they; 
The certainty of the Testimony of the Spirit.  according to the received Maxim of the Schools, Propter quod unumquodque est tale, id ipsum magis est tale: That which makes a thing certain, must be more certain than it. And this arguing against the Certainty of the Spirit, checks not only at the certainty of the Saints Faith now from the Light within, and the assurance of Knowledge, but at the Faith and Knowledge, which all the Saints and holy Prophets had, not only before the Scripture was writ, but even in their writing of them. We are in no greater hazard to be deceived now, than they were then; therefore the Apostle notably reproves such Pratlers against this Certainty, 1 Joh. 4.6. We are of God, he that knoweth God, heareth us, he that is not of God, heareth not us: hereby know we the Spirit of Truth, and the Spirit of Error.  
Page 48. He asks, Why I complain for his improving Isai. 59.21. but mentions not one word of that part of page 32. of mine, wherein I show him, how this Scripture made against him, as holding forth God's putting words in men's mouths; which they deny, as a thing ceased: This the Reader by looking to the place may observe, that the Lord there Promises, his Spirit and Word shall continue to direct his People, is not denied.  
In his Dialogue page 16. he says; That the Scriptures cannot be said to be a dead Letter, because they are called killing: and whereas I told him page 31. of my Answer, That as dead things do kill, if fed upon; so if men feed upon the Letter of the Scripture without the Spirit, which is the Life, 
How the Letter killeth.  they will kill: He shifts a Reply to this, telling me; The Scripture is called killing, as being the Ministration of the Law, which threatens Death against the sinner. What then? doth it therefore follow, that they are not dead, and deadly to such as feed upon them without the Spirit, which giveth Life? It is an apparent Malicious Passion, to add; That the drinking in of the Lifeless, Poisonous Opinions of the Quakers will prove hurtful to the Soul; seeing he bringeth not the least shadow of proof for it. I observe, that he entitleth this Section, The Quakers way Ineffectual to Convince an Opposer: And yet how is it, that he and his Brethren, are so afraid, that it spread, and are daily so much crying out and clamouring against it as dangerous, 
Priests call for the Magistrates Sword to defend their Doctrine against the Quakers.  entreating and beseeching People to beware of us, and comparing our Words and Writings to Poison, as that which is so ready to gain ground? I say, how comes it, that they are so pressing in their importunate, and often reiterate Pulpit-Exhortations to the Magistrates, to Suppress, Imprison us, and break up our Meetings, as such, against whom their Labours will prove altogether fruitless and ineffectual, if not assisted by the external Sword.  
Sect. 5. Page 49. He undertakes to compare us with Papists, as having learned our Language about Scripture from them: But herein he hath notably manifested both his Self-contradiction, and Ignorance. He allegeth; We agree with Papists, in that we say, If the delusion be strong in the Heart, it will twine the Scriptures to make them seem for it; and in that we say, They are dead, and occasion Sects and Janglings; whereunto we always add, because the Spirit is wanting: And yet in this sense he fully grants it himself, page 43. saying; It is granted, that deluded Souls do wrest the Scriptures, etc. He concludes us one with Papists, for saying, There was a Rule before the Scriptures; And yet grants it himself page 46. in confessing, The Scripture was not a Rule to such Saints, as lived, 
The Saints had a Rule before the Scriptures was writ.  before it was writ; Such than had some Rule before the Scriptures. Thus far as to his Self-contradictions. As to his Ignorance; Can there be any thing more sottish, to compare us with Papists for our preferring and calling the Light within, as that which only makes the outward dispensation of the Gospel profitable; and for our saying, that the Spirit is both our Teacher, and our Copy, according to which if we walk, we may profit without going forth for a Copy; seeing it is known, none to be more Enemies to these Doctrines, than Papists? And if we deny the Scripture to be the principal and complete Rule of Faith, that proves us no ways to agree with Papists; except we all agreed with them, concerning what is the Rule of Faith: wherein we differ wider from Papists, than our Opposers. Therefore that sentence of Tertullian, viz. That Christ is always Crucified betwixt two Thiefs, is impertinently objected by W▪ M. against us; and if the Lord will, it may in due time be made appear to public view, that it far better suits our Adversaries.  
He looks upon it as a great Absurdity, page 51. To deny, the more sure Word of Prophecy, 
The more sure Word of Prophecy is not the Scripture, but the Spirit.  mentioned 2 Pet. 1.19. to be the Scripture: alleging, I should have confuted the Apostle, who expounds it so, vers. 20. But before he had been so peremptory in his Conclusion, he should have first proved, that the Apostle mentions these words by way of Exposition to the former. Seeing he thinks himself so secure here, why did he omit to answer that part of page 31. of mine, where I told him; That seeing the Scriptures have all their Sureness from the Spirit, they cannot be more sure, than it? For to say, that Scripture is more sure as to us, being a standing Record, than a Transient Voice from Heaven, which may be mistaken or forgotten, answers nothing; seeing that more sure Word we speak of, is not a Transient Voice, but that Word of God, which is always with us, nigh us, in our hearts, if we be willing to hear it and regard it; and can far less be either forgotten or mistaken, than Scripture: for it speaks plain, home and near, even to such some times, who would willingly both mistake and forget it, Hebr. 4.12.  
Though I could freely refer his sixth Head, concerning Justification, to be compared by the Judicious Reader with that which is contained from page 32. of my last, to page 44. as being a Confused Mass, which needs no further refutation; yet because he makes a great noise here, I shall subjoin these few Observations a little to unveil him in this matter.  
And in his first Section from pag. 52. to 58. I observe, how hastily he passes over the Charges laid by me to his door page 23. Which because he cannot clear himself of, therefore he hath not leisure to Answer.  
Secondly, I observe, how, after he repeats my words of our sense of Justification (which the Reader may see at length pag. 33. of my first) he can say nothing against them; but only I seem to insinuate, they had no need of inward Righteousness. It appears, his Gild has made him so jealous in this thing, as if I had been reproaching him; where I only gave an account of my own Belief. His accusing or suspecting me of Fraud or Cheating, signifies nothing▪ except he produce some reason for it.  
In order to discover this, he proposeth; 
Justification before God is the Making a man Just by an inward Righteousness.  What may be the sense of the word Justify in Scripture, as it imports the sinner's Justification before God? which he determinately affirms, Only to be a pronouncing or accounting a man Righteous, and not a making him so: citing for proof Prov. 17.15. Though [Justify] in some places may be so understood, as in this, which indeed hath no relation to the sinner's Justification before God; yet where it hath such a relation, it may be understood otherways, viz. a Making a man Just: as in that notable expression of the Apostle Paul, 1 Cor. 6.11. But ye are washed, ye are sanctified, ye are justified, etc. For if [Justifie ● here were not to make men Righteous, but only to impute them or account them so, then Washing and Sanctifying were not real, but only imputative also: 
Imputative Righteousness, a Cloak for Wickedness.  And at this rate the Corinthians could not be esteemed truly washed of their sins, which the Apostle mentions in the former verse, such as Stealing, Drunkenness, Covetousness, but only thought or imputed so: and this were to make the Christian Religion a cloak for all wickedness, as if men were not by it truly cleansed of these evils, but on the contrary fostered in them. In these places also Justification was taken in relation to inward righteousness, Rom. 8.30. Whom he called, them he also justified, and whom he justified, them he also glorified, Rev. 22.11. Qui Justus est, Justificetur adhuc, for so the Greek and Latin hath it, which being rightly Translated, is, He that is just, let him be justified still. It is to be observed, that I deny not, but the word [Justify] is sometimes taken in Scripture for pronouncing men just; though he falsely seems to insinuate the contrary.  
Thirdly, I observe his alleging, That our speaking of being Justified by Christ revealed in us, is a falling in with the Popish sense of Justification; adding, That our more full agreement with them doth appear in that, wherein I say we differ from them. But here his shameless dis-ingenuity is manifest, in that he hath not answered at all pag. 34, 35. of my last, as to that wherein I show our disagreement with Papists; and how this manner of Justification by the indwelling of Christ is denied by them, and particularly disputed against by Bellarmine. For to prove our supposed Affinity with Papists, and imagined opposition to Protestants, he formeth a Question, viz.  
What is that, which causeth a man to stand pardoned and so Just before God, and for which he is pronounced Righteous? adding, That the Papists have herein recourse to Infused Righteousness, but Protestants to the Imputed Righteousness of Christ, namely the Satisfaction and Merit of his Death.  
But here is to be observed, how confusedly he hath tumbled things together, that aught to be distinguished; whereby he may the more securely lurk under them. Though Originally the Cause of both be the infinite Love of God, in which Christ was given, who offered up himself a most sweet and satisfactory Sacrifice, as the Ransom, the Atonement, the Propitiation for our Sins; but as to our being Justified, it is by Christ and his Spirit, 
Our Justification is by Christ and his Spirit.  as he comes in our hearts truly and really to make us Righteous: which, because we are thus made, therefore are we accounted so of him, as the Apostle plainly intimates in 1 Cor. 6.11. That it is by the Spirit of God, we are Justified: Nor is this any connivance with Papists, who as is abovesaid, deny Justification in this manner. And it is but to befool Children and simple Ignorants, that he covers himself so much with the general term of Protestants, as if our Doctrine were generally denied by all such; seeing many, and that very famous Protestants have been of our mind, and have eagerly pleaded for this Real Righteousness, as to Justification, against his sense of it; particularly Osiander, one of the first and most Renowned Reformers of Germany, who not without ground averred, Luther to be of this Judgement.  
And Melanchthon, in the Apology of the Augustan Confession saith, To be Justified, in Scripture not only signifieth to be pronounced Just, but to be made Just, or Regenerate. Johannes Brentius and Chemnitius admit also of the same signification; 
The Testimony of some of the first Protestant-Writers, concerning our Justification in the Life of Christ.  so Epinus and Bucenus include in Justification not only forgiveness of sins, but Regeneration and Righteousness wrought in us. And Borheus (sive Cellanus) a Germane Protestant, and Professor of Theology at Basil; In the Imputation, saith he, by which Christ is ascribed and imputed to Believers for Righteousness, both the Merit of his Blood, and the Holy Spirit given unto us by the virtue of his Merits, is equally included; and thus, saith he, we shall consider wholly Christ proposed to us unto Salvation, and not a part of him; Lib. in Gen. pag. 162. Again pag. 169. he saith; In our Justification Christ is considered, who breatheth and liveth in us; viz. Put on by us through his Spirit. And pag. 181. he saith; The form of our Justification is the Divine Righteousness, whereby we are form Just and Good; this is Jesus Christ, who is esteemed our Righteousness, partly by the forgiveness of sins, partly by the Restauration and Renovation to Integrity, lost by the fall of the first Adam; He being put on by us, as the new and heavenly Adam, of which the Apostle, Ye have put on Christ, put him on, I say, as a Form, i. e. the Wisdom, Righteousness and Life of God. And Pareus de Just. Cont. Bellar. lib 2. cap. 7. pag. 469. We, saith he, neither ever spoke nor thought the Righteousness of Christ to be imputed to us, that by it we were and might be named formally Righteous, as we have oft now showed; for surely, that should no less fight with reason, than if one quite absolved in Judgement, should say, he were formally Righteous by the mercy of the Judge. These are the plain and positive expressions of several famous Protestants; though W. M. reckons G. Keith's words, mentioned by him page 55. as Popish, which are nothing different from these. And of late R. Baxter (whom W. M. page 37. terms A Judicious Servant of God) holdeth this Doctrine throughout, in his Book termed, Aphorisms of Justification; who page 80. saith; That some ignorant Wretches gnash their teeth at this Doctrine, as if it were flat Popery, not understanding the nature of the Righteousness of the New Covenant, which is all out of Christ in ourselves, though wrought by the power of the Spirit of Christ. Page 195. he saith; How this differeth from the Papist, he need not tell any Scholar, who have read their Writings. Hereby the Intelligent Reader may observe, how ridiculous, if not malicious W. M. is, in making such a noise, as if we were in this matter either going with Papists, or opposing Protestants.  
In his second Section page 58. though he would be making a great bustle of our speaking of Justification by Works, yet in the very entry he cannot deny, but he is for it, according to the true sense and meaning of the Spirit: And therefore it remains to prove, that ours is not so.  
His alleging from some words of Samuel Fisher, where he speaks of Works having Merit, saith nothing; for the Question recurs concerning the signification of the word Merit, which we use in a qualified sense: for we say, That Works are no other ways Meritorious, 
Works are Meritorius by the promised Reward upon Conditions.  than as they are Rewarded; Merit and Reward being Relative terms, as I told him in my last, to which he returneth no Answer. And thus is solved Sam. Fisher's using of that Argument, mentioned by him page 60. (to whom, he foolishly supposes, I cannot reconcile myself, without being of a higher strain, than for a Reward of Merit) to wit; That as Condemnation is the reward of evil works; so Eternal Salvation, and consequently Justification is the reward of good works. Now, Merit in a qualified sense doth not import an absolute desert, according to strict Justice, as on our part; but a sutableness, agreeableness, or congruity, according to these Scriptures, Matth. 3.8. Bring forth fruits worthy of Repentance; the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth Meritorious, or Worthy: and the same Greek word is used in these other Scriptures, 1 Thess. 2.12. Walk worthy of God, 2 Thess. 1.5. That ye may be counted Worthy of the Kingdom of God. And thus R. Baxter speaketh of Merit in the Book abovementioned page 90. In a large sense, saith he, as promise is an obligation, and the thing promised is called debt, so the Performers of the Conditions are called Worthy, and their Performance, Merit; Though properly it is all of Grace, and not of Debt.  
Moreover, whereas Augustine, Bernard and others of the Fathers use the word Merit in this qualified sense, W. M and his Brethren can give it the right hand; but where we use it (notwithstanding we tell them the simplicity of our meaning) we must be upbraided with Popery.  
It is here observable, how he turns it to my Reproach, That I seem to draw near, in the least, to any of the moderate sort of Papists; And yet as to things, wherein I charged him of Affinity with them, he returneth no solid Answer, 
Papists and W. M. agree.  but says; I must not be credited: Yea, he plainly not only draws near, but fully acknowledges his agreement with them, saying; They hold some things common with the Orthodox.  
His third and fourth Section containeth not any thing of a solid Reply to that, which is writ from page 36. to 44. of my last, which the Reader by comparing them may easily observe: He gins, alleging; That Rom. 3.28. Gal. 2.19. must exclude all Works, even the Works of Christ in us; And that, because the Apostle must be supposed to exclude either evil, or good Works: not evil; therefore good: And consequently the Works of Christ in us. But as I told him in my last, some Works may be good materially, 
The Works of the Spirit of God and those of Man's own Spirit differ.  which proceeding not from the Spirit of God, but Man's own Spirit, are therefore excluded: And thus the Case of Abraham doth not answer, who though a godly man, was capable sometimes, to have done Works from his own Spirit.  
It is here observable, how he seeks to shift, that which I enforce upon him from Tit. 3 5. alleging; He mentioned it in opposition to Justification by Works, as the Meritorious cause thereof: But of this there was not one Word, where he citys in his Dialogue page 20. Nor doth he answer any thing for that, which I infer from this Scripture, showing page 37. of my last (to which I refer the Reader, he having wholly omitted it) that by this Scripture (where the Apostle says, According to his Mercy he saved us, by the washing of Regeneration) the Apostle includes Good Works, as to Justification: now all this he shuffles over, as Insulting, Triumphing Words; and yet notwithstanding he himself insults here, as though he had found us guilty of Popery: though what we say in this matter, be no other, than what is clearly asserted by these famous Protestants abovementioned; and more particularly by R. Baxter in his Book aforesaid, 
The Works of the ●aw excluded from Justification; not the Works of the Gospel▪  from page 185. to the end, where he says, That we are Justified by Works in the same kind of causality, as by Faith, viz. as causae sine quibus non, Conditions or Qualifications of the New Covenant, requisite on our part in order to Justification; showing, how the Apostle Paul, in the places abovementioned, excludes only the Works of the Law from Justification, and never at all the Works of the Gospel, as they are the Conditions of the New Covenant: and there he refutes W. M's. Exposition upon Isa. 2.12. As if our Justification were only Justified by Works, or we declared Just by them before men. And seeing W.M. hath declared, he hath so good an Esteem of R. Baxter, I refer him to read, how he is Refuted by him, as being too large to be here inserted.  
Pag. 65, 66. To overturn that, which is said by me concerning the Faith, Knowledge and Obedience of the Saints, pag. 38, 39 of mine; But his Impertinency will be more than manifest, if the Reader do but look unto the place: for I show him, how Faith was not always attended with doubting, by the Example of Abraham; And therefore his Example of the Light and the Air is foolish: for Faith and Doubt are not only distinct, 
Little Faith is perfect in its Measure.  but Opposite; and not mixed, as is the Air and Light: and a little Gold may be perfect, and unmixed with dross; so may little Faith be perfect in its measure, without doubting. And though the knowledge and obedience of the Saints be not such, as there can nothing be added unto, or answerable to the infinite Love of God; yet that doth not prove them, in what they are, to be defined.  
His Answer to that Scripture brought by me, 1 Joh. 3.9. He that's born of God, sinneth not; is most Impious and Antichristian; 
He that's born of God, sinneth not; Impiously explained by W. M.  as if the words imported only, He maketh not a trade of sinning. For accordingly he might argue, that where it is said, Commit no Adultery, do not Steal, Murder, etc. it is only understood, that we ought not to make a trade of these sins, but yet might practise them now and then.  
Page 67. He addeth, That (as the Prophet Isa. 64.6. saith) not All our Righteousness, which is of thy working in us, is as filthy Rags; 
What Righteousness is as filthy ragg●.  so neither as we say, All our Righteousness, which we, even the best of Saints can perform of and from themselves, are as filthy Rags: from thence inferring; That because of this general term All, even the Righteousness of Christ in us aught to be accounted as filthy Rags: but for this he bringeth no proof; and as the Prophet saith All, so he saith Our, which implies it to be different from the Righteousness of Christ. As he proceeds in the same page, he is highly confused. First, he says; It ought not to make us ashamed, that our Righteousness (understanding that which Christ works in us) are as filthy rags; and then he saith, That they are a special Ornament to the Soul, making it in Beauty to resemble God: And again, to get ground, he saith, That as so, 
W. M's. Blasphemy.  Imperfection cleaveth to the very Grace of God here: Absolute Blasphemy! Can there be any thing more confused and contradictory, than to say; That which is defiled, as filthy rags, is a special Ornament to the Soul, or, makes it in Beauty to resemble God?  
In Answer to page 40, 41. he replies nothing; only grants, That the Saints in Heaven are cleansed, but not on Earth: Which instead of Reply, is a mere begging the thing in question. He closeth up this Section to prove, The Righteousness of the Saints is defiled, with his old Instance of Clean water passing through an unclean Pipe, alleging it, By me not to be weakened, though it do no ways answer, what I said against it page 41. to wit, That Spiritual Water is not like outward Water, which an unclean Pipe can defile; but is like the Fire and Light, 
An outward Water not capable of defilement.  which though it touch unclean things, cannot be defiled, because every thing of the Spirit is undefilable, as is the Spirit. And whereas he desires me To instruct him of an outward Water, which is not capable of defilement; I refer him to a more diligent study in his Physics, of which, it seems, he is very ignorant: and that he may not have reason to think this a shift, let him read the Essays of the Virtuosos in France; and those termed, The Royal Society at London: and he will find such a thing both practicable and practised.  
He gins his fourth Section page 70. with a gross piece of dis-ingenuity, in mentioning a part of my words, where I say, Justification is taken for making a man righteous, and then it is all one with Sanctification: thereupon alleging; I confound Justification, and Sanctification: whereas he omits the very former sentence, wherein I say; Justification is also taken, as God's Judging men unto Eternal Life: But this deceit, the Reader may at more length observe by looking to page 41. of my last. And in that he adds; 
Men are made righteous by an Inward Righteousness.  Men are not made Righteous by an inward Righteousness; he doth greatly declare his Ignorance: for if men can really be made Righteous, without Righteousness be really in them, by that which is wholly in another, than they might as well be really made holy, without any inward Holiness: and this were rather to confound that, which God distinguisheth, and to alter the Scripture-sense of the word Justify. He allegeth, That Phil. 3.8. disclaims the Righteousness of Christ; but brings no proof for it: And as to his Commentaries, he must advert, he is not in the Pulpit; and must bring nothing here without probation. And whereas I show, That this Argument from 2 Cor. 5.12. is most absurd and impious, because accordingly it would follow, that as Christ was made Sin for us, who of himself knew no Sin, no not in the least; so we may be made righteous before God, though we have no Holiness, no Faith, no good thing wrought in us: he terms this an impudent wresting of his Words, alleging; That the strength of his Argument lieth in that; As our Sins are inherent in us, and imputed to Christ, 
W. M's. Gloss of Imputed Righteousness.  so his Righteousness is inherent in him, and imputed to us: but he doth not show me, how this in the least solves the Consequence above deduced, which followeth as before. And as for that Excellent gloss, which he says, A certain one put on these words; it would appear the more such, that it had some shadow of proof for it. It is with a Fool's Consequence, that he calleth; This which I show, was (deduceable from his Words) my Inference, charging me with it, as if I were Impious, and absurd to imagine, that God should accept one as Righteous in his sight, and yet his Person remain abhorred, as an unholy Sinner: Did I ever assert any such thing? or can there be any thing more ridiculous, than for him to dream, I imagine that to be true, which I reprove in him as false, absurd and impious? In the like manner he condemns me as Impious, for insinuating, That they are against inward holiness, seeing, as he says, They profess, that without holiness none can see God. It is true, they say so some times; and therein often contradict themselves, as is above remarked: yet seeing, they look not upon it, as any ways necessary to Justification, and term the best of it but as filthy rags; their seeming to plead for it, doth but bewray their ignorance and confusion. Now whereas to prove, that Works of the pure Spirit of God are not all as filthy rags, I did inquire of him, if the Apostles did sin in writing the Scriptures?  
He Answers, First, That it was a singular, extraordinary thing; and so supposeth, they might have been preserved.  
Secondly, He demands, What were the hazard to aver, that they were wanting in that, which they ought to have had?  
As to the First, it is but an Evasion without proof: what singular and extraordinary thing is in some of Paul's Epistles, which are concerning his outward occasions? And if the last be admitted (as I find, he fears, he will be forced to do) it overturns his Example of Clean water passing through an unclean Pipe; or else he must acknowledge the Scriptures are defiled, because they come through the Apostles, whom his Principles obliges him to believe, not to have been perfect.  
In his Seventh Head pag. 74. he summarily passes over, and that by large omissions, what is contained in the 44, 45, 46, and 47 pages of my last; which if the Reader do but review, he may easily discover that silly shift which he useth, to wit; That he means to be thrifty of his Paper, in answering the Quakers Self-advancing Words. Seeing he is such a good Manager of his Paper, he might have bestowed some of that, he has lavished in the large Capital Titles of his many Heads and Sections, to show the Impertinency or Vanity of my words; and then he might have been the better credited, after he has omitted my Answer, wherein I clear the Quakers from that Calumny of exalting themselves; showing, they do therein no more, than all other professions have done, and do do.  
He adds with a great Exclamation, Oh! it is intolerable Pride, to vilify all the Saints and Servants of God in the World, and to shut them out from being of Christ's stock! A strange Inference! according to which we must conclude, that because Luke called Theophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke called Theophilus, most good.  or most good, that therefore there was none good, but he? W. M. will do well to go back to the Grammar-School, and there learn the natures of Degrees of Comparison; and when he has instructed himself there, he may next look over his Logicks, and there he will find, that Majus & minus non variat speciem, i. e. Lesle or more of a thing changeth not its nature or kind. I suppose, he will not deny, but there are several sorts of Christians, who though they do all profess Christianity, yet are more or less pure in their Doctrine, Discipline or Practice. Is it not upon this score, that the Calvinist hath separated from the Lutheran? and the Presbyter from the Episcopalian? Certainly W. M. himself looked upon Independency, as more pure than Presbytery, when he separated with the Congregationists at Aberdeen, and Communicated apart with them; and yet his practice now showeth, that he doth not exclude even Episcopacy from Christ's Stock, though his Independent and Presbyterian Brethren do look upon it, if not within the Walls, at least in the Suburbs of Rome. Neither is this Calumny against us, as if we trusted in ourselves, that we were Righteous, and despised others, (for so he mis-applieth the parable Luke 18.9.) any other than the same, which those of Rome used against the first Reformers, to wit, they were Proud, and Boasters, as if all the World had been in darkness before them; Or as if they were Wiser, than all the Doctors and Fathers of the Church, seeking to innvovate the Order thereof, which had been Confirmed by the Unanimous Consent of so many Generations.  
It is observable, How here, as in other places, he is so ready to lay claim to the Protestant Churches, alleging; That in disdain I call them their flocks; which is utterly false: I speak of their flocks as inferior to the People called Quakers in point of Mortification; but that I intended thereby the Protestant Churches, is but his groundless Conjecture. I let him understand, I look not upon their flocks, as deserving the name of Protestants, 
Some Protestants degenerated in Time-Servers.  and that because of their shameless degenerating from such, as were first so called; among whom, as I freely confess, there were several of a heavenly and spiritual Conversation: So I look upon W.M. and his brethren's laying claim unto them, but as the Jews, boasting of Abraham as their Father. After the same disingenuous manner he concludes, That the Persons he spoke of in his Dialogue, as having such notable Enjoiments of, and Communion with God, were from Quakerism, etc. but answers not a word of page 28. of mine, where I show, that those Professors agreed with us in many of these things, wherein W.M. and his Brethren oppose us; but particularly in the matter of the Spirit's immediate Teaching. It is then likely, they would have been far from us, especially considering, that several, who have received and owned the Quakers Testimony at Aberdeen, are such▪ who were the most Intimate Friends even in Spiritual Matters with these Professors; whereas W. M. and some other of his Brethren, who walked also among them, that are not come to own the Quakers, are degenerated, and gone back unto that, which all of them acknowledged to be Antichristian: For which their gross backsliding and degenerating, (to use rightly his own mis-applied instance) it is without doubt, these Professors would have looked upon him and his Brethren as Monstrous, and abhorred their Treacherous, Time-serving Turn with the greatest detestation.  
Head 8. page 77. He avers us to be guilty of Equivocating, and that, because we say, We are for Baptism; and yet are against Baptism with Water. 
The corrupt Acceptation of the word Baptism denied.  The reason alleged is, because Baptism is commonly understood of Baptism with water; and therefore to understand it otherways, he concludes, is to speak lies in hypocrisy, etc. But this Conclusion is founded upon a Supposition denied by us, and therefore it is a mere begging of the thing in question. For since we deny that Common (because corrupt) Acceptation of the word Baptism, and give it the true one (as in its place shall be shown) therefore we are not obliged to put another meaning upon it, than we are persuaded it ought to be understood. But this Calumny against us, as Equivocators or Liars, W.M. hath also borrowed from the Papist, who used to upbraid the Protestants, for saying, They were for, or of the Catholic Church; Because the Papist will have the Church of Rome only to be the Catholic Church: but the Protestants denied her to be so, and therefore would not call her so; even as we deny the sprinkling with water to be Baptism, and therefore will not account it that which it is not, but reserve the name to that, which truly is the thing according to the Scriptures.  
The like may be said of the Lord's Supper, I mean that, which is so called.  
Head 9 page 78. Because he can produce nothing against my Concession of singing of Psalms, he suspects, I mean not honestly; and that because none of his spies, whom he sends to our Meetings, have had occasion to be witnesses to our practice in this thing: which says just nothing. Why might not W. M. his Intelligencers fail him in this, as well as his Brother's David Lyall did, in telling him, That there was not one word spoken among the Quakers at their Meeting, the 3 d of the 11 th' Month, 1670. Which though a manifest untruth in matter of Fact, he spared not to bring forth in his Chair of Verity, upbraiding the Magistrates, as if God had miraculously sent an Officer to stop or impede our Worship; though they had refused to do it. 
J. Nailor's sincere Repentance.  The Story of J. Nailor, which he subjoins, any may observe to be merely brought in to render us Odious, and fill up the paper; though indeed it tends no ways to our disadvantage, he being in that thing, and at that time altogether denied by us; and hath since in print freely acknowledged his fall in that hour of Temptation: of whose sincere Repentance and true return to the fellowship of the Truth we have had many evident tokens: whereas, were we to retort, we could find a Thousand to one among your Church-members, many whereof are daily knit up for Thieving, Murder, etc. and some burnt for Witchcraft, without the least sense of true Repentance.  
For to vindicate their manner of singing with a mixed Multitude, he allegeth; That all men, yea all the Earth are called to praise God. And though all be called to do so, 
Singing by whar Instrument it is acceptable.  yet there are things absolutely needful previous to this duty. And granting, their want of praising to be sinful; yet the way to prevent this evil is, to come first to that, wherein they may be in a capacity to do it acceptably: Therefore saith the Apostle, I will sing with the spirit, and I will sing with the understanding also, 1 Cor. 14.15. Where he speaks of singing, he always subjoins the Instrument, wherewith it is altogether needful that we take it. And that the same may be urged in the case of Praying, without any absurdity, in its place shall be shown. He says, It is no more a lie to use words in singing, which suit not our condition, such as (I water my Couch with tears; My heart is not haughty) than to read them: But there is a great difference betwixt Reading and Singing; in Reading we but relate the Conditions and Actions of others, as wholly distinct and extrinsic from ourselves, but in Singing we do really address ourselves to God as in Prayer: and it is no less a lie, to sing to God words, that suit not our Condition, than to pray with them. The Saints in Scripture used such expressions, as did suit the present posture of their hearts, in their Spiritual Songs; see Luke 1.46. and 2.29. He shall not find me in the whole Bible, where they borrowed or sealed the Expressions of others Experience, which no ways suited their own Condition: this is a mere human Invention, which has its original from the Romish Vespers and Matins, and from no other foundation.  
Head 10. Concerning Baptism page 81. he allegeth, That John distinguisheth not the matter of his Baptism from Christ, but only his work: But his proof for this overthrows himself. For since, as he says truly, John could only administer Baptism with water, 
John's Baptism and Christ's differ in the Matter, and End,  but Christ with the Spirit; this showeth them to have differed in the matter: for without doubt, John could administer the matter of his own Baptism. And whereas I told him, they differed in the End, because the one pointed to the other, even as the shadow pointed to the substance; Instead of replying to this, he tells me; That the Scripture speaking of John 's Baptism, calls it the Baptism of Repentance, intimating, its End was, to signify and seal Remission of Sins, which likewise is the End of Christ's Baptism. As this no ways answers my Argument, so it makes nothing to the purpose: for it is one thing, to signify Repentance and Remission of Sins, and far another, to know and possess it; which is the End and constant fruit of Christ's Baptism, Gal. 3.27. As many of you (saith the Apostle) as have been baptised unto Christ, have put on Christ. And therefore it may be observed, that without any proof he concludes, that John's Baptism and Christ's agreed both in the Matter and End.  
Page 82. As a Reply to Acts 19.2. cited by me to show, 
And Substance.  that they differed in substance, he saith; The meaning is, not that they were ignorant of the Person of the Holy Ghost: Contrary to the very express Scripture-words, viz. We have not so much as heard, if there be any Holy Ghost. He saith further; That the Apostles did not anew baptise such Persons, that had been baptised with the Baptism of John: In direct Contradiction to the Scripture-words, verse 5. When they heard this, they were baptised in the Name of the Lord Jesus: 
W. M. contradicts the Scriptures.  And when Paul had laid his hands upon them, the Holy Ghost came upon them. Now verse 3. showeth; That they were baptised unto John's Baptism before; so let him clear himself here of giving the Scripture the Lie, if he can.  
Section 2. page 83. To prove the perpetuity of Water-Baptism, he gins with that often answered Argument of the Apostle's practice, adding; That though Christ (Matth. 28.) doth not mention Baptism with Water, so neither with the Spirit, alleging; That thus the one may be excluded, as well as the other.  
Answ. Seeing Christ commanded them to baptise, it cannot be denied, but it was with his own Baptism; which is that of the Spirit. He adds, That if Baptism of the Spirit were intended, it would infer a needless Tautology in the Command of Christ, as being all one with these words; Go Teach.  
Answ. Teaching, and making men holy and righteous, are different things. 
Water-Baptism not commanded by Christ.  For he will grant, that he and his Brethren have been Teaching People these several years, and yet he will have much ado, to prove, all their Church-members are really made Righteous and Holy; Why then doth he account these two one, reckoning it a Tautology, to express them severally? A little after he insinuates (and that most falsely) That I deny Peter's commanding Cornelius to be baptised; Concealing my express words page 31. which are these; And though it be said; ver. 48. that he commanded them to be baptised in the Name of Christ, yet it holds forth no Command from Christ; only the thing being agreed upon, that it might be done, he bid do it: This he hath left un answered. And whereas he adds, That doing things in the Name of Christ, is as much as his Command. He bringeth no proof for giving, but not granting, it did hold so. Matth. 18.20. in the case of Meeting, that will not prove, it is always so taken.  
To evict my Objection against any determinate Commission the Apostles had of Baptising with Water, because Paul said, he was not sent to Baptise, but to Preach, he returns; That if he had no Commission, he would have Baptised none: but he Baptised some; which would have been of Self-will.  
Answ. He might object the same as to Circumcision, that because the Apostle Circumcised Timothy, 
Paul was not sent to Baptise.  therefore he had a Commission for it; he would not have done it of Self-will. His Inference from Host 6.6. For I desire Mercy, and not Sacrifice, as if from thence Paul were sent principally to Baptise, and not to Preach, as God there required only principally Mercy, not excluding Sacrifice; is most Ridiculous and Inconsequential. Nor is there any reason produced to show the Party, the Apostles were Commissioned to Baptise, as principally as to Preach; Go Preach and Baptise, are knit together: But the Question is, Whether this be a Baptism with Water? which remains yet unproved. And therefore his Additions to the Scripture is no ways Justified; as if Paul had been sent to Baptise with Water, but not principally.  
Page 86. He undertaketh to prove, that Matth. 28.19. is meant of Water-Baptism, and not of the Spirit's Baptism: the Reason alleged there; Because the Baptism there mentioned, is the action of the Apostles, and that to Baptise with the Spirit is peculiar to Christ; adding, That it would be a confounding of the Duty commanded with the Promise of the Blessing annexed to it: from thence he concludes, That Baptism with Water is to continue to the end of the World.  
Answ. The Reasons prove nothing, and might militate the same way against Teaching, which is also there Commanded, as the Action of the Apostles: And though it be peculiar to Christ to Teach by the Spirit, that did not hinder them to do it. 
Water-Baptism not perpetual.  Further, the very Apostles by laying on of hands did administer the Holy Spirit, and so Baptise with the Spirit, Acts 10.44.19.6. And this is no confounding of the Promise with the Duty; for therein was the Promise and Blessing fulfilled, that they did it effectually: and therefore from hence he had no ground to conclude the Perpetuity of Water-Baptism. Moreover, whereas he cited in his Dialogue (page 39) Acts 2.28. 1 Pet. 3.21. Acts 22.16. Eph. 5.26. Gal. 3.27. as holding forth the Excellent uses of Water-Baptism, though I show him page 5. of mine, that these Scriptures are only applicable to Baptism with the Spirit, and not to sprinkling with Water: When page 87. he comes to Reply again, he offers not in the least to prove, that they are applicable to Baptism with Water, which is the thing in question; but tells me, That those Scriptures strike against the Popish Opus operatum. Quid inde? What then? Doth it therefore follow, that they are applicable to sprinkling with Water? who is so blind as not to see through such silly Subterfugies? He addeth, That I proceed upon a wrong Supposition, as if they thought, Baptism with Water were of itself effectual to cleanse the Soul.  
Answ. I never proceeded upon such a Supposition; that which I proceed upon is this; 
Sprinkling is not the Baptism of Christ.  That they should call or account sprinkling with Water, the Baptism of Christ; whereas the Scripture declares it not to be so: 2 Pet. 3.21. Baptism is not the putting away the filth of the flesh, etc. And also ascribe such Scriptures to sprinkling with Water, as are only applicable to the Baptism of the Spirit. Now this, as is said above, he hath left unanswered.  
Page 88 He saith, That the one Baptism spoken of Eph. 4.5. cannot be called the Substance, and Baptism with Water the Shadow, because they are the same thing. But this is pitifully to beg the thing in question. And thus W. M's. Arguments about Baptism runs round; Baptism with Water is the one Baptism, because the one Baptism is commanded by Christ; and the one Baptism is Baptism with Water, because Baptism with Water is commanded by Christ. He wholly passes by that part of page 52. of mine, where I show, how absurd and Anti-scriptural their manner of Baptising is; and thereby he comes the more easily to his Conclusion in this matter.  
Head 11. Concerning the Supper page 88, 89. he gins, confessing, That Christ's Instituting of the Supper doth not prove its Continuance; and here he carps at my speaking of it with this addition (The Lord's Supper, so called) ask, Why I give it not that Name the Scripture gives it?  
Answ. It is to be observed, that where I speak of it thus, page 33. of my last, that it is in my Entry upon this matter, addressing myself to him, my words are; Thou comest to prove, that the Lord's Supper (so called) etc. where I intended not that, which was Instituted by Christ, and had its season in the Church; but that which they call so, but really is not so: though they seek from this to draw a Warrant for it. And whereas I show him, that by Breaking of Bread, 
The breaking of bread from house to house.  Acts 2.42. is meant their Ordinary Eating: His Answer is; That their Eating is not ordinary, but Sacramental; and the Text speaketh not of daily eating, but a continuing daily in the Temple; and that the Syriack Exposition expounds it of the Eucharist. But it is in vain: he thinks by his Imaginations to overturn the plain words of Scripture, Acts 2.46. And they continuing daily in the Temple with one accord, and breaking bread from house to house, did eat their meat with gladness and singleness of heart: Can there be any thing more plain, than that their breaking of bread here, was their ordinary Eating? And as for his talk of Sacramental Eating, where doth he read of such a phrase in all the Bible? It is ill argued to say, I am ignorant of the way of some Protestant-Churches, who uses breaking of bread once a fortnight, or once a month, because I say; their doing of it once or twice a year, is not according to the Example of such, as of old used it. Page 90. he adds; That though this Eating, Acts 2 46. be conjoined with this, that they sold their Possessions, etc. yet we are to follow them in the one, and not in the other; because the one was to Continue, and not the other: But for this he bringeth no proof, save his own bare Assertion. After the like manner, page 91. he saith; That though abstaining from blood and things strangled be commanded, yet the Apostle Paul repeats it, extending Christian Liberty, to whatsoever is sold in the shambles. But according to this he might argue; That though abstaining from Circumcision be there commanded; 
Paul's Circumcising, no warrant for its Continuance.  yet Paul's Circumcising of Timothy might now warrant it. And whereas he asketh, If Paul Circumcised any other? What if he had not? Church-History tells us, that many years after several Bishops of Jerusalem were circumcised: it will not therefore follow, that was a Repealing of the Apostle's determination by the Holy Ghost, or that we should continue in the use of Circumcision. He addeth; That Washing of one another's feet, which was expressly commanded, was not, that we might practise it, but only to teach us Humility: for this he adds no proof; it is only his own Conjecture. Upon all which I desire the Reader to observe how W.M. can find shifts to evict those abovesaid, which are expressly commanded by Christ and his Apostles; and yet make such a great noise of our forbearing Water-Baptism and the External Supper, which are not more particularly pressed. 
So Water-Baptism and the External Supper—  As also, how we can say far more against the Perpetuity of these last, than they against the former; and yet they clamour against us, as if so much as to call the constant use of them in question, were to despise the Ordinances of Christ, etc. He asketh; What clearer Command there can be, than these words; Let a man examine himself, and so let him eat? But this question does not at all prove these words to imply a Command. His folly is observable, page 92. where he desires, It may be observed, That the Corinthians were to be often in the use of it, because it is said, As often as ye eat, etc. A rare Argument indeed, by which he might conclude, that to say, as often as a man sins, he offends God, did import, we should sin often.  
It is badly inferred, That this thing ought to continue by Divine Authority, because the Apostle says, 1 Cor. 11.23. That which I received of the Lord, have I delivered unto you; seeing the very following words declare it, to have been the account of the matter of fact, which he so received.  
Sect. 1. page 93. He slimly passes, what is contained p. 34. of mine, alleging; I let off my great Guns, but make a noise without any spoil. The Reader by comparing these pages together, will easily observe his lurking in this particular.  
To my Question, What the One Bread is, spoken of 1 Cor. 10.15, 16. If it be the outward, or the inward?  
He Answers; It is both the inward and the outward, and yet but one in respect of the Sacramental Union, which is between the sign and the thing signified. Now to this I answered in the end of page 34. of my last, that it cannot be called one, because of the agreement betwixt the sign, and the thing signified; else by the same Inference one might plead for the Continuance of all the Sacrifices and Offerings, and say, 
Discontinued, as the Offerings of old.  they are all one with the one Offering mentioned Hebr. 10.14. because they signified that one Offering. And whereas W.M. reckons this a pitiful Evasion, saying; Any one may see a Non sequitur in it: It would have become him better, to have proved this by Reason, than by his own bare Assertion; though any may observe this to be his constant course, when other Arguments fail him. As he proceeds to prove the Continuance of this Practice, he says; It cannot be denied, there was once a Command for it, and there is no Repeal of it. But the same recurs in Washing one another's Feet, and Anointing the sick with Oil, Jam. 5.14. which were as expressly Commanded, and never Repealed. And yet W.M. can easily find a gloss to evict these, reckoning it a small matter to forbear them. He addeth; That the Coming of Christ, till which, the Apostles were enjoined to be in the use of the outward Supper, must be meant of his outward Coming so many years after; because such, to whom Christ was come in the Spirit, were found in the practice of it. But this proves no more its Continuance, necessitate Praecepti (as he wordeth it) than the Circumcising and being Circumcised under the Gospel, will prove Circumcision to be binding upon us. He concludes, saying; That surely we are great enemies to our Souls, that oppose this Ordinance: But answereth not one word of page 35. where I show, how great reason we have to forsake it; as also the many Abuses, wherewith they have corrupted it: it sufficeth him to say, That it is meeter to pass it by, than to reply unto it. For part of it being about the Qualifications of Persons, W.M. is loath to tell his Judgement, lest he should harp upon the old Independent Controversy; it is dangerous to touch this string, especially while he enjoys his Hire under the shadow of Episcopacy.  
Head 12. Concerning the Ministry, 
The Ministry of the Word owned.  page 96. he hath nothing to say against my affirming, that the Quakers own the Ministry of the Word. Page 97. speaking of Eph. 4.11. where Paul saith; Christ gave some Prophets, some Evangelists, some Pastors and Teachers, He saith; The first three are Extraordinary and Temporary; the last two Ordinary and Perpetual: for this he brings no proof at all, but that frequent Argument, his own bare Assertion. And whereas I told him page 37. of mine, That the former three were not ceased; citing for proof Calvin, who Inst. lib. 4. cap. 3. avers, That in his day God raised up Apostles and Evangelists; To this he answers not one word. As he goes on, he repeats my words, where I say; That though we own the Ministry not to be Common, yet that doth not hinder, but that any may speak, as the Saints are met together; according to 1 Cor. 14.31. Ask; How I can make out, that in that place is meant an ordinary Office? Though it might suffice for answer, to ask; What reason W. M. hath, to frame here his distinction of Ordinary and Extraordinary? yet it is obvious, that the Apostle is here presenting the Ordinary Order of the Church; he needed not present an Order to extraordinary Offices: for such as are Extraordinarily sent, are also instructed, how to go about their Office, and not limited to set Rules; else it were not Extraordinary. Page 98. He goeth about to prove this distinction of Mediate and Immediate, ask; If the Prophets and Apostles were not called immediately? And if Timothy was not set apart to the work immediately, by the laying on of the hands of the Presbytery? 
The Call to the Ministry and laying on of hands.  What then? as the Apostles being called by the Lord, did not hinder them from receiving the Approbation and Testimony of the Brethren, yea, laying on of hands, as did Paul, who without doubt was as immediately sent, as any of the rest, Acts 9.17. So Timothy's having the hands of the Presbytery laid on him, doth not prove, he wanted an inward, immediate Call in himself. It is without any Proof at all, what he subjoins; That Paul saying, he was an Apostle, not by man, doth oppose himself to Ordinary Ministers. He adds; That seeing I say, That those who come Preaching the Gospel not in speech only, but also in Power, and in the Holy Ghost, and in the evidence and demonstration of the Spirit, give sufficient proof, that they are called of God; he thinks, I should have favourable thoughts of Protestant Ministers, who have given such proofs of their Call.  
Answ. He should have told me, what these Protestant Ministers are, whom he says, we impiously censure; or by what Rule he or his Brethren would be laying such claim to be Protestant Ministers, so as to exclude the Quakers from being such?  
Page 99 Though he quarrel with me for saying; That with Papists he pleads for Miracles: he is so far from vindicating himself from this Charge, 
Whether Miracles are necessary to prove a true Call.  that he giveth again new ground for it, saying; That such as assert an Immediate Call, aught to give tokens of it by Miracles, etc. adding, That though John did no Miracles, yet his Call was attended with extraordinary things, at his Conception and Birth. Now this was the very Objection, which the Papists made against the first Reformers, to whom Luther and Calvin replied; That though they had an Immediate Call, yet there was no need of Miracles. And this Objection of W. M. is no other than that, which almost in totidem verbis, in as many words was objected to Beza, at the Conference of Poizy in France by Claudius Dispensus, Doctor of the Sarbone, who urged this very Argument of John the Baptist, confirming his Call by the Testimony of Malachy, etc. alleging, That they ought to Confirm their Call by Miracles. To whom these are Beza his express words (Hist. Eccles. of France▪ p. 581.) And as to what dispense thou allegest, that extraordinary Vocation is always approved by Miracles, or by the Testimony of the Prophets; I deny, that it is always so verified. But if we must come to Miracles, do you not think, that the Changing of the Life, the Fruit, which is seen to proceed from this Doctrine in our time by Persons so contemptible, and so much persecuted by the greatest of the World, are not sufficient Miracles? as said the Apostle to the Corinthians, that they were the Seals of his Apostleship. So the rational Reader may observe, that notwithstanding of W. M's. so often laying claim to the Protestant Churches, and Protestant Ministry, and crying out against us as Opposers of them, he so directly makes use of Popish Arguments against us, and how we defend ourselves; by no other, but the very same Answers the Protestants gave unto the Papists. Yea of late W. Rett, present Preacher of Dandy, in his Book against Papists, printed but the last year at Aberdeen, 
Miracles not needful.  doth plead, That Miracles are not needful; instancing, that John the Baptist did none. And so W. M. though he compare us to the Jesuits in his Epistle, is so far one with them himself, that if his Evasion may be esteemed of worth, whereby he seeks to overturn this Example of John, when brought by us, he will rather furnish the Jesuits with it to fight against his Brother W. Rett, or rather borrow it out of their Artillery, whereby they fight against Protestants, than miss to have a hit at the Quakers. May we not truly apply the instance in his Epistle to himself, that he is sailing in one Boat with Papists, though his face seems to look averse from them?  
Page 100 He saith; Whatever inward Call the Elders mentioned Tit. 1.5. Acts 14.23. had, yet they had not an Immediate Call, 
The Immediate Call of the Ministry.  which is by immediate Command and Voice of God without the intervention of men. But for this he adds no proof at all; nor is there any Inconsistency betwixt being immediately Called by Command from God, and afterwards being approved of men; or that being Approved and set apart by man, excludes having an Immediate Call from God.  
Sect. 1. page 101. He says, That Eph. 4.13. is a pregnant and pertinent proof for the Continuance of the Ministry; which I never denied: But this doth not answer my saying, that it is impertinent, as to them, who deny perfection; seeing that place says, 
The Ministry is for Perfection.  The Ministry is for the perfecting of the Saints. Now to this he answers nothing; but that it cannot be gathered, that this Perfection is on the Earth: which is but his own Assertion; yea by himself there after overthrown, saying; That the Ministry is given, that we may press after an absolute full Perfection even of degrees: for it is folly to press after this, if there be no hopes of attaining it. He wholly passes by my Objections against their Ministry, page 59 especially, in that they make not the Grace of God a necessary Qualification to the esse or Being of a Preacher, without so much as making any mention of it: where I also show, how contrary it is to the order delivered by the Apostles in Scripture. Therefore his Conclusion is false, to say, We cast off such a Ministry; seeing he was not able to prove theirs to be such, else he would not have wholly passed in silence my Reasons, showing it not to be so.  
His thirteenth Head, page 102. is concerning the Sabbath or first day of the week's being so; 
The Sabbath—  as to which I desire the Reader first to take notice, that as we believe, the Apostles and primitive Christians did meet this day to worship God; so we, as following their Example, do the like, and forbear working, or using our lawful Occasions upon that day, as much as our Adversaries: so that the Debate is only▪ Whether there be any inherent Holiness in this Day more than in another? Or if there be any positive Command for it from Scripture? particularly, If the fourth Command bind us to the Observation of it? And here W. M. notwithstanding of his great pretences to the Protestant Churches, doth wholly disagree from them in this thing; who are of our mind as to it: the generality of all the Protestants both in Germany, France and elsewhere out of this Island, do look upon the supposed Morality of the First Day of the Week as altogether Ridiculous: which may be seen in Calvin upon the Fourth Command, Lib. Inst. 2 c. 8. Sect. 34. where he explains the signification of it, as we do, viz. 
Typifying a Spiritual Rest.  Typifying a Spiritual Rest, wherein leaving our own Works, the Spirit of God may work in us. He there refutes W. M's. Notion, as a Jewish Opinion, saying; Some false Doctors have abused ignorant People with it: adding, as we do: That the Apostle Paul reproves such Superstitions: Likewise he plainly asserts, That the keeping of the first day is only for Conveniency, and to preserve Order in the Church, that the Saints might have a fit time set apart to meet together to Worship: 
The keeping of the First Day of the Week, why?  which we also say. Hence doth appear the folly of that impertinent story mentioned by him page 105. seeking to infer, That we agree with Papists, in taking away the fourth Command, as they have done the second: For by this he might conclude the first and chiefest Reformers guilty of Popery, whereas himself agrees with Papists both against the Protestants abroad, and us, in pleading for this imaginary holiness of the first day of the week, which in his Dialogue he sought to prove, because Christ did rise upon it; but to my Answer, showing, he might from thence infer the rest of the Popish holidays, of his Birth, Ascension, Conception, etc. he replies not one word: He summarily passes over, what is said by me concerning this thing, pag. 38, 39, 40, and 42. which the Reader by looking unto, may observe. He allegeth; The fourth Command speaketh not precisely of the Seventh day in order from the Creation, and that the beginning and ending of it mentions the Sabbath-day, and not the Seventh. Quid inde? etc. What then? Is not the middle of the Command as observable; which saith expressly, But the Seventh day is the Sabbath of the Lord? There God himself expounds the Sabbath to be the Seventh day: And W.M. must not think we will reject this Exposition to accept of his proofless Glosses. My Argument drawn from Col. 2.16, 17. Let no man judge you in respect of an Holiday or Sabbath-days; and Rom. 14.6. which showeth all days to be alike: and Gal. 4.10, 11. Ye observe days and months, 
All Days alike.  times and years; He answereth, alleging; These reprove not Moral days, but Ceremonial: adding; That the fourth Command binds to this, and therefore it cannot be more abrogate, than any of the rest of the Ten Commands. But this is no proof at all, only a mere begging the question; he should have more convincingly proved, that the fourth Command binds to the Observation of this Day. Now the Apostle in these places saith not; I am afraid of you, because ye observe Ceremonial days: W. M. hath no bottom for this distinction. He confesseth, that Christ Matth. 24.20. speaketh nothing of the first day of the week; and therefore overthrows the Inference he makes in his Dialogue from it. And what I further add, to show the folly of this Inference from the Scripture, he hath wholly omitted: which the Reader may see, pag. 38, 39 of my last.  
Page 106. He says; O! the conscientious keeping of the Sabbath is a comfortable evidence of those that shall be admitted to this Rest, viz. the Rest of the Lamb. But seeing these words are without any proof, they are only like to have credit with such silly, superstitious Bigots, as Calvin in the place abovementioned reproves, and not with any solid, serious Christians.  
Sect. 2. page 107. To prove, that the First Day of the Week is set apart for the Service of God, 
The Lord's Day not limited to a particular Day.  by Divine Authority, he citeth Rev. 1.10. I was in the Spirit on the Lord's day; but whereas I told him, this did no way prove that Day to be the First Day of the Week, because the Day of the Lord, or the Lord's day in Scripture is not limited to any particular Day.  
He answers; That these two ought not to be confounded; for all days, wherein the Lord executeth Judgement, are days of the Lord: but the Lord's day mentioned Rev. 1. is but one: For this he bringeth no proof, but his own mere Assertion. As Ignatius calling the First day of the week, The Queen of days, doth not prove that Lord's day, spoken of by John, to be the first day; so if Ignatius had been of this mind, and had esteemed of it above other days, that makes nothing against us: we know, this Superstition was creeping into the Church before Ignatius' time; therefore the Apostle Paul warned the Galatians, Gal. 4.10, 11.  
To prove, this Day spoken of by John to be the First Day of the Week, he saith; Christ appeared to his Disciples, declared himself to be the Son of God upon the First Day of the Week; That it is supposed, that was the day, the Spirit was poured forth: And that Beza in an ancient Greek Manuscript did find the First Day of the Week called the Lord's Day. But all this doth not in the least prove the matter in question; except this may suffice for proof, W.M. thinks, this will infer the Day of the Lord spoken of by John, to be the First Day of the Week, Therefore it is so. There may be Superstition enough found in old Greek Manuscripts: 
Superstitious Observing of days, the Inventions of Men.  It is near fourteen hundred years, since the Eastern and Western Churches were like to split about the Observation of Easter; and yet Protestants with good reason look upon that Controversy, as both Superstitious and Frivolous.  
Now giving, but not granting this Day spoken of by John, were the First Day of the Week; How doth he prove from this, that the First Day of the Week is come to Christians, in place of the Jewish Sabbath? or that it stands as an Obligation upon them, as a part of the Moral Law, whereunto we are bound by the fourth Command? 
First Day of the Week.  Which though it be the chief thing in debate, remains yet unproved. Seeing then, he has had very few proofs for these his supposed Ordinances, but such, as are only bottomed upon his own Affirmations; the Judicious Reader may judge, it is without ground he concludes here, that we deny the Ordinances of Christ, and not the Inventions of Men.  
His fourteenth Head, 
Original Sin not grounded in Scripture.  page 109. is concerning Original Sin (so called) which the Reader by comparing with pag. 40, 41, 42, and 65. of mine, will see, that he makes no Real, but a mere Counterfeit show of Answer. And I desire the Reader first to observe; That neither here, nor in his Dialogue he doth not so much as offer to prove, that this phrase, Original Sin, is to be found in Scripture: and for all his pretences to make the Scripture his Rule, he hath no ground from this; but from Popish Tradition.  
Secondly, That we grant a real Seed of Sin, derived from Satan, 
Our Sense of it.  which Adam's Posterity is liable to; But we say, none become guilty of this before God, until they close with this evil Seed; and in them who close with it, it becomes an Origin or Fountain of evil thoughts, desires, words and actions.  
And as by granting all capable of receiving this real Seed of Sin, we differ from the Socinians and Pelagians; So by saying [" It is not the children's Sin, until they do close with it] We agree with Zuinglius, a famous Protestant, who for this very Doctrine was condemned by the Council of Trent, in the Art. of the Fifth Ses. Conf. Trent. lib. 2 pag. 208. The Acts of which Council not only against us, but against this famous Founder of the Protestant Churches in Zuitserland is that, which W.M. is here Vindicating.  
Thirdly, I desire the Reader may observe, That the thing he pleads for, is, That Infants are really guilty before God; That Infants are guilty before God simply for Adam's Sin; and that some of them, who die in their Infancy, 
Whether Infants are guilty before the Act of Sin  and never actually sin in their own Persons, do for this sin of Adam Eternally perish. Now whether this Doctrine be suitable either to the Justice or Mercy of God, I leave the Christian Reader to judge. I shall examine the Reasons he brings for it. His chief Argument for this in his Dialogue, page 47. was; That because Children die, citing Rom. 23. The wages of sin is death. Now I show him pag. 41. of mine, how that made nothing, because natural Death of the Saints is not the Wages of Sin; for their Sins are forgiven them, etc. this he hath not so much as mentioned, far less answered. And whereas he might as well argue, that the Earth, 
The Saints natural Death is not the Wages of Sin.  Trees and Herbs were Sinners, because they received great decay by Adam's Sin; He slightly passes it over: alleging; It will not therefore follow, that all Mankind, who suffer Death, are not Sinners. Now this is no answer, but a mere shift; and the thing I intended against his Assertion, doth very naturally follow from my Argument thus; If (as W. M. says) Infants be guilty of Adam's Sin, because they are subject to Diseases and Death, than the Beasts, who are subject to the like, and the Earth, Herbs and Trees, who have received their decay, are Sinners before God: But this is absurd; therefore the other. Let him answer this the next time more effectually.  
The first proof he brings here, is 1 Joh. 3.6. That which is born of the flesh, is flesh: adding; This intimates, man by his natural Birth to be Corrupt and Fleshly. But for this his gloss he bringeth no proof: Though That which is born of the flesh, be flesh; he showeth us not, how it followeth thence, that Infants are guilty of Adam's Sin. After the like manner he concludes this his Doctrine from Job 14.4. Psal. 5.5. 
Whether Infants are guilty of Adam's Sin.  But as the words in these places do not plainly express any such thing, so he brings no Reasons to make his Consequences deduceable from them. After the like proofless manner he allegeth Rom. 5.14. By one man's disobedience many were made sinners: Now, though the matter in question be, Whether these many were made Sinners, before they actually sinned in their own Persons? He doth not so much as offer to prove it. In the like manner, though David said, his Mother conceived him in sin; he showeth us not, how it followeth from thence, that David was guilty of Sin, before he actually sinned. And here I observe, how he asserts, That men are guilty of the Sin of their immoderate Parents; contrary to the plain Testimony of the Scripture, Ezek. 18.20. The Son shall not bear the Iniquity of the Father. To prove Infants thus guilty, he further addeth Rom. 5.12. alleging these words; For that all have sinned, includes Infants: But I show him, this includes not Infants, because the Apostle clears it in the next verse, saying; Sin is not imputed, where there is no Law: and that there being no Law to Infants, they cannot be guilty of sin. To this he Replies; There was a Law to Adam, and that he represented mankind, and stood as a public Person; Therefore Children had a Law in him: But for this signification of his own he produceth no proof; and it cannot be received, as being direct contrary to the Scripture abovementioned, The Son shall not bear the Father 's Iniquity. He allegeth; That those the Apostle speaks of, who sinned not after the similitude of Adam 's Transgression, are Infants: But after his usual manner bringeth not the least proof for it. The 1 Cor. 15.22. cited by him, is so far from making anything for his purpose, that it maketh directly against him; which any, that have the least grain of true understanding, may perceive. The words are; As in Adam all died, even so in Christ all are made alive; for here All are said to die in Adam, 
None die in Adam, until they actually join with his unrighteousness.  even as All are said to be made alive in Christ: now, as none are made alive in Christ, until they actually receive and join with his Righteousness; so none die in Adam, until they actually receive and join with his unrighteousness, etc. He maketh a deal a do page 110, 111. about the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein though it were easy to refute him, were it not needless to fill up Paper with Grammatical Criticisms. For giving, but not granting, the words might be Translated, In Adam all have sinned; it will not from thence follow, that Infants are guilty, before they actually sin: seeing All are said to die, or have sinned in Adam, even as All are said to be made alive in Christ; and yet none are said to be so, until they actually receive his Righteousness, as is above demonstrated.  
Page 113. He allegeth; Though it be said, that the Kingdom of God is of little Children, yet some Infants are not saved, because they are not of the Kingdom of Grace: But for this he bringeth no proof at all. And I here take notice, That he acknowledges, that God Sanctifies and Regenerates some Infants; 
W.M. contradicting himself.  and thereby he notably contradicts his second Section concerning the Light; and page 29. of his Dialogue, where he condemns it, as a dangerous Error in us, to say, Any can be saved without the outward Knowledge of Christ, of which Infants are not capable. To prove, That some Infants perish, even Eternally, he allegeth The burning of Sodom and Gomorrah, citing Judas 7. But his wresting this Scripture is very manifest. For the reason Judas gives of their suffering Vengeance, was, because they gave themselves up to Fornication, and went after strange flesh: Now of this Infants were not capable; of whom therefore Judas speaks not one word. He terms Impudent, or else Ignorant, for bringing Matth. 1.22. against them, alleging; It is an unjust charge, to say, they plead for a Salvation in their sins: And yet he has the Impudence immediately to aver it himself, saying; They are but in part delivered or saved in this Life: do they not then dream of Salvation, while in part they remain in their Sins? Compare Matth. 1.21. with 1 Joh. 1.7. Christ is said to cleanse us from All Iniquity, not a part of it. It is bad Inference drawn from my Assertion, that Children are not guilty of sin, to say, that therefore they need not a Saviour: I told him in my last, Christ was truly a Saviour unto them, in that he kept them from sinning; as one, 
How Christ is a Saviour to Children.  that's kept from falling in a Ditch, is as truly saved, as he that's taken out of one. It is altogether Inconsequential to infer from this, That Christ died to save the holy Angels from sin, because they are not suffered to fall into it: For Christ is said only to have died for Adam's Posterity, of which number Infants are, but not Angels. It is likewise without reason, that he compares us to Pelagians; as if we took from Christ the Name Jesus, seeing it has been shown, we own him to be Jesus, or Saviour to all, even to Infants.  
He beginneth his fifteenth Head, 
Of Perseverance.  concerning the Perseverance of the Saints, page 115. alleging; That in saying, the Quakers hold not a falling away from Regeneration, I seek to hid myself; Because G. Keith says, That Saints may fall away from saving Grace; ask, if Saints be Regenerate?  
Answ. Though all that be fully Regenerate, are Saints; yet some may be called Saints, who are not fully Regenerate.  
Page 116. He allegeth; It is in vain to assert this falling away; because it is said, Some who believed, afterwards fell away, and some make shipwreck of the Faith; and some who tasted of the good Word of God, and the Powers of the Life to come, etc. Because they use to distinguish betwixt seeming counterfeit Grace, and sound saving Grace.  
Answ. Can there be any more palpable wresting of Scripture? For if so be, that Faith which they had, were not real, they were not to be blamed for falling away from it; 
Who they are that Fell away from Faith▪  it were their mercy, to make shipwreck of that, which was Counterfeit. The Apostle speaks positively Heb. 6.4. of the capacity of such to fall away, who were once enlightened, who have tasted of the heavenly gift, yea, who were partakers of the Holy Ghost, and have tasted of the good Word of God, and the powers of the world to come; he saith not, they seemed to be so: Nay, the very Context showeth the contrary, saying; It is impossible, to renew such again to Repentance. Now had this been all in Appearance, the Apostle needed not to speak of Renewing them again to Repentance, or say, They crucify the Son of God afresh; seeing if so, they had never been penitent, and been always Crucifiers of Christ. Whereas in answer to Phil. 1.6. I told him, It might be supposed, that Paul was as confident, that God would perfect the work in himself, as in any other: And yet he supposes the contrary, where he says; Lest preaching the Gospel to others, I myself become a Castaway. To this he replieth nothing; but citeth another Scripture, Jer. 32.29. I will give them one heart, that they may fear me for ever. Though God give them this, that they may fear him, yet such may abuse the Gift of God, and so run out of his Fear: he gives to all his Grace, 
Turning Grace unto Wantonness.  and yet it is said, that some turn it unto wantonness, Judas 4. He jeereth at my Answer to Peter, saying; A goodly Reply forsooth: as if he had said, If the Saints fall from Faith, they must fall: But he might spare his Insulting, until he had found some way to answer my words, which are; That those, that abide not in the Power of God through Faith, must fall away: For he might as well Scoff at all the Conditional Promises of the Gospel, such as, He that continueth steadfast to the end, shall obtain the Crown. To say, That Faith, and the Power of God concurs, to prevent the Saints falling away, Answers nothing; for so long as these concur, we do not deny it: and though they be always willing to concur, yet it is clear, that some, who have believed not counterfeitly, but really, have departed from the power, and so fallen away, as is above shown.  
Page 117. Upon the words of Jer. 32.40. he says; It proves the perseverance, or impossibility of falling away, because it is said: God put his fear in their hearts for this end, that they might not departed from him. What then? that doth not prove, that they cannot departed from him: Christ came to his own for this end, that he might save them; and yet it is said, They received him not, Joh. 1.11. He says; I make short work of these Scriptures, Joh. 10.27, 28. Joh. 13.1. 1 Joh. 2.19. because I say;" They speak of those, who were come to a through Regeneration: which he says, is without proof. But the Reader by looking unto them, will find, they cannot be understood otherways, than of such, as are throughly Regenerate: and it appears, he was sensible of this, having produced nothing to the contrary. And whereas he adds; That if those, who are throughly Regenerate, were only to persevere, than this were the privilege of Saints in Heaven, and not in Earth, who never come to be so. There can be nothing more ridiculous, than this manner of Arguing; seeing that question, Whether the Saints can be perfectly Regenerate on Earth? is as much in debate, as the other. That Objection of his, as if from this Doctrine it might follow, One were a Child of God to day, and a Child of the Devil to morrow; I answered in my last page 43. to which he returneth no answer: and therefore it is dis-ingenuity in him, to bring it forth here again. And whereas in pag. 43. aforesaid, I show him, how he Contradicted himself in this matter, by granting some of the Quakers to have been truly Converted, and yet now to Condemn them as Apostates: He is so far from Reconciling it, that he avers it anew in plain terms, saying; page 118. That some of them that have felt a gracious Operation on their hearts; and page 9 He cannot but think, That some of them were savingly wrought upon: and yet adds; That it is clear, that they have Apostatised from the Truth. Now to reconcile this, he hath nothing to say, But he trusts, the Lord will Convince them.  
Answ. As some of them, to whom he and his Brethren were forced to give the Testimony of gracious Persons, have already departed this Life not only not shrinking from, but even Testifying to these Truths he calls Error; so others, whom they have also accounted gracious, having been at death's door, have asserted the same Truth, and rejoiced in it: which sufficeth to overturn his vain Confidence. And truly, such a groundless Hope is but a poor shift to reconcile so palpable a Contradiction; whereby, while in words they condemn this Doctrine of the capacity of man's falling away from Grace, yet as to the experience of some particulars, they are forced to acknowledge it, for fear they should fall in greater Inconveniences, of granting, some among the Quakers to be Choice Saints.  
His sixteenth Head, page 119. is to prove the Danger of Quakerism, as he terms it. But that his Folly may appear in this particular, 
Praying with the Spirit, granted by W. M.  I desire the Reader first to observe our Principle, which he concludes so hazardous, even as repeated by himself page 121. viz. That a man cannot, nor ought not to Pray without the Spirit 's Motion: and to say, none can Pray without it, hath no bad tendency; because all such Prayers, as are performed without the help of the Spirit, are Abomination, not true Prayers, but hypocritical and deceitful. Now he cannot deny this; and therefore grants it to be true: yea, saith plainly in the next page; That Prayer without the Spirit is Abomination. And whereas he adds; That forbearing of Prayer is also Abomination; we do not deny it: but freely confess, that forbearing of Prayer in the Wicked is sinful. But the way to prevent this, is not to commit a second evil, viz. to Pray without the Spirit: they ought first to come to the Spirit, that thereby they may Pray acceptably, according to that of Paul, Rom. 8.26. 
Prayer without the Spirit availeth not.  Likewise the Spirit also helpeth our infirmities: for we know not, what we should pray for as we ought; but the Spirit itself maketh intercession for us with groans, that cannot be uttered. 1 Cor. 14.15. I will pray with the Spirit; which being brought by me in my last, he hath wholly omitted so much as to mention; far less to answer. And though omitting of Prayer be sinful, yet to bid a man Pray without the Spirit, is as much as to desire a man to see without opening his eyes. This thing may appear by a familiar Example, thus: Suppose a Servant turn sluggard, and sleep, while he should be about his Master's work; if when he is raised out of his bed, he should run naked to it, without taking along those Tools or Instruments, which are absolutely needful for the doing of it, what will he profit either himself, or his Master? Yea, he will but hinder the work more: Even so the Wicked, as they ought to Pray, so they ought first to come to the Spirit, whereby they may do it to the glory of God, and their own Souls good. Now though this be so undeniable, that he cannot gainsay it; yet in Contradiction to the Truth and his own Concessions, he goes about to Cavil against it, alleging; It might take off men as well from their necessary works, because the ploughing of the Wicked is Sin; and that also it might follow from this, That Children should not honour their Parents, and Husbands love their Wives, but when they have a motion of the Spirit for it.  
Answ. This Objection hath no weight to overturn the Truth: for there is a great difference betwixt these things, that relate to the Worship of God; and what relates to Outward things, either concerning ourselves or our Neighbours. 
The Worship of God is Spiritual.  The Worship of God is a Spiritual thing relating to himself, which we are commanded to perform in the Spirit; and God doth offer us his Spirit for the performance of it: And because it is that, which is merely relative betwixt God and the Soul, he doth not accept of it, but as so offered; we cannot Pray, as we ought, saith the Apostle, But the Spirit helpeth, etc. Now, though these other things would, no doubt, be the more acceptable to God, and more frequently accompanied with his blessing, that they were done in the sense of his Fear, and in the drawings of his Spirit; yet they are materially good in themselves, answering really their End to them, unto whom they immediately Relate without it: But it is not so of Prayer, which as it immediately Relates to God, so W. M. himself confesseth, without the Spirit to be Abomination. 
The Prayer of the Wicked is sin.  Thus is also solved his Supposition page 124. That if a wicked Man contract guilt, he may provoke the Lord to withdraw the Motions of the Spirit; and then his Not Praying is not Sin: For I have asserted, that the Not Praying of the Wicked is sinful. And this doth not Lull People in a sinful Security; on the contrary they are alike rather to be Lulled in such a Security, by being told, they may be set about Prayer, when they please: whereby they foster themselves in a groundless hope, because of their now and then repeating their words of Prayer, neither expecting nor looking for the Spirit's Assistance: whereby instead of advancing in Grace and Righteousness, they do but reiterate Abominations; and so aggravate their own Gild. And whereas here he is forced to acknowledge, that Motives of the Spirit will not be wanting to the Saints to Pray, when they are at the Gates of Death, or in danger of present Drowning; He asks me; 
Let the Wicked Repent, etc.  What shall the Wicked do in this case? Shall they not follow the Advice, which Peter gave to Simon Magus, Acts 8.22. Pray God, if perhaps the thoughts of thy heart may be forgiven thee? But here he minceth the Apostle's words which are; Repent therefore of thy Wickedness, and pray, etc. here the Apostle puts Repentance before Prayer: it shall not be denied, but when the Wicked have Repent of their Wickedness, the Spirit will not be wanting to assist them to Pray. 
Craving a blessing before Meat.  It is therefore to little purpose, that page 120, and 121. he pleads for Craving a Blessing, when we use the Creatures of God; calling the neglect of it a Profane Custom: For we do not deny it; and Condemn a Profane Neglect of it, as much as themselves. And as Christ had the Spirit without and above measure, having always a ready Access to the Father; so we are glad and willing at such Occasions to express Words, if we find the Spirit assisting us so to do: yea, we reckon, that we ought not to use the Creatures, without our hearts be in some measure retired to the sense of God's presence, and stayed in his Fear, whereby we may secretly breathe for a Blessing: for to speak audible words, is not Essential. And therefore it is apparently malicious for him to say; That when we are not stayed in God 's fear, we have liberty and freedom to fall to Meat; my words had no such Importance, though he seeks to turn them. And yet can wholly omit much of page 44. of mine, where I show their Abuses in this matter, how they mock God in it, and provoke him to withdraw his Blessing. And whereas he says; One of us Confessed, That he had not called together, nor Prayed in his Family for a Twelvemonth past: He should have produced the Person's Name, that we might have inquired concerning it; and therefore until he so do, we can lay no stress upon it, but reject it as False: especially considering, that W.M. being particularly challenged upon this, refuseth absolutely to do it; nor durst he aver, he had any better ground for it, than Hear-say. Upon this occasion he asks; If Abraham must not keep up Religion in his Family, because an Ishmael is in it? But this maketh nothing against us: for none of us, that are Masters of Families, have forborn to keep up the Worship of God, though Enemies of Truth have been in it; whom we have not barred from being present: 
Praying for Enemies.  and for whom we have not been wanting to Pray; though we cannot join with them in their Prayers (as W. M. adviseth us) until first they Repent of their Wickedness. This was the Method of Peter's Advice to Simon Magus, first to Repent, and then to Pray; as is above showed.  
Sect. page 125. He says; Quakerism tends to make Mortification of sin Useless; and to me (ask; Whether Mortification be useless, where the end of it (which is Perfection) is attained?) He answereth; That Perfection is twofold, Comparative and Absolute; and seeing we are for an Absolute Perfection, there is no use for Mortification.  
Answ. There can none come to this Absolute Perfection (as he terms it) but by Mortification of Sin: and even such, 
Perfection attained by Mortification.  as are so Perfect while on Earth, do constantly use Mortification to keep down Sin, lest it rise again; and to resist the Temptations of the Enemy, wherewith even such as be Perfect, are daily assaulted. He allegeth; I Triumph before the Victory, in quarrelling him for saying; That a sinless Perfection wounds the very Vitals of Religion: But his silly Subterfuge in this place may easily be discovered. I asked him in my last, That seeing he says so, Whether the Vitals of Religion consisted in sinning or not sinning? Adding, That if it consist in sinning, they that sin most, are most Religious; but if it consist in not sinning, than to plead for such a thing as attainable, hurts not the Vitals of Religion: To this he answereth; That the Vitals of Religion consist in the means appointed of God. Who seethe not this to be a mere Evasion? Why did he not give a direct Answer? But that he could not, without either denying his former Antichristian Expression, or else falling into palpable Grossness. And whereas he adds; That these Means are Repentance, Mortification, Believing, Application of the Blood of Christ: Though it be no Answer to my Question, I deny not, but that Religion consists in these things; but I suppose, he will not say, that they are sinning. It is not in the least absurd, that one, who hath attained to Perfection, may practise these Duties; Man, though he have attained to Perfection, cannot too much Repent of his former Wickedness. And therefore it is without ground, that he allegeth, That I shift; and cannot deny, but the forbearance of these Duties flow, as a Consequence, from our Principle. Nor is my saying (that they who come to Perfection, witness the true use of these things) any Shift at all; though he be pleased to term it so without any proof, after his wont manner: according to which he addeth; That under the pretence of Perfection we take Men off from the practice of these Duties, and so strike at Christianity in the Vitals of it: Which though it fall of itself, as being a mere Assertion; yet the contrary is above abundantly shown. He saith; He doth not contradict himself, in inferring, a sinless man to be sinful: He affirmed only; the Quaker's conceitedly sinless men to be sinful, who discover much sin in their pride, passion, bitterness, railing accusations: adding; If such say, they have no sin, they are but liars, and the Truth is not in them.  
Answ. There was no such Addition in his Dialogue, as Conceitedly Sinless: but absolutely he said; Bring me to the Man, that is sinless; and therefore his Contradiction remains. Moreover, let him name that Quaker, if he can, that told him, he was Perfectly free from all sin, and yet was guilty of those Crimes he speaks of? else he can deduce nothing from his own false Supposition.  
Page 127. To prove the Saints Continuance always in Sin, he desires to remark, that 1 Joh. 18. It is even such, who have heard, seen and handled of the Word of God, 
The Saints were cleansed from All unrighteousness.  etc. Who say, If we have no sin, we are liars: And here indeed is to be observed his detestable Impudence in adding to the Scripture-words, citing verse 7. which he repeats thus; We, who are cleansed from the guilt of sin: whereas there is no such word as Gild in that place; but only, We are cleansed from all Sin: which imports a Cleansing from the Filth. Mark these words verse 9 From All unrighteousness: now when the Gild is only taken away, and the Filth remaineth (as W. M. falsely supposes) they could not be said to be cleansed from All unrighteousness. For it is an improper speech to say, 
W.M. pleads for a Cleansing from the Gild or Punishment, but not from the Filth or Act of Sin.  We are cleansed from Gild; It is from the Filth we are cleansed, and the Gild is forgiven us: Therefore saith the Apostle, verse 9 first, He is faithful to forgive us, and next he adds, To cleanse us from all unrighteousness. Nor will John's saying, If we say, we have no sin, import, John himself to be of that number; more than than the Apostle James speaking of the Tongue, James 3.9. saying; Therewith Curse we Men, who are made after the similitude of God; will prove James to have been of these Cursers. Now in answer to me, showing, that that Scripture 1 John 1.8. is Conditional, else it would contradict what follows, verse 9 Chap. 24. and Chap. 3, 9 he returneth no Answer, but his own Assertions. He saith; The 9 th' verse speaketh of Forgiveness; but it also adds Cleansing, as is above observed. He saith, That 1 John 2.4. is understood of a sincere, not absolute keeping of the Commands of God; but for this he brings no proof at all: He saith; That John 3.9. whosoever is born of God sinneth not; Is meant of sinning unto death, from which the Child of God is secured: The reason he gives of this gloss, is, Because the Apostle Chap. 5. verse 16. speaketh of a Sin unto Death; which Sin W. M. supposeth to be, that the Apostle means, He that's born of God, cannot Commit. But to prove this Supposition, we have nothing but his own mere Assertion: Reader, These are the best and strongest Arguments he hath to prove his Doctrines.  
His Seventeenth Head, page 128. is to show, his Doctrines not to be acceptable to the Wicked; and his Eighteenth Head, page 131. is, To prove ours to be so: But he is so pitifully ridiculous in this matter, that such as have the least measure of Understanding, and are Unprejudiced, cannot but see his Weakness. Yet that he may be left altogether without a Cover, I shall Answer his Objections, and leave the unbiased Reader (as he desires) to judge, which Principles, in their nature have most tendency to strike at, or foster Wickedness? To prove, that it is not acceptable to the Wicked to hear, they must always Sin, he says; Some are so conceited of their honesty, that they cannot be convinced of their Sins; And that Mortification of Sin is distasteful to them: But how he makes this to answer the other, is not told us. If Hypocrites love not to hear of their sins, it doth not therefore follow, that pleading for a constant Continuance in Sin, is not acceptable to the Wicked; 
Continuance in Sin pleaded for, is acceptable to the Wicked.  they may be the easier induced to acknowledge their Sins, that they hear it told them for sound and solid Doctrine, that they may be Reputed good Saints and Christians, though they always remain in them. To prove, that their Doctrine of Imputative Righteousness, and of Election and Reprobation, is not pleasing to the Wicked, he says; Some wicked men scoff at them: What then? so some Wicked Men scoff at the folly of Mahumetanism; will it therefore follow, their Doctrine is good? The Question is; Whether their Doctrine of men's being altogether reputed Righteous in the sight of God by a Righteousness altogether without them, and men's being Elected to Life from all Eternity, without any respect to their deeds, be not more acceptable to the Wicked, than to tell them, They must seek to be Justified by the Righteousness of God wrought in them? And as they are joined to the Elect Seed Christ Jesus, born again and brought forth in them, which worketh out all Iniquity and Unrighteousness in them? Now, this he hath not in the least offered to Answer. After the like manner, whereas I show, It is more acceptable to the Wicked to hear, that the outward Letter is the Rule, which they can bent and twine▪ than the inward, which cannot be so twisted. He says; Some Wicked men could wish, there were no such outward Rule; and that some understand not, what is intended by God's Immediate Speaking, but hate the Ministry of the Word. Both which Answers make nothing to the purpose: What! though Wicked men hate the Scripture and the Ministry, doth it therefore follow, that it is not more acceptable to them to hear, This is their Only Rule, which they can twine as they please, than the inward, which cannot be twined, as the Scriptures may, nor bribed, as the Ministry of men? He confesses, They allow of Laces, Ribbons, Gold-Rings, etc. and other superfluities; and therefore cannot deny, but that their Doctrine therein is acceptable to the Wicked: His shift is here; That People ought not to exceed their Rank and Quality: alleging; The Apostle only condemns this, 1 Tim. 2.9. But that his detestable wrestling of the Scripture may be manifest, I shall cite the Apostle's words; In like manner also, 
Modest Apparel.  that women adorn themselves in modest Apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array. Is there any word here, that they should only not Exceed their Rank? who cannot but abominate his abusing of Scripture? And whereas he says? He thinks, they should be sparing of lawful Games and Recreations: it seems, their deeds suit not their thoughts in this matter; or else it must be accounted a sparingness with him, not only to spend much of the day in Field-sports, but even largely of the night in Carding, etc. For so to my certain knowledge, some of his Brethren in the Priesthood of the Synod of Aberdeen are found doing, 
The Sabbath.  and justifying themselves in it. As to the Sabbath, he offereth not in the least to answer that, wherein I show, it was Acceptable to the Wicked according to the same rate. In answer to my Assertion, That the Wicked love well to hear, that they may be Members of the Church, without having infallible Evidence of Holiness; He asketh; If all the Members of the Quaker's-Church have so? adding; That our Raw, Conceited Proselytes are so ignorant, and yet so confident, that sober men suspect them to be in a Fool's Paradise. First, As this is a mere Shift, and no Reply, to disprove the Principle aforesaid to be Acceptable to the Wicked; so likewise, if his Spirit had not been in a Raw, Conceited posture, filled both with Ignorance and Confidence, he had not suffered himself so far to fall in a Fool's Paradise, as to imagine, this his mere proofless Calumny, with many more his groundless Assertions, would have any weight with sober men, not being backed with any Argument. He addeth; Their Doctrine, Once in grace, and ever in Grace, hath no tendency to please the Wicked, because such never had Grace; and therefore have no ground to think, that belongeth unto them. But seeing he himself confesseth, That such, as had true Grace, may fall both unto detestable practices, and Blasphemous or Erroneous Principles; may not such then foster themselves in these Evils, by saying; That since they once had true Grace, they can never totally fall from it? That part of page 47, 48. of mine, where I show by Example, how the Wicked living among them, and being their Church-Members, and also Opposing and Vilifying us, did declare, their Principles to be more Acceptable to the Wicked, than ours; he hath wholly waved: it seems, he knew of no shift, how to shuffle by this; and therefore found it fittest, altogether to omit it.  
Head 18. page 131. He saith; The Quaker 's Religion is exceeding suitable to carnal hearts: and thereupon he instanceth some particulars, saying; They are pleasing to the Wicked: without offering any reason. 
W. M. is wearied with raking in his own Dunghill.  The Reader, upon the particular debate of these matters in their places, will observe, how he was necessitated, to bottom this Conclusion of these Principles being suitable to carnal hearts, upon the mere Credit of his own Affirmation; and therefore it is no wonder, he adds; That he is wearied, raking in this dunghill. It is high time for him to leave of trampling in such miry Stuff, as is the whole bulk of his Book; and no doubt, a Dunghill is a very fit term for such a dirty product, as is these drossy dregs of his dark Understanding. I charged him in the end of mine for lying to God, for that in the Prayer he endeth his Dialogue with, he useth these words; Fellow with thy Blessing, that which We have been about: Which now he is so far from clearing himself of, that he now acknowledges, it was only a supposed Conference, and therefore it was a Lie, yea, a Mocking of God, to desire him to accompany a mere Supposition with his Blessing. As for his expressing Pity towards the Seduced, and wishing God to Reclaim them; It was not for that, I challenged him; but for his desiring God to accompany with his Blessing a mere Chimaera, which never was: and therefore his best Shift for this is; What is it, that some Men will not Carp at, especially the Quakers? of whom he addeth; A pious Minister hath said, that their Religion consists in Railing: and then he goes on, and tells some terms, wherewith that Person says, The Quakers have named the Ministers of Christ.  
Answ. First, The Testimony of his supposed pious Minister is no more to be received in this Case, than W. M. his own; and to say, The Quakers gave these names he mentions to the Ministers of Christ, is to take for granted the thing in debate; for the Quakers deny them to be such. And is just one, as if a Papist should say; Luther and his Associates Religion consisted in Railing, because they called (as to the Papists) their holy Mother the Church of Rome a Strumpet, a Whore, the Mother of Fornications, Babylon, etc. and all her devout Clergy no better than Baal's Priests, filthy Dogs, blind Guides, Liars, Dissemblers, etc. and all these other Denominations W. M. mentions the Quakers give his Brethren: Dare he deny, but there are some of his Fraternity guilty of all these Terms? And what knoweth he, but the Quakers have applied them aright? It is manifest enough, some of these Terms are too Applicable to them all; 

Blind Guides, Persecutors, Hirelings, Time-servers,  
W. M's. supposed pious Ministers.   such as blind Guides, Persecutors. It is here Observable, That among all these Denominations he alleges the Quakers give him and his Brethren, he hath omitted the two, both most frequently used against them by the Quakers, and most universally deserved by his Fellow-Priests, viz. Hirelings and Time-servers. It seems he feared, every Reader would have found them Applicable: Herein do we find ourselves Justified both before God and Goodmen, that we have named them no otherways, than as their Gild deserved; and that we have no enmity nor hatred at any Man's Person, nor have desired to harm it. Whereas while they plead Forbearance for themselves, that we should not speak the Truth plainly to them, and of them, terming our so doing Railing and Reviling; yet they are not ashamed to speak all manner of evil falsely against us, Railing at us without a cause: And not only so, but stirring up (so far as they can) the Magistrate, to cause us to be Beat, Imprisoned and Persecuted both in our Bodies, Estates and Liberties, by offering to banish us out of our Native Countries; Yea, and Cut us off (if they could) from the face of the Earth: Let the unprejudiced Judge, who shows forth here most Meekness, or most Wrath?  

Postscript.  
WHereas W. M. in his fifth Head concerning the Scriptures, and in his twelfth Head, page 96. concerning the Ministry, allegeth; That these words of the Apostle Paul mentioned by me, 1 Cor. 14 30. Ye may all Prophecy one by one; are restricted to Prophets, etc. not for the Common Order of the Church: Adding, That except we could prove all our Teachers to be Prophets, we ought not to lay claim to that Scripture: 
Pastors are called Prophets.  I would desire him to answer his Brother Samuel Rutherford's (Professor of Divinity at St. Andrews, so called; who in his Book, entitled, The due Right of Presbytery, page 466, 467.) Eight Arguments, wherein he hath proved it to be of Pastors, etc. not of Extraordinary Prophets; and thereby hath saved me that labour.  
This coming to my hands, after the other was committed to the Press, was the Cause of its not being inserted in the due place.    

A Seasonable Warning, and Serious Exhortation to, and Expostulation with the Inhabitants of Aberdeen, concerning this present Dispensation and Day of God's living Visitation towards them.  
GReat, Unutterably great, O ye Inhabitants, is the Love of God▪ which flows in my heart towards you, and in bowels of unspeakable Compassion am I opened, am I enlarged unto you in the sight and sense of your Conditions, which the Lord hath Discovered and Revealed unto me. O that your Eyes were opened, that ye might see and behold this Day of the Lord! and that your Ears were unstopped, to hear his voice, that crieth aloud, and calleth One and All of you to REPENTANCE! and that your hearts were softened and inclined to discern and perceive this blessed hour of his present Visitation, which is come unto you! He hath lifted up a Standard in the midst of you, and among your Brethren; He hath called already a Remnant, and enrolled them under his Banner, and he is calling ALL to come; he hath not left one without a Witness: Blessed are they, that Receive him, and Hear him in this Day of his Appearance. He hath sent forth, and is daily sending forth his Servants and Messengers, to invite you to Come and Partake with him of the Supper, of the Feast which he hath prepared! And among many others, whom at sundry times he hath caused to sound forth his Testimony, I also have in the Name, and Power, and Authority of God proclaimed his Everlasting Gospel among you, and preached, and held forth the glad Tidings of this glorious Dispensation, which is Christ, manifesting and revealing himself in and by his Light and Spirit in the hearts of all men, To lead them out of all unrighteousness and Filthiness both of Flesh and Spirit; unto all Righteousness, Truth, Holiness, Peace and Joy in the Holy Ghost. But because many of you have despised this Day, and as ye have made merry over God's Witness in your hearts, not liking there to entertain him in his meek, lowly, yet lovely Appearance; so have ye despised, mocked and rejected that which testifieth to this Witness without you. Therefore was I commanded of the Lord God, to pass through your Streets covered with Sackcloth and Ashes, calling you to REPENTANCE, that ye might yet more be awakened, and Alarmed to take notice of the Lord's Voice unto you; and not to despise these things, which belong to your peace, while your Day lasteth, lest hereafter they be hid from your eyes. And the Command of the Lord concerning this thing came unto me that very Morning, as I awakened, and the Burden thereof was very Great; yea, seemed almost insupportable unto me, (for such a thing, until that very moment, had never entered me before, not in the most remote Consideration.) And some, whom I called to declare to them this thing, can bear witness, how great was the Agony of my Spirit, how I besought the Lord with tears, that this Cup might pass away from me! Yea, how the Pillars of my Tabernacle, were shaken, and how exceedingly my bones trembled, until I freely gave up unto the LordsLords Will. And this was the end and tendency of my Testimony, to call you to Repentance by this signal and singular Step; which I, as to my own Will and Inclination, was as unwilling to be found in, as the worst and the wickedest of you can be averse from receiving, or laying it to heart. Let all and every one of you, in whom there is yet alive the least regard to God, or his fear, Consider and Weigh this matter in the presence of God, and by the Spirit of Jesus Christ in your hearts, which makes all things manifest; Search and Examine every one his own Soul, how far this Warning and Voice of the Lord is applicable unto them? and how great need they have to be truly humbled in their Spirits? Returning to the Lord in their inward parts with such true and unfeigned Repentance, as answers to the outward Clothing of Sackcloth, and being Covered with Ashes. And in the Fear and Name of the Lord I charge all upon this occasion, to beware of a slight frothy, jeering, mocking Spirit: for though such may be permitted to Insult for a season; yet God will turn their laughter into howling, and will laugh, when their calamity cometh: and such are seen to be in one Spirit with those, who spat in the face of the LORD JESUS, and buffeting him, bid him prophesy, who smote him. Therefore consider, O ye Inhabitants, and be serious, standing in fear: Where are ye, who are called Christians? Among whom it is become a Wonder, A Stone of Stumbling, or Matter of Mockery, or a Ground of Reproach, for one in the Name of the LORD to invite you to Repentance in Sackcloth and Ashes! Would not the Heathen condemn you in this thing; And will not Ninive stand up in judgement against you? How is it, that ye, that are called Christians, can willingly give room to every idle Mountebank, and can suffer your minds to be drawn out to behold these sinful Divertisments, which indeed divert the Mind from the serious sense of God's fear? The People can be gathered there, and neither the Magistrates complain of Tumult, nor yet Preachers, nor Professors cry out against it as Delusion, or Madness. O my Friends, consider, Can there be any more strongly Deluded, than for People daily to Acknowledge and Confess, they are Sinners and sinning, in words; and to startle at that, which did so lively Represent unto them, what they own to be their Condition? Were it in good Earnest, or were it from a true sense of your Sins, that ye so frequently seem to acknowledge them, ye would not despise, nor overlook that which calleth you to Repentance for it. How is it, that you can so confidently Array yourselves in all manner of gaudy and superfluous Apparel? and exceed in lustful poudering and perfumes; and yet are ashamed and amazed at Sackcloth and Ashes, which according to your own acknowledgement, is so suitable to your states? Is not this to glory in your shame, and to be ashamed of that which ought to be, and would be your greatest glory, to wit, true and unfeigned Repentance? I shall add, that which upon this occasion I declared unto you, I was for a Sign from the Lord unto you; I desire, ye may not be among those, that wonder and perish, but rather Repent and be Saved. And this is my Testimony unto you, whether you will hear or forbear; I have peace with my God, in what I have done, and am satisfied, that his Requirings I have answered in this thing. I have not sought yours, but you: I have not coveted your gold or silver, or any thing else; nor do I retain, or entertain the least Hatred, Grudge or Evil Will towards any within or without your Gates: but continue in pure and unfeigned Love towards all and every one of you, even those, who do most despise or reject me and my Testimony: being ready to bless those that curse, and to do good to those, that despitefully use me; and to be spent in the will of the Lord for your sakes, that your Souls may be saved, and God over all may be glorified: For which I travel, and cry before the Throne of Grace, as becometh  
This came before me to signify unto you by Writing at Urie the 12 th' of the first Month, 1672. A Servant of the Lord Jesus Christ, ROBERT BARCLAY.  After this Paper was committed to the Press, some Queries concerning this Matter were sent (to a Friend in Aberdeen) by One, who in the Inscription styles himself a Sober Inquirer; which Mask he quickly pulled off, either for want of Wit, or from too much Malice against the Truth, by spreading these Queries at the same time among several Hands: which not truly Sober Inquirer would have done, until he had first received, or been refused Satisfaction from him, to whom he particularly directed them. In order therefore to dispel such Cloudy Mists, as the Enemy seeks to raise for darkening the Day of God's Appearance through his Children, These Answers are judged fit to be here annexed. 
The Premises and Queries following upon them, being all one on the matter, the first being Positions in general, and the other the particular Application of them hereto, they need not different Answers; both of them are herein comprehended and implied: as any that will be at the pains to look after the Queries, and Compare them, may Observe.  
To the first is therefore Answered;  
1. R. B. denies his Message to have proceeded from any Light or Illumination in him as a man; but from the Immediate Testimony of the Spirit of God in his heart, A Manifestation of which Spirit is given to every man to profit withal, according to the plain Testimony of the Scriptures, 1 Cor. 12.7. 1 John 2.20, 27. Hebr. 8.10, 11, 12. The which Spirit and Anointing teaches all the Saints under the New Covenant, whereunto an Audible voice is not required: For this is said to be within them, and not without them. Nor can it be proved, that God spoke always to the Prophets by an Audible Voice, or that such a thing is requisite to every true Revelation, received from the Spirit; else none could be truly certain, that the Scriptures came from the Spirit of God, until they received an Audible Voice by the outward Ear, confirming them of it: nor could any have the Assurance of Salvation without the same; both which the generality of Protestants hold needful to Believers, and Calv. Inst. lib. 1. cap. 7. sect. 4. cap. 8 sect. 1. lib. 3. cap. 1. sect. 4. cap. 3. sect. 39 That by the inward, secret Testimony of the Spirit, without an Audible Voice. Nor was John Huss his Prophecy of Luther, or George Wishart's of the Cardinal's Death alleged to have proceeded from an outward audible voice; and yet proved both True: As likewise several others of latter years, which might be mentioned.  
2. A Message thus delivered from the Testimony of the Spirit of God in the heart, reaches to the Manifestation of the same Spirit in the hearts of those, to whom it is delivered; if they wilfully do not resist and shut it out. Thus the Ninivites were reached at the Call of Jonah; and those who heard Peter, were pricked in their hearts; yet neither the one or the other had such an immediate particular Call, as Jonah and Peter had; but the Testimony of the Spirit through these two, touched, reached and raised that of God in their hearts, and made it applicable unto them. Yet those that despise this Light and Manifestation of God in themselves, may come to jeer, and mock at a Message proceeding from it through another, even as the Scribes and Pharisees did at Christ; and therefore were worthy of Condemnation, and judged by the Heathen, such as Tyre and Sidon, and Ninive. Even as it is with those of the same Spirit at this day, who while they cry up the Writings of the Prophets, and other Scriptures, (as did the Pharisees) are despising Prophesying, or the teaching, or leadings of the Spirit; which the Apostle declared to be the nature of the New Covenant-Dispensation: and therefore no wonder, if according to the Scripture, Prov. 28.18. Where there is no Vision, the People perish.  
3. The Assisters to this Action having had the thing declared unto them, retiring to the inward Testimony of the same Spirit in themselves, did feel Union therewith; and such as went along, did not only find a true liberty (which might have sufficed) but some of them a necessity to Concur with it. And as for the carrying of the Hat and Cloak, it was altogether Extrinsic, being neither Essential nor Circumstantial to the thing; nor so looked upon by these who did it: Yet the Carping thereat shows in the Proposer a Critical mind, very void of seriousness, which the Lord, as of purpose to starve, hath permitted him to build that part of the Query in relation to A. H's. Wife upon a false Report, the thing being a manifest Untruth.  
And in Answer to the second Proposition of the Premises, it's the alone immediate Testimony of the Spirit of God, that can truly discover all false Pretenders and Delusions: which if any can, let them deny, without overturning the Basis of all Christian Religion, and rendering the Faith of the Saints in all Ages Uncertain.  
R. B.   

A CATECHISM AND Confession of Faith, Approved of and Agreed unto by the GENERAL ASSEMBLY OF THE PATRIARCHES, PROPHETS and APOSTLES, CHRIST himself CHIEF SPEAKER In and Among them.  
Which containeth A True and Faithful Account of the Principles and Doctrines, which are most surely believed by the Churches of Christ in Great Britain and Ireland, who are reproachfully called by the Name of Quakers; yet are found in the one Faith with the Primitive Church and Saints: as is most clearly demonstrated by some plain Scripture-Testimonies (without Consequences or Commentaries) which are here Collected and Inserted by way of Answer to a Few, Weighty, yet Easy and Familiar Questions, fitted as well for the Wisest and Largest, as for the Weakest and Lowest Capacities. To which is added An EXPOSTULATION with, and APPEAL to all other Professors.  
By R B. a Servant of the Church of Christ.  JOHN 5.39, 40. 
Search the Scriptures (or, Ye search the Scriptures) for in them ye think ye have Eternal Life; and they are they, which testify of me, that ye might have Life.  
LONDON: Printed for Thomas Northcott in George-Yard in Lumbard-Street. 1691.   

THE PREFACE TO THE READER.  
READER,  
SInce first that great Apostasy took place in the Hearts and Heads of those, who began even in the Apostles days to departed from the Simplicity and Purity of the Gospel, as it was then delivered in its Primitive Splendour and Integrity; innumerable have been the manifold Inventions and Traditions, the different and various Notions and Opinions, wherewith Man (by giving way to the vain and airy Imaginations of his own unstable Mind) hath burdened the Christian Faith; So that indeed, first by adding these things, and afterwards by equalling them, if not exalting them above the Truth, they have at last come to be substitute in the stead of it: so that in process in time, Truth came to be shut out of doors, and another thing placed in the room thereof; having a Show and a Name, but wanting the Substance and Thing itself. Nevertheless it pleased God to raise up Witnesses for himself almost in every Age and Generation, who, according to the Discoveries they received, bore some Testimony, less or more, against the Superstition and Apostasy of the time: and in special manner through the appearing of that Light, which first broke forth in Germany about One hundred and fifty years ago, and afterwards reached divers other Nations, the Beast received a deadly Wound: and a very great Number did at one time Protest against, and Rescind from the Church of Rome in divers of their most gross and sensual Doctrines and superstitious Traditions. But alas! It is for matter of lamentation, that the Successors of these Protestants are Establishing and Building up in themselves that, which their Fathers were pulling down instead of prosecuting and going on with so Good and Honourable a Work, which will easily appear.  
The generality of all Protestants (though in many other things miserably Rend and Shattered among themselves) do agree in dividing from the Church of Rome in these two particulars:  
First, That every Principle and Doctrine of the Christian Faith is, and aught to be founded upon the Scripture; and that whatsoever Principles or Doctrines are not only not contrary, but even not according thereto, aught to be denied, as Antichristian.  
Secondly, That the Scriptures themselves are Plain and Easy to be understood; and that every private Christian and Member of the Church ought to read and peruse them, that they may know their Faith and Belief founded upon them, and receive them for that Cause alone; and not, because any Church or Assembly has Compounded and Recommended them: the Choicest and Most-pure of which they are obliged to look upon as Fallible.  
Now, contrary to this their known and acknowledged Principle, they do most vigorously prosecute and persecute others with the like Severity, the Papists did their Fathers, for believing things, that are plainly set down in the Scriptures; and for not believing divers Principles, for which themselves are forced to recur to Tradition; and can by no means prove from Scripture. To show which, I shall not here insist, having allotted a Chapter for it in the Book itself; because to put it here, would swell beyond the bounds of a Preface.  
Oh! How like do they show themselves (I mention it with Regret) to the Scribes and Pharisees of Old, who of all men most cried up and exalted Moses and the Prophets, boasting greatly of being Abraham's Children! And yet those were they, that were the greatest Opposers and Vilifiers of Christ, to whom Moses and all the Prophets gave Witness: yea, their chief Accusations and Exceptions against Christ was, as being a Breaker of the Law, and a Blasphemer.  
Can there any Comparison run more parallel, seeing, there is now found a People, who are greatly Persecuted, and bitterly Reviled, and Accused as Heretics by a Generation, that cry up and exalt the Scriptures; And yet this People's Principles are found in Scripture, Word by Word; though the most grievous, and indeed the greatest Calumny cast upon them is, that they Vilify and Deny the Scriptures, and set up their own Imaginations instead of them.  
To disprove which, this Catechism and Confession of Faith is Compiled, and presented to thy Serious and Impartial View. If thou lovest the Scripture indeed, and desirest to hold the plain Doctrines there delivered, and not these Strained and Far-fetched Consequences, which Men have invented; thou shalt easily observe the whole Principles of the People called QUAKERS, plainly couched in Scripture-Words, without Addition or Commentary: especially in those things, their Adversaries Oppose them in, where the Scripture plainly decideth the Controversy for them, without Niceties and School-Distinctions; which have been the Wisdom, by which the World hath not known God; and the Words, which have been multiplied without knowledge, by which Counsel hath been darkened.  
In the Answers to the Questions there is not one Word, that I know of, placed, but the express Words of Scripture: and if in some of the Questions there be somewhat Subsumed, of what in my Judgement is the plain and naked Import of the Words, it is not to Impose my Sense upon the Reader; but to make way for the next Question, for the dependence of the Matter's sake. I shall leave it to the reason of any Understanding and Judicious Man, who is not biased by Self-Interest, (that great Enemy to true Equity) and who in the least measure is willing to give way to the Light of Christ in his Conscience, if the Scriptures do not pertinently and aptly Answer to the Questions.  
As I have upon serious Grounds Separated from most of the Confessions and Catechisms heretofore published; so, not without Cause, I have now taken another Method. They usually place their Confession of Faith before the Catechism; I judge, it ought to be otherwise: in regard that which is Easiest, and is Composed for Children, or such as are Weak, ought in my Judgement to be placed first; it being most Regular, to Begin with things that are Easie and Familiar, and lead on to things, that are more Hard and Intricate. Besides, that things be more largely opened in the Catechism, and divers Objections Answered, which are proposed in the Questions; the Reader having passed through that first, will more perfectly understand the Confession, which consisteth mainly in positive Assertions.  
Not long after I had received and believed the Testimony I now bear, I had in my view both the possibility and facility of such a Work; and now after a more large and perfect acquaintance with the Holy Scripture, I found Access to allow some time to set about it; and have also been helped to accomplish the same.  
I doubt not, but it might be enlarged by divers Citations, which are here omitted; as not being at present brought to my Remembrance: Yet I find Cause to be contented, in that God hath so far assisted me in this Work by his Spirit, that good Remembrancer; the Manifestation of which, as it is minded, will help such, as Seriously and Conscientiously Read this, to find out, and cleave to the Truth, and also Establish and Confirm those, who have already believed. Which of all things is most earnestly desired, and daily prayed for By  
FromVrie, the Place of my Being in my Native Country of Scotland, the 11th of the 6th Month, 1673. ROBERT BARCLAY, A Servant of the Church of CHRIST.   

THE CONTENTS.  

Chap. 1. OF God, and the true and saving Knowledge of him.  
Chap. 2. Of the Rule and Guide of Christians, and of the Scriptures.  
Chap. 3. Of Jesus Christ's being manifest in the Flesh, the Use and End of it.  
Chap. 4. Of the New Birth, the Inward Appearance of Christ in Spirit, and the Unity of the Saints with him.  
Chap. 5. Concerning the Light, wherewith Jesus Christ hath enlightened every Man; the Universality and Sufficiency of God's Grace to all the World made manifest therein.  
Chap. 6. Concerning Faith, Justification and Works.  
Chap. 7. Concerning Perfection, or Freedom from Sin.  
Chap. 8. Concerning Perseverance and falling from Grace.  
Chap. 9 Concerning the Church and Ministry.  
Chap. 10. Concerning Worship.  
Chap. 11. Concerning Baptism, and Bread and Wine.  
Chap. 12. Concerning the Life of a Christian in general, what, and how it ought to be in this World.  
Chap. 13. Concerning Magistracy.  
Chap. 14. Concerning the Resurrection.  
Chap. 15. A short Introduction to the Confession of Faith.  
Chap. 16. A Confession of Faith, containing Twenty Three Articles. 

Article 1. Concerning God, and the True and Saving Knowledge of him.  
Art. 2. Concerning the Guide and Rule of Christians.  
Art. 3. Concerning the Scriptures.  
Art. 4▪ Concerning the Divinity of Christ, and his being from the Beginning.  
Art. 5. Concerning his Appearance in the Flesh.  
Art. 6. Concerning the End and Use of that Appearance.  
Art. 7. Concerning the Inward Manifestation of Christ.  
Art. 8. Concerning the New Birth.  
Art. 9 Concerning the Unity of the Saints with Christ.  
Art. 10. Concerning the Universal Love and Grace of God to all.  
Art. 11. Concerning the Light that enlighteneth every Man.  
Art. 12. Concerning Faith and Justification.  
Art. 13. Concerning Good Works.  
Art. 14. Concerning Perfection.  
Art. 15. Concerning Perseverance and Falling from Grace.  
Art. 16. Concerning the Church and Ministry  
Art. 17. Concerning Worship.  
Art. 18. Concerning Baptism.  
Art. 19 Concerning Eating of Bread and Wine, Washing of one another's Feet, abstaining from things strangled, and from Blood: and Anointing of the Sick with Oil.  
Art. 20. Concerning the Liberty of such Christians, as are come to know the Substance, as to the using or not using of these Rites, and of the Observation of Days.  
Art. 21. Concerning Swearing, Fight, and Persecution.  
Art. 22. Concerning Magistracy.  
Art. 23. Concerning the Resurrection.    
Chap. 17. A short Expostulation with, and Appeal to all other Professors.  
Chap. 18. A short Examination of some of the Scripture-Proofs alleged by the Divines at Westminster, to prove divers Articles in their Confession of Faith and Catechism.    
A CATECHISM, etc. year 1673  

CHAP. I. Of GOD, and the True and Saving Knowledge of Him.  
Question. SEeing it is a thing Unquestioned by all sorts of Christians, that the Hight of Happiness consisteth in coming to know and enjoy Eternal Life; what is it in the Sense and Judgement of Christ?  
Answer. This is Life Eternal, that they might know thee, 
John 17.3.  the only true God, and Jesus Christ, whom thou hast sent.  
Q. How doth God Reveal this Knowledge?  
A. For God, who commanded the Light to shine out of Darkness, 
2 Cor. 4.6.  hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ.  
Q. How many Gods are there?  
A. One God. We know, that an Idol is nothing in the World; 
Ephes. 4.9. 1 Cor. 8.4, 6.  and that there is none other God but one. But to us there is but one God.  
Q. What is God?  
A. God is a Spirit. 
John 4.24.   
Q. Among all the Blessed, Glorious and Divine Excellencies of God, which are ascribed and given to him in the Scriptures, what is that, which is most needful for us to take notice of, as being the Message which the Apostles Recorded in special manner to declare of him now under the Gospel?  
A. This then is the Message, which we have heard of him, and declare unto you, That God is Light, and in him is no Darkness at all. 
1 John 1.5.   
Q. What are they, that bear Record in Heaven?  
A. There are Three▪ that bear Record in Heaven, the Father, 
1 John 5.7.  the Word and the Holy Ghost, and these Three are One.  
Q. How cometh any Man to know God the Father, according to Christ's Words?  
A. All things are delivered to me of my Father: and no Man knows, who the Son is, but the Father; and who the Father is, 
Luke 10.22. Mal. 11.27. John 14.6.  but the Son, and he, to whom the Son will Reveal him. Jesus saith unto him, I am the Way, the Truth and the Life, no Man cometh unto the Father, but by me.  
Q. By whom, and after what manner doth the Son Reveal this Knowledge?  
A. But as it is written, Eye hath not seen, nor Ear heard, neither hath entered into the Heart of Man the things, which God hath prepared for them that love him. But God hath Revealed them unto us by his Spirit: 
1 Cor. 2.9, 10, 11, 12.  For the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a Man, save the Spirit of a Man, which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now, we have received not the Spirit of the World, but the Spirit, which is of God, that we might know the things, that are freely given to us of God.  
But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, 
John 14.26.  he shall teach you all things, and bring all things to your Remembrance, etc.   

CHAP. II. Of the Rule and Guide of Christians, and of the Scriptures.  
Question. SEeing it is by the Spirit, that Christ Reveals the Knowledge of God in things Spiritual, 
The Spirit the Guide.  is it by the Spirit, that we must be led under the Gospel?  
Answer. But ye are not in the Flesh, but in the Spirit; if so be, that the Spirit of God dwell in you. Now, if any Man have not the Spirit of Christ, he is none of his. For as many, as are Led by the Spirit of God, 
Rom. 8.9, 14.  they are the Sons of God.  
Q. It is an Inward Principle then, that is to be the Guide and Rule of Christians?  
A. But the Anointing, which ye have received of him, abideth in you: 
1 John 2.27.  and ye need not, that any man teach you, but as the same Anointing teacheth you of all things, and is Truth, and is no Lie; and even as it hath taught you, ye shall abide in him.  
But as touching Brotherly Love, ye need not, that I writ unto you; 
Thes. 4.9.  for ye yourselves are taught of God to love one another.  
Q. I perceive by this, that it is by an Inward Anointing and Rule, that Christians are to be taught? Is this the very tenor of the New-Covenant-Dispensation?  
A. For this is the Covenant, that I will make with the House of Israel after those Days, 
The Anointing the Teacher.  saith the Lord, I will put my Laws into their Mind, and write them in their Hearts; and I will be to them a God, and they shall be to me a People: And they shall not Teach every Man his Neighbour, 
Hebr. 8.10, 11.  and every Man his Brother, saying, Know the Lord; for all shall know me, from the Least to the Greatest.  

John 6.45.  And they shall be all taught of God.  
Q. Did Christ then promise, that the Spirit should both abide with his Disciples, and be in them?  
A. And I will pray the Father, and he shall give you another Comforter, 
Joh. 14.16, 17.  that he may abide with you for ever, even the Spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him: but ye know him; for he dwells with you, and shall be in you.  
Q. For what End were the Scriptures written?  
A. For whatsoever things were written aforetime, 
Rom. 15.4.  were written for our Learning, that we through Patience and Comfort of the Scriptures might have hope.  
Q. For what are they profitable?  
A. Thou hast known the Holy Scriptures, 
2 Tim. 3.15, 16, 17.  which are able to make thee wise unto Salvation, through Faith which is in Christ Jesus. All Scripture is given by Inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto all Good Works.  
Q. Wherein consisteth the Excellency of the Scriptures?  
A. Knowing this first, 
2 Pet. 1.20, 21.  that no Prophecy of the Scriptures is of any private Interpretation: For the Prophecy came not in Old Time by the Will of Man; but Holy Men of God spoke, as they were moved by the Holy Ghost.  
Q. The Scriptures are then to be regarded, because they came from the Spirit; and they also testify, that not they, but the Spirit is to lead into all Truth? In what respect doth Christ Command to Search them?  
A. Search the Scriptures; for in them ye think ye have Eternal Life, 
John 5.39.  and they are they, which testify of me.  
Q. I perceive, there was a Generation of old, that greatly exalted the Scriptures, and yet would not believe, nor come to be guided by that the Scriptures directed to; How doth Christ bespeak such?  
A. Do not think, that I will accuse you to the Father; there is One that accuseth you, even Moses, in whom ye trust: for had ye believed Moses, ye would have believed me; for he wrote of me: But if ye believe not his Writings, how shall ye believe my Words. 
John 5.45, 46, 47.   
Q. What ought then such to be accounted of, notwithstanding of their Pretences of being ruled by the Scriptures?  
A. In which are some things hard to be understood, 
2 Pet. 3.16.  which they that are Unlearned and Unstable, wrist, as they do also the other Scriptures, unto their own Destruction.   

CHAP. III. Of Jesus Christ being manifest in the Flesh; the Use and End of it.  
Question. WHat are the Scriptures, which do most observably prophecy of Christ's Appearance?  
Answer. 
Deut. 18.15.  The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me, unto him ye shall hearken.  
Therefore the Lord himself shall give you a Sign: Behold, 
Isai. 7.14.  a Virgin shall conceive and bear a Son, and shall call his Name Immanuel  
Q. Was not Jesus Christ in being, before he Appeared in the Flesh? What clear Scriptures prove this, against such as erroneously assert the contrary?  

Mich. 5.2.  A. But thou Bethlehem Ephratah, though thou be little among the Thousands of Judah, yet out of thee shall he come forth unto me, that is to be Ruler in Israel, whose Go forth have been from of Old, from Everlasting.  

John 1.1, 2, 3.  In the Beginning was the Word, and the Word was with God, and the Word was God; The same was in the Beginning with God: All things were made by him, and without him was not any thing made, that was made.  
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, 
John 8.58.  I am.  

John 17.5.  And now, O Father, Glorify thou me with thine own self, with the Glory which I had with thee before the World was.  
And to make all Men see, what is the Fellowship of the Mystery, which from the beginning of the World hath been hid in God, 
Ephes. 3.9.  who created all things by Jesus Christ.  

Col. 1.16.  For by him were all things created, that are in Heaven, and that are in Earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: All things were created by him, and for him.  
God hath in these last Days spoken unto us by his Son, whom he hath appointed Heir of all things, 
Hebr. 1.2.  by whom also he made the Worlds.  
Q. These are very clear, that even the World was Created by Christ; But what Scriptures prove the Divinity of Christ, against such as falsely deny the same?  
A. And the Word was God.  

John 1 1.  
Rom. 9.5.  Whose are the Fathers, and of whom as concerning the Flesh, Christ came, who is over all, God blessed for ever, Amen.  
Who being in the Form of God, thought it no Robbery, to be Equal with God. 
Phillip 2.6.   
And we know, that the Son of God is come, and hath given us an Understanding, 
1 John 5.20.  that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ: This is the true God, and Eternal Life.  
Q. What are the Glorious Names the Scripture gives unto Jesus Christ, the Eternal Son of God?  
A And his Name shall be called Wonderful, Counsellor, The Mighty God, 
Isai. 9.5.  The Everlasting Father, The Prince of Peace.  
Who is the Image of the Invisible God, the Firstborn of every Creature. 
Col. 1.15.   
Who being the Brightness of his Glory, and the Express Image of his Person (or more properly, 
Hebr. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to the Greek, of his Substance.)  

Rev. 19.13.  And he was clothed with a Vesture dipped in Blood, and his Name is called The Word of God.  
Q. After what manner was the Birth of Christ?  

Matth. 1.18.  A. Now, the Birth of Jesus Christ was on this wise: When as his Mother Mary was espoused to Joseph (before they came together) she was found with Child of the Holy Ghost.  
And the Angel said unto her, Fear not Mary, for thou hast found Favour with God: And behold, thou shalt conceive in thy Womb, and bring forth a Son, and shalt call his Name Jesus: He shall be Great, and shall be called The Son of the Highest, 
The Birth of Christ.  and the Lord God shall give unto him the Throne of his Father David. Then said Mary unto the Angel, How shall this be, seeing I know not a Man? 
Luke 1.30, 31, 32, 34, 35.  And the Angel answered and said unto her; The Holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee: Therefore also that Holy Thing, that shall be born of thee, shall be called the Son of God.  
Q. Was Jesus Christ, who was born of the Virgin Mary, and supposed to be the Son of Joseph, a True and Real Man?  
A. Forasmuch as the Children are Partakers of Flesh and Blood, 
Hebr. 2.14.  he also himself took part of the same, that through Death he might destroy him, that had the Power of Death, that is the Devil.  
For verily, he took not on him the Nature of Angels, 
Hebr. 2.16, 17.  but He took on him the Seed of Abraham, wherefore in all things it behoved him To be made like unto his Brethren, that he might be a Merciful and Faithful Highpriest, etc.  
For we have not an Highpriest, 
Hebr. 4.15.  which cannot be Touched with the feeling of our Infirmities; but was in all Points tempted, as we are, yet without Sin.  
And the Gift by Grace, which is by one Man, Jesus Christ, 
Hebr. 5.15.  hath abounded unto many.  
But now is Christ risen from the Dead, 
1 Cor. 15.20, 21.  and become the First-Fruits of them that slept: for since by Man came Death, by Man came also the Resurrection of the Dead.  
Q. After what manner doth the Scripture assert the Conjunction and Unity of the Eternal Son of God in and with the Man Christ Jesus?  
A. And the Word was made Flesh, 
John 1.14.  and dwelled among us (and we beheld his Glory, the Glory as of the Only Begotten of the Father) full of Grace and Truth.  
For he, whom God hath sent, speaketh the Words of God; 
John 3.34.  for God giveth not the Spirit by Measure unto him.  
Now God Anointed Jesus of Nazareth with the Holy Ghost, 
Acts 10 38.  and with Power; who went about doing good, and healing all that were oppressed of the Devil; for God was with him.  
For it pleased the Father, that in him should all fullness dwell. 
Col. 1.19.   
For in him dwelleth all the Fullness of the Godhead bodily. 
Col. 2.9.   
In him are hid all the Treasures of Wisdom and Knowledge. 
Col. 2.3.   
Q. For what End did Christ appear in the World?  
A. For what the Law could not do, 
Rom. 8.3.  in that it was weak through the Flesh, God sending his Son in the likeness of sinful Flesh, and for Sin condemned Sin in the Flesh.  
For this Purpose the Son of God was manifested, 
1 John 3.8, 9  That he might destroy the Works of the Devil. And ye know, that he was manifested To take away our Sins.  
Q. Was Jesus Christ really Crucified and Raised again?  
A. For I delivered unto you first of all, that which I also received, 
1 Cor. 15.3, 4.  how that Christ died for our Sins, according to the Scriptures; And that he was buried, and that he risen again the third day, according to the Scriptures.  
Q. What End do the Scriptures ascribe unto the Coming, Death and Sufferings of Christ.  

Luke 2.30, 31, 32.  A. For mine Eyes have seen thy Salvation, which thou hast prepared before the Face of all People, A Light to lighten the Gentiles, and the Glory of thy People Israel.  

Rom. 3.25.  Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins, that are past, through the forbearance of God.  
And walk in Love, as Christ also hath loved us, and hath given himself for us an Offering, 
Ephes. 5.2.  and a Sacrifice to God for a sweet-smelling Savour.  
And (having made Peace through the Blood of his Cross) by him To Reconcile all things unto himself, by him I say, whether they be things in Earth, or things in Heaven. And you that were sometimes alienated, and Enemies in your minds by wicked Works; yet now hath he reconciled in the Body of his Flesh through Death, 
Col. 1.20, 21, 22.  to present you Holy, Vnblamable and Vnreprovable in his Sight.  

Hebr. 9.12, 14.  Neither by the Blood of Goats and Calves, but by his own Blood he entered-in once into the Holy Place, having obtained Eternal Redemption for us. How much more shall the Blood of Christ, who through the Eternal Spirit offered himself without Spot to God, purge your Consciences from dead Works, to serve the Living God.  

1 Pet. 3.18.  For 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.  

1 John 3 16.  Hereby perceive we the Love of God, because He laid down his Life for us.  

Hebr. 9.15.  And for this Cause he is the Mediator of the New Testament, that by means of the Redemption of Transgressions, that were under the first Testament, They which are called, might receive the Promise of the Eternal Inheritance.  
Q. Is Christ then the Mediator?  

1 Tim. 2.5.  A For there is One God, and One Mediator between God and Man, the Man Christ Jesus, who gave himself a Ransom for all, to be testified in due time.  
Q. Was not Christ the Mediator, until he appeared, and was Crucified in the Flesh?  

Rev. 5.12. and 13.8.  A He is the Lamb, that was slain from the Foundation of the World.  
Q. Is it then needful to believe, that the Saints of old did partake of Christ, as then present with, and nourishing them?  

1 Cor. 10.1, 2, 3, 4.  A. Moreover, Brethren, I would not that ye should be ignorant, how that all our Fathers were under the Cloud, and all passed through the Sea; and were all baptised unto Moses in the Cloud and in the Sea; and did all eat the same spiritual Meat, and did all drink the same spiritual Drink: for they drank of that spiritual Rock, that followed them, and that Rock was Christ.  
Q. But whereas most of these Scriptures beforementioned do hold forth, that the Death and Sufferings of Christ were appointed for the destroying, removing and remitting of Sin; Did he so do it, while he was outwardly upon Earth, as not to leave any thing for himself to do in us, nor for us to do in and by his Strength?  
A. For even hereunto were ye called, 
1 Pet. 2.21.  because Christ also suffered for us, leaving us an Example, that ye should follow his Steps.  
Whereof I Paul am made a Minister, 
Col. 1.23, 24.  who now rejoice in my Sufferings for you, and fill up that which is behind, of the Afflictions of Christ in my Flesh for his Body's sake, which is the Church.  
Always bearing about in the Body the Dying of the Lord Jesus, 
2 Cor. 4.10, 11.  that the Life also of Jesus might be made manifest in our Body. For we which live, are always delivered unto Death for Jesus 's sake, that the Life also of Jesus might be made manifest in our Mortal Flesh.  
And that he died for all, that they which live, 
2 Cor. 5.15.  should not henceforth live unto themselves, but unto him that died for them, and also risen again.  
That I may know him, and the Power of his Resurrection, 
Phil. 3.10.  and the Fellowship of his Sufferings, being made conformable to his Death.   

CHAP. IU. Of the New Birth, the Inward Appearance of Christ in Spirit, and the Unity of the Saints with him.  
Question. DOth Christ promise then to Come again to his Disciples?  
Answer. I will not leave you Comfortless; I Come unto you. 
John 14.18.   
Q. Was this only a Special Promise to these Disciples? Or is it not the Common Privilege of the Saints?  
A. For thus saith the High and Lofty One, that inhabits Eternity, whose Name is Holy, I dwell in the High and Holy Place, 
Isa. 57.15.  with him also, that is of a Contrite and Humble Spirit, etc.  
For ye are the Temple of the Living God, as God hath said, 
2 Cor. 6.16.  I will dwell in them, and walk in them.  
Behold, I stand at the Door, and knock, if any man hear my voice, 
Rev. 3.20.  and open the Door, I will come in to him, and sup with him, and he with me.  
Q Doth the Apostle Paul speak of the Son of God's being Revealed in him?  
A. But when it pleased God, 
Gal. 1.15, 16.  who separated me from my Mother's Womb, and called me by his Grace, To Reveal his Son in me, that I might preach him among the Heathen.  
Q. Is it needful then, to know Christ within?  
A. Examine yourselves, whether ye be in the Faith, 
2 Cor. 13.5.  prove your own selves, Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates?  
Q. Was the Apostle Earnest, that this Inward Birth of Christ should be brought forth in any?  
A. 
* Gal. 41.9.  My little Children, of whom I travel in Birth again, until Christ be form in you?  
Q What saith the same Apostle of the Necessity of this Inward Knowledge of Christ, and of the New Creature beyond the Outward?  
A. Wherefore henceforth know we no Man after the Flesh; yea, though we have known Christ after the Flesh; yet now henceforth know we him no more. 
2 Cor. 5.16, 17  Therefore if any Man be in Christ, he is a New Creature; Old things are passed away, behold all things are become New.  
But ye have not so learned Christ; if so be that ye have heard him, 
Ephes. 4.21, 22, 23, 24.  and have been taught by him, as the Truth is in Jesus, That ye put off, concerning the former Conversation, the Old Man, which is corrupt, according to the deceitful Lusts; and to be Renewed in the Spirit of your Mind; and that ye Put on the New Man, which after God is Created in Righteousness, and true Holiness.  
Q. Is this Christ-within the Mystery of God, and Hope of Glory, which the Apostle Preached?  

Col. 1.27, 28.  A. To whom God would make known, what are the Riches of the Glory of this Mystery among the Gentiles, which is Christ in you, the Hope of Glory, whom ye preach.  
Q. Doth the Apostle any where else press the putting on of this New Birth?  
A. Put ye on the Lord Jesus Christ, and make not Provision for the Flesh to fulfil the Lusts thereof. 
Rom. 13.14.   
Q. Doth he write to any of the Saints, as having put off the Old, and on the New Man?  
A. For as many of you, as have been Baptised into Christ, have put on Christ. 
Gal. 3 27.   
Seeing that ye have put off the Old Man with his Deeds, and have put on the New Man, 
Col. 3.9, 10.  which is renewed in Knowledge after the Image of him that created him.  
Q. What speaketh Christ himself of the Necessity of this New Birth?  

John 3.3.  A. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a Man be born again, he cannot see the Kingdom of God.  
Q Of what Seed cometh this Birth?  

1 Pet. 1.23.  A. Being born again not of Corruptible Seed, but of Incorruptible, by the Word of God, which liveth and abideth for ever.  
Q. What doth the Apostle Paul witness of himself concerning this New Life?  
A. I am Crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me. 
Gal. 2.20.   
Q. What is the Preaching of the Cross of Christ?  

1 Cor. 1.18.  A. For the Preaching of the Cross is to them that perish, Foolishness; but unto us that are saved, it is the Power of God.  
Q. What Effect had this Cross in the Apostle? and how much preferreth he the New Creature to all outward and visible Ordinances and Observances?  
A. 
* Gal. 6.14, 15.  But God forbidden, that I should Glory, save in the Cross of our Lord Jesus Christ, by whom the World is Crucified unto me, and I unto the World: For in Jesus Christ neither Circumcision availeth any thing, nor Uncircumcision, but a New Creature.  
Q. What speaketh Christ of the Unity of the Saints with him?  
A. At that Day ye shall know, that I am in my Father, 
John 14.20.  and ye in me, and I in you.  
Abide in me, and I in you: 
John 15.4, 5.  As the Branch cannot bear Fruit of itself, except it abide in the Vine, no more can ye, except ye abide in me. I am the Vine, ye are the Branches; He that abideth in me, and I in him, the same bringeth forth much Fruit; for without me ye can do nothing.  
Neither pray I for these alone, but for them also, 
John 17.20, 21, 22, 23.  which shall believe in me through their Word: That they all may be One; as thou Father, art in me, and I in thee, that they also may be one in Us, that the World may believe it, that thou hast sent me. And the Glory which thou gavest me, I have given them, that they may be One, even as we are One: I in them, and thou in me, that they may be made perfect in One; and that the World may know, that thou hast sent me, and hast loved them, as thou hast loved me.  
Q. What saith the Apostle Paul to this purpose?  
A. For both he that Sanctifies, and they that are Sanctified, 
Hebr. 2.11.  are all of One; for which Cause he is not ashamed to call them Brethren.  
Q. What saith the Apostle Peter?  
A. Whereby are given unto us exceeding great and precious Promises, 
2 Pet. 1.4.  that by these you might be Partakers of the Divine Nature, having escaped the Corruption, that is in the World through Lust.   

CHAP. V Concerning the Light wherewith Jesus Christ hath enlightened every Man; The Universality and Sufficiency of God's Grace to all the World made manifest therein.  
Question. WHerein consists the Love of God towards Fallen and Lost Man?  
Answer. For God so loved the World, 
John 3.16.  that he gave his only begotten Son; that whosoever believeth in him, should not Perish, but have Everlasting Life.  
In this was manifested the Love of God towards us, because that God sent his only begotten Son into the World, 
1 John 4.9.  that we might live through him.  
Q. What is intended here by the World? all and every Man, or only a few?  
A. But we see Jesus, who was made a little lower than the Angels, for the suffering of Death crowned with Glory and Honour, 
Hebr. 2.9.  that he by the Grace of God Should taste Death for every Man.  

1 John 2.1, 2.  And if any Man sin, we have an Advocate with the Father, Jesus Christ, the Righteous; and he is the Propitiation for our Sins, and not for ours only, but also for the Sins of the whole World.  
Q. Methinks, the Apostle John is very plain there, in mentioning the whole World, which must be not only the Saints, but all others; seeing he distinguisheth the World from himself, and all the Saints, to whom he then wrote: What saith Paul elsewhere in this matter?  
A. Christ in you the Hope of Glory, whom we Preach, warning every Man, 
Col. 1.27, 28.  and teaching every Man in all Wisdom, That we may present every Man perfect in Christ Jesus.  

1 Tim. 2.3, 4, 6.  I Exhort therefore, that first of all Supplications, Prayers, Intercessions, and Giving of Thanks be made for All Men; for this is good and acceptable in the Sight of God our Saviour, who will have All Men to be saved, and to come to the Knowledge of the Truth: who gave himself a Ransom for all, to be testified in due time.  
Q. What is the Apostle Peter 's Testimony in this?  
A. The Lord is not slack concerning his Promise (as some Men count slackness) but is long-suffering to us-ward, 
2 Pet. 3.9.  Not willing, that any should Perish, but that All should come to Repentance.  
Q. Are there any more Scripture-Passages, that prove this thing?  
A. Say unto them, As I live, saith the Lord God, I have no Pleasure in the Death of the Wicked; 
Ezek. 33.11.  but that the Wicked turn from his Way, and Live.  
The Lord is Gracious, and full of Compassion; slow to Anger, and of great Mercy. 
Psal. 145.8, 9  The Lord is good to all, and his tender Mercies are over all his Works.  
To wit, That God was in Christ Reconciling the World unto himself. 
2 Cor. 5.19.   
Q. Seeing then, by these Scriptures it appears, that the Love of God is held out to all, that all might have been or may be saved by Christ; What is to be judged of those, who assert, that God nor Christ never purposed Love nor Salvation to a great part of Mankind; and that the Coming and Sufferings of Christ never was intended, nor could be useful to their Justification; but will and must be effectual for their Condemnation: even according to God's Purpose, who from their very Infancy to their Grave withheld from them all means of Salvation? What saith the Scripture to such?  
A. For God sent not his Son into the World to Condemn the World, but that the World through him might be saved. 
John 3 17.   
I am come a Light into the World, that Whosoever believeth in me, 
John 12.46, 47.  should not abide in Darkness. And if any Man hear my Words and believe not, I judge him not; for I came not to judge the World, but to save the World.  
Q. From what Scripture then came these Men to wrest an Opinion so contrary to Truth?  
A. For the Children being not yet born, neither have done any Good or Evil, 
Rom. 9, 11, 12, 13.  that the Purpose of God according to Election might stand, it was said unto her, The Elder shall serve the Younger, as it is written, Jacob have I loved, but Esau have I hated.  
Q. I perceive, in that Scripture it was only said, before the Children were born, The Elder shall serve the Younger; These other Words (Jacob have I loved, Esau have I hated) are mentioned out of the Prophet Malachy, who wrote them many hundred Years after both were Dead: Doth not the Scripture mention any other Cause of God's hating Esau, than merely his Decree? What saith the same Apostle elsewhere?  
A. Lest there be any Fornication, or Profane Person, as Esau, 
Hebr. 12.16, 17.  who for one Morsel of Meat sold his Birthright; for ye know, how that afterward, when he would have inherited the Blessing, he was rejected.  
Q. But seeing, that such allege, that it is because of Adam 's Sin, that many, even Children are Damned: Doth not the Scripture aver, that the Death of Christ was as large to Heal, as Adam 's Sin could Condemn?  
A. For if through the Offence of one many be Dead, 
Rom. 5.15, 18.  much more the Grace of God, and the Gift by Grace, which is by one Man, Jesus Christ. Therefore as by the Offence of one, Judgement came upon all Men to Condemnation, even so by the Righteousness of one, the free Gift came upon all Men unto Justification of Life.  
Q. That proves abundantly, that Christ's Death is of sufficient Extent to make up any Hurt Adam 's Sin brought upon Mankind? What is then the cause of Condemnation?  
A. He that believeth on him, is not Condemned; but he that believeth not, is Condemned already, 
1 John 3 18.  because he hath not believed in the Name of the Only Begotten Son of God.  
And with all Deceivableness of Unrighteousness in them that Perish, because they received not the Love of the Truth, 
2 Thess 2 10 11, 12.  that they might be saved. And for this Cause God shall send them strong Delusions, that they should believe a Lie, that they all might be damned, who believe not the Truth, but had Pleasure in Unrighteousness.  
Q. Seeing it is so of a Truth according to the Scriptures Testimony, that God has purposed Love and Mercy to all, in the appearance of his Son Jesus Christ; Is the Gospel or Glad Tidings of this Salvation brought nigh unto all, by which they are put into a Capacity of receiving the Grace, and being saved by it.  
A. If ye continue in the Faith grounded and settled, 
Col. 1.23.  and be not moved away from the Hope of the Gospel, which ye have heard, and which was preached to every Creature, which is under Heaven, whereof I Paul am made a Minister.  
Q. What is the Gospel?  
A. I am not ashamed of the Gospel; for It is the Power of God unto Salvation, 
Rom. 1.16.  unto every one that believeth.  
Q. Is this Gospel hid?  

2 Cor. 4.3, 4.  A. If our Gospel be hid, It is hid to them that are Lost, in whom the God of this World hath blinded the Minds of them, which believe not, lest the Light of the Glorious Gospel of Christ should shine unto them.  
Q. Is this Light then come into the World? And are not Men condemned, because they love it not, and not because it is hid from them?  

John 3.19.  A. And this is the Condemnation, that Light is come into the World, and Men love Darkness rather than Light.  
Q. Why do they so?  
A. Because their Deeds are Evil.  
Q. Is every Man enlightened by this Light?  

John 1.8, 9  A. He was not that Light, but was sent to bear witness of that Light, that was the True Light, which enlighteneth every Man that cometh into the World?  
Q. Doth this Light discover all things?  
A. All things that are reproved, are made manifest by the Light; for whatsoever doth make manifest, 
Ephes. 5.13.  is Light.  
Q. Do Evil Men preach up this Light, or mind it?  

John 3 20.  A. Every one that doth Evil, hateth the Light, neither cometh to the Light, lest his Deeds should be reproved.  

Job 24.13.  They are of those that Rebel against the Light.  
Q. Do good Men love it, and follow it?  

John 3.21.  A. He that doth Truth, comes to the Light, that his Deeds may be made manifest, that they are wrought in God.  
Q What Benefit doth redound to such as love the Light, and walk in it?  

1 John 1.7.  A. If we walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Jesus Christ, his Son, cleanses us from all Sin.  
Q. Doth Christ command to take heed to the Light?  
A. While ye have the Light, believe in the Light, that ye may be the Children of the Light. 
John 12.36.   
Q. Were the Apostles Commanded to turn People to the Light?  

Acts 26.17, 18.  A. Delivering thee from the People, and from the Gentiles, unto whom now I send thee to open their Eyes, and to turn them from Darkness unto Light, and from the Power of Satan unto God, that they may receive Forgiveness of Sins, and Inheritance among them which are sanctified, through Faith, that is in me.  
Q. Doth this Light abide with every man all his Life time, in order to save, or only during the Day of his Visitation?  

John 12.25.  A. Yet a little while is the Light with you; walk while ye have the Light, lest Darkness come upon you.  
Again, He limiteth a certain Day, saying in David, To day, after so long time, 
Hebr. 4.7.  as it is said, To day if ye will hear his Voice, harden not your Hearts.  
Q. How can it be proved, that there is a Day, wherein People may know things concerning their Peace, which afterwards may be hid from them?  
A. And when he was come near, he beheld the City, 
Luke 19.41, 42.  and wept over it, saying; If thou hadst known, even thou, at least in this thy Day the things which belong unto thy Peace; but now they are hid from thine Eyes.  
Q. Is there any further Scripture-Proof of the Lord's willingness to gather a People, who would not, and therefore were Condemned?  
A. Oh, Jerusalem, Jerusalem! thou that killest the Prophets, 
Matth. 23.37. Luke 13.34.  and stonest them which are sent unto thee, How oft would I have gathered thy Children together, even as a Hen gathereth her Chickens under her Wings, and ye would not.  
Then his Lord, after that he had called him, said unto him, 
Matth. 18.32, 33, 34.  O thou wicked Servant! I forgave thee all the Debt, because thou desiredst me; shouldst not thou also have had Compassion on thy Fellow-Servant, even as I had Pity on thee? And his Lord was wroth, and delivered him to the Tormentors, till he should pay all that was due unto him.  
Then Paul and Barnabas waxed bold, and said, It was necessary, 
Acts 13.46.  that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of Everlasting Life, lo, we turn to the Gentiles.  
Because I have called, and ye refused, 
Prov. 1.24, 25, 26.  I have stretched out my Hand, and no man regarded: But ye have set at nought all my Counsel, and would none of my Reproof; I also will laugh at your Calamity, 
Jer. 18.9, 10.  I will mock, when your Fear cometh.  
And at what Instance I shall speak concerning a Nation, and concerning a Kingdom to build and to plant it; If it do Evil in my Sight, that it obey not my Voice, then will I Repent of the Good, wherewith I said, I would benefit them.  
Q. Doth God's Spirit strive then for a season, and afterwards forbear?  
A. And the Lord said, 
Gen. 3.9.  My Spirit shall not always strive with man.  
Q. May it then be resisted?  
A. Ye Stiffnecked and Uncircumcised in Heart and Ears, ye do always Resist the Holy Ghost, as your Fathers did, so do ye. 
Acts 7.51.   
For the Wrath of God is Revealed from Heaven against all Ungodliness and Unrighteousness of man, 
Rom. 1.18.  who hold the Truth in unrighteousness.  
Q. Hath God manifested to Man, that which may be known of himself?  
A. That which may be known of God, is manifest in them; 
Rom. 1.19.  for God hath showed it unto them.  
Q. Is then this Light or Seed sown in the Hearts of Evil Men?  
A. And he spoke many things to them in Parables: Behold, a Sower went forth to sow, and when he sowed, 
Matth. 13.3, 4, 5, 7.  some Seeds fell by the wayside, etc. some fell among stony places, etc. and some fell among Thorns, etc.  
Q. Are these places, where the Seed is said to have fallen, understood of the Heart of Man?  
A. Hear ye therefore the Parable of the Sour, when any one heareth the Word of the Kingdom, 
Matth. 13.18, 19  and understandeth it not, then cometh the Wicked One, and catcheth away that which was sown in his Heart; this is he, which received the Seed by the wayside, etc.  
Q. Is this Seed small in its first Appearance?  
A. The Kingdom of Heaven is like to a Grain of Mustard Seed, which a Man took and sowed in his Field, 
Matth. 13, 31, 32.  which indeed is the least of all Seeds.  
Q. Forasmuch as many understand not this under the Notion and Appellation of Light or Seed, it being quite another Dialect, than the common; though I must needs confess, it is the very Language of the Scriptures; Is there a saving Manifestation of the Spirit given unto all?  
A. The Manifestation of the Spirit is given to every Man to profit withal. 
1 Cor. 12.7.   
Q. Sure, if it be to profit withal, it must be in order to save; for were it not useful, nor yet sufficient to save, what Profit could it be of? But in regard some speak of a Grace that is Common, and of a Grace that is Saving, is there such a Grace Common unto all, as brings Salvation?  
A. The Grace of God, that brings Salvation, hath appeared to all Men. 
Tit. 2.11.   
Q. That which brings Salvation, must needs be saving; What doth that Grace teach us?  
A. Teaching us, that denying Ungodliness and Worldly Lusts, we should live Soberly, 
Tit. 2.12.  Righteously and Godly in this present World.  
Q. Certainly, that which teacheth both Righteousness and Godliness, must be sufficient; for therein consisteth the whole Duty of Man: What saith the Apostle elsewhere of this Instructor?  
A. And now, Brethren, I commend you to God, and to the Word of his Grace, 
Acts 20.32.  which is able to build you up, and to give you an Inheritance among all those that are Sanctified.  
Q. What is the Word of God?  
A. The Word of God is quick and powerful, and sharper, than any Two-edged Sword, 
Hebr. 4.12, 13.  piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart. Neither is there any Creature, that is not Manifest in his Sight, but all things are naked and open to the Eyes of him, with whom we have to do.  
Q. Ought we not to take heed to this Word?  
A. We have also a more Sure Word of Prophecy, whereunto ye do well that ye take heed, 
2 Pet. 1.19.  as unto a Light that shineth in a Dark Place, until the Day dawn, and the Daystar arise in your Hearts.  
Q. I perceive the Scriptures are very clear both concerning the Universality and Sufficiency of this Light, Seed, Grace and Word of God, but is this Word nigh, or afar off? Inward or Outward?  
A. Say not in thine Heart, Who shall ascend into Heaven, that is, to bring Christ down from above; 
Rom. 10.6, 7, 8.  or who shall descend into the Deep, that is, to bring up Christ again from the Dead? But what saith it, The Word is nigh, in thy Mouth and in thy Heart; that is the Word of Faith, which we preach.  
Q. That is clear as to the Word; Is there any Scripture speaks of the Light's being Inward?  
A. God who commanded the Light to shine out of Darkness, has shined in our Hearts, 
2 Cor. 4.6, 7  to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ. But we have this Treasure in Earthen Vessels, that the Excellency of the Power may be of God, and not of us.  
Q. But seeing, it is also called the Seed of the Kingdom, is the Kingdom of God also within?  
A. The Kingdom of God comes not with Observation, neither shall they say, Lo here, or Lo there; for behold, 
Luke 17.20, 21.  the Kingdom of God is within you.   

CHAP. VI Concerning Faith, Justification and Works.  
Question. WHat is Faith?  
Answer. 
Hebr. 11.1.  Faith is the Substance of things hoped for, and the Evidence of things not seen.  
Q. Is Faith of absolute necessity?  
A. Without Faith it is Impossible to please him: for he that cometh to God, must believe, that he is, and that he is a Rewarder of them, 
Hebr. 11.6.  that diligently seek him.  
Q. Are we Justified by Faith?  
A. Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be Justified by Faith. 
Gal. 3.24.   
Q. What is the Nature of this Faith, that availeth to Justification?  
A. For in Jesus Christ neither Circumcision availeth any thing, nor Uncircumcision; but Faith, which worketh by Love. 
Gal. 5.6.   
Q. Are Works then necessary to Justification, as well as Faith?  
A. But wilt thou know, O Vain Man, that Faith without Works is Dead? Was not Abraham our Father justified by Works, 
Jam. 2.20, 21, 22, 23, 24.  when he had offered Isaac his Son upon the Altar? Seest thou, how Faith wrought with his Works, and by Works was Faith made perfect? And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for Righteousness: He was called the Friend of God. Ye see then, how that by Works a Man is justified, and not by Faith only.  
Q. If then both be equally required in Justification, what are these Works, which the Apostle excludes so much?  

Rom. 3.20.  A. By the Deeds of the Law there shall no Flesh be Justified in his sight.  
Q. But though we be not Justified by the Deeds of the Law, is not this to exclude Boastings, that the Grace of God may be exalted?  

Ephes. 2.8, 9, 10.  A. For by Grace are ye saved, through Faith, and not of yourselves, it is the Gift of God; not of the Works, lest any Man should boast; for we are his Workmanship, created in Christ Jesus unto good Works.  
Q Are even the Works, which are performed by Grace, excluded? Are we never said to be saved or justified by them?  

Tit. 3 5, 6.7.  A. Not by Works of Righteousness, which we have done, but according to his Mercy he saved us, by the washing of Regeneration and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour; that being justified by his Grace, we should be made Heirs, according to the hope of Eternal Life.  
Q. I perceive then, that to be Justified by Grace, is to be Justified or Saved by Regeneration, which cannot exclude the Works wrought by Grace, and by the Spirit; How doth the Apostle add in the next verse, for the maintaining this against those that Cavil about the Law?  
A. This is a Faithful Saying, and these things I will, that thou affirm constantly, 
Tit. 3.8, 9  that they, which believe in God, might be Careful to maintain good Works; these things are good and profitable unto Men: But avoid foolish Questions, and Genealogies, and Contentions, and Strive about the Law, for they are unprofitable and vain.  
Q. Doth the Apostle Paul, that is so much against Justification by the Works of the Law, speak any where else of being justified by the Spirit?  
A. But ye are Washed, but ye are Sanctified, but ye are Justified in the Name of the Lord Jesus, 
1 Cor. 6.11.  and by the Spirit of our God.  
Q. But since the Law gives not Power nor Ability to obey, and so falls short of Justification; Is there no Power under the Gospel, by which the Righteousness of the Law comes to be fulfilled inwardly?  
A. For what the Law could not do, in that it was weak through the Flesh, 
Rom. 8.3, 4.  God sending his own Son in the likeness of sinful Flesh, and for Sin condemned Sin in the Flesh; That the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit.  
Q. Seeing then, there is Power in the Spirit, is not Works through it a Condition, upon which Life is proposed under the New Covenant?  

Rom. 8.13.  A. For if ye live after the Flesh, ye shall Die; but if ye through the Spirit do mortify the Deeds of the Body, ye shall Live.  
Q. Do not the Apostles then frequently propose Life to People upon Condition of Repentance and other Works?  

Acts 3.19.  A. Repent ye therefore, and be Converted, that your Sins may be blotted out.  
And if Children, than Heirs of God, and joint-Heirs with Christ, if so be, 
Rom. 8.17.  that we may suffer with him, that we also may be glorified together.  

* 2 Tim. 2.11, 12, 21.  It is a faithful Saying; For if we be dead with him, we shall also live with him: If we Suffer, we shall also Reign with him. If a Man therefore purge himself from these, he shall be a Vessel unto Honour, sanctified and meet for the Master's Use, and prepared unto every good Work  
Remember therefore, from whence thou art fallen, 
Rev. 2.5.  and Repent, and do the first Works; or else I will come unto thee quickly, and remove thy Candlestick out of his place, except thou Repent.  
Q. It appears clearly by these Passages, that the Apostle excludes only our Righteousness, which he elsewhere explains, 
Reward of Works.  as being the Righteousness of the Law, from being necessary to Justification, and not such Works, as the Law of the Spirit of Life leads to; and are not so much ours, as Christ in us: are not such good Works Rewarded, though they require no absolute Merit, as being the Fruits of free Grace, yet doth not God judge according to them, and may they not be said to have a Reward?  
A. But if a Man be just, and do that which is lawful and right, 
Ezek. 18.5, 6, 7, 8, 9  and hath not eaten upon the Mountains, neither hath lift up his Eyes to the Idols of the House of Israel, neither has defiled his Neighbour's Wife, neither hath come near to a Menstruous Woman, and hath not oppressed any; but hath restored to the Debtor his Pledge, hath spoiled none by Violence, hath given his Bread to the Hungry, and hath covered the Naked with a Garment; he that hath not given forth upon Usury, neither hath taken any Increase, that hath withdrawn his Hand from Iniquity, hath executed true Judgement between Man and Man, hath walked in my Statutes, and hath kept my Judgements to deal Truth, he is Just, he shall surely Live, saith the Lord God.  
For the Son of Man shall come in the Glory of his Father with his Angels, 
Matth. 16.27.  and then he shall Reward every Man according to his Works.  
Then Peter opened his Mouth, and said, Of a Truth I perceive, that God is no Respecter of Persons; 
Acts 10.34, 35.  but in every Nation he that feareth him, and worketh Righteousness, is accepted with him.  
The Righteous Judgement of God, 
Rom. 2.6, 7, 10  who will render to every Man according to his Deeds; To them, who by Patiented Continuance in well-doing seek for Glory and Honour, and Immortality, Eternal Life: But Glory, Honour and Peace to every Man that worketh Good, to the Jew first, and also to the Gentile.  
For we must all appear before the Judgment-Seat of Christ, 
2 Cor. 5.10.  that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad.  
Which is a manifest Token of the Righteous Judgement of God, that ye may be counted worthy of the Kingdom of God, 
2 Thess. 1.5.  for which ye also suffer.  
But who so looketh into the Perfect Law of Liberty, 
James 1.25.  and continueth therein, being not a forgetful Hearer, but a Doer of the Work, this Man shall be blessed in his Deed.  

* Hebr. 10.35.  Cast not away therefore your Confidence, which hath great Recompense of Reward.  

† 1 Pet. 1.17.  And if ye call on the Father, who without respect of Persons judgeth according to every Man's Work, pass the time of your sojourning here in fear.  

Rev. 22.12, 14  And behold, I come quickly, and behold my Reward is with me, to give every Man according as his Works shall be. Blessed are they, that do his Commandments, that they may have a Right to the Tree of Life, and may enter in through the Gates into the City.  

Christ saves from Sin.  Q. It should seem, that the Purpose of God, in sending his Son the Lord Jesus Christ, was not simply to save Man by an Imputative Righteousness altogether without them; but also by the washing of Regeneration, or an inward Righteousness; What saith the Scripture further of this?  

Matth. 1.21.  A. And thou shalt call his Name Jesus, for he shall save his People from their Sins.  

Tit. 2.13, 14.  Looking for that blessed Hope, and the Glorious Appearing of the Great God, and our Saviour Jesus Christ, who gave himself for us, that he might Redeem us from all Iniquity, and purify unto himself a peculiar People, zealous of Good Works.   

CHAP. VII. Concerning Perfection, or Freedom from SIN.  
Question. I Perceive then by all these Scriptures aforementioned, that Christ, as well as he hath purchased Pardon for our Sins, hath also obtained Power, by which we may even here be cleansed from the Filth of them; may we expect then in this Life to be freed from the Dominion of Sin?  

Rom. 6.14.  A. For Sin shall not have Dominion over you.  
Q. For what Reason?  

Rom. 6.14.  A. For ye are not under the Law, but under Grace.  
Q. How cometh the Apostle then to cry out and complain of Sin, saying, Who shall deliver me from the Body of this Death? Doth he speak that as a Condition always permanent to him and other Saints, or only that which he had passed through? What saith he afterwards?  
A. There is therefore now no Condemnation to them, which are in Christ Jesus, 
Rom. 8.1, 2, 3, 5, 36, 37, 38, 39  who walk not after the Flesh, but after the Spirit; for the Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death. Who shall separate us from the Love of Christ? Shall Tribulation, or Distress, or Persecution, or Sword? (as it is written, For thy sake we are killed all the Day long, we are accounted as Sheep for the Slaughter.) Nay, in all these things we are more than Conquerors through him that loved us. For I am persuaded, that neither Death nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Height, nor Depth, nor any other Creature shall be able to separate us from the Love of God, which is in Christ Jesus our Lord.  
Q. What saith that Apostle then unto such, who taking Occasion from his words, should plead for Continuance in Sin for Term of Life, and think to be saved by the Imputative Righteousness of Christ, as being under Grace?  
A. What shall we say then? shall we continue in Sin, 
Rom. 6.1, 2.  that Grace may abound? God forbidden.  
What then? shall we sin, because we are not under the Law, but under Grace? God forbidden.  
Q. Is not the Apostle then so far from supposing that Condition, of being always under Sin, to be his own Constant Condition, 
Freedom from Sin.  or that of all the Saints, that he even supposes many of the then Church of Rome, to whom he wrote, to be free of it; How bespeaketh he then as in relation to this matter?  
A. How shall we, that are Dead to Sin, 
Rom. 6.2,— 7, 11, 12, 13, 16,— 23.  live any longer therein? Know ye not, that so many of us, as were baptised into Jesus Christ, were baptised into his Death? Therefore we are Buried with him by Baptism into 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: For if we have been planted together in the Likeness of his Death, we shall be also in the Likeness of his Resurrection; 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; for he that is dead, is free from Sin. Likewise reckon ye also yourselves to be dead indeed unto Sin, but alive unto God through Jesus Christ our Lord. Let not Sin therefore reign in your mortal Body, that ye should obey it in the Lusts thereof: Neither yield ye your Members as Instruments of Unrighteousness unto Sin; but yield yourselves unto God, as those that are alive from the Dead, and your Members as Instruments of Righteousness unto God. Know ye not, that to whom ye yield yourselves Servants to obey, his servants ye are, to whom ye obey, whether of Sin unto Death, or of Obedience unto Righteousness? But God be thanked, that ye were the Servants of Sin; but ye have Obeyed from the Heart that form of Doctrine, which was delivered unto you. Being then made free from Sin, ye became the Servants of Righteousness: I speak after the manner of Men, because of the Infirmity of your Flesh: for as ye have yielded your Members Servants to Uncleanness and to Iniquity; even so now yield your Members Servants to Righteousness, unto Holiness. For when ye were the Servants of Sin, ye were free from Righteousness; What Fruit had ye then in those things, whereof ye are now ashamed? for the End of those things is Death. But now being made free from Sin, and become Servants to God, ye have your Fruit unto Holiness, and the End, Everlasting Life: For the Wages of Sin is Death; but the Gift of God is Eternal Life through Jesus Christ our Lord.  
Q It would appear then, that God requires of us to be Perfect?  
A. Be ye therefore Perfect, even as your Father, which is in Heaven, 
Matt. 5.48.  is Perfect.  
Q. Is it then possible to keep the Commandments.  
A. My Yoke is easy, and my Burden is light. For this is the Law of God, 
Matt. 11.30.  that we keep his Commandments, and his Commandments are not grievous. 
1 John 5.3.   
Q. Is it necessary then for Salvation, to keep the Commandments?  
A. Blessed are they, that do his Commandments, that they may have Right to the Tree of Life, 
Rev. 22.14.  and may enter in through the Gates into the City.  
Q. Do you understand by this Perfection, that any have so kept the Commandments, as never to have sinned?  

1 John 1.10.  A. If we say, that we have not sinned, we make him a Liar, and his Word is not in us.  
Q Do you understand, that those who are Perfect, may say, they have no Sin; or only that having sinned, and so having Sin, in respect they once sinned, as the Apostle in the Passage cited mentions? May they notwithstanding thereof come to know Forgiveness for the Gild, but also Cleansing from the Filth?  
A. If we say, we have no Sin, we deceive ourselves, and the Truth is not in us: 
1 John 1.8.  If we confess our Sins, he is Faithful and Just to forgive us our Sins, and to cleanse us from all Unrighteousness.  
Q. This Scripture seems to be very plain being compared with the other before mentioned: But because some are apt to mistake, and wrest the Words of that Apostle, What saith he elsewhere? Did he judge, any could know God, or be True Christians, who kept not the Commandments?  
A. My little Children, these things writ I unto you, that ye Sin not; 
1 John 2.1, 3, 4, 5, 6, & 3.2,— 10.  and if any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous: And hereby do we know, that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him: But who so keepeth his Word, in him verily is the Love of God perfected. Hereby know we, that we are in him. He that saith, he abideth in him, ought himself also to walk, even as he walked. Beloved, now are we the Sons of God, and it doth not yet appear, what we shall be; but we know, that when we shall appear, we shall be like him, for we shall see him, as he is: And every Man, that hath this Hope in him; purifieth himself, even as he is pure. Whosoever committeth Sin, transgresseth also the Law; for Sin is the Transgression of the Law. And ye know, that he was manifested to take away our Sins, and in him is no Sin: Whosoever abideth in him, sinneth not: Whosoever sinneth, hath not seen him neither known him. Little Children, let no Man deceive you; he that doth Righteousness, is Righteous, even as he is Righteous. He that committeth Sin, is of the Devil, for the Devil sinneth from the beginning: For this purpose the Son of God was manifested, that he might destroy the Works of the Devil. Whosoever is born of God, doth not commit Sin; for his Seed remaineth in him, and he cannot Sin, because he is born of God. In this the Children of God are manifest, and the Children of the Devil; whosoever doth not Righteousness, is not of God, neither he, that loveth not his Brother.  
Q. It is very plain by these Passages, that the Apostles were far of another Mind, than those that plead for Sin during term of Life; and much against the Deceit of those, who will esteem themselves Good Christians, while they live in their Sins?  
A. Not every one, that saith unto me, Lord, Lord, 
Matth. 7.21, 24.  shall enter into the Kingdom of Heaven, but he that doth the Will of my Father, which is in Heaven. Therefore whosoever heareth these things of mine, and doth them, I will liken him unto a Wise Man, which built his House upon a Rock. If ye know these things, happy are ye, 
John 13 17.  if ye do them.  
Q. What saith the Apostle Paul further, concerning the needfulness of this thing?  
A. Circumcision is nothing, and Uncircumcision is nothing; 
1 Cor. 7.19.  but the keeping of the Commandments of God.  
Q. Was not this according to the Apostle Paul 's Judgement, the very Intention of Christ, to have his Church and Children to be Pure and without Spot?  
A. According as he has chosen us in him before the Foundation of the World, 
Ephes. 1.4.  that we should be Holy and without Blame before him in Love. Even as Christ also loved the Church, 
Ephes. 5.25, 26, 27.  and gave himself for it, that he might Sanctify and Cleanse it, that he might present it to himself a Glorious Church, not having Spot or Wrinkle, or any such thing; but that it should be Holy and without Blemish.  
Q. Doth not Paul press the same thing further, besides the other Passages abovementioned?  
A. Having therefore these Promises, Dear Beloved, 
2 Cor. 7.1.  Let us Cleanse ourselves from all Filthiness of the Flesh and Spirit, perfecting Holiness in the Fear of God. Finally, Brethren farewel, 
2 Cor. 13.11. Col. 1.28.  be Perfect. Christ in you the Hope of Glory, whom we Preach, warning every Man, and teaching every Man in all Wisdom, that we may present every Man Perfect in Christ Jesus. 
Gal. 2.12.  Labouring fervently for you in Prayers, that ye may stand Perfect and Complete in all the Will of God. 
1 Thess. 3.13.  To the end he may establish your Hearts unblameable in Holiness before God. And the very God of Peace Sanctify you wholly, and I pray God, your whole Spirit, 
1 Thess. 5.23.  and Soul, and Body be presented Blameless unto the Coming of our Lord Jesus Christ.  
Q. Is not this then the very End, for which God appointed Teachers in his Church?  
A. And he gave some Apostles, and some Prophets, 
Ephes. 4.11, 12, 13.  and some Evangelists, and some Pastors and Teachers, for the Perfecting of the Saints, for the Work of the Ministry, for the Edifying of the Body of Christ, till we all come in the Unity of the Faith, and of the Knowledge of the Son of God, unto a Perfect Man, unto the Measure of the Statute of the Fullness of Christ.  
Q. Seeing this is so much pressed by the Holy Men, doth not the Scripture, which cannot lie, give none of the Saints this Testimony, as being free from Sin at sometimes, and so not always and daily sinning, as is supposed?  

Gen. 6.9.  A. Noah was a Just Man, and perfect in his Generations; and Noah walked with God. And the Lord said unto Satan, Hast thou considered my Servant Job, 
Job 1.8.  that there is none like him in the Earth, a Perfect and an Upright Man, one that feareth God, and escheweth Evil. There was in the days of Herod King of Judea, a certain Priest named Zacharias, of the Course of Abia; and his Wife was of the Daughters of Aaron, 
Luke 1.1, 2.  and her Name was Elizabeth; and they were both Righteous before God, walking in all the Commandments and Ordinances of the Lord Blameless.  
Q. That proves sufficiently as to particular Persons; but what doth the Scripture intimate of this Nature, even of Considerable Numbers?  

Ephes. 2.4, 5, 6.  A. But God, who is rich in Mercy, for his great Love, wherewith he hath loved us, even when we were dead in Sin, hath quickened us together with Christ, and hath raised us up together, and made us sit together▪ in Heavenly Places in Christ Jesus. But ye are come unto Mount Zion, and unto the City of the Living God, the Heavenly Jerusalem, 
Hebr. 12.22, 23.  and to an Innumerable Company of Angels, to the General Assembly and Church of the Firstborn, which are written in Heaven; to God, the Judge of all, and to the Spirits of Just Men made perfect. And I looked, and lo a Lamb stood on Mount Zion, 
Rev. 14.1, 4.  and with him an Hundred Forty and Four Thousand, having his Fathers Name written in their Forehead: These are they, which were not defiled with Women; for they are Virgins: These are they, which follow the Lamb wheresoever he goeth: These are Redeemed from among Men, being their first Fruits unto God, and to the Lamb. And in their Mouth was found no Guile, for they are without Fault before the Throne of God.   

CHAP. VIII. Concerning Perseverance and Falling from GRACE..  
Question. IS it enough for a Believer, to be sure, that he hath once received true Grace? or is there any further Certainty requisite?  

2 Pet. 1.10.  Answer. Wherefore the rather, Brethren, give Diligence to make your Calling and Election sure; for if ye do these things, ye shall never fall.  
Q. May one that hath received true Grace, have Ground to fear, or suppose he can fall?  
A. 
1 Cor. 9.27.  But I keep under my Body, and bring it into Subjection, lest that by any means, when I have Preached to others, I myself should be a Castaway.  
Q. That greatly contradicteth the Doctrine of such as say, Once in Grace, ever in Grace; but doth the Apostle Paul express this only out of an Humble Esteem of himself? or doth he judge or suppose the like of other Saints?  
A. Take heed, Brethren, 
Hebr. 4.12, 13.  lest there be in any of you an evil Heart of Unbelief, in departing from the Living God; but exhort one another daily, while it is called to day, lest any of you be hardened through the Deceitfulness of Sin. 
Hebr. 4.11.  Let us labour therefore to enter into that Rest, lest any Man fall after the same Example of Unbelief. For it is impossible for those who were once enlightened, 
Hebr. 6.4, 5, 6.  and have tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, and have tasted the good Word of God, and the Powers of the World to come, If they shall fall away, to renew them again unto Repentance; seeing they Crucify to themselves the Son of God afresh, and put him to an open Shame. Looking diligently, lest any Man fail of the Grace of God, 
Hebr. 12.15.  lest any Root of Bitterness springing up, trouble you, and thereby many be defiled.  
Q Doth he speak this only by Supposition; or doth he assert it not only possible, but certain?  
A. For the time will come, 
2 Tim. 4▪ 3, 4.  when they will not endure sound Doctrine; but after their own Lusts shall they heap to themselves Teachers, having itching Ears, and they shall turn away their Ears from the Truth, and shall be turned unto Fables.  
Q. Doth the Apostle even judge it necessary to guard such a one, as his beloved Son Timothy against this Hazzard?  
A. This Charge I commit unto thee, Son Timothy, 
1 Tim. 1.18, 19  according to the Prophecies which went before on thee, that thou by them mightest war the good Warfare, Holding Faith in a good Conscience, which some having put away, concerning Faith have made Shipwreck. For the Love of Money is the Root of all Evil, 
2 Tim. 4.10.  which while some coveted after, they have erred from the Faith, and pierced themselves through with many Sorrows. 
2 Tim. 17.17, 18.  And their Word will eat, as doth a Canker, of whom is Hymeneus and Philetus, who concerning the true Faith have erred; saying, That the Resurrection is passed already, and overthrown the Faith of some.  
Q. Doth the Apostle any where express his Fears of this, as a thing that may happen to any number of People, who once truly received the Faith of Christ?  
A. Well, because of Unbelief they were broken off; 
Rom. 11.20.  and thou standest by Faith, be not highminded, but fear. Now, the Spirit speaketh expressly, 
1 Tim. 4.1.  that in the latter times some shall departed from the Faith, etc. For this Cause, 
1 Thess. 3.5.  when I could no longer forbear, I sent to know your Faith, lest by some means the Tempter have Tempted you, and our Labour be in vain.  
Q. What is the Apostle Peter's Mind; does he judge, that such as have known the right Way, may forsake it?  
A. 
* 2 Pet. 2.14, 15, 18, 20, 21, 22.  Cursed Children, which have forsaken the Righteous Way, and are gone astray, following the Way of Balaam the Son of Bezor, who loved the Ways of Unrighteousness; but was rebuked for his Iniquity: the dumb Ass speaking with Man's Voice, forbade the Madness of the Prophet. These are Wells without Water, Clouds that are carried with a Tempest, to whom the Mist of Darkness is reserved for ever. For when they speak great swelling Words of Vanity, they allure through the Lust of the Flesh, through much Wantonness, those that were clean escaped from them, who live in Error: For if after they have escaped the Pollutions of the World through the Knowledge of the Lord and Saviour Jesus Christ, they are again Entangled therein and Overcome, the latter End is worse with them, than the Beginning: for it had been better for them, not to have known the Way of Righteousness, than after they have known it, to turn from the Holy Commandment delivered unto them. But it is happened to them according to the true Proverb, The Dog is turned to his Vomit, and the Sow that was washed, to her wallowing in the Mire.  
Q. Gives he any Cautions to them that stand, as supposing they may also fall?  

2 Pet. 3.17.  A. Ye therefore, Beloved, seeing ye know these things before, beware, lest ye also being led away with the Error of the Wicked, fall from your own Steadfastness.  
Q. May a Man be truly a Branch in Christ, or a real Member of his Body, and afterwards be Cut off?  

John 15.6.  A. If any Man abide not in me, he is Cast forth, as a Branch, and is Withered.  
Q May a Righteous Man then depart from his Righteousness?  

Ez●k. 18.26. and 33.13.  A. But when the Righteous Man turneth away from his Righteousness, and commits Iniquity, and dieth in them, for his Iniquity, that he hath done, shall he die.  
Q. May a Believer come to such a Condition in this Life, from which he cannot fall away?  

Rev. 3.12.  A. Him that Overcometh, will I make a Pillar in the Temple of my God, and he shall go no more out; and I will write upon him the Name of my God, which is New Jerusalem, who cometh down out of Heaven from my God; and will write upon him my New Name.  
Q. May such an one come to be assured, that he is in this Condition?  

Rom. 8.38, 39  A. For I am persuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature shall be able to separate us from the Love of God, which is in Christ Jesus our Lord.   

CHAP. IX. Concerning the Church and Ministry.  
Question. WHat is the Church?  
Answer. But if I tarry long, 
1 Tim. 3 15.  that thou may'st know, how thou oughtest to behave thyself in the House of God, which is the Church of the Living God, the Pillar and Ground of Truth.  
Q. Who is the Head of the Church?  
A. Who hath delivered us from the Power of Darkness, 
Col. 113. and 2.19.  and hath translated us into the Kingdom of his dear Son; and he is the Head of the Body, the Church, from which all the Body by Joints and Bands having Nourishment ministered, and knit together, increaseth with the Increase of God.  
Q. What kind of Persons make the Church?  
A. Them that are sanctified in Christ Jesus. 
1 Cor. 1.2. Acts 2.47.  And the Lord added to the Church daily such as should be saved?  
Q. Hath not Christ appointed any Officers in the Church for the Work of the Ministry?  
A. Wherefore he saith, when he Ascended up on High, 
Ephes. 4.8, 11.12.  he led Captivity Captive, and gave Gifts unto Men; and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and some Teachers, for the perfecting of the Saints, for the Work of the Ministry, for the Edification of the Body of Christ.  
Q. What kind of Men should such as are Teachers and Overseers of the Church, be?  
A. A Bishop then must be Blameless, the Husband of one Wife, 
1 Tim. 3.2, 3, 4, 5, 6, 7.  Vigilant, Sober, of good Behaviour, given to Hospitality, apt to Teach, not given to Wine, no Striker, not greedy of filthy Lucre; but Patient, not a Brawler, not Covetous, one that ruleth well his own House, having his Children in Subjection with all Gravity (for if a Man know not, how to rule his own House, how shall he take Care of the Church of God) not a Novice, lest being lifted up with Pride, he fall into the Condemnation of the Devil. Moreover, he must have a good Report of them which are without, lest he fall into Reproach, and the Snare of the Devil.  
For a Bishop must be blameless, as the Steward of God, 
Tit. 1.7, 8, 9  not self-willed, not soon angry, not given to Wine, no Striker, not given to filthy Lucre, but a lover of Hospitality, a lover of good Men, sober, just, holy, temperate, holding fast the Faithful Word, as he hath been taught, that he may be able by sound Doctrine both to exhort, and to convince the Gain-sayers.  
Q. What is incumbent upon such to do?  
A. Take heed therefore to yourselves, and to all the Flock, 
Acts 20.28.  over which the holy Ghost hath made you Overseers, to feed the Church of God.  

* 1 Pet. 5.1, 2, 3.  The Elders which are among you, I exhort, who am also an Elder, and a Witness of the Sufferings of Christ, and also a Partaker of the Glory, that shall be revealed; Feed the Flock of God, which is among you, taking the Oversight thereof not by Constraint, but willingly; not for filthy Lucre, but of a ready Mind; neither as being Lords over God's Heritage, but being Ensamples to the Flock.  
Q. Though they be not to Lord it over the Flock, yet is there not a Respect due to them in their Place?  

1 Tim. 5.17.  A. Let the Elders that Rule well, be counted worthy of double Honour, especially they, who Labour in the Word and Doctrine.  
Q. Albeit then among true Christians every one that believeth, is to have the Witness in himself, being persuaded in himself by the Spirit; yet is there not also a real Subjection to be to one another in the Lord?  

1 Cor. 14.32.  A. The Spirits of the Prophets are subject to the Prophets.  
Obey them that have the Rule over you, and submit yourselves; for they watch for your Souls, 
Hebr. 13.17.  as they that must give Account, that they may do it with Joy, and not with Grief; for that is unprofitable for you.  

1 Thess. 5.12, 13.  And we beseech you, Brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in Love, for their Works sake.  

1 Pet. 5 5.  Likewise, ye Younger, submit yourselves unto the Elder; yea, all of you be subject one to another, and be clothed with Humility; for God resisteth the Proud, and giveth Grace unto the Humble.  
Q. How ought true Teachers to minister in the Church?  
A. As every man hath received the Gift, even so minister the same one to another, 
2 Pet. 4.10, 11.  as good Stewards of the manifold Grace of God. If any speak, let him speak as the Oracles of God: If any Man minister, let him do it, as of the ability, which God giveth; that God in all Things may be glorified, through Jesus Christ.  
Q. I perceive then, that every true Minister of the Church of Christ is to Minister of the Gift and Grace of God, which he hath received: But some are of the Judgement, that natural Wisdom or Parts, and Human Learning are the Qualification, 
Human Learning.  which are of absolute Necessity for a Minister; but Grace they judge not to be so absolutely necessary, but that one may be Minister without it: what saith the Scripture in this Case.  
A. A Bishop must be sober, just, holy, temperate.  

Tit. 1.6, 8.  Q. Methinks, it is impossible for a Man to be blameless, just, holy, sober, and temperate without the Grace of God: So that if these Qualifications be absolutely necessary, then surely, that without which a Man cannot be so qualified, must be necessary also: But what saith the Scripture, as to the Necessity of Natural Wisdom and Human Learning?  
A. Where is the Wise? where is the Scribe? where is the Disputer of this World? 
1 Cor. 1.20, 21  hath not God made foolish the Wisdom of this World? For after that in the Wisdom of God the World by Wisdom knew not God, it pleased God, by the Foolishness of Preaching to save them that believe.  
Q. It seems then, the Preach of the true Ministers are not gathered together by Wisdom and Learning: It hath been supposed, that a Man must be greatly skilled in Learning to make a good Sermon; what is the Apostle's Judgement in the Case?  
A. For Christ sent me not to Baptise, but to preach the Gospel; 
1 Cor. 1.17.  not with Wisdom of Words, lest the Cross of Christ should be made of none Effect.  
And I was with you in Weakness, and in Fear, 
1 Cor. 2 3, 4, 5  and in much Trembling, and my Speech and my Preaching was not with Enticing Words of Man's Wisdom; but in Demonstration of the Spirit and of Power, that your Faith should not stand in the Wisdom of Men, but in the Power of God.  
Q. I perceive, the Apostle lays far more stress upon the Demonstration and Power of the Spirit in a Preacher, than upon human Literature? aught Ministers then to preach, as the Spirit teacheth them?  
A. Also we speak not in the Words, which Man's Wisdom teaches; 
2 Cor. 2.13.  but which the Holy Ghost teacheth.  
And they were all filled with the Holy Ghost, and began to speak, 
Acts 2.4.  as the Spirit gave them Utterance.  
Q. Is it Christ then, that speaketh in and through his Ministers?  
A. For it is not ye, that speak, but the Spirit of your Father, 
Matth. 10.20.  which speaketh in you.  
For it is not ye that speak, but the Holy Ghost. 
Mark 13.11.   
For the Holy Ghost shall Teach you in the same Hour, 
Luke 12.12.  what ye ought to say.  
Since ye seek a Proof of Christ speaking in me, 
2 Cor. 13.3.  which to you-ward is not weak, but is mighty in you.  
Q. What is the Apostle's Mind of that human Learning, which some cry up so much, and think so needful in a Minister?  
A. Beware, 
Col. 2.8.  lest any Man spoil you through Philosophy and vain Deceit, after the Tradition of Men, after the Rudiments of the World, and not after Christ.  
O Timothy, keep that which is committed to thy trust, 
1 Tim. 6.20.  avoiding profane and vain Babbling, and Oppositions of Science, falsely so called.  
Q. Though true Ministers speak not by the natural Wisdom of Men; yet is their Testimony altogether void of Wisdom?  
A. Howbeit, we speak Wisdom among them that are perfect; 
1 Cor. 2.6, 7.  yet not the Wisdom of this World, nor of the Prince of this World, that came to nought; but we speak the Wisdom of God in a Mystery, even the hidden Wisdom, which God ordained before the World, to our Glory.  
Q. What is the Reason, that Man by his natural Wisdom is not capable to Minister in the Things of God?  
A. For what Man knoweth the Things of a Man, 
1 Cor. 2.11, 14  save the Spirit of a Man, which is in him? even so the Things of God knoweth no Man, but the Spirit of God: But the natural Man received not the Things of the Spirit of God; for they are Foolishness unto him; neither can he know them, because they are spiritually discerned.  
Q. These Scriptures do sufficiently hold forth, that the true Call to the Ministry is from God; that which maketh a Minister, is the Gift and Grace of God; that the true and effectual Preaching of a faithful Minister is such, 
Maintenance.  as is from the inward Teaching and Leading of the Spirit of God: But what say the Scriptures touching the Maintenance of Ministers?  

Gal. 6.6.  A. Let him that is taught in the Word, Communicate unto him that teacheth, in all good Things.  

1 Cor. 9.11, 12, 13, 14.  If we have sown unto you Spiritual Things, is it a great matter, if we shall reap Carnal Things? If others be Partakers of this Power over you, are not we rather: Nevertheless, we have not used this Power, but suffer all Things, lest we should hinder the Gospel of Christ. Do ye not know, that they which minister about holy Things, live of the Things of the Temple: and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, shall live of the Gospel. For the Scripture saith, 
1 Tim. 5.18.  Thou shalt not muzzle the Ox, that treadeth out the Corn; and the Labourer is worthy of his Reward.  
Q. I perceive by these Scriptures, that there lieth an Obligation upon the Saints, to help with Outward Things such, as truly Minister unto them Spiritual; but this seems to be Voluntary. Ought not therefore true Ministers to preach, whether they be sure of this, or not? What saith the Apostle of himself in this Case? and what adviseth he others?  

1 Cor 9.15, 16, 17, 18.  A. But I have used none of These Things; neither have I written those things, that it should be so done unto me: for it were better for me to die, than that any Man should make my Glorying void. For though I preach the Gospel, I have nothing to Glory of; for Necessity is laid upon me, yea, Woe is unto me, if I preach not the Gospel. For if I do this Thing willingly, I have a Reward; but if against my Will a Dispensation of the Gospel is committed unto me, what is my Reward then? Verily, that when I Preach the Gospel, I make the Gospel of Christ without Charge, that I abuse not my Power in the Gospel.  

Acts 20.33, 34, 35.  I have Coveted no Man's Silver, or Gold, or Apparel; yea, yourselves know, that these Hands have ministered unto my Necessities, and to them that were with me. I have showed 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.  
Q. It's observable, that the Apostle every where makes special mention among the Qualifications of Teachers, that they be not given to Filthy Lucre; What ought we then to think of these Teachers, as will not preach without Hire? yea, that will by Violence take from those, who receive no Spirituals from them? Are they like to be the Ministers of Christ; or what else saith the Scripture of such?  

Isa. 56.11.  A. Yea, 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.  

* Ezek. 34.2, 3, 8.  Son of Man, Prophesy against the Shepherds of Israel, Prophecy, and say unto them; year 1675 Thus saith the Lord God unto the Shepherds, Woe to the Shepherds of Israel, that do feed themselves: Should not the Shepherds feed the Flock? Ye eat the Fat, and ye clothe you with the Wool, ye kill them that are fed, but ye feed not the Flock. As I live, saith the Lord God, surely, because my Flock became a Prey, and my Flock became Meat to every Beast of the Field, because there was no Shepherd; neither did my Shepherd's search for my Flock; but The Shepherds fed themselves, and fed not my Flock—  
Thus saith the Lord concerning the Prophets, that make my People Err, that by't with their Teeth, and cry Peace; 
Mich. 3 5, 11.  and he that puts not into their Mouths, they even prepare War against him: The Heads thereof judge for Reward, and the Priests thereof teach for Hire, and the Prophets thereof Divine for Money; yet will they lean upon the Lord, and say, Is not the Lord amongst us? None evil can come upon us.  
Q. These are plain Testimonies from the Prophets; Are there none such from the Apostles?  
A. Perverse Dispute of Men of Corrupt Minds, and destitute of the Truth, supposing, that Gain is Godliness; 
1 Tim. 6.5, 6— 7, 8, 9, 10.  from such withdraw thyself: But Godliness with Contentment is great Gain. For we brought nothing into the World, and it's certain, we can carry nothing out; and having Food and Raiment, let us therewith be content. But they that will be Rich, fall into Temptation and a Snare, and into many foolish and hurtful Lusts, which drown men in Destruction and Perdition. For the Love of Money is the Root of all Evil, which while some Coveted after, they have erred from the Faith, and pierced themselves through with many Sorrows. For Men shall be Lovers of their own selves, Covetous, Boasters, Proud, Blasphemers, 
2 Tim. 2.3.  Disobedient to Parents, Unthankful, Unholy.  
For there are many unruly and vain Talkers and Deceivers, 
Tit. 1.10, 11.  especially they of the Circumcision, whose Mouths must be stopped; who subvert whole Houses, teaching things which they ought not, for Filthy Lucre's sake.  
But there were false Prophets also among the People, 
2 Pet. 2.1, 2, 3, 14, 15.  even as there shall be False Teachers among you, who privately shall bring in Damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift Destruction: And many shall follow their Pernicious Ways, by reason of whom the Way of Truth shall be Evil spoken of. And through Covetousness shall they, with feigned Words, make Merchandise of you; whose Judgement now of a long time lingereth not, and their Damnation slumbereth not: Having Eyes full of Adultery, and that cannot cease from Sin, beguiling unstable Souls; an Heart they have exercised with Covetous practices. Cursed Children, which have forsaken the Right Way, and are gone astray, following the way of Balaam, the Son of Bozor, who loved the Wages of unrighteousness.  
woe unto them! For they have gone in the Way of Cain, and run greedily after the Error of Balaam for Reward, 
Judas 11, 16.  and perished in the gainsaying of Corah: These are Murmurers, Complainers, walking after their own Lust; and their Mouth speaketh great, Swelling Words, year 1673 having men's Persons in Admiration, because of Advantage.  
Q Ought there to be any Order in the Church of God?  
A. Let all things be done decently, and in Order.  

1 Cor. 14.40.  Q What good Order is prescribed in the Church concerning Preachers? Is it fit, that only one or two speak, or many more, if moved thereto?  

1 Cor. 14.30, 31, 32, 33.  A. If any thing be Revealed to another, that sitteth by, let the first hold his Peace; For ye may all prophecy, one by one, that all may learn, and that all may be comforted. And the Spirits of the Prophets are subject to the Prophets: for God is not the Author of Confusion, but of Peace, as in all the Churches of the Saints.  
Q. Is there any Promise, that Daughters as well as Sons shall Prophesy under the Gospel?  

Joel 2.28.  A. And it shall come to pass afterwards, that I will pour out of my Spirit upon all Flesh, and your Sons and your Daughters shall prophesy; your old Men shall dream Dreams, your young Men shall see Visions.  
Q. Is that Promise fulfilled, and to be fulfilled?  

Acts ●●▪ 17.  A. But this is that, which was spoken by the Prophet Joel, and it shall come to pass in the last days (saith God) I will pour out my Spirit upon all Flesh, and your Sons and your Daughters shall prophesy; and your Young men shall see Visions, and your Old Men shall dream Dreams.  
Q. Is there any such Instance of Old in the Scripture.  

Acts 21.9.  A. And the same Man had four Daughters, Virgins, which did prophesy.  
Q. But may All Women speak? or are any commanded to keep Silence in the Church?  

1 Cor. 14.34, 35.  A. Let your Women keep Silence in the Church; for it is not permitted unto them to speak: but they are commanded to be under Obedience, as also saith the Law. And if they will learn any thing, let them ask their Husbands at Home; for it is a Shame for Women to speak in the Church.  

1 Tim. 2.11, 12.  Let the Woman learn in Silence with all Subjection. But I suffer not a Woman to teach, or usurp Authority over the Man; but to be in Silence.  
Q. The first of these seems only to relate to Women that have Husbands; What comes of them that have none? The second speaks nothing of the Church, but only that she ought not to usurp Authority over the Man; hath this no Limitation? Doth not the same Apostle give Directions, how Women that speak, should behave themselves in the Church?  

1 Cor. 11.4, 5.  A. Every man Praying or Prophesying, having his Head covered, dishonoureth his Head: But every Woman that Prayeth or Prophesieth with her Head uncovered, dishonoureth her Head; for that is even all one, as if she were shaved.   

CHAP. X. Concerning Worship.  
Question. WHat is the Worship that is Acceptable to God?  
Answer. But the Hour cometh, and now is, 
John 4.23, 24.  when the True Worshippers shall Worship the Father in Spirit and in Truth; for the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth.  
Q. Seeing Prayer is a part of Worship; when ought we to Pray?  
A. And he spoke a Parable unto them to this End, 
Luke 18.1.  That men ought Always to Pray, and not to faint.  
Pray without ceasing. 
1 Thes. 5.17.   
Q. Hath God no respect to the Manner of Calling upon him?  
For there is no Difference between the Jew and the Greek; 
Rom. 10.12.  for the same Lord over all is Rich unto all, that call upon him.  
Q. Doth God hear the Prayers of all, that call upon him?  
A. The Lord is nigh unto all them, that call upon him, 
Psal. 145.18.  to all that call upon him in Truth.  
The Lord is far from the Wicked; 
Prov. 15.29.  but he hears the Prayer of the Righteous.  
Now we know, that God heareth not Sinners; 
John 9.38.  but if any man be a Worshipper of God, and doth his Will, him he heareth. And this is the Confidence, that we have in him, 
1 John 5.14.  that if we ask any thing according to his Will, he heareth us.  
Q After what Manner doth the Apostle then declare he will Pray?  
A. What is it then? I will pray with the Spirit, and I will pray with the Understanding also; I will sing with the Spirit, 
1 Cor. 14.15.  and I will sing with the Understanding also.  
Q. Must we then pray always in the Spirit?  
A. Praying always, 
Ephes. 6.18.  with all Prayer and Supplication in the Spirit, and Watching thereunto with all Preseverance and Supplication for all Saints.  
Q. Since we are commanded to pray always in it, can we do it of ourselves, without the Help thereof?  
A. Likewise the Spirit also helpeth our Infirmities; for we know not, what we should pray for, as we ought; 
Rom. 8.26, 27.  but the Spirit itself maketh Intercession for us with Groan, which cannot be uttered. And he that searcheth the Hearts, knoweth, what is the Mind of the Spirit, because he maketh Intercession for the Saints according to the Will of God.  
Q. I perceive, that without the Leadings and Help of the Spirit, prayers are altogether unprofitable; may not a man truly utter these things, that are Spiritual, without the Spirit's Assistance?  
A. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus Accursed; and that no man can say, that Jesus is the Lord, but by the Holy Ghost.  

1 Cor. 18.3.  Q. That is strange: It seems, the Spirit is much more necessary, than many called Christians suppose it to be; some of which can scarce give a good Account, whether they have it, or want it: But if a man speak things true upon the Matter, are they not true as from him, if spoken without the Spirit.  

Jer. 5.2.  A. And though they say, The Lord liveth, surely, they swear falsely.  
Q. It is apparent from all these Scriptures, that the True Worship of God is in Spirit; and as it is not limited to a certain place, neither to any certain time, what shall we think of them, that plead for the Observation of certain Days?  
A. But now, after that ye have known God, or rather, are known of God, 
Gal. 4 9, 10, 11.  how turn ye again to the weak and beggarly Elements, whereunto ye desire again to be in Bondage? Ye observe Days and Months, and Times, and Years; I am afraid of you, lest I have bestowed upon you Labour in vain.  

Col. 2.16, 17.  Let no man therefore judge you in Meat or Drink, or in respect of an Holy Day, or of the New Moon, or of the Sabbath Day, which are a Shadow of things to come; but the Body is of Christ.  
Q. Seeing it is so, may not some Christians as lawfully esteem all Days alike, as others may esteem some Days above another? What Rule giveth the Apostle in this Case?  
A. One man esteemeth one Day above another, another esteemeth every Day alike; 
Rom. 14.5, 6.  let every man be fully persuaded in his own Mind: He that regardeth a Day, regardeth it unto the Lord: and he that regardeth not the Day to the Lord, he doth not regard it. He that eateth, eateth to the Lord; for he giveth God thanks: and he that eateth not to the Lord, he eateth not, and giveth God Thanks.  
Q. But is it not convenient and necessary, that there be a Day set a part to Meet and Worship God in? Did not the Apostles and Primitive Christians use to meet upon the First Day of the Week, to make their Collections, and to Worship?  
A. Now concerning the Collection for the Saints, as I have given Order to the Churches of Galatia, 
1 Cor. 16.1.  even so do ye upon the First Day of the Week; Let every one of you lay by him in store, as God hath prospered him, that there be no Gatherings, when I come.   

CHAP. XI. Concerning Baptism, and Bread and Wine.  
Question. HOw many BAPTISMS are there?  
Answer. One Lord, One Faith, One Baptism.  
Q. What is this Baptism?  
A. The like Figure, whereunto even Baptism doth now save us: 
Ephes. 4.5.  not the putting away the Filth of the Flesh; but The Answer of a good Conscience towards God, by the Resurrection of Jesus Christ, 
1 Pet. 3.21, 22.  who is gone into Heaven, and is on the Right Hand of God; Angels, and Authorities and Powers being made subject unto him.  
Q. What saith John the Baptist of Christ's Baptism? how distinguisheth he it from his?  
A. I indeed baptise you with Water unto Repentance; but he that cometh after me, is Mightier than I, whose Shoes I am not worthy to bear, 
Matth. 3.11.  he shall baptise you with the Holy Ghost and with Fire.  
Q. Doth not Christ so distinguish it also?  
A. And being assembled together with them, commanded them, that they should not departed from Jerusalem; 
Acts 1.4, 5.  but wait for the promise of the Father, which, saith he, ye have heard of me: For John truly baptised with Water; but ye shall be baptised with the Holy Ghost not many days hence.  
Q. Doth not the Apostle Peter observe this?  
A. And as I began to speak, the Holy Ghost fell on them, 
Acts 11.15, 16.  as on us at the Beginning; Then remembered I the Word of the Lord, how that he said, John indeed Baptised with Water, but ye shall be Baptised with the Holy Ghost.  
Q. Then it seems, John's Baptism must pass away, 
John's Baptism.  that Christ's may take place; because John must decrease, that Christ may increase?  
A. He must increase, but I must decrease. 
John 30.30.   
Q. I perceive then, many may be sprinkled with, and dipped and baptised in Water, 
Christ's Baptism.  and yet not truly baptised with the Baptism of Christ? What are the real Effects in such, as are truly baptised with the Baptism of Christ?  
A. Know ye not, that so many of us, 
Rom. 6.3, 4.  as were baptised into Jesus Christ, were baptised into his Death? Therefore we are buried with him by Baptism into 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.  
For as many of you, as have been baptised into Christ, 
Gal. 2.27.  have put on Christ.  
Buried with him in Baptism, wherein also ye are risen with him, 
Col. 2.12.  through the Faith of the Operation of God, who hath raised him from the Dead.  
Q. I perceive, there was a Baptism of Water, which was John's Baptism, and is therefore by John himself contra-distinguished from Christ's; was there not likewise something of the like nature appointed by Christ to his Disciples, 
Bread and Wine—  of eating Bread, and drinking Wine in Remembrance of him?  

1 Cor. 11.23, 24, 25.  A. For I have received of the Lord that which also I have delivered unto you, that the Lord Jesus the same Night, in which he was betrayed, took Bread, and when he had given thanks, he broke 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, when he had supped, saying, This Cup is the New Testament in my Blood; This do ye, as oft as ye drink it, in Remembrance of me.  

discontinued.  Q. How long was this to continue?  

1 Cor. 11 26.  A. For, as often as ye eat this Bread, and drink this Cup, ye do show the Lord's Death, till he come.  

Christ's coming.— John 14.18, 23.  Q Did Christ promise to come again to his Disciples?  
A. I will not leave you Comfortless; I will come to you. Jesus answered, and said unto him; If a man love me, he will keep my Words; and my Father will love him, and We will come unto him, and make our Abode with him.  

— Inward.  Q. Was this an Inward Coming?  

John 14.20.  A. At that Day ye shall know, that I am in my Father, and ye in me, and I in you.  
Q. But it would seem, this was even practised by the Church of Corinth, after Christ was come inwardly; was it so, that there were certain Appointments positively commanded, yea, and Zealously and Conscientiously practised by the Saints of Old, 
As Certain Appointments not perpetual—  which were not of perpetual Continuance, nor yet now needful to be practised in the Church?  

John 13.14, 15.  A. If I then your Lord and Master have washed your Feet, ye also aught to wash one another's Feet: For I have given you an Example, that ye should do, as I have done to you.  

Acts 15.28, 91.  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater Burden, than these necessary things. That ye abstain from Meats offered to Idols, and from Blood, and from things strangled, and from Fornication; from which if ye keep yourselves, ye shall do well: Farewell.  

Jam. 5.14.  Is any man sick among you, let him call for the Elders of the Church, and let them pray over him, Anointing him with Oil in the Name of the Lord.  
Q. These Commands are no less positive, than the other, yea, some of them are asserted, as the very Sense of the Holy Ghost, as no less necessary, 
— so Bread and Wine.  than abstaining from Fornication; and yet the generality of Protestants have laid them aside, as not of perpetual Continuance: But what other Scriptures are there to show, that it is not Necessary, that of Bread, and Wine to Continue?  

Rom. 14.17.  A. For the Kingdom of God is not Meat and Drink; but Righteousness, and Peace, and Joy in the Holy Ghost.  
Let no man therefore judge you in Meat or in Drink, or in respect of an Holy Day, 
Col. 2.16, 20, 21, 22.  or of the New-Moon, or of the Sabbath-Days: Wherefore if ye be dead with Christ from the Rudiments of the World, why, as though living in the World, are ye subject to Ordinances (touch not, taste not, handle not, which all are to perish with the Using) after the Commandments and Doctrines of Man?  
Q. These Scriptures are very plain, 
The Spiritual Bread.  and say as much for the Abolishing of this, as to any Necessity, as aught can be alleged for the former: But what is the Bread then, wherewith the Saints are to be nourished?  
A. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that Bread from Heaven; but my Father giveth you the True Bread from Heaven, for the Bread of God is he, which comes down from Heaven, and giveth Life unto the World. Then said they unto him, Lord, evermore give us this Bread? And Jesus said unto them, I am the Bread of Life; he that cometh to me, shall never Hunger; and he that believeth on me, shall never Thirst. I am that Bread of Life: Your Fathers did eat Manna in the Wilderness, and are Dead: This is the Bread, which cometh down from Heaven, that a man may eat thereof, and not die. I am the Living Bread, which came down from Heaven; If any man eat of this Bread, he shall live for ever: and the Bread that I will give him, is my Flesh, which I will give for the Life of the World. 
Joh. 6.32, 33, 34, 35, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58.  The Jews therefore strove amongst themselves, saying, How can this man give us his Flesh to eat? Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you: Whoso eateth my Flesh, and drinketh my Blood, hath Eternal Life, and I will raise him up at the last Day; For my Flesh is Meat indeed, and my Blood is Drink indeed. He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. As the Living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. This is that Bread, which came down from Heaven; not as your Fathers did eat Manna, and are dead: He that eateth of this Bread, shall live for ever.   

CHAP. XII. Concerning the Life of a Christian in general, what and how it ought to be in this World.  
Question. WHat is the True RELIGION? 
Religion.   
Answer. Pure Religion and Undefiled is this, To visit the Fatherless and the Widow in their Affliction, 
James 1. 2●.  and to keep himself unspotted from the World.  
Q. What is required of man?  
A. He hath showed thee, O man, what is good; 
Mich. 6.8.  and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God?  

* Isa. 66.2.  But to this man will I look, even to him that is pure, and of a contrite Spirit, and trembles at my Word.  
Q. Doth God then require People to be Quakers, to tremble at his Word? 
Trembling.  was there any such among the Saints of old?  
A. Then were assembled unto every one, that Trembled at the Words of the God of Israel. 
Ezra 9.4.  Now therefore let us make a Covenant with our God, 
10.3.  to put away all the Wives, and such as are born of them, according to the Counsel of my Lord; and of those, that Tremble at the Commandment of our God.  
Q. It seems, Ezra loved well, and had a high Esteem of Quakers, since he would have their Counsel followed: 
Quakers of old.  Do any other of the Prophet's point out Quakers or Tremblers, as God's People?  
A. Hear the Word of the Lord, ye that Tremble at his Word: Your Brethren, 
Isa. 66.5.  that hated you, that cast you out for my Name's sake, said, Let the Lord be glorified; but he shall appear to your Joy, and they shall be ashamed.  
And it shall be to me a Name of Joy, a Praise and an Honour before all the Nations of the Earth, 
Jer. 33.9.  which shall hear all the good that I do unto them, and they shall Fear and Tremble for all the Goodness, and for all the Prosperity, that I procure unto it.  
Q. The Prophets promise good Things there to Quakers; what becometh of those, that Tremble not, and are not such?  

Jer. 5.21, 22.  A. Hear now this, O foolish People, and without Understanding, which have Eyes, and see not, which have Ears, and Hear not; fear ye not me, saith the Lord? will ye not Tremble at my Presence? etc.  

Q. God's Children.  Q. Are then all God's Children Quakers? and are we commanded to quake or tremble in order to our Salvation, both under the Law, and now under the Gospel?  
A. Serve the Lord with Fear, and rejoice with Trembling. I make a Decree, 
Psal. 2.11.  that in every Dominion of my Kingdom Men Fear and Tremble before the God of Daniel; 
Dan. 6.26.  for he is the Living God, and steadfast for ever. Work out your own Salvation with Fear and Trembling. 
Phil. 2.12.   

Commandments.  Q. What be the Chief Commandments?  
A. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; This is the first and great Commandment: 
Matth. 22.37, 38, 39, 40.  And the second is like unto it; Thou shalt love thy Neighbour as thyself: On these two Commandments hang all the Law and Prophets.  
Q. What ought a Christian to seek after in the first Place?  

Matth. 6.32.  A. Seek ye first the Kingdom of God and his Righteousness, and all these things shall be added unto you.  

Behaviour.  Q. How ought Christians to behave themselves in this World?  
A. But this I say, Brethren, the Time is short: It remaineth, That both they that have Wives, 
1 Cor. 7.29, 30, 31.  be, as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they Possessed not; and they that use this World, as not abusing it: for the Fashion of this World passeth away.  
Q. What saith the Apostle Paul further, as that which is fit, for Christian Men and Women to be found in?  
A. I will therefore, that Men Pray every where, lifting up holy Hands without Wrath and Doubting: In like Manner also, 
1 Tim. 2.8, 9, 10.  that Women adorn themselves in modest Apparel, with shamefacedness and Sobriety; not with broidered Hair, or Gold, or Pearls, or costly Array; but (which becometh Women professing Godliness) with good Works.  
Q. I observe, 
Apparel.  the Apostle is much against the Vanity and Superfluity of clothes among Christians; what saith Peter to this?  
A. Whose Adorning, 
1 Pet. 3.3, 4.  let it not be that outward Adorning of Plaiting the Hair, of wearing of Gold, or of putting on of Apparel: But let it be the hidden Man of the Heart, in that which is not corruptible; even the Ornament of a meek, quiet Spirit, which is in the Sight of God of great Price.  
Q. The Apostle is very plain there; but what saith the Scriptures, 
Respect of Persons.  as to Respect of Persons among Christians?  
A. My Brethren, have not the Faith of our Lord Jesus Christ, the Lord of Glory, with Respect of Persons: 
James 2.1, 2, 3, 4, 5, 6, 7, 8, 9  For if there come unto your Assembly a man with a Gold Ring in goodly Apparel; and there come in also a poor Man in vile Raiment; and ye have Respect to him that weareth the gay Clothing, and say unto him, sit thou here in a good Place; and say to the poor, stand thou there, or sit here under my Footstool: Are ye not then partial in yourselves, and are become Judges of evil Thoughts? Harken, my beloved Brethren, hath not God chosen the poor of this World, rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him? but ye have despised the Poor. Do not rich men oppress you, and draw you before the Judgement-seat? Do they not blaspheme that worthy Name, by the which ye are called? If ye fulfil the Royal Law according to the Scripture, Thou shalt love thy Neighbour as thyself, ye do well; but if ye have RESPECT to Persons, ye commit Sin, and are convinced of the Law, as Transgressor's.  
Q. Though that be indeed sufficient to reprove the different Ranks among Christians upon the Account of Riches or Birth: 
Master and Servant.  yet is there not a Relative Respect among Christians, as betwixt Master and Servants? What Admonitions gives the Apostle in this Case?  
A. Servants, be Obedient to them, that are your Masters according to the Flesh, with Fear and Trembling, in Singleness of your Heart, 
Ephes. 6.5, 6, 7, 8, 9  as unto Christ, not with Eye-Service, as Men-Pleasers; but as the Servants of Christ, doing the Will of God from the Heart; with Good will doing service as to the Lord, and not to Men: knowing, that whatsoever good Thing any Man doth, the same shall he receive of the Lord, whether he be bond or free. And ye Masters, do the same Things unto them, forbearing Threatening; knowing, that your Master also is in Heaven; neither is there Respect of Persons with him.  
Servants, obey in all things your Masters, according to the Flesh; not with Eye-Service, as Men-pleasers; but in Singleness of Heart, 
Col. 3.22, 23, 24, 25.  fearing God. And whatsoever ye do, do it hearty, as to the Lord, and not unto Men; knowing, that of the Lord ye shall receive the Reward of the Inheritance: for ye serve the Lord Christ. But he that doth Wrong, shall receive for the Wrong, which he hath done; and there is no Respect of Persons. Masters, give unto your Servants that which is Just and Equal, knowing, that ye also have a Master in Heaven. 
Col. 4.1.  Let as many Servants, as are under the Yoke, count their own Masters worthy of all Honour, 
1 Tim. 6.1, 2·  that the Name of God and his Doctrine be not blasphemed. And they that have believing Masters, let them not despise them, because they are Brethren; but rather do them Service, because they are faithful and beloved, Partakers of the Benefit: These things teach and exhort. Exhort Servants to be obedient unto their own Masters, 
Tit. 2.9, 10.  and to please them well in all Things; not answering again, not purloining; but showing all good Fidelity, that they may adorn the Doctrine of God in all Things. 
1 Pet. 2.18, 19, 20, 21.  Servants, be subject to your Masters with all Fear, not only to the good and gentle, but also to the froward; for this is Thankworthy, if a Man for Conscience towards God endure Griefs, suffering wrongfully. For what Glory is it, if when ye be buffeted for your Faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called, because Christ also suffered for us, leaving us an Example, that ye should follow his Steps.  

Parents and Children.  Q. What good Admonitions gives the Scripture, as to the Relation betwixt Parents and Children?  

Ephes. 6.1, 2, 3, 4.  A. Children, Obey your Parents in the Lord; for this is right: Honour thy Father and thy Mother (which is the first Commandment with Promise) that it may be well with thee, and thou may'st live long on the Earth. And ye Fathers, provoke not your Children to Wrath; but bring them up in the Nurture and Admonition of the lord 
Col. 3.20, 21.  Children, Obey your Parents in all Things; for this is wellpleasing unto the Lord. Fathers provoke not your Children to Anger, lest they be discouraged.  
Q. What between Husbands and Wives?  

Husband and Wife.  A. Wives, submit yourselves unto your own Husbands, as unto the Lord; for the Husband is the Head of the Wife, even as Christ is the Head of the Church, 
Ephes. 5.22, 23, 24, 25, 28, 31, 33.  and he is the Saviour of the Body: Therefore, as the Church is subject unto Christ; so let the Wives be to their own Husbands in every thing. Husbands, love your Wives, even as Christ loved the Church, and gave himself for it, so ought men to love their own Wives, as their own Bodies: he that loveth his Wife, loveth himself; for this Cause shall a Man leave his Father and Mother, and shall be joined unto his Wife, and they two shall be one Flesh. Nevertheless, let every one of you in particular so love his Wife, even as himself; and the Wife see, that she Reverence her Husband. 
Col. 3.19. 1 Pet. 3.1, 2, 7.  Husbands, love your Wives, and be not bitter against them. Likewise ye Wives, be subject to your own Husbands, that if any obey not the Word, they also may without the Word be won by the Conversation of the Wives, while they behold your Chaste Conversation coupled with Fear. Likewise ye Husbands, dwell with them according to Knowledge, giving Honour unto the Wife, as unto the weaker Vessel, and as being Heirs together of the Grace of Life, that your Prayers be not hindered.  
Q. 
* Christian's Armour—  What is the Armour of a true Christian? and wherewith ought he to wrestle?  
A. 
† Ephes. 6.11, 12, 13, 14, 15, 16, 17.  Put on the whole Armour of God, that ye may be able to stand against the Wiles of the Devil; for we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the Darkness of this World, against Spiritual Wickedness in high Places: wherefore take unto you the whole Armour of God, that ye may be able to withstand in the Evil Day, and having done all, to stand. Stand therefore, having your Loins girt about with Truth, and having on the Breastplate of Righteousness, and your Feet shod with the Preparation of the Gospel of Peace: above all, taking the Shield of Faith, wherewith ye shall be able to quench all the fiery Darts of the Wicked One; and take the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God.  
Q. What are Christian's Weapons? and for what End? 
- and Weapons.   
A. For though we walk in the Flesh, we do not war after the Flesh; (for the Weapons of our Warfare are not carnal, 
2 Cor. 10.3, 4, 5.  but mighty through God, to the pulling down of strong Holds) casting down Imaginations, and every high thing, that exalteth itself against the Knowledge of God; and bringing into Captivity every Thought to the Obedience of Christ.  
Q. Ought Strife and Envy to be among Christians? 
No Strife—   
A. Who is a wise Man, and endued with Knowledge amongst you? Let him show out of a good Conversation his Works with Meekness of Wisdom: But if ye have bitter Envying and Strife in your Hearts, 
James 3.13, 14, 15, 16, 17, 18.  glory not, and lie not against the Truth. This Wisdom descendeth not from above; but is Earthly, Sensual, Devilish; for where Envying and Strife is, there is Confusion and every Evil Work. But the Wisdom that is from above, is first pure, then peaceable, and easy to be entreated, full of Mercy and good Fruits, without Partiality, and without Hypocrisy: And the Fruit of Righteousness is sown in Peace of them that make Peace.  
Q Ought Wars to be among Christians? from whence proceed they? 
— Nor Wars,   
A. From whence come Wars and Fightings among you? Come they not hence, even from your Lusts, that war in your Members? 
James 4.1, 2.  Ye lust, and have not; ye kill, and desire to have, and cannot obtain; ye fight and war, yet ye have not, because ye ask not.  
Q. What saith Christ, even of Defensive War? 
Not Defensive.   
A. But I say unto you, that ye Resist not Evil; but whosoever shall smite thee on thy right Cheek, turn to him the other also. 
Matth. 5.39.  But I say unto you, which hear, Love your Enemies; do good to them which hate you; bless them that curse you, 
Luke 6.27, 28, 29.  and pray for them which despitefully use you: and unto him that smiteth thee on the one Cheek, offer also the other; and him that taketh away thy Cloak, forbidden not to take thy Coat also.  
Q. What say the Apostles?  
A. Recompense to no Man Evil for Evil. Not rendering Evil for Evil, or Railing for Railing; but contrariwise Blessing: 
Rom. 12.17. 1 Pet. 3.9.  knowing, that ye are thereunto called, that ye should inherit a Blessing. See, that none render Evil for Evil unto any Man; but ever follow that which is good, both among yourselves, and to all Men. 
1 Thess. 5.15.   
Q. 
* Oaths and Swearing.  It was lawful of Old to Swear; and an Oath for Confirmation was to them an End of all Strife: Is it not Lawful for Christians also to Swear?  
A. Again, ye have heard, that it hath been said by them of old time, 
Matth. 5.33, 34, 35, 36, 27.  Thou shalt not forswear thyself; but shalt perform unto the Lord thine Oaths. But I say unto you, Swear not at all, neither by Heaven, for it is God's Throne; nor by the Earth, for it is his Footstool; neither by Jerusalem, for it is the City of the great King; neither shalt thou swear by thy Head, because thou canst not make one Hair white or black: 
James 5.12.  But let your Communication be Yea, Yea; Nay, Nay; for whatsoever is more than these, cometh of Evil. But above all things my Brethren, Swear not, neither by Heaven, neither by the Earth, neither by any other Oath: but let your Yea be Yea, and your Nay, Nay, lest ye fall into Condemnation.  

World's Honour.  Q. Is it fit for Christians or Believers to receive Carnal and Worldly Honour one from another?  

John 5.44.  A. How can ye believe, which receive Honour one of another, and seek not the Honour, that cometh from God only?  

Titles.  Q. Doth God allow us to give flattering Titles to Men?  

Job 32.21, 22.  A. Let me not, I pray you, accept any Man's Person: neither let me give flattering Titles unto Man; for I know not to give flattering Titles, in so doing my Maker would soon take me away.  
Q. What should we say to such, as quarrel us for speaking proper sound Words, 
Thee and Thou.  as Thou to one, You to many; which is Christ and the Saints Language in the Scripture?  

1 Tim. 6.3, 4.  A. If any Man teach otherwise, and consent not to wholesome Words, even the Words of our Lord Jesus Christ, and to the Doctrine which is according to Godliness, he is proud, knowing nothing; but doting about Questions and Strifes of Words, whereof cometh Envy, 
2 Tim. 1.13.  Strife, Rail, Evil Surmising. Hold fast the Form of sound Words, which thou hast heard of me in Faith and Love, which is in Christ Jesus.  
Q. What is the great Commandment given by Christ to his Disciples, as that which even declareth them to be such, 
Love.  and is also pressed by his Apostles?  
A. A new Commandment I give unto you, that ye love one another: 
John 13.34, 35 and 15.12, 17.  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 to one another. This is my Commandment, that ye love one another, as I have loved you: These things I command you, that ye love one another. Be ye therefore Followers of God, 
Eph. 5.1, 2.  as dear Children; and walk in Love, as Christ also hath loved us, and hath given himself for us an Offering and a Sacrifice to God, for a sweet-smelling Savour. If any Man say, I love God, and hateth his Brother, he is a Liar; for he that loveth not his Brother, 
1 John 4.20, 21.  whom he hath seen, how can he love God, whom he hath not seen? And this Commandment have we from him, that he who loveth God, loveth his Brother also.  

Humility.  Q. Is Humility very needful to Christians? what like must we be, ere we can enter the Kingdom?  
A. 
* Mat. 18.3, 4.  And said, verily, verily, I say unto you, Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven; whosoever therefore shall humble himself, as this little Child, the same is greatest in the Kingdom of Heaven.  
Q. Ought Christians to lord over one another? What Rule giveth Christ in this Case?  
A. But Jesus called them unto him, and said, Ye know, 
Mat. 20.25, 26, 27, 28.  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 Ministered unto, but to Minister, and to give his Life a Ransom for many.  
Q. How then are Christians in this World?  
A. Behold, I send you forth, as Sheep in the midst of Wolves; 
Mat. 10.16.  be ye therefore wise as Serpents, and harmless as Doves. Go your ways; behold, I send you forth as Lambs among Wolves. 
Luke 10.3.   
Q. Are we then to expect Afflictions and Persecutions here? 
Afflictions.   
A. And ye shall be hated of all Men for my Names sake; but he that endureth to the End, shall be saved. 
Mat. 10.22. Mark 13.13. Luke 21.17. John 15.18, 19  And ye shall be hated of all Men for my Name's sake. If the World hate you, ye know that it hated me, before it hated you: if ye were of the World, the World would love his own; but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. These things I have spoken unto you, that ye might have Peace: 
John 16, 33.  in the World ye shall have Tribulation; but be of good Cheer, I have overcome the World. And all that will live Godly in Christ Jesus, 
2 Tim. 3.12.  shall suffer Persecution.  
Q. Ought we then to fear Persecution? 
Persecution—   
A. Fear not them▪ which kill the Body, 
Mat. 3.10, 28▪  but are not able to kill the Soul; but rather fear him, who is able to destroy both Soul and Body in Hell. And I say unto you, my Friends, 
Luke 12.4, 5.  Be not afraid of them, that kill the Body, and after that have no more, that they can do: But I will fore-warn you, whom ye shall fear; fear him, which after he hath killed, hath Power to cast into Hell; yea, I say unto you, fear him.  
Q. What Advantage is it to them, that suffer Persecution cheerfully, and Hazards, to them that eat it? 
— Advantageous.   
A. Blessed are they, which are persecuted for Righteousness sake; 
Mat. 5.10. 1 Pet. 3.4.  for theirs is the Kingdom of Heaven. But if ye suffer for Righteousness sake, happy are ye; and be not afraid of their Terror, neither be troubled. Whosoever therefore shall confess me before Men, 
Mat. 10.32, 33, 37, 38, 39  him will I confess also before my Father, which is in Heaven; but whosoever shall deny me before Men, him will I also deny before my Father which is in Heaven: He that loveth Father or Mother more than me, is not worthy of me; and he that taketh not his Cross, and followeth after me, is not worthy of me: He that findeth his Life, shall lose it; and he that loseth his Life for my sake, shall find it. Also I say unto you, Whosoever shall confess me before men, 
Luke 12.8, 9  him shall the Son of Man also confess before the Angels of God; but he that denyeth me before Men, shall be denied before the Angels of God. Then said Jesus unto his Disciples, If any Man will come after me, let him deny himself, and take up his Cross, and follow me; for whosoever will save his Life, 
Mat. 1●. 24, 25.  shall lose it; and whoso ever will lose his Life for my sake, shall find it. If we suffer, we shall also reign with him; 
2 Tim. 2, 12. Luke 14 26.  if we deny him, he also will deny us. If any come to me, and hate not his Father and Mother, and Wife, and Children, and Brethren, and Sisters; yea, and his own Life, he cannot be my Disciple. 
Luke 9.23, 24▪  And he said to them, If any Man will come after me, let him deny himself, and take up his Cross daily, and follow me; for whosoever will save his Life, shall lose it: but whosoever will lose his Life for my sake, the same shall save it. And when he had called the People to him, 
Luke 8.34, 35.  with his Disciples also, he said unto them, whosoever will come after me, let him deny himself, and take up his Cross, and follow me: for whosoever will save his Life, shall lose it; but whosoever shall lose his Life for my sake and the Gospel's, the same shall save it.  
Q. There is nothing more certain, according to those Scriptures, than that Christians must suffer Persecution in this World, 
Reviled  even in their Persons and Estates: But shall they not also suffer in their good Names, in being accounted Blasphemers, Heretics and Deceivers?  
A. The Disciple is not above his Master, nor the Servant above his Lord; 
Mat. 10.24, 25.  it is enough for the Disciple, that he be as his Master, and the Servant as his Lord: If they have called the Master of the House Beelzebub; how much more shall they call them of his Household? Blessed are ye when Men shall revile you, 
Mat. 5.11.  and persecute you, and shall say all manner of Evil against you falsely for my sake. 
Acts 6.11, 12.  Then they suborned Men, which said, We have heard him speak blasphemous Words against Moses, and against God: And they stirred up the People, and the Elders, and the Scribes; and came upon him, and caught him, and brought him to the Council. 
Acts 17.6.  And when they found them not, they drew Jason and certain Brethren unto the Rulers of the City, crying, These that have turned the World upside down, are come hither also. But this I confess unto thee, that after the Way, which they call Heresy, so worship I the God of my Fathers, 
Acts 24.14.  believing all things, which are written in the Law and the Prophets. 
1 Cor. 14.13.  Being defamed, we entreat: we are made as Filth of the World, and are the Off-scouring of all things unto this Day; 
1 Cor. 6·8.  By Honour and Dishonour, by Evil Report and Good Report, as Deceivers, and yet true.  
Q. It is easily apparent, from what is mentioned, that Christians are to expect Persecution and Tribulation; and that they are always the Sheep, and never the Wolves; the Persecuted, and never the Persecutors; 
Pray for persecutors.  the Afflicted, and not the Afflictors: the Reproached, and not the Reproachers: Is it not fit then, that Christians be so far from Persecuting others, that they ought to Pray for the Persecutors? is this Christ's Command?  
A. But I say unto you, Love your Enemies; Bless them that Curse you, do Good to them that hate you, and Pray for them which despitefully use you, and Persecute you.  
Q. 
* By Christ's  Was this Christ's own Practice?  
A. 
† Luke 23.34.  Then said Jesus, Father, forgive them; for they know not what they do, etc.  
Q. Is Christ herein to be our Example?  
A. For even hereunto were you called, 
1 Pet. 2.12, 22, 23.  because Christ also suffered for us, leaving us an Example, that ye should follow his Steps, who did no Sin, neither was Guile found in his Mouth; 
Example  who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself unto him, that judgeth righteously.  
Q. Is there an Instance of any Saints in Scriptures, 
- and Stephen's.  who followed his Example herein?  
A. And he (Stephen) kneeled down, and cried with a loud voice, 
Acts 7.60.  Lord, lay not this Sin to their Charge, etc.  
Q. It appears by all these Scriptures, that Christianity consisteth in the Exercise of Fear and Trembling, Humility, Patience and Self-denial; What ought we then to think of such, 
Beware of Seducing Spirits.  who place much of their Religion in Abstaining from Marriage, and certain Meats; Worshipping of Angels, and other such Acts of voluntary Humility?  
A. Now the Spirit speaketh expressly, that in the latter times some shall departed from the Faith, 
1 Tim. 4.1, 2, 3.  giving heed to seducing Spirits and Doctrines of Devils, speaking Lies in Hypocrisy; having their Conscience seared as with an hot Iron, forbidding to Marry, and commanding to Abstain from Meats, which God hath Created, to be received with Thanksgiving of them which believe, and know the Truth. Let no Man beguile you of your Reward in voluntary Humility, 
Col. 2.18.  and Worshipping of Angels; intruding into these things, which he hath not seen, vainly puffed up by his Fleshly Mind.   

CHAP. XIII. Concerning Magistracy.  
Question. WHat is the Duty of a Magistrate?  
Answer. The God of Israel said, the Rock of Israel spoke to me; he that Ruleth over Men, must be Just, 
2 Sam. 23.3.  Ruling in the Fear of God.  
Q. What do the Scriptures speak of the Duty of such, 
Subjection.  as are under Authority?  
A. Let every Soul be Subject to the Higher Powers; 
Rom. 13.1, 2, 3, 4, 5.  for there is no Power, but of God: The Powers that be, are ordained of God; Whatsoever therefore resists the Power, resists the Ordinance of God: and they that resist, shall receive to themselves Damnation. For Rulers are not a Terror to good Works, but to the Evil. Wilt thou then not be afraid of the Power? Do that which is Good, and thou shalt have Praise of the same; for he is the Minister of God to thee for Good. But if thou do that which is Evil, be afraid; for he beareth not the Sword in vain: for he is the Minister of God; a Revenger to execute Wrath upon him that doth Evil. Wherefore Ye must needs be subject, not only for Wrath, but also for Conscience sake. Submit yourselves to every Ordinance of Man for the Lord's sake, whether it be to the King as Supreme; 
1 Pet. 2.13, 14, 15.  or unto Governors, as unto them, that are sent by him for the Punishment of Evil-Doers, and for the Praise of them that do well: for so is the Will of God, that with Welldoing ye may put to silence the Ignorance of foolish Men.  

Tribute.  Q. Ought Tribute to be paid to them?  
A. For, for this Cause pay we Tribute also; for they are God's Ministers, 
Rom. 13 6, 7.  attending continually upon this very thing: Render therefore to all their Deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. Then saith he unto them, Render therefore unto Caesar, the things which are Caesar's; 
Matth. 22.21.  and unto God the things that are God's.  

Obedience.  Q. Are we obliged to obey Magistrates in such things, as we are persuaded in our Minds, are contrary to the Commands of Christ?  

Acts 4.18, 19, 20.  A. And they called them, and commanded them not to speak at all, nor teach in the Name of Jesus: but Peter and John answered and said unto them▪ Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye; for we cannot but speak the things which we have seen and heard. And when they had brought them, 
Acts 5 27, 28, 29.  they set them before the Council, and the Highpriest asked them, saying; Did not we straightly command you, that ye should not Teach in this Name? And behold, ye have filled Jerusalem with your Doctrine, and intended to bring this Man's Blood upon us. Then Peter and the other Apostles answered, and said, We ought to obey God rather, than Man.  

Moderation.  Q. What ought to be Magistrates Behaviour in such Cases according to the Counsel of wise Gamaliel?  
A. Then stood there up one in the Council, a Pharisee, named Gamaliel, 
Acts 5.34, 35, 38 39  a Doctor of Law, had in Reputation among the People, and commanded to put the Apostles forth a little space, and said unto them; Ye Men of Israel, take heed to yourselves, what ye intent to do, as touching these men: And now I say unto you, Refrain from these men, and let them alone; for if this Counsel or this Work of Men, it will come to nought; but if it be of God, ye cannot overthrow it, le●t happily ye be found even to fight against God.  

Tares.  Q. What Command giveth Christ to his People under the Gospel, in Relation to this matter? How doth he hold forth their Duty under the Parable of the Tares?  
A. So the Servants of the Household came, and said unto him; Sir, didst thou not sow Good Seed in thy Field? 
Matth. 13.27, 28, 29.  from whence then hath it Tares? He said unto them, An Enemy hath done this. The Servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay, lest while ye gather up the Tares, ye root up also the Wheat with them.  

Tares, the Wicked.  Q. Doth he explain these Tares of the Wicked, whom the Godly must not take upon them to cut off, lest through mistake they hurt the Good; but leave it to God, to do it by his Angels?  
A. 
* Matth. 13.38, 39, 40, 41.  The Field is the World; the good Seed are the Children of the Kingdom; but the Tares are the Children of the Wicked One; the Enemy that sowed them, is the Devil; the Harvest is the End of the World; and the Reapers are the Angels: And therefore the Tares are gathered and burnt in the Fire. So shall it be in the end of this World; the Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offend, and them which do Iniquity.   

CHAP. XIV. Concerning the Resurrection.  
Question. WHat saith the Scripture of the Resurrection of the Dead?  
Answer. And have Hope towards God, 
Acts 24.15.  which they themselves also allow, that there shall be a Resurrection of the Dead, both of the Just and Unjust.  
Q. To what different End shall the Good be raised from the Bad? and how are they thereunto reserved?  
A. Marvel not at this; for the Hour is coming, in the which all that are in the Graves, shall hear his Voice, and shall come forth; 
John 5.28, 29.  they that have done good, unto the Resurrection of Life; and they that have done Evil, unto the Resurrection of Condemnation. But the Heavens and the Earth, which are now, 
2 Pet. 3.7.  by the same Word are kept in store, reserved unto Fire against the Day of Judgement, and Perdition of Ungodly Men.  
Q. What must be answered to such as ask, how the Dead are raised; and with what Body?  
A. Thou Fool, that which thou sowest, is not quickened, 
1 Cor. 15.36, 37, 38, 39, 40, 41, 42, 43, 44.  except it die: and that which thou sowest, thou sowest not that Body which shall be; but bare Grain, it may chance of Wheat, or some other Grain: But God giveth it a Body, as it hath pleased him, and to every Seed his own Body. All Flesh is not the same Flesh; but there is one kind of Flesh of Men, another Flesh of Beasts, another of Fishes, and another of Birds: there are also Celestial Bodies, and Bodies Terrestrial; but the Glory of the Celestial is one, and the Glory of the Terrestrial is another. There is one Glory of the Sun, and another Glory of the Moon, and another Glory of the Stars; for one Star differs from another Star in Glory: so also is the Resurrection of the Dead; it is sown in Corruption, it is raised in Incorruption; it is sown in Dishonour, it is raised in Glory; it is sown in Weakness, it is raised in Power; it is sown a Natural Body, it is raised a Spiritual Body: There is a Natural Body, and there is a Spiritual Body.  
Q. The Apostle seems to be very positive, that it is not that Natural Body, which we now have, that shall rise, but a Spiritual Body.  
A. 
* 1 Cor. 15.50, 51, 52, 53, 54, 55.  Now this I say, Brethren, That Flesh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorruption. Behold, I show you a Mystery, We shall not all sleep; but we shall all be changed in a Moment, in the Twinkling of an Eye, at the last Trump (for the Trumpet shall sound) and the Dead shall be raised incorruptible, and we shall be changed: For this Corruptible must put on Incorruption, and this Mortal must put on Immortality: So when this Corruptible shall have put on Incorruption, and this Mortal shall have put on Immortality, then shall be brought to pass the Saying, that is written; Death is swallowed up in Victory: O Death where is thy Sting? O Grave where is thy Victory?   

CHAP. XV. A Short Introduction to the CONFESSION of FAITH.  
HAving thus largely and evidently performed the chief Part of that, which I promised in this Treatise, in giving a full account of our Principles in plain Scripture-words; and also answering by the Scriptures the chief and main Objections made against us; I come to a Confession of Faith: in which I shall not be so large, for that I judge it not Convenient to make an Interpretation of all the Scriptures beforementioned; which, if needful, the Reader may easily observe, were not very difficult to do. But whereas a Confession of Faith called rather for an Affirmative Account of ones own Faith, than for the Solution of Objections, or any thing of Debate in a Discursive Way, which is both more properly and pertinently performed in a Catechism; therefore I have here only done so. I am necessitated sometimes to intermix some words for Coherence of the Matter, as sometimes (And) and sometimes (Therefore) and the like; but not such, as any Ingenuous Person can affirm, do add to the Matter, or that may any wise justly be reckoned a Comment or Meaning: and therefore to avoid the Censure of the most Curious, Carping Critics; these are marked with a different Character. Likewise, unless I should have ridiculously offered to publish incongruous Grammar, there was a true need sometimes to change the Mood and Person of a Verb: in all which places, whosoever will look to the words, shall find, it is done upon no Design to alter any whit the naked Import of them. As for Instance: where Christ says, I am the Light of the World, were it proper for me to write thus, I am the Light, etc. Or can it be reckoned any whit Contradicting of my Purpose and Promise to write, Christ is the Light, where the first Person is changed to the third? Also sometimes I express things, which are necessarily understood; as when any of the Apostles say, We, there instead of We, I writ Apostles; and where they say You, speaking of the Saints, there I mention Saints instead of it: for the Connexion of the Sentence sometimes requires it. As in the first Article in mentioning that of 1 John 1.5. concerning God's being Light, and in such like Cases, which I know, no impartial Reader would have quarrelled, though wanting this Apology: which I judged meet to premise, knowing, there is a Generation, who when they cannot find any real or substantial Ground against Truth and its Followers, will be Cavilling at such little Niceties; therefore such may see, this Objection is obviated.   

CHAP. XVI. A CONFESSION of FAITH, concerning Twenty Three Articles.  

ARTICLE I. Concerning God, and the True and Saving Knowledge of him.  
THere is one God 
a Eph. 4.6. 1 Cor. 8.4, 6.  who is a Spirit 
b John 4.24. : And This is the Message, which the Apostles heard of him, and declared unto the Saints, That he is Light, and in him is no Darkness at all 
c 1 John 1.5. . There are Three, that bear Record in Heaven, the Father, the Son and the Holy Ghost, and these Three are One 
d 1 John 1.7. . The Father is in the Son, and the Son is in the Father 
e John 10.38. and 14.10, 11. and 5.26. . No Man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will Reveal him 
f Matth. 11.27 Luke 10.22. . The Spirit searcheth all things, yea, the deep things of God 
g 1 Cor. 2.10. : For the Things of God knoweth no man, but the Spirit of God. Now the Saints have received not the Spirit of the World, but the Spirit, which is of God, that they might know the things, which are freely given them of God 
h 1 Cor. 2.11, 12. . For the Comforter, which is the Holy Ghost, whom the Father sends in Christ's Name, he teacheth them all things, and bringeth all things to their Remembrance 
i John 14.26▪ .   

ARTICLE II. Concerning the Guide and Rule of Christians.  
CHrist prayed to the Father, and he gave the Saints another Comforter, that was to abide with them for ever, even the Spirit of Truth, whom the World cannot receive, because it seethe him not, nor knoweth him. But the Saints know him; for he dwelleth with them, and is to be in them 
k John 14.16, 17. . Now if any man have not the Spirit of Christ, he is none of his: For as many as are led by the Spirit of God, they are the Sons of God 
l Rom. 8.9, 14. . For this is the Covenant, that God hath made with the House of Israel, He hath put his Laws in their Mind, and writ them in their Hearts; and they are all taught of God 
m Hebr. 8.10, 11. . And the Anointing, which they have received of him, abideth in them; and they need not, that any man teach them, but as the same Anointing teacheth them of all things, and is Truth, and is no Lie 
n 1 John 2.27 .   

ARTICLE III. Concerning the Scriptures.  
WHatsoever things were written aforetime, were written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope 
o Rom. 15.4. , which are able to make wise unto Salvation through Faith, which is in Christ Jesus: All Scripture being given by Inspiration of God, and is profitable for Doctrine, for Reproof, for Instruction in Righteousness; that the Man of God may be perfect, throughly furnished unto all Good Works 
p 2 Tim. 3.15, 16, 17. . No Prophecy of the Scripture is of any private Interpretation; for the Prophecy came not in old time by the Will of Man, but Holy Men of God spoke, as they were moved by the Holy Ghost 
q 2 Pet. 1.20, 21.    

ARTICLE iv Concerning the Divinity of Christ, and his Being from the Beginning.  
IN the Beginning was the Word, and the Word was with God, and the Word was God; and the same was in the Beginning with God: All things were made by him; and without him was not any thing made, that was made 
r John 1.1, 2, 3. . Whose Go forth have been from of Old, from Everlasting 
s Mich. 5.2. . For God created all by Jesus Christ 
t Eph 3.9. ; Who being in the Form of God, thought it no Robbery to be equal with God 
u Phil. 2.6. . And his Name is called Wonderful, Counsellor, the Mighty God, the Everlasting Father; the Prince of Peace 
x Isa. 9.6. ; Who is the Image of the Invisible God, the Firstborn of every Creature 
y Col. 1.15. : The Brightness of the Father's Glory, and the Express Image of his Substance 
z Hebr. 1.3. . Who was clothed with a Vesture dipped in Blood; and his Name is called the Word of God 
a Rev. 19.13. . In him dwelleth all the Fullness of the Godhead bodily 
b Col. 2.9. : And in him are hid all the Treasures of Wisdom and Knowledge 
c Col. 2.3. .   

ARTICLE V Concerning his Appearance in the Flesh.  
THe Word was made Flesh 
d John 14. : For he took not on him the Nature of Angels; but he took on him the Seed of Abraham, being in all things made like unto his Brethren 
e Hebr. 2.16, 17. . Touched with a feeling of our Infirmities; and in all things tempted, like as we are, yet without Sin 
f Hebr. 4.15. . He died for our Sins, according to the Scriptures; and he was Buried, and he Risen again the Third Day according to the Scriptures 
g 1 Cor. 15.3, 4. .   

ARTICLE VI Concerning the End and Use of that Appearance.  
GOD sent his own Son in the Likeness of sinful Flesh, and for Sin condemned Sin in the Flesh 
h Rom. 8.3. . For this purpose the Son of God was manifested, that he might destroy the Works of the Devil 
i 1 John 3. , Being manifested to take away our Sins 
k 1 John 3.5. : For he gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour 
l Eph. 5.2. ; Having obtained Eternal Redemption for us 
m Hebr. 9.12. : And through the Eternal Spirit offered up himself without Spot unto God, to purge our Consciences from dead Works, to serve the Living God 
n Hebr. 9.14. . He was the Lamb, that was slain from the Foundation of the World 
o Rev. 5.1, 12, 13. ; Of whom the Fathers did all drink; of that spiritual Rock that followed them, and that Rock was Christ 
p 1 Cor. 10.1, 2, 3, 4. . Christ also suffered for us, leaving us an Example, that we should follow his Steps 
q 1 Pet. 2.21. . For we are to bear about in the Body the dying of the Lord Jesus, that the Life also of Jesus might be made manifest in our Body, being always delivered unto Death for Jesus sake, that the Life also of Jesus may be made manifest in our Flesh 
r 2 Cor. 4.10, 11.  That we may know him, and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable to his Death 
s Phil. 3.10. .   

ARTICLE VII. Concerning the Inward Manifestation of Christ.  
GOD dwelleth with the Contrite and Humble in Spirit 
t Isa. 57.15. : For he said, he will dwell in them, and walk in them 
u 2 Cor. 6.16. . And Christ standeth at the Door, and knocketh; if any Man hear his Voice, and open the Door, he will come unto him, and Sup with him, and he with him 
x Rev. 3.20. . And therefore ought we to Examine our own selves, and prove our own selves, knowing, how that Christ is in us, except we be Reprobates 
y 2 Col. 13.5. . For this is the Riches of the Glory of the Mystery, which God would make known among (or rather IN) the Gentiles, CHRIST WITHIN, the Hope of Glory 
z Col. 1.27. .   

ARTICLE VIII. Concerning the New Birth.  
EXcept a Man be born again, he cannot see the Kingdom of God 
a John 3.3. . Therefore ought we to put off the Old Man with his Deeds, and put on the New Man, which is renewed in Knowledge after the Image of him that Created him, and which after God is created in Righteousness and true Holiness 
b Ephes. 9.21, 22. Col. 3.10. : For henceforth know we no Man after the Flesh; yea, though we have known Christ after the Flesh, yet now henceforth know we him no more 
c 2 Cor. 5.16. . For if any Man be in Christ, he is a new Creature: old things are passed away; behold, all things are become new 
d 2 Cor. 5 17. : For such have put on the Lord Jesus Christ 
e Rom. 13.14. , and are renewed in the Spirit of their Minds 
f Ephes. 4.28. ; Sith as many, as have been baptised into Christ, have put on Christ 
g Gal 3 27. : Being born again not of corruptible Seed, but of incorruptible, by the Word of God, which liveth and abideth for ever 
h 1 Pet. 1.23. . And glory in nothing, save in the Cross of the Lord Jesus Christ, by whom the World is crucified unto them, and they unto the World 
i Gal. 6.14. . For in Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but a New Creature 
k Gal. 6.5. .   

ARTICLE IX. Concerning the Unity of the Saints with Christ.  
HE that sanctifieth, and they who are sanctified, are all of One 
l Hebr. 2.11. : For by the exceeding great and precious Promises, that are given them, they are made Partakers of the Divine Nature 
(m) 2 Pet. 1.4. ; Because for this End prayed Christ, that all might be one, as the Father is in him, and he in the Father, that they also might be one in them; and the Glory, which he had gotten from the Father, he gave them, that they might be one, even as the Father and he is one: Christ in the Saints, and the Father in Christ, that they might be made perfect in one 
(n) John 17.21, 22, 23. .   

ARTICLE X. Concerning the Universal Love and Grace of God to all.  
GOD so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting Life 
o John 3.16. . And in this was manifested the Love of God towards us, because that God sent his only begotten Son, that we might live through him 
p 1 John 4.9. . So that if any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous; and he is the Propitiation for our Sins; and not for ours only, but also for the Sins of the whole World 
q 1 Joh 2.1, 2. : For by the Grace of God he hath tasted Death for every Man 
r Hebr 2.9 , And gave himself a Ransom for all, to be testified in due Time 
s 1 Tim. 2.6. : Willing all Men to be saved, and to come to the Knowledge of the Truth 
t 1 Tim. 2.4. ; Not willing, that any should perish, but that all should come to Repentance 
u 2 Pet. 3.9. . For God sent not his Son into the World to Condemn the World; but that the World through him might be saved 
x John 3 17. . And Christ came a Light into the World, that whosoever believeth in him, should not abide in Darkness 
y John 12.46. : Therefore, as by the Offence of One Judgement came upon All Men to Condemnation; even so by the Righteousness of One, the free Gift came upon all Men to Justification of Life 
z Rom. 5.18. .   

ARTICLE XI. Concerning the Light, that enlighteneth every Man.  
THe Gospel was preached to every Creature under Heaven 
a Col. 1.23. , which Gospel is the Power of God unto Salvation to them that believe 
b Rom. 1.16. : And if it be hid, it is hid to them that are lost, in whom the God of this World hath blinded the Minds of them, which believe not, lest the Light of the glorious Gospel of Christ should shine into them 
c 2 Cor. 4.3, 4. . And this is the Condemnation, that Light is come into the World, and Men love Darkness rather than Light, because their Deeds are Evil 
d John 3.19. . And this was the true Light, which lighteneth every Man that cometh into the World 
e John 1.9. ; By which all things that are reprovable, are made manifest: for whatsoever maketh manifest, is Light 
f Ephes. 5.11. . 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 to the Light, that his Deeds may be made manifest, that they are wrought in God 
g Joh. 3 20, 21. . And they that walk in the Light, as Christ is in the Light, have Fellowship one with another; and the Blood of Jesus Christ, his Son, cleanseth them from all Sin 
h 1 John 1. : Therefore ought we to believe in the Light, while we have the Light, that we may be the Children of the Light 
i John 12.36. . Therefore to Day, if we will hear his Voice, let us not harden our Hearts 
k Hebr. 4 7. : For Christ wept over Jerusalem, saying, If thou hadst known, even thou, at least in this thy Day the Things which belong unto thy Peace. But now they are hid from thine Eyes 
l Luke 19.42. : And he would often have gathered her Children, as a Hen gathereth her Chickens; but they would not 
m Matth. 23.37. : for the stiffnecked and uncircumcised in Heart and Ears do always Resist the Holy Ghost 
n Acts 7.51. : And are of those that Rebel against the Light 
o Job 24.13. . Therefore God's Spirit will not always strive with Man 
p Gen. 7.3. ; For the Wrath of God is revealed from Heaven against all Ungodliness and unrighteousness of Men, who hold the Truth in Unrighteousness 
q Rom. 1.18. : Because what is to be known of God, is manifest in them; for God hath showed it unto them 
r Rom. 1.19. ; And a Manifestation of the Spirit is given to every Man to profit withal 
s 1 Cor. 12.7. . For the Grace of God that brings Salvation, hath appeared to all Men, teaching us, that denying Ungodliness and Worldly Lusts, we should live Soberly, Righteously and Godly in this present World 
t Tit. 2.11, 12. : And this Word of this Grace is able to build up, and give an Inheritance among all those that are Sanctified 
u Acts 20.32. . For the Word of God is quick and powerful, and sharper, than any two-edged Sword, piercing even to the dividing asunder of the Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart 
x Hebr. 4.12. : Is that more sure Word of Prophecy, whereunto we do well, that we take heed, as unto a Light, that shineth in a dark place, until the Day dawn, and the Daystar arise in the Heart 
y 2 Pet. 1. ●9. . And this is the Word of Faith, which the Apostles Preached, which is nigh in the Mouth and in the Heart 
z Rom. 10.8. : For God, who commanded Light to shine out of Darkness, hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ 
a 2 Cor. 4.6. . But we have this Treasure in Earthen Vessels, that the Excellency of the Power may be of God 
b 2 Cor. 4.7. , and not of us: for the Kingdom of God cometh not by Observation, but is within us.   

ARTICLE XII. Concerning Faith and Justification.  
FAith is the Substance of things hoped for, and the Evidence of things not seen 
d Hebr. 11.1. ; Without which it is impossible to please God 
e Hebr. 11.6. . Therefore we are justified by Faith, which worketh by Love 
f Gal. 5.6. : For Faith without Works being dead, is by Works made perfect 
g Jam. 2.23, 26. . By the Deeds of the Law there shall no Flesh be justified 
h Rom. 3.20. : Nor yet by the Works of Righteousness, which we have done; but according to his Mercy we are saved by the Washing of Regeneration, and renewing of the Holy Ghost 
i 1 Tit. 3.5. : For we are both washed, sanctified and justified in the Name of the Lord Jesus, and by the Spirit of our God 
k 1 Cor. 6.11. .   

ARTICLE XIII. Concerning Good Works.  
IF we live after the Flesh, we shall die; but if we through the Spirit do mortify the Deeds of the Body, we shall live 
l Rom. 8.13. : For they, which believe in God, must be careful to maintain good Works 
m 'tis 3.8. : For God will render to every Man according to his Deeds, according to his Righteous Judgement to them; who by patiented Continuance in well-doing seek for Glory, Honour and Immortality, Eternal Life 
n Rom. 2.6, 7. : For such are counted worthy of the Kingdom of God 
o 2 Thess. 1.5. ; and cast not away their Confidence, which hath great Recompense of Reward 
p Hebr. 10.35. . Blessed then are they, that do his Commandments, that they may have Right to the Tree of Life, and may enter in through the Gates into the City 
q Rev. 22.14. .   

ARTICLE XIV. Concerning Perfection.  
SIn shall not have Dominion over such, as are not under the Law, but under Grace 
r Rom. 6.14. : For there is no Condemnation to those that are in Christ Jesus, who walk not after the Flesh, but after the Spirit; for the Law of the Spirit of Life maketh free from the Law of Sin and Death 
s Rom. 8 1, 2. : For such are become dead unto Sin, and alive unto Righteousness; and being made free from Sin, are become Servants of Righteousness 
t Rom. 6 2.18 . Therefore ought we to be perfect, as our Heavenly Father is perfect 
u Matth. 5.48. : For the Yoke of Christ is easy, and his Burden is light 
x Matt. 11.30. ; And his Commandments are not grievous 
y 1 John 5.3. : And whosoever will enter into Life, must keep the Commandments 
z Matth. 19.17 . Hereby do we know, that we know God, if we keep his Commandments 
a 1 John 2.3. : He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him 
b 1 John 2.4. . Whosoever abideth in him, sinneth not; whosoever sinneth, hath not seen him, neither known him 
c John 3.6. . Let no Man deceive us; he that doth Righteousness, is Righteous, even as he is Righteous; He that committeth Sin, is of the Devil: whosoever is born of God, doth not commit Sin; for his Seed remaineth in him, and he cannot sin, because he is born of God 
d 1 John 3.7, 8, 9 . For not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of the Father, which is in Heaven 
e Matth. 7.21. . Circumcision is nothing, and Uncircumcision is nothing; but the keeping of the Commandments of God 
f 1 Cor. 7.19. .   

ARTICLE XV. Concerning Perseverance and Falling from Grace.  
WE ought to give Diligence to make our Calling and Election sure; which things if we do, we shall never fall 
g 2 Pet. 1.10. : For even Paul kept under his Body, and brought it into Subjection, lest by any Means, when he preached to others, he himself became a Castaway 
h 1 Cor. 9.27. . Let us therefore take heed, lest there be in any of us an evil Heart of Unbelief, in departing from the Living God 
i Hebr. 3.12. ; Likewise let us labour to enter into that Rest, lest any Man fall after the same Example of Unbelief 
k Hebr. 4.11. : For it is impossible for those, who were once enlightened, and have tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, and have tasted of the good Word of God, and the Powers of the World to come, if they shall fall away, to renew them again unto Repentance 
l Hebr. 6.4, 5, 6. : For he that abideth not in Christ, is cast forth, and is withered 
m John 15.16. . Yet such as overcome, he will make as Pillars in the Temple of his God, and they shall go no more out 
n Rev. 3.12. : And these are persuaded, that nothing shall be able to separate them from the Love of God, which is in Christ Jesus 
o Rom. 8.38. .   

ARTICLE XVI. Concerning the Church and Ministry.  
THe Church of God is the Pillar and Ground of Truth 
p 1 Tim. 3.15. : Whereof the Dear Son of God is the Head 
q Col. 1.18. ; From which all the Body by Joints and Bands, having Nourishment Ministered, and knit together, increaseth with the Increase of God 
r Col. 2.19. . Which Church of God are they, that are sanctified in Christ Jesus 
s 1 Cor. 1.2. ; Who when he ascended up on high, gave Gifts unto Men: And he gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for the perfecting of the Saints for the Work of the Ministry 
t Ephes. 4.9, 11. ; Who ought to be blameless, vigilant, sober, of good Behaviour, given to Hospitality, apt to teach; not given to Wine, no Strikers, not greedy of filthy Lucre, but patiented: not Brawlers, not Covetous 
u 1 Tim. 3.2, 3. ; but Lovers of good Men, sober, just, holy, temperate, holding fast the Faith, as they have been taught, that they may be able by sound Doctrine both to Exhort and to Convince Gain-sayers 
x 'tis 1.8, 9 : Taking heed to themselves, and to the Flock, over which the Holy Ghost hath made them Overseers, to feed the Church of God 
y Acts 20.28. ; Taking the Oversight thereof not by Constraint, but willingly; not for filthy Lucre, but of a ready Mind: neither as being Lords over God's Heritage; but as being Ensamples to the Flock 
z 1 Pet. 5.2, 3. . And such Elders as rule well, are to be counted worthy of double Honour, especially they, who labour in the Word and Doctrine 
a 1 Tim. 5.17. ; And to be esteemed very highly in Love for their Works sake 
b 1 Thess. 5.5, 12. . As every Man hath received the Gift, so ought the same to be Ministered. If any Man speak, let him speak as the Oracles of God; if any Man minister, let him do it, as of the Ability which God giveth 
c 1 Pet. 4.10, 11. : Preaching the Gospel, not with the Wisdom of Words, lest the Cross of Christ be made of none effect 
d 1 Cor. 1.17. . Nor yet with enticing Words of Man's Wisdom; but in Demonstration of the Spirit and of Power: that the Faith may not stand in the Wisdom of Men, but in the Power of God 
e 1 Cor. 2.4, 5. . Howbeit such spoke Wisdom among them that are Perfect; yet not the Wisdom of this World, not of the Princes of this World, which cometh to nought; but they speak the Wisdom of God in a Mystery, even the hidden Wisdom, which God ordained before the World to their Glory 
f 1 Cor. 2.6, 7. . Which things they also speak not in the Words, which Man's Wisdom teacheth; but which the Holy Ghost teacheth 
g 1 Cor. 2.13. : For it is not they that speak, but the Holy Ghost, or Spirit of the Father that speaketh in them 
h Matth. 10.20 . Who if they sow spiritual things, aught to reap carnal things: for so the Lord hath ordained, that they which preach the Gospel, should live of the Gospel: for the Scripture saith, Thou shalt not muzzle the Mouth of the Ox, that treadeth out the Corn; and the Labourer is worthy of his Reward 
i 1 Cor. 9.11, 14 . Yet a necessity is laid upon them; yea, Woe is unto them, if they preach not the Gospel: and their Reward is, that when they preach the Gospel, they make the Gospel of Christ without Charge 
k 1 Cor. 9 15, 17, 18. : Not coveting any Man's Silver or Gold, or Apparel; but their Hands ministering to their Necessities: that so labouring, they may support the Weak; remembering the Words of the Lord Jesus, how he said, It's more blessed to give, than to receive 
l Acts 20 33, 34. . For they are not of the greedy Dogs, that can never have enough 
m Isa. 56.11. : Nor of the Shepherds, that look to their own Way, every one for his Gain from his Quarter 
n Ibidem. ; That Feed themselves, and not the Flock 
o Ezek. 34.8. : That make the People Err, biting with their Teeth, and crying Peace, and preparing War against all such, as put not in their Mouths: teaching for Hire, and divining for Money 
p Mich. 3.5, 11. . Nor yet of those which teach things, which they ought not, for filthy Lucre's sake 
q Tit. 1.11. . That run greedily after the Error of Balaam for Reward, loving the Wages of unrighteousness 
r 2 Pet. 2.15. ; And through Covetousness with feigned Words making Merchandise of Souls 
s 2 Pet. 2.3. : Men of corrupt Minds, destitute of the Truth, supposing, that Gain is Godliness 
t 1 Tim. 6.5. ; but they know, that Godliness with Contentment is great Gain 
u 1 Tim 6 6. : and having Food and Raiment, they are therewith content 
x 1 Tim. 6.8. .   

ARTICLE XVII. Concerning Worship.  
THe Hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and in Truth: for the Father seeketh such to worship him 
y John 4.23. . God is a Spirit; and they which worship, must worship him in Spirit and in Truth 
z John 4 24. : For the Lord is nigh to all them that call upon him, to all that call upon him in Truth 
a Psal. 145.18. . He is far from the wicked; but he heareth the Prayer of the Righteous 
b Prov. 15.29. . And this is the Confidence, that we have in him, that if we ask any thing according to his Will, he heareth us 
c 1 John 5.14. . What is it then? We must pray with the Spirit, and with the Understanding also 
d 1 Cor. 14.15. : Likewise the Spirit also helpeth our Infirmities: for we know not, what we should pray for, as we ought; but the Spirit itself maketh Intercession for us with Groan, which cannot be uttered. And he that searcheth the Heart, knoweth what is the Mind of the Spirit, because he maketh Intercession for the Saints according to the Will of God 
e Rom. 8.26, 27. .   

ARTICLE XVIII. Concerning Baptism.  
AS there is One Lord, One Faith, so there is One Baptism 
f Ephes. 4.5. , which doth also now save us; not the putting away of the Filth of the Flesh, but the Answer of a Good Conscience towards God, by the Resurrection of Jesus Christ 
g 1 Pet. 3.21, 22. . For John indeed baptised with Water, but Christ with the Holy Ghost and with Fire 
h Matth. 3.1. . Therefore as many as are baptised into Jesus Christ, are baptised into his Death, and are buried with him by Baptism into Death; that like as Christ was raised up from the Dead by the Glory of the Father, even so they also should walk in Newness of Life 
i Rom. 6.34. , having put on Christ 
k Gal. 3.27. .   

ARTICLE XIX. Concerning Eating of Bread and Wine; Washing of one another's Feet; Abstaining from things Strangled, and from Blood; and Anointing of the Sick with Oil.  
THe Lord Jesus the same Night in which he was betrayed, took Bread, and when he had given Thanks, he broke 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, when he had supped, saying: This Cup is the New Testament in my Blood; this do ye, as oft as ye drink it, in Remembrance of me. For as oft as ye do eat this Bread, and drink this Cup, ye do show forth the Lord's Death, till he come 
l Cor. 11.23, 24, 25. . Jesus knowing, that the Father had given all things into his Hands, and that he was come from God, and went to God; he raiseth from Supper, and laid aside his Garments, and took a Towel, and girded himself: after that he poured Water into a Basin, and began to wash the Disciples Feet, and to wipe them with the Towel, wherewith he was girded. So after he had washed their Feet, and had taken his Garments, and set down again, he said unto them; Know ye, what I have done unto you? Ye call me Master and Lord, and ye say well; for so I am: If I then your Lord and Master have washed your Feet, ye also aught to wash one another's Feet: For I have given you an Example; that ye should do, as I have done unto you 
m John 13 2, 3, 4, 12, 13, 14, 15. . For it seemed good to the Holy Ghost and to us, to lay upon you no greater Burden, than these Necessary Things; That ye abstain from Meats offered to Idols; from Blood, and from things Strangled; and from Fornication: from which if ye keep yourselves, ye do well 
n Acts 15.28, 29. . Is any man sick among you, let him call for the Elders of the Church, and let them Pray over him, Anointing him with Oil 
o James 5.14. .   

ARTICLE XX. Concerning the Liberty of such Christians as are come to know the Substance, as to the Using, or not Using of these Rites, and of the Observation of Days.  
THe Kingdom of God is not Meat and Drink; but Righteousness, and Peace, and Joy in the Holy Ghost 
p Rom. 14 17. . Let no man therefore judge us in Meat or Drink, or in Respect of an Holiday, or of the New-Moon, or the Sabbath-Days 
q Col. 2.16. : For if we be dead with Christ from the Rudiments of the World, why, as though living in the World, are We subject to Ordinances? Let us not touch, or taste, or handle, (which all are to perish with the Using) after the Commandments and Doctrines of Men 
r Col. 2.20, 21, 22. . For now, after we have known God, or rather are known of him, why should we turn again unto the Weak and Beggarly Elements, or desire again to be in Bondage to observe Days, and Months, and Times, and Years, lest Labour have been bestowed on us in vain 
s Gal. 4.9, 10, 11. ? If one man esteem a Day above another, another esteemeth every day alike; let every man be fully persuaded in his own Mind: He that regardeth a Day, regardeth it unto the Lord; and he that regardeth not the Day to the Lord; he doth not regard it 
t Rom. 14.5, 6. .   

ARTICLE XXI. Concerning Swearing, Fight and Persecution.  
IT hath been said by them of Old, Thou shalt not Forswear thyself; but shalt perform unto the Lord thine Oaths: But Christ says unto us, Swear not at all, neither by Heaven, for it is God's Throne; nor by the Earth, for it is his Footstool; neither by Jerusalem, for it is the City of the great King: neither shalt thou swear by thy Head, because thou canst not make one Hair white or black. But let your Communication be Yea, Yea; Nay, Nay: for whatsoever is more than these, cometh of Evil 
u Mat. 5 33, 34, 35, 36, 37. . And James chargeth us, Above all things not to swear, neither by Heaven, neither by the Earth, neither by any other Oath; but let your Yea be Yea, and your Nay, Nay, lest ye fall into Condemnation. 
x Jam. 5.12.  Though we walk in the Flesh, we are not to War after the Flesh; for the Weapons of our Warfare are not to be carnal, but mighty through God, to the pulling down of strong Holds, casting down Imaginations, and every High Thing, that exalteth itself against the Knowledge of God▪ and bringing into Captivity every Thought to the Obedience of Christ 
y 2 Cor. 10 3.4, 5. . For Wars and Fightings come of the Lusts, that war in the Members 
z Jam. 4.1, 2. : Therefore Christ commands, not to resist Evil; but whosoever will smite on the right Cheek, to turn the other also 
a Mat. 5.39. . Because Christians are Lambs among Wolves 
b Luke 10.3. ; Therefore are they hated of all Men for Christ's sake 
c Mat. 10.22, . And all that will live Godly in Christ Jesus, must suffer Persecution 
d 2 Tim. 3.12. : Such are Blessed; for theirs is the Kingdom of Heaven 
e Mat. 5 10. . For though they have lost their Lives, yet shall they save them 
f Mat. 16.25. ; And because they have confessed Christ before Men, he will also confess them before the Angels of God 
g Luke 12.8, 9 . We ought not then to fear them, which kill the Body, but are not able to kill the Soul; but rather him, which is able to destroy both Soul and Body in Hell 
h Mat. 10.28. .   

ARTICLE XXII. Concerning Magistracy.  
LEt every Soul be subject to the Higher Powers; for there is no Power but of God: the Powers that be, are ordained of God. Whosoever therefore resists the Power, resists the Ordinance of God; and they that resist, shall receive to themselves Damnation. For Rulers are not a Terror to Good Works, but to the Evil: wilt thou then not be afraid of the Power, do that which is good, and thou shalt have Praise of the same; for he is the Minister of God to thee for good. But if thou do that which is Evil, be afraid; for he beareth not the Sword in vain; for he is the Minister of God, a Revenger to execute Wrath upon him that doth Evil. Wherefore we must needs be subject, not only for Wrath, but also for Conscience sake: For for this Cause pay we also Tribute; for they are God's Ministers, attending continually upon this very thing. Render therefore to all their Deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour 
i Rom. 13.1, 2— 7. . Therefore are we to submit ourselves to every Ordinance of Man for the Lord's sake, whether it be to the King, as Supreme; or unto Governors, as unto them that are sent by him, for the Punishment of Evil-Doers, and for the Praise of them that do Well: for so is the Will of God, that with well-doing we may put to Silence the Ignorance of Foolish Men 
k 1 Pet. 2.13, 14, 15. . Yet it is right in the Spirit of God, to hearken unto him more, than unto them 
l Acts 4.19. : And though they straightly Command us, not to teach in Christ's Name, we ought to obey God rather, than Men 
m Acts 5.28, 29. .   

ARTICLE XXIII. Concerning the Resurrection.  
THere shall be a Resurrection of the Dead, both of the Just and unjust 
n Acts 24.15. : They that have done Good, unto the Resurrection of Life; and they that have done Evil, unto the Resurrection of Damnation 
o John 5.29. . Flesh and Blood cannot inherit the Kingdom of God, neither doth Corruption inherit Incorruption 
p 1 Cor. 15.50. : Nor is that Body sown, that shall be; but God gives it a Body, as it has pleased him, and to every Seed his own Body. It is sown in Corruption, it is raised in Incorruption; It is sown in Dishonour, it is raised in Glory; It is sown in Weakness, it is raised in Power; It is sown a Natural Body, it is raised a Spiritual Body 
q 1 Cor. 15.37, 38, 42, 43, 44. .    

CHAP. XVII. A short Expostulation with, and APPEAL to all other Professors.  
COme, let us reason with you, all ye Professors of Christianity, of what sort or kind soever; and bring forth your Catechisms and Confessions of FAITH to that, which by most of yourselves is accounted the Touchstone or Rule. And suffer yourselves no more to be blinded, and to Err through your Ignorance of the Scriptures, and of the Power of God; but freely acknowledge and confess to that Glorious Gospel and Light, which the Scriptures so clearly witness to, and your Experience must needs answer: as also to these other Doctrines, 
The Noble Principle of Truth all are Invited unto.  which consequentially depend upon the behalf of that Noble and truly Catholic Principle, wherein the Love of God is so mercifully exhibited to all Men, and his Justice and Mercy do like Twins so Harmoniously Concord: his Mercy in the oft tendering of his Love through the Strive and Wrestle of his Light, during the day of every man's Visitation; and his Justice, both in the destroying and cutting away of the Wicked Nature and Spirit in those, that suffer themselves to be Redeemed through his Judgements: and in the utter Overthrow of such, who rebelling against the Light, and doing Despite to the Spirit of Grace, hate to be Reform. Now, not only this Fundamental Principle is clearly held forth in this Treatise, but all these that depend upon it, as the real and inward Justification of the Saints, through the Power and Life of Jesus Revealed in them, their full and perfect Redemption from the Body of Death and Sin, as they grow up by the Workings and Prevalency of his Grace. And yet, lest Security should enter, there is great need of Watchfulness in that they may even departed, after they have really witnessed a good Condition, and make Shipwreck of the Faith, and of a good Conscience, with all the parts of the Doctrine of Christ, as they lie linked together like a Golden Chain, which doth very much evidence the Certainty and Virtue of Truth above all Heresies, Error and Deceit, however so cunningly gilded with the specious Pretences thereof. For Truth is entire in all its parts, and consonant to itself, without the least Jar; having a wonderful Coherence, and notable Harmony, 
The Harmony of Truth, as of a well-tuned Instrument.  answering together like the Strings of a well-tuned Instrument: whereas the Principles of all other Professors, though in some things most of them come near, and divers acknowledge that which is Truth; yet in most things they stray from it: so that their Principles greatly contradict and Jar one against another. And though they may allege Scriptures for some of their Principles; yet they are put strangely to wrest it, and to deny it for others. My Appeal then to, and Expostulation with all sorts of Professors is, not to prove some one or two Points by the Scriptures, (for there be some general Notions of Truth, which most (if not all) agree to) but the whole Body of our Principles, as they stand in relation to each other, which none of them all is able to do. For among the many Professors their Catechisms and Confessions of Faith, I find none (save the Dispensation of Truth now again revealed) but such, as in most of their substantial Principles differ greatly, and in many Contradict grossly the plain Text and Tenor of the Scripture. I confess, there be certain Men in this Age, who with some plausible Appearance of Reality undertake this Task: These are they, that join with, and own not wholly any Embodied People; but while they pretend a general Love to all, yet find fault with some part of every Sort, while in the mean time they scarce can give any Account of their own Religion, and most of them prove at bottom to have none at all. These Men, I say, may perhaps acknowledge some general Truths, and also hold to the Letter of the Scripture in some other things, so as thereby to take Occasion largely to judge others; while themselves offer not to bring these good things to practice, they blame others for the Want or Neglect of. But such an Enterprise from these Men will not (when weighed) prove a fulfilling of this Matter: Seeing it is not enough to acknowledge many Truths, but also to deny and witness against all Error; and likewise, not to fall short of any Truth, which ought to be acknowledged: Whereas these sort of Men for the most part cannot give account of their Faith in many things needful to be believed; and whatever things they may acknowledge to be true, they Err most grievously, and Contradict a Truth most needful to be minded and answered, as is proved hereto, in that they stand not forth to appear for any of these Discoveries, they pretend they have; but make a shift to hid their Heads in Times of Trial, 
Pretenders hid their Heads in time of Trial.  so as not to suffer for, nor with any. And through these fine Pretences abovementioned, through their Scruples of joining with any, they can cunningly shun the Difficulties of Persecutions, that attend the particular Sects of Christians; yet by their general Charity and Love to all▪ claim a share in any Benefits or Advantages, that accrue to one and all: Such than cannot honestly lay claim to justify their Principles and Practices from the Scriptures. But I leave these Stragglers in Religion, and come again to the divers Sects.  
To begin with these, that are most numerous, I think, I need not say much to the Papists in this Case; for they do not so much as pretend to prove all their Dogmas by the Scriptures: sigh it is one of their chief Doctrines, That Tradition may Authorise Doctrines, without any Authority of Scriptures: 
Papistical Dogma's Traditions and Councils.  Yea, the Council of Constance hath made bold to Command things to be believed Non obstante Scripturâ; i. e. Though the Scriptures say the contrary. And indeed, it were their great Folly, to pretend to prove their Doctrines by Scripture; seeing, the Adoration of Saints and Images, Purgatory, and Prayer for the Dead, the Precedency of the Bishop of Rome, the Matter of Indulgencies, with much more Stuff of that kind, hath not the least Shadow of Scripture for it.  

Socinians Pretences contrary to Scriptures.  Among Protestants I know, the Socinians are great Pretenders to the Scriptures, and in Words as much exalt them, as any other People: and yet its strange to see, how that not only in many things they are not agreeable to them; but in some of their chief Principles quite contrary unto it: as in their Denying the Divinity of Christ, which is as expressly mentioned, as any thing can be; And the Word was God, John 1. As also in Denying his Being from the Beginning, against the very Tenor of that of John 1. and divers others; as at large is shown in the Third Chapter of this Treatise. Divers other things as to them, might be mentioned; but this may suffice, to stop their Boasting in this Matter.  
The Arminians are not more successful in their Denying the Doctrine of Absolute Reprobation, 
Arminians Denials do centre amiss.  and in Asserting the Universal Extent of Christ's Death for all, than they are short in not placing this Salvation in that Spiritual Light, wherewith Man is enlightened by Christ; but wrongously ascribing a part of that to the Natural Will and Capacity, which is due alone to the Grace and Power of God, by which the Work is both begun, carried on and accomplished. And herein they, 
Pelagians the like.  as well as both the Socinians and Pelagians, though they do well in Condemning their Errors; yet they miss in setting up another, and not the Truth in place thereof: and in that respect are justly proved by such Scriptures, as their Adversaries (who otherwise are as far wrong as they) bring against them, in showing the Depravity of Man's Will by Nature, and his Incapacity to do any Good, but as assisted by the Grace of God so to do.  
On the other hand its strange to observe, how many Protestants (the first Article of whose Confession of Faith is, to assert the Scripture to be the Only Rule) should deny the Universal Extent of Christ's Death, contrary to the express words of Scripture, which saith, He tasted Death for every man: or the Universality of Grace, and a sufficient Principle, which the Scriptures assert in as many positive Words, as (except we may suppose the Penmen intended another thing, than they spoke) it was possible to do, viz A Manifestation of the Spirit is given to every man to profit withal; The Grace of God, that brings Salvation, hath appeared unto all men: and many more beforementioned. The like may be said of their denying the Perfection of the Saints, and asserting the Impossibility of any falling away from real Beginnings of true and saving Grace; contrary to so many express Scriptures, as are heretofore adduced in their proper place. But to give all, that desire to be undeceived, a more full Opportunity to observe, how the Devil has abused many pretending to be Wise, in making them cloak with a Pretence of Scripture, false and pernicious Doctrines. I shall take a few of many Instances out of the Confession of Faith and Catechism, made by the Divines at Westminster (so called,) because the same is not only most universally received and believed by the People of Britain and Ireland; but also containeth upon the Matter the Faith of the French Churches, and of most others, both in the Nether-lands, and elsewhere: that it may appear, what wild Consequences these Men have sought, both contrary to the naked Import of the Words, and to all Common Sense and Reason, to cover some of their Erroneous Principles.   

CHAP. XVIII. A Short Examination of some of the Scripture-Proofs, alleged by the Divines at Westminster, to prove divers Articles in their Confession of Faith and Catechism.  
IT is not in the least my Design in this Chapter, to offer so large and Examination of any of their Articles, as might be done, nor yet of so many, as are very obvious; but only of two or three, to give the Reader a Taste of them for Examples sake: whereby, as ex ungue leonem, he may judge of most of all the rest, if he will be at the pains narrowly to look over and Examine them.  
I shall begin with the first Chapter, Sect. 1. where they assert two things: First, That God has committed his Will now wholly to Writing. Secondly, That the former Ways of God's revealing his Will, as by Immediate Revelation, are now ceased. The Scriptures they bring to prove, are first Prov. 22.19, 20, 21. Verse 19 
Their pretended Proofs for the Written Word.  That thy Trust may be in the Lord, I have made known to thee this day, even to thee. Verse 20. Have not I Written to thee Excellent Things in Counsels and Knowledge? Verse 21. That I might make thee know the Certainty of the Words of Truth, that thou mightest answer the Words of Truth to them that send unto thee. Luke 1.3, 4. Verse 3. It seemed good to me also, having had perfect Understanding of all things from the very first, to Write unto thee in Order, most excellent Theophilus, that thou mightest know the Certainty of these things, wherein thou hast been Instructed. Rom. 15.4. For whatsoever things were Written afore-time, were Written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope. Matth. 4.4, 7, 10. But he answered, and said, It is Written, Man shall not live by Bread alone, but by every Word, that proceedeth out of the Mouth of God. Vers. 7. Jesus said unto him, It is Written again, Thou shalt not tempt the Lord thy God. Vers. 10. Then saith Jesus unto him, Get thee hence, Satan; for it is Written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Isa. 8.19, 20. Verse 19 And when they shall say unto you, Seek unto them that have Familiar Spirits, and unto Wizzards, that peep and that mutter; Should not a People seek unto their God? for the Living to the Dead? Verse 20. To the Law and to the Testimony, if they speak not according to this Word, it is because there is no Light in them.  
But is it not Matter of Admiration, that Men should be so beside themselves, as to imagine, these Testimonies do in the least prove their Assertion; or that others, that do not take things merely upon Trust, would be so foolish, as to believe them. For though God made known and Wrote excellent things to Solomon; Though Luke Wrote unto Theophilus an Account of divers Transactions of Christ's outward abode; 
Many things were never Written.  (for many were never Written, John 21. verse last, and 20.30. And there are also many other things, which Jesus did, the which if they should be Written every one, I suppose, that even the World itself could not contain the Books, that should be Written: And many other things truly did Jesus in the Presence of his Disciples, which are not Written in this Book); Though Christ made use of divers Scriptures against Satan, and that Isaiah directed People to the Law, and to the Testimony; Who will be so mad as to say, It naturally follows from thence, that God has now committed his Will wholly to Writing? Such a Consequence is no more deducible from these Scriptures, than if I should Argue thus; The Divines of Westminster have asserted many things without Ground, therefore they had Ground for nothing they said: Nay, it follows not by far so naturally; seeing after the Writing of all these Passages by them cited, according to their own Judgement, there were divers Scriptures written: so that it had been false for them to assert, That God had then committed his Counsel wholly to Writing; which indeed was not true: So it is most Irrational and Unwarrantable for any, to draw such a strange and strained Consequence from their words.  
For the Second, That the former Ways are now Ceased, they allege 2 Tim. 3.15. where Paul writes to Timothy, saying, That from a Child he (Timothy) hath known the Holy Scriptures, 
Pretended Proofs for Scripture Revelations only  which were able to make him wise unto Salvation through Faith, which is in Christ Jesus. And Hebr. 1.1, 2. God, who at sundry Times and in divers Manners spoke in times passed unto the Fathers by the Prophets, hath in these last Days spoken unto us by his Son, whom also he hath appointed Heir of all things, by whom also he made the Worlds. And 2 Pet. 1.19. We have also a more sure Word of Prophecy, whereunto▪ ye do well that ye take heed, as unto a Light that shineth in a dark Place, until the Day dawn, and the Daystar arise in your Hearts.  
Which prove the Matter as little as the former. If Paul had intended by that to Timothy, what those Divines would have, would not they have made the Apostle speak a manifest Untruth? seeing they themselves acknowledge, that John's Revelation was Written long after: so that these former Ways were not then ceased. As for that of Peter, 
John's Revelation when written?  it is to beg the thing in Question, To say, It is intended of the Scripture: and though it were, it proves not the Case at all. That of the Hebrews is so far from asserting the Matter they would have it, that it may be very aptly brought to prove the quite contrary. For God indeed speaks to us now by his Son; but to infer from thence, 
That the Son speaks only by the Scriptures, is Erroneous.  That the Son speaks only to us by the Scriptures, remains yet unproved: And for the Apostle to have Asserted it, had been false; seeing the Revelations, which he and others afterwards had, were inward, and so such were not Ceased. And if we may trust the same Apostle better than these Men, he tells us, that so soon as Christ was Revealed in him, he went strait and obeyed: And the same Apostle tells us, that Except Christ be in us, we are Reprobates. Sure, he is not dumb in us, seeing he says, He will dwell in us, and walk in us, and be with us to the End of the World. And John tells us, that the Inward Anointing is to teach us all things; so that we need not, as to any absolute Necessity, any Man to teach us: how then is this ceased, seeing God speaks to us by Christ, and Christ must be in us? Surely, these Men have not herein followed the Rule of the Scriptures; but rather endeavoured most grossly to wrest them, and make of them a Nose of Wax, notwithstanding their Pretences as to the contrary in their sixth Section, where they say: All things necessary are either expressly set down, or by good and necessary Consequences may be deduced. Now that these two former Assertions are not expressly set down, they will not deny: whether they follow by sound Consequence, any understanding Man may judge, by what is above observed.  
There are divers other things in the same Chapter, which will not abide the Test, for which the Scripture-Proofs alleged by them, are most ridiculous; which for Brevity's sake I have omitted.  
In Chap. 21. Sect. 7. where they say, That the Sabbath from the Resurrection of Christ was changed into the First Day of the Week, which in Scripture (say they) is called the Lord's Day, and is to be continued to the End of the World, as the Christians Sabbath. In which they assert Three Things:  
First, That the First Day of the Week is come in place of the Seventh for a Sabbath. To prove which, they allege 1 Cor. 16. 1, 2. Now concerning the Collection for the Saints, as I have given order to the Churches of Galatia, even so do ye. Upon the First Day of the Week let every one of you lay by him in store, as God hath prospered him; that there be no Gathering, when I come. Acts 20.7. 
The Divines Nonsensical Proofs, That the First day of the Week is instead of the Sabbath.  And upon the First Day of the Week, when the Disciples came together to break Bread, Paul preached to them, ready to departed on the Morrow, and continued his Speech until Midnight.  
That these Proofs Assert not the things expressly, we need not, I suppose, dispute. Now to say, that because Paul desires the Corinthians to lay something by them in store that day; or because he broke Bread, continued his Speech until Midnight; therefore the First Day of the Week is come in place of the Sabbath: is a Consequence more remarkable for its Sottishness, than to be credited for its Soundness. Indeed, to make so solemn an Article of Faith, as these Men would have the Morality of the First Day of the Week to be, would need a more positive and express Authority. The Text doth clearly enough tell the Reason of the Disciples Meeting so frequently, and of Paul's preaching so long, because he was ready to departed to Morrow; it speaks not a word of its being Sabbath.  
Their Second Assertion, That the First Day of the Week is therefore called the Lord 's Day, Is drawn yet more strangely from that of Rev. 1.10. 
The Lord's Day.  I was in the Spirit on the Lord 's Day, and heard behind me a great Voice, as of a Trumpet: Whereas no particular Day of the Week is mentioned. So for them to say, John meaned the First Day of the Week, hath no more Proof, but their own bare Assertion.  
For their Third Assertion, That it is to be continued to the End of the World, as the Christians Sabbath; They that allege these Scriptures, Exod. 20.8, 10, 11. Remember the Sabbath Day to keep it Holy: but the Seventh Day is the Sabbath of the Lord thy God; in it thou shalt not do any Work, 
The Sabbath-Day.  thou nor thy Son, nor thy Daughter, thy Manservant, nor thy Maid-Servant, nor thy Cattle, nor thy Stranger, which is within thy Gates: for in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day; wherefore the Lord blessed the Sabbath Day, and hallowed it. Isaiah 56.2, 4, 6, 7. Matth. 5.17, 18. Think not, that I am come to destroy the Law or the Prophets; I am not come to destroy, but to fulfil: For verily, I say unto you, Till Heaven and Earth pass, one Jot or one Tittle shall in no wise pass from the Law, till all be fulfilled.  
If they prove any thing, they must needs prove the continuance of the Seventh Day; seeing in all the Law there is no mention made of the First Day of the Week being a Sabbath. 
The Seventh Day.  If these may be reckoned good and sound Consequences, I know no Absurdities so great, no Heresies so damnable, no Superstitions so ridiculous, but may be clothed with the Authority of Scripture.  
In their Twenty Seventh Chapter, in the 1, 2, 3. Sections, they speak at large of the Definition and Nature of Sacraments; but in all the Scriptures they bring, there is not one Word of Sacraments. The Truth is, there was a good Reason for this Omission; for such a thing is not to be found in all the Bible. 
The word Sacrament, not to be found in all the Bible.  For them to allege, that the thing signified is to be found in Scripture, (though that be also a begging of the Question) will not excuse such, who elsewhere aver, The Whole Counsel of God is contained in the Scripture, to forsake and reject the Tenor thereof, and scrape, out of the Rubbish of the Romish Tradition, for that which is reckoned by themselves so substantial a part of their Faith.  
In their Fourth Section they assert two things: First, That there are Two only Sacraments under the Gospel. Secondly, That these two are Baptism, and the Supper.  
To prove which they allege, Matth. 28.19. Go ye therefore, and Teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. 1 Cor. 11.20, 23. When ye come together therefore into one place, this is▪ not to eat the Lord 's Supper; for 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. 1 Cor. 4.1. Let a Man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God. Heb. 5.4. 4. And no Man taketh this Honour to himself, but he that is called of God, as was Aaron.  
Now granting, there were such a thing, as Sacraments, to be solemnly performed; all that these Scriptures will prove, is, That these Two were appointed to be performed: But that there are only Two, or that these are they (which is the thing asserted, and incumbent to be proved) there is not the least Shadow of Proof alleged. For according to their own Definition of a Sacrament in the larger Catechism, where they say, The parts of a Sacrament are two; the one an outward and sensible Sign, used according to Christ's own appointment; the other, an inward and spiritual Grace thereby signified: both the Washing of one another's Feet, and the Anointing of the Sick with Oil doth answer to it, and many other Things. So that the Probation of a Sacrament at all, or of their being Two, Seven, yea, or Seventy, is all alike easy; seeing neither Name nor Number is to be found in the Scripture: they being the mere Conceits and Inventions of Men. And yet it is marvellous to see, with how great Confidence some Men do assert the Scripture to be their Rule; while they build up so considerable Parts of their Doctrine without the least Scripture-Foundation.  
Thus I thought fit to pitch upon these Three, viz. the Scriptures, Sabbath and Sacraments, because these be Three of the main things, for which we the Quakers are chief cried out against, and accused, as believing Erroneously concerning them. Now what we believe concerning these things, and how agreeable our Testimony herein is to the Scriptures, is heretofore sufficiently demonstrated: Also, how little Scripture-Proof these have for their Contrary Assertions to us in these things, notwithstanding of their great Pretences to Scripture, will also appear to the unbiased Reader.   

Advertisement to the Reader.  
NOTE Reader, That I have here throughout made use of the last Common Translation of the Bible: And if I would have made use of the Hebrew and Greek; I could have produced divers other very clear Scriptures, which in the Common Translation are corrupted and perverted. But I choosed rather to do thus, that our Opposers might see, I took no Advantage that way; and also, that all that can but read, may find the places Cited in their own Bibles.   

THE ANARCHY OF THE RANTERS AND OTHER LIBERTINES, THE HIERARCHY OF THE ROMANISTS, AND OTHER Pretended CHURCHES, equally Refused and Refuted in a Twofold APOLOGY for the Church and People of God called in Derision QUAKERS. WHEREIN They are Vindicated from those that Accuse them of Disorder and Confusion on the one hand, and from such as Calumniate them with Tyranny and IMPOSITION on the other: showing, that as the True and Pure Principles of the Gospel are Restored by their Testimony, so is also the Ancient Apostolic ORDER of the Church of Christ Re-established among them, and settled upon its Right Basis and Foundation.  
By ROBERT BARCLAY.  PHIL. 2.3. 
Let nothing be done through Strife, or Vainglory; but in Lowliness of Mind let each esteem another Better, than themselves.  HEBR. 13.7. 
Remember them that have the Rule over you, who spoke unto you the Word of God, whose Faith follow.  
LONDON: Printed for Thomas Northcott in George-Yard in Lumbard-Street. 1691.   

THE PREFACE TO THE READER.  
SUCH is the Malignity of Man's Nature in his fallen State, and so averse is he from walking in the Strait and Even Path of TRUTH, that at every turn he is inclinable to lean either to the Right Hand or to the Left; yea, such as by the Work of God's Grace in their Hearts, and powerful Operation of his Spirit have obtained an Entrance in this Way, are daily Molested, and set upon on all Hands; some striving to draw them the one way, some the other: And if through the Power of God they be kept faithful and stable, then are they Calumniated on both sides; each Likening or Comparing them to the Worst of their Enemies.  
Those that are acquainted with the Holy Scriptures, may observe this to have been the Lot of the Saints in all Ages; but especially those, whose place it hath been to Reform and Restore the Ruins of the House of God, when decayed, or any considerable time have been liable to such Censures: hence those that set about Repairing of the Walls of Jerusalem, were necessitated to Work with the one Hand, and Defend with the other.  
Christ is accused of the Jews as a Samaritan; and by the Samaritans quarrelled, for being a Jew. The Apostle Paul is whipped and imprisoned by the Gentiles, and upbraided with being a Jew, and teaching their Customs; the same Paul is haled and ready to be killed by the Jews for breaking the Law, and defiling the Temple with the Gentiles. The like hath also befallen these faithful Witnesses and Messengers, whom God has raised up in this day to witness for his Truth, which hath long been in a great Measure Hid; but now is again Revealed, and many brought to be Witnesses of it who thereby are come to Walk in the Light of the Lord.  
This People, thus gathered, have not wanted those Trials, that usually accompany the Church of Christ, both on the right hand and on the left, each Characterizing them in such Terms, as they have judged would prove most to their Disadvantage. From whence (as the Testimony of the false Witnesses against their Lord did not agree, neither do these against us) some will have us to be Foolish, Mad Creatures; others to be deep, subtle Politicians; 
* John Owen charges us with so much Ignorance, that though he writes against us in Latin, he fears we will not understand it: And Thomas Danson about the same time accuses us of being Jesuits, sent from abroad under this Vizard.  some to be Illiterate, Ignorant Fellows; others, to be Learned, Cunning Jesuits under a mere Vizard: divers Professors will have us to be only Pensioners of the Pope, undoubtedly Papists; but the Papists abhor us as Heretics: Sometimes we are a Disorderly, Confused Rabble, leaving every one to do, as they list, against all Good Order and Government; at other times we are so much for Order, as we admit not men to exercise the Liberty of their own Judgements. Thus are our Reputations tossed by the Envy of our Adversaries; which yet cannot but have this Effect upon sober-minded People, as to see, what MALICE works against us; and how these men, by their Contradictory Assertions concerning us, save us the Pains, while they Refute one another.  
True it is, we have laboured to Walk amidst these Extremities; and upon our appearing for the Truth, we have found things good in themselves abused upon both hands: for such hath always been the Work of an Apostasy, to keep up the Shadow of certain Truths; that therethrough they might shelter other Evils. Thus the Jews made use of the Law and the Prophets to vindicate their Abuses; yea, and to Crucify Christ: And how much many Christians abuse the Scriptures and the Traditions of the Apostles, to uphold Things quite Contrary to it, will in the general be readily acknowledged by most.  
But to descend more particularly; There be Two Things especially, both of which in their Primitive Use were appointed; and did very much contribute towards the Edification of the Church: The one is,  
The Power and Authority, which the Apostles had given them of Christ for the Gathering, Building up and Governing of his Church; by Virtue of which Power and Authority they also wrote the Holy Scriptures.  
The other is That Privilege given to every Christian under the Gospel to be led and guided by the Spirit of Christ, and to be taught thereof in all things.  
Now, both these in the Primitive Church wrought effectually towards the same End of Edification; and did (as in their Nature they may, and in their Use they ought to do) in a good Harmony very well Consist together: but by the Workings of Satan and Perverseness of Men they are made to fight against and destroy one another. For on the one hand the Authority and Power, that resided in the Apostles, while it is annexed and entailed to an Outward Ordination and Succession of Teachers, is made use of to cloak and cover all manner of Abuses, even the height of Idolatry and Superstition. For by Virtue of this Succession these Men claiming the like Infallibility, that was in the Apostles (though they be Strangers to any inward Work or Manifestation of the Spirit in their Hearts) will needs oblige all others to acquiesce and agree to their Conclusions, however different from or contrary to the Truths of the Gospel; and yet for any to call such Conclusions in Question, or Examine them, is no less than a Heinous Heresy, deserving Death, etc. Or while the Revelation of God's Mind is wholly bound up to these things already delivered in the Scriptures, (as if God had spoke his last words there to his People 
* So saith James Durham, a noted Man among the Presbyterians, in his Exposition upon the Revelations. ) we are put with our own natural Understandings to Debate about the Meanings of it, and forced to Interpret them not as they plainly speak, but according to the Analogy of a certain Faith made by Men, not so much contrived to answer the Scriptures, as the Scriptures are strained to vindicate it: which to doubt of, is also counted Heresy, deserving no less than Ejection out of our Native Country, and to be Rob of the Common Aid our Nativity entitles us to. And on this hand, we may boldly say, both Papists and Protestants have greatly gone aside.  
On the other hand, some are so great Pretenders to inward Motions and Revelations of the Spirit, that there are no Extravagancies so wild, which they will not cloak with it; and so much are they for every ones following their own Mind, as can admit of no Christian Fellowship and Community, nor of that good Order and Discipline, which the Church of Christ never was nor can be without. This gives an open Door to all Libertinism, and brings great Reproach to the Christian Faith. And on this hand have foully fallen the Germane Anabaptists, so called, John of Leyden, Knipperdolling, etc. (in case these monstrous things committed by them be such, as they are related) and some more moderate of that kind have been found among the People in England, called Ranters; as it is true, the People called Quakers have been branded with both of these Extremes: it is as true, it hath been and is their Work to Avoid them; and to be found in that even and good Path of the Primitive Church, where all were (no doubt) led and acted by the Holy Spirit: and might all have prophesied one by one; and yet there was a Subjection of the Prophets to the Spirits of the Prophets. There was an Authority some had in the Church, yet it was for Edification, and not for Destruction: there was an Obedience in the Lord to such, as were set over; and a being taught by such, and yet a knowing of the Inward Anointing, by which each Individual was to be led into all Truth. The Work and Testimony, the Lord hath given us is, to Restore this again, and to set both these in their right place, without causing them to destroy one another. To manifest, how this is Accomplished, and Accomplishing among us, is the Business of this Treatise; which I hope, will give some Satisfaction to Men of sober Judgements, and impartial and unprejudicate Spirits: and may be made useful in the good Hand of the Lord, to Confirm and Establish Friends against their present Opposers. Which is mainly intended and earnestly prayed for By  
The 17th of the 8th Month, 1674. Robert Barclay.   

THE CONTENTS.  

Section I. THe Introduction and Method of this Treatise.  
Section II. Concerning the Ground and Cause of this Controversy.  
Section III. Whether there be any Order or Government in the Church of Christ.  
Section iv Of the Order and Government we plead for.  
Section V In what Cases, and how far this Government extends.  
Section VI. How far this Government extends in Matters Spiritual and purely Conscientious.  
Section VII. Concerning the Power of Decision.  
Section VIII. How this Government altogether differeth from the Oppressing and Persecuting Principality of the Church of Rome, and other Antichristian Assemblies.   
The Conclusion.   
THE Anarchy of the Ranters, etc. year 1674  

SECTION I. The Introduction and Method of this Treatise.  
AFter that the Lord God in his own appointed time had seen meet to put an End to the Dispensation of the Law, 
The End of the Law and Beginning of the Gospel-Dispensation recited.  which was delivered to the Children of Israel by the Ministry of Moses; through and by whom he did Communicate unto them in the Wilderness from Mount Sinai divers Commandments, Ordinances, Appointments and Observations, according as they are testified in the Writings of the Law; it pleased him to send his own Son the Lord Jesus Christ in the fullness of Time: who having perfectly fulfilled the Law and the Righteousness thereof, gave Witness to the Dispensation of the Gospel. And having Approved himself, and the Excellency of his Doctrine by many, Great and Wonderful Signs and Miracles, he sealed it with his Blood; and Triumphing over Death (of which it was impossible for him to be held) he cherished and encouraged his despised Witnesses, who had believed in him, in that he Appeared to them, after he was raised from the Dead; comforting them with the Hope and Assurance of the pouring forth of his Spirit, by which they were to be led and ordered in all things; in and by which he was to be with them to the End of the World, not suffering the Gates of Hell to prevail against them. By which Spirit come upon them, they being filled, were emboldened to preach the Gospel without Fear; and in a short time Thousands were added to the Church: and the Multitude of them that believed, were of One Heart and of One Soul, and great Love and Zeal prevailed, and there was nothing lacking for a season.  
But all that was Caught in the Net, did not prove Good and Wholesome Fish; some were again to be Cast in that Ocean, from whence they were Drawn: of those many that were Called, 
The Divers Sorts of them that were called in the Apostles days.  all proved not Chosen Vessels fit for the Master's Use; and of all that were brought into the great Supper and Marriage of the King's Son, there were, that were found without the Wedding-Garment. Some made a Show for a Season, and afterwards fell away: there were, that drew back; there were, that made Shipwreck of Faith, and of a Good Conscience: there were not only such, as did backslide themselves, but sought to draw others into the same Perdition with themselves, seeking to overturn their Faith also: yea, there were, that brought in Damnable Heresies, even denying the Lord that bought them. And also of those Members, that became not wholly Corrupt (for some were never again Restored by Repentance) there were that were weak, and sickly, and young; some were to be fed with Milk, and not with strong Meat; some were to be purged, when the Old Leaven received any place; and some to be Cut off for a season, to be shut out (as it were) of the Camp for a time, until their Leprosy were healed, and then to be received in again.  
Moreover as to Outwards, there was the Care of the Poor, of the Widow, 
The Order in the Church of God in the Outward.  of the Fatherless, of the Strangers, etc. Therefore the Lord Jesus Christ, who is the Head of the Body, the Church, (for the Church is the Body of Christ, and the Saints are the several Members of that Body) knowing in his infinite Wisdom, what was needful for the good Ordering and Disposing all things in their proper Place, and for preserving and keeping all things in their right Station, did in the Dispensation and Communication of his holy Spirit Minister unto every Member a Measure of the same Spirit, yet divers according to Operation, for the Edification of the Body; some Apostles; some Teachers, some Pastors some Elders: there are Old Men, there are Young Men, there are Babes. For all are not Apostles, neither are all Elders, neither are all Babes; yet are all Members: And as such, all have a Sense and Feeling of the Life of the Body, which from the Head flows unto all the Body, as the Ointment of Aaron 's Beard unto the Skirts of his Garment: and every Member has its place and Station in the Body, so long as it keeps in the Life of the Body; and all have need one of another: yet is no Member to assume another Place in the Body, than God has given it; nor yet to grudge or repine its Fellow-member's Place; but to be content with its own: For the Uncomely Parts are no less needful, than the Comely; and the less-Honourable, than the more-Honourable: which the Apostle Paul holds forth in 1 Cor. 12. from Verse 13 to 30.  
Now the Ground of all Schisms, Divisions or Rents in the Body is, 
The Ground of Rents and Divisions.  when-as any Member assumes another Place, than is allotted it; or being gone from the Life and Unity of the Body, and losing the Sense of it, let's in the Murmurer, the Eye that watches for Evil, and not in holy Care over its Fellow-members: And then, instead of coming down to Judgement in itself, will stand up and judge its Fellow-members, yea, the whole Body, or those whom God has set in a more Honourable and Eminent Place in the Body, than itself. Such suffer not the Word of Exhortation; and term the Reproofs of Instruction (which is the Way of Life) Imposition and Oppression: and are not ware, how far they are in the things they Condemn others for; while they spare not to reprove and revile all their Fellow-members: Yet if they be but admonished themselves, they cry out, as if their Great Charter of Gospel-Liberty were broken.  
Now, though such, and the Spirit by which they are acted, 
The Subtlety of that Spirit.  be sufficiently seen and felt by Thousands, whose Hearts God has so established, as they are out of Danger of being entangled in that Snare; and who have Power and Strength in themselves to judge that Spirit even in its most subtle Appearances: yet there are, who cannot so well withstand the Subtlety and seeming Sincerity some such pretend to, though in measure they have a sight of them; and others, that cannot so rightly distinguish betwixt the Precious and the Vile: and some there are, that through Weakness, and want of true Discerning may be deceived, and the Simplicity in them betrayed for a season; as it is written, With Fair Speeches and Smooth Words they deceive the Hearts of the Simple.  
Therefore having, according to my measure, received an Opening in my Understanding, as to these things, from the Light of the Lord, and having been for some time under the weighty sense of them; I find at this instant a Freedom to commit them to Writing, for the more Universal Benefit and Edification of the Church of CHRIST.  
Now, 
The Heads treated of, viz.  for the more plain and clear opening and understanding of these things, it is fit to sum up this Treatise in these following general Heads, to be considered of:  
First, From whence the Ground and Cause of this Controversy is, the Rise and Root of it?  
Secondly, Whether there be now any Order and Government in the Church of Christ?  
Thirdly, What is the Order and Government which we plead for? in what Cases, and how far it may extend? in whom the Power decisive is, and how it differeth? and is wholly another, than the Oppressing and Persecuting Principality of the Church of Rome, and other Anti-christian Assemblies.   

SECTION II. Concerning the Ground and Cause of this CONTROVERSY.  
WHenas the Lord God by his mighty Power began to visit the Nations with the Dawning of his Heavenly Day (for thus I writ unto those, 
The first Dawning of the Heavenly Day of the Lord described.  that have received and believed the Truth) and that he sent forth his Instruments, whom he had fitted and prepared for his Work, having fashioned them not according to the Wisdom and Will of Man, but to his own heavenly Wisdom and Counsel, they went forth and preached the Gospel in the Evidence and Demonstration of the Spirit: not in the Enticing Words of Man's Wisdom; but in Appearance as Fools and Mad, 
And breaking forth.  to those that judged according to Man. But their Words and Testimony pierced through into the Inner Man in the Heart, and reached to that of God in the Conscience; whereby as many as were simple-hearted, and waited for the Redemption of their Souls, received them as the Messengers of the Most High God; and their Words were unto them, not as the Words of Men, but as the Words of God: for in the receiving and embracing the Testimony of Truth through them, they felt their Souls eased, and the Acceptable Day began to dawn in and upon them.  
Now what Evidence brought these Men to make their Testimony to be received? did they Entice? did they flatter? did they daub up? did they preach Liberty to the Flesh, or Will of Man? Nay verily, they used no such Method: their Words were as Thunderbolts, knocking down all that stood in their Way; and pouring down the Judgement of God upon the Head of the Transgressor every where. Did they spare the Zealous Professor more than the open Profane? Nay verily, they condemned equally the Hypocrisy of the one, as well as the Profanity of the other; yet wanted they not Regard to the tender Seed and Plant of God in either. Did they give way? Did they yield to the Wisdom of Man? To the Deceitfulness of the Serpent, that would reason Truth for themselves, saying: I must stay, until I be Convinced of this and that, and the other thing; I see not yet this to be wrong, or the other thing to be my Duty? How did they knock down this manner of Reasoning by the Spirit of God, which wrought mightily in them; showing and holding forth, that this is the Day of the Lord, that is dawned: that all are invited to come; that none ought to tarry behind: that that which so pleadeth, is the same Spirit, which of old time said in those that were invited; I cannot come yet, I must first marry a Wife; I must go prove my Yoke of Oxen; I must go visit my Possessions; let me first bury my dead Father. Did not the Lord through them testify and declare against these things? and is there not a Cloud of Witnesses, who felt the Enemy thus reasoning to keep us in the Forms, Fellowships, false Worships and Foolish Fashions of this World? But we felt, as we were obedient, all these things to be for Condemnation; and that, as we obeyed the pure Manifestation of the Light of Jesus in our Hearts, there was no Hesitation. We might and should have parted with all those things at the first; and what occasioned such Scruples, was but that, which drew back, through being unwilling to give pure Obedience to the Cross of Christ: for as many as gave Obedience, and believed in the Light, found no Occasion of stumbling; but such as believed not, were Condemned already, because they believed not in him that Appeared. Now the Boldness, and Courage, and Efficacy of these Messenger's Testimony wrought such Astonishment, 
The Courage of the Messengers.  Fear and Amazement in the Hearts of such as were Ingenuous, that many began to be inwardly pricked, as in the Days of old; and the Foundations of many began to be shaken: and some that were asleep, were awakened; and many that were dead and buried in the Graves of Sin, and Formality, and Superstition and Idolatry of all Sorts, were Alarmed: and many were brought in from the Hedges and the Highways; and the Truth was received by Thousands with great Cheerfulness, and a Readiness of Mind: and the Feet of those were beheld to be beautiful upon the Mountains, that brought the Glad Tidings of these good things. And great Lowliness and Simplicity of Heart was upon such, that were newly Convinced of the Truth, and Deep Humiliation of Spirit, and Subjection to the Power both in themselves, and in those who were over them in the Lord, and had gathered them into the Truth.  
But as it was in the Gatherings of Old, so it also fell out in this Day; all kept not their first Love: As among those Thousands, which Moses led out of Egypt, and carried through the Red Sea, who had sung Praises to God upon the Banks of Salvation, many Carcases fell in the Wilderness; some who Murmured and longed to return again to the fleshpots of Egypt; 
Opposition and—  and some for Opposing and Contradicting the Servant, and Servants of the Lord, whom the Lord had made Use of to lead them out of Bondage, in saying; Ye take too much upon you; hath the Lord indeed only spoken by Moses? hath he not spoken also by us? And as among these Multitudes, which were gathered by the Apostles, there were many, who continued not faithful to the End; some returned back again with the Sow to the Puddle, after they were washed; some embraced the present World; some again separated themselves, 
— Separation entering.  being sensual and without the Spirit, despising Dominion, and speaking Evil of Dignities; their Mouths speaking great swelling Words, being puffed up, and not abiding in these things, which they were taught of the Apostles; So it is to be lamented, that among these many Thousands, whom the Apostles and Evangelists whom God raised up in this Day (for the gathering of his Seed and People out of spiritual Egypt and Babylon into his pure Light and Life) did bring forth and gather, there are, that have fallen upon the right Hand and the left. Some are turned back again into Egypt, running into the same Excess of Lust and Riot, from whence they were once purified and Redeemed: some could not bear the Reproach of the Cross of Christ; and were by and anon offended in him: some could not bear the Tribulations, Sufferings and Persecutions, which came for the Truth's sake; and the Seed in them was soon scorched with the Heat of the Day. And some not abiding in Subjection to the Truth in themselves, were not contented with that Place and Station in the Body, which God had placed them in; but became vainly puffed up in their Fleshly Minds, intruding into those things which they have not seen: and would needs be Innovators, given to Change, 
Innovators causing Divisions.  and introducing new Doctrines and Practices, not only differing, but contrary to what was already delivered in the Beginning; making Parties, causing Divisions and Rents, stumbling the weak, and denying, despising and reviling the Apostles and Messengers of Christ, the Elders of the Church, who loved not their Lives unto Death, but through much Care, and Travel, and Watch, and Whip, and Bonds, and Beat in daily Jeopardy gathered us by the mighty Power of God in the most precious Truth. Yet in all this there hath nothing befallen us, but that which hath been the Ancient Lot of the Church of Christ in the Primitive Times.  
Now He, that was careful for his Church and People in old times, hath not been wanting to us in our Day; 
The good Shepherd of Israel his Care over his Church and People.  but as he has again Restored the Truth unto its primitive Integrity and Simplicity, and as he has delivered our Understandings from these false Doctrines and Principles, which prevailed in the Apostasy; so he hath not gathered us to be As Sheep scattered without a Shepherd, that every one may run his own Way, and every one follow his own Will, and so to be as a Confused Mass or Chaos without any Order; but He, even the LORD hath also gathered and is gathering us into the Good Order, Discipline and Government of his own Son the Lord Jesus Christ: therefore he hath laid Care upon some beyond others, who watch for the Souls of their Brethren, as they, that must give account.  

The several Stations in the Church. 1 Cor. 4.15, 16, 17.  There are then Fathers, that have begotten us unto Christ Jesus through the Gospel, of whom We ought to be Followers, and to remember their Ways, which be in Christ. There are then Fathers and Children, Instructors and Instructed, Elders and Young Men, yea, and Babes; there are that cannot cease, but must Exhort, Instruct, Reprove, Condemn, Judge; or else, for what End gave Christ the Gifts mentioned Ephes. 4.11, 12? And how are the Saints perfected? and the Body of Christ Edified of those, who come under the Cognizance, and as it were, the Test of this Order and Government? I may chief sum them up in three sorts (though there be divers others little subdivided Species of them.)  

1. Profane Backsliding Apostates.  The First is, Those that turn openly back to the World again, through finding the Way of Truth too narrow. These have not been capable to do us any considerable Hurt; for being as Salt, that has lost its Savour, they mostly prove a Stink among those, to whom they go: And I never knew any of them, that proved any ways steadable to those, to whom they go. I find other Professors make but small Boast of any Proselytes they got out from among us; I hear little of their proving Champions for the Principles of others against us. And indeed, for the most part they lose all Religion with the Truth: for I have heard some of them say; That if ever they took on them to be Religious, they would come back again to the Quakers, etc.  

2. Unwary Repenting Sinners.  Secondly, Those, who through Vnwatchfulness, the secret Corruption of their own Hearts, and the mysterious or hidden Temptations of the Enemy have fallen into his Snares; and so have come under the Power of some Temptation or other, either of Fleshly Lusts, or of Spiritual Wickedness: who being seasonably warned by those that keep their Habitation, and faithful Overseers in the Church; have been again Restored by unfeigned Repentance: not kicking against the Pricks; but have rejoiced, that others watched over them for their good: and are become Monuments of God's Mercy unto this Day.  

3. Self-separating, troublesome Opposers.  Thirdly, Such, who being departed from their first Love and Ancient Zeal for the Truth, become Cold and Lukewarm; and yet are ashamed to make open Apostasy, and to turn back again, so as to deny all the Principles of Truth, they having had already such Evidence of Clearness upon their Understanding: yet not keeping low in their own Habitations, but being puffed up, and giving Way to the restless Imaginations of their Exalted and Wandering Minds, fall out with their Brethren; cause Divisions; begin to find Fault with every thing, and to look at others more, than at themselves; with swelling Words to talk of and preach up a higher Dispensation, while they are far from living up to the Life and Perfection of this present; like unto such, who said, we will not have this Man to rule over us: cry out of Formality and Apostasy, because they are not followed in all Things; and if they be reproved for their unruliness, according to the good Order of the Church of Christ, than they cry out, Breach of Liberty, Oppression, Persecution! we will have none of your Order and Government; we were taught to follow the Light in our Consciences, and not the Orders of Men. Well, of this hereafter; but this gave the Rise of this Controversy: Which leads me to that, which I proposed in the second Place.   

SECTION III. Whether there be now to be any Order or Government in the Church of Christ.  
IN Answer to this Proposition I meddle not at this Time with those, that deny any such Thing, as a Church of Christ; I have reserved their Plea to another Place. Neither need I to be at much Pains to prove the Affirmative, to wit, That there ought to be Government and Order in the Church of Christ, 
Church-Order and Government granted.  unto the Generality of our Opposers, both Papists and Protestants; who readily confess and acknowledge it, and have heretofore blamed us for want of it. Though now some of them, and that of the highest Pretenders, are become so unreasonable, as to accuse us for the Use of it; improving it so far as they can, to our Disadvantage: For such is the Blindness of partial Envy; that whereas the supposed Want of it was once reckoned Heretical, now the present Performance of it is counted Criminal.  
These then, to whom I come to prove this Thing, are such, who having cast off the Yoke of the Cross of Christ in themselves, refuse all Subjection or Government: denying, that any such thing ought to be, as disagreeing with the Testimony of Truth: or those, who not being so wilful and obstinate in their Minds, yet are fearful or scrupulous in the Matter, in respect of the dangerous Consequences, they may apprehend, such a Thing may draw after it.  
For the clearing then as well the Mistakes of the one, as answering the Cavils of the other, I judge, the Truth of these following Assertions will sufficiently prove the Matter; which I shall make no great Difficulty to Evidence.  
First, That Jesus Christ, the King and Head of the Church, Reason I did appoint and ordain, that there should be Order and Government in it.  
Secondly, That the Apostles and Primitive Christians, when they were filled with the Holy Ghost, and immediately led by the Spirit of God, did Practise and Commend it.  
Thirdly, That the same Occasion and Necessity now occurring, which gave them Opportunity to exercise that Authority; the Church of Christ hath the same Power now, as ever, and are led by the same Spirit into the same Practices.  

The Abuse makes not void the true Use.  As to the First, I know, there are some, that the very Name of a Church, and the very Words Order and Government, they are afraid of. Now this I suppose hath proceeded, because of the great Hypocrisy, Deceit and Oppression, that hath been cloaked with the Pretence of these Things; but why should the Truth be neglected, because Hypocrites have pretended to it? The right Institution of these Things, which have been appointed and ordained by God, must not, nor ought not to be despised, because corrupt Men have abused and perverted them. I know not any thing, that hath been more abused and perverted in the whole World, than the Name of a Christian; shall we then renounce that Honourable Title, because so many Thousands of Wicked Men, yea, Antichrists have falsely assumed it to themselves? The Man of Sin hath taken upon him to sit in the Temple of God, as God; yet we must not therefore deny, that God is in this Temple. If the Synagogue of Satan hath assumed the Name of the Church of Christ, and hath termed her Oppression and Violence, the Power and Authority thereof; therefore must not the Church of Christ and its Authority be exercised, where it truly is according to his Mind? This I prefix to warn all to beware of stumbling at things, which are innocent in themselves; and that we may labour to hold the steady, even Path of Truth, without running in either of the Extremes. For that Jesus Christ did appoint Order and Government to be in the Church, 
Church-Order appointed by Christ and the Form thereof.  is very clear from his plain Words, Matth. 18.15, 16, 17, 18. Ver. 15. Moreover, if thy Brother shall trespass against thee, go tell him his Fault between thee and him alone; if he shall hear thee, thou hast gained thy Brother. Ver. 16. But if he will not hear thee, then take with thee one or two more, that in the Mouth of two or three Witnesses every Word may be established. Ver. 17. 〈…〉 he shall neglect to hear them, tell it unto the Church: but 〈…〉 neglect to hear the Church, let him be unto thee as an Heathen●●●▪ and a Publican, Ver. 18. Verily, I say unto you, whatsoever 〈◊〉 shall bind on Earth, shall be bound in Heaven; and whatsoever 〈…〉 lose on Earth, shall be loosed in Heaven. From which scripture it doth manifestly and evidently follow, First, that Jesus Christ intended, there should be a certain Order and Method in his Church, in the Procedure towards such as Transgress. Secondly, That he that refuseth to hear two, is become more guilty (as hardened) than in refusing to hear him, that first reproved alone. Thirdly, That refusing to hear the Judgement of the Church, or whole Assembly, he doth thereby Exclude himself, and shut out himself from being a Member; and is justly judged by his Brethren, as a Heathen and a Publican.  
And lastly, That the Church, Gathering or Assembly of God's People has Power to Examine and call to an Account such, as appearing to be among them, or owning the same Faith with them, do Transgress; and in Case of their refusing to hear, or Repent, to Exclude them from their Fellowship: and that God hath a special Regard to the Judgement and Sense of his People thus orderly proceeding, so as to hold such bound in Heaven, whom they bind on Earth, and such loosed in Heaven, whom they lose on Earth. I am partly Confident, that no rational Man will deny, but that these naturally follow from the abovementioned Scripture; and if there should be any found so unreasonable, as to deny it, I could prove it by necessary and unevitable Consequences: which at present, as taking it for granted, I forbear to do. If it be reckoned so great a Crime to offend one of the little ones, that it were better for him, that so did, that a Millstone were hanged about his Neck, and he were drowned in the Depth of the Sea; without Question, to Offend and gainsay the whole Flock must be more Criminal, and must draw after it a far deeper Judgement.  
Now if there were no Order nor Government in the Church, what should become of those that Transgress? How should they be again Restored? Would not this make all Reproving, all Instructing, 
The End of Church-Order.  all Caring for, and Watching over one another void and null? Why should Christ have desired them to proceed after this Method? Why doth he place so much Weight upon the Judgement of the Church, as to make the refusing of Hearing it to draw so deep a Censure after it; which he will not have to follow the refusing to hear one or two apart, though the Matter be one and the same? And so as to the Substantial and Intrinsic Truth of the Thing, there lies the same Obligation upon the Transgressor to hear that one, as well as all; for that one adviseth him to that which is right and good, as well as the whole: and they do but homologate or Confirm that, which that one hath already asserted: Yet Jesus Christ, who is the Author of Order, and not of Confusion, will not have a Brother cut off, or reputed a Publican, for refusing to hear one or two, but for refusing to hear the Church. And if it be Objected, That the Church of Rome and all other false Churches make use of this Scripture, and cover their Persecution, and Cruelty, Objection. and Oppression by it; and thou sayest no more, than they say. I answer; I suppose, no man will be so unreasonable, as to affirm, that the Church of Rome abusing this Scripture, will make it false in itself: but how we differ in our Application of this Scripture, shall be spoken of hereafter. I am not now claiming Right to this Power, as due to us (that is reserved for another place;) but this, I say, is that, which I now aver to be manifest from the Scripture-Testimony, and to be in itself an unquestionable Truth, That Jesus Christ intended, there should be Order and Government in his Church; which is the Thing at present in hand to be proved: which if it be so really true (as it cannot be denied) than I hope, it will also necessarily follow, that such, who really and truly are the Church of Christ, have Right to exercise this Order and Government.  
Secondly, That the Apostles and Primitive Christians did practise Order Reason TWO and Government, we need but to read the History of the Acts, of which I shall mention a few pregnant and undeniable Testimonies, 

Church-Order Practised by the Apostles and Primitive Christians.  
— In Elections·   as we may observe in the very first Chapter of the Acts, from Verse 13. to the End, where at the very first Meeting the Apostles and Brethren held together after the Ascension of Christ, they began orderly to Appoint one to fulfil the Place of Judas; it may be thought, this was a needless Ceremony; yet we see, how the Lord countenanced it. I hope, none will say, that the Apostles appointing of these two Men, or of him, upon whom the Lot did not fall, Contradicted their Inward Freedom, or Imposed upon it; but both agreed very well together: the one in the Will and Move of God in Appointing, and the other in the same in submitting to their Appointment.  
Moreover, after they had received the holy Ghost, you may read Acts 6. so soon as there was an Opportunity, how they wisely gave Order concerning the Distribution of the Poor, 
— in Distributions for the Poor.  and Appointed some men for that Purpose. So here was Order and Government according to the Present Necessity of the Case: And the Lord God was well pleased with it, and the Word of God increased, and the Number of the Disciples multiplied in Jerusalem greatly. Might they not have said then, as some say now: We will give our Charity, to whom we see Cause; and we will take no Notice of your Appointments and Orders? Whether would God have approved of such, yea, or nay?  
Thirdly, When that the Business of Circumcision fell in, whether it was fit or not to Circumcise the Gentiles? We see, the Apostles saw not meet To suffer every one to follow their own Minds and Wills: They did not judge, 
W. M. in his Queries.  as one confusedly supposeth, That this Difference in an outward Exercise would commend the Unity of the true Faith; nay, they took another Method. It is said expressly, Acts 15.6. And the Apostles and Elders came together to consider of this Matter; and after there had been much disputing about it (no doubt then, 
— in Differences occurring.  there were here Diversities of Opinions and Judgements) the Apostles and Elders told their Judgements, and came also to a positive Conclusion. Sure, some behoved to submit, else they should never have agreed. So those that were the Elders, gave a positive Judgement: and they were bold to say; That it pleased not only them, but the Holy Ghost. By all which it doth undeniably appear, that the Apostles and Primitive Saints practised a Holy Order and Government among themselves: and I hope, none will be so bold as to say, they did these Things without the Leadings of the Spirit of God, and his Power and Authority concurring and going along with them.  

The Apostles Doctrine concerning Order in the Church.  And that these Things were not only singular Practices; but that they held it doctrinally, that is to say, it was Doctrine, which they preached, that there ought to be Order and Government in the Church, is manifest from these following Testimonies. 1 Cor. 4.15, 16, 17. (15.) For though you have ten Thousand Instructors in Christ; 
1 Cor. 4, 15, 16, 17.  yet have ye not many Fathers: for in Christ Jesus I have begotten you through the Gospel. (16.) Wherefore I beseech you, be ye Followers of me. (17.) For this Cause have I sent unto you Timotheus, who is my beloved Son, and faithful in the Lord; who shall bring you into Remembrance of my Ways, which be in Christ, as I teach every where in every Church. Here the Apostle Paul is very absolute: First, In that he desires them to be Followers of him. Secondly, In that he sends a Teacher, yea, a Minister, and Eminent Bishop or Overseer of the Church for to put them in Mind of his Ways, which be in Christ, as he taught in every Church. No doubt, there were Apostates and Dissenting Spirits in the Church of Corinth, that gave Paul Occasion thus to write; as he testifies in the Beginning of the Chapter, How he was Judged by some of them; he shows, how they were grown high, verse 8. Now ye are full, now ye are rich, ye have reigned as Kings without us, etc. Might not these Dissenters of the Church of Corinth have reasoned thus against Paul? 
Dissenting Reasonings against Church-Government.  Did not this Paul teach us at first to mind the Measure of Grace in ourselves, and follow that? (for no doubt, that was Paul's Doctrine) but now he gins to Lord it over us, and tells us, we must be Followers of him. Might not they have judged the Beloved Timothy to be far out of his Place? Might they not have said; It seems, it is not God that moved thee, and sent thee here by his Spirit; but Lordly Paul, that seeks Dominion over our Faith: It seems, thou comest not here to preach Christ, and wish us to be Followers of him, and of his Grace in our Hearts; but to mind us to follow Paul's Ways, and take notice, how he teaches in every Church: We are not concerned with him, nor with his Messenger, nor with none of your Orders; and so forth. Doth not this run very plausible? I question not, but there was such a Reasoning among the Apostate Corinthians; let such, as are of the same kind among us, examine seriously, and measure their Spirits truly hereby. Yea, he goes yet further in the following Chapter, vers. 3, 4. Vers. 3. As absent in Body, 
1 Cor. 5.3— 13. The Power of giving Judgement in the Church.—  but present in Spirit, have judged already, as though I were present, concerning him that hath so done this Deed. Verse 4. In the Name of our Lord Jesus Christ, when ye are gathered together, and my spirit with the Power of our Lord Jesus Christ, etc. Would not one think this to have been a very presumptuous Word? and yet who dare offer to Condemn it? From all which I shall shortly observe, that it seems, it was judged no Inconsistency nor Contradiction, to be Followers of the Grace in themselves, to be persuaded in their own Hearts, and also to be Followers of the Apostle Paul, and of his Ways; because his Ways and Example was no other, than the Spirit of God in themselves would have led them to, if they had been obedient. Therefore he found it needful to charge them positively to follow him, without adding this Reason.  
Next, the great Argument the Apostle uses to persuade them hereunto, upon which he mainly insists, because he had begotten them into the Truth; Ye have not many Fathers; 
— As of Fathers.  for in Christ Jesus I have begotten you through the Gospel: wherefore I beseech you, be ye Followers of me. So he makes that as the Cause; which the same Apostle also in his Expostulation with the Galatians, putting them in mind, how he preached the Gospel to them at first, and Chap. 4. Vers. 15. Where is then the Blessedness ye spoke of? for I bear you Record, if possible, ye would have plucked out your own Eyes, and given them unto me. We see then, that the Lord hath, and doth give such, whom he hath furnished, and sent forth to gather a People unto himself, 
— And Overseers.  Care and Oversight over that People; yea, and a certain Authority in the Power over them to bring them back to their Duty, when they stray at any Time; and to Appoint, yea, and Command such Things, as are needful for Peace, and Order, and Vnity's sake: and that there lies an Obligation upon such, as are so gathered, to Reverence, Honour, yea, and Obey such as are set over them in the lord 
— To be Obeyed.  For saith the same Apostle, 2 Cor. 2.9. For to this End also did I write, that I might know the Proof of you, whether you be Obedient in all Things: and Chap. 7. Vers. 13, 15.— Yea, and exceedingly the more joyed we for the Joy of Titus, because his Spirit was refreshed by you all. Verse 15. And his inward Affection is more abundant toward you, whilst he remembreth the Obedience of you all, how with Fear and Trembling you received him.  

Betraying of the Enemy.  Now this will not at all Infer, as if they had been Implicitly led of Old: or that such, as having the same Authority to exercise it now, sought Dominion over their brethren's FAITH, or to force them to do any thing beyond, far less contrary, to what the Lord leads us to by his Spirit: but we know (as they did of Old) that the Enemy lies near to BETRAY under such Pretences. And seeing, in case of Difference the Lord hath, and doth, and will Reveal his Will to his People, and hath and doth raise up Members of his Body, to whom he gives a Discerning, and Power and Authority to Instruct, Reprove, yea, and Command in some Cases; those, that are faithful and low in their Minds, keeping their own places, and minding the Lord, and the Interest and Good of his TRUTH in the general over all, 
The Murmurer shut out.  shut out the Murmurer; and the Spirit of God leads them to have Unity, and concur with their Brethren. But such as are heady and highminded, are inwardly Vexed, that any should Led or Rule, but themselves: And so it is the high Thing in themselves, that makes them quarrel with others for taking so much upon them; pretending a Liberty, not sinking down in the Seed to be willing to be of no Reputation for its sake. 
The Honour of Truth prostrated by Divisions.  Such, rather than give up their own Wills, will study to make Rents and Divisions, not sparing the Flock; but prostrating the Reputation and Honour of the Truth even to the World, minister to them an Occasion of Scorn and Laughter, to the hardening them in their Wickedness and Atheism.  
Besides these Scriptures mentioned, I shall set down a few of many more, that might be Instanced to the same Purpose.  

Scriptures for Submission and Lowliness of Mind; and Esteem of the Brethren.  Ephes. 5.21. Submitting yourselves one to another in the Fear of God.  
Phil. 2.3. Let nothing be done through Strife or Vain glory, but in Lowliness of Mind let each esteem other better, than themselves.  
Verse 29. Receive him therefore in the Lord with all Gladness, and hold such in Reputation.  
And 3.17. Brethren, be Followers together of me; and mark them, which walk so, as ye have us for an Ensample.  
And 4.9. Those Things, which ye have both learned, and received, and heard, and seen in me, Do; and the God of Peace shall be with you.  
Col. 2.5. For though I be absent in the Flesh, yet am I with you in the Spirit, joying and beholding your Order, and the Steadfastness of your Faith in Christ.  
1 Thess. 5.12. And we beseech you Brethren, to know them, which Labour among you, and are over you in the Lord, and admonish you.  
Verse 13. And to Esteem them very highly in Love, for their Work's Sake; and be at Peace among yourselves.  
Verse 14. Now we exhort you, Brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patiented toward all Men.  
2 Thess. 2.15. Therefore Brethren, stand fast, and hold the Traditions, which ye have been taught, whether by Word, or our Epistle.  
2 Cor. 10.8. For though I should boast somewhat more of our Authority (which the Lord hath given us for Edification, and not for your Destruction) I should not be ashamed.  
Now though the Papists greatly abuse this place, as if hereby they could justify that Mass of Superstition, which they have heaped together; yet except we will deny the plain Scripture, we must needs believe, there lay an Obligation upon the Thessalonians to observe and hold these Appointments, and no Doubt, needful Institutions, which by the Apostles were recommended unto them: and yet who will say, that they ought or were thereby Commanded to do any thing contrary to that, which the Grace of God in their Hearts moved them to?  
2 Thess. 3.4. And we have Confidence in the Lord touching you, that ye both do, and will do the Things, which we Command you.  
Verse 6. Now we Command you, Brethren, in the Name of our Lord Jesus Christ, that ye withdraw yourselves from every Brother, that walketh disorderly, and not after the Tradition, which he received of us.  
What more positive than this? 
The Authority of the Church, no Imposition.  and yet the Apostle was not here any Imposer. And yet further, Verse 14. And if any Man Obey not our Word by this Epistle, note that Man, and have no Company with him, that he may be ashamed.  
Thus Hebr. 13.7. Remember them, which have the Rule over you, who have spoken unto you the Word of God, whose Faith follow; considering the End of their Conversation.  
Verse 17. Obey them, that have the Rule over you, and submit yourselves; for they watch for your Souls, as they that must give Account: that they may do it with Joy, and not with Grief; for that is unprofitable for you.  
Judas 8. Likewise also these filthy Dreamers defile the Flesh, despise Dominion, and speak Evil of Dignities.  
I might at length enlarge, if needful, upon these Passages; any of which is sufficient to prove the Matter in Hand: but that what is said, may satisfy such, as are not wilfully blind and obstinate. For there can be nothing more plain from these Testimonies, 
The Primitive Christians Order practised in the Church.  than that the Ancient Apostles and Primitive Christians practised Order and Government in the Church; that some did Appoint, and Ordain certain Things; Condemn, and Approve certain Practices, as well as Doctrines by the Spirit of God: That there lay an Obligation in Point of Duty upon others to obey and submit: That this was no Encroachment, nor Imposition upon their Christian Liberty; nor any ways contradictory to their being inwardly and immediately led by the Spirit of God in their Hearts: And lastly, That such, as are in the true Feeling and Sense, will find it their places to Obey, and be one with the Church of Christ in such like Cases: And that it's such, as have lost their Sense and Feeling of the Life of the Body, that Dissent and are disobedient under the false Pretence of Liberty. So that thus it is sufficiently proved, what I undertook in this place.  
Thirdly, I judge, there will need no great Arguments to prove, the People of God may and do well to Exercise the like Government upon Reason III the very like Occasion. For even Reason may teach us, that what proved good and wholesome Cures to the Distemper of the Church in former Ages, will not now (the very like Distempers falling in) prove hurtful and poisonable; especially, if We have the Testimony of the same Spirit in our Hearts, not only allowing us, but commanding us so to do. 
Distempers of the Church require a Cure now, as of old.  It is manifest (though we are sorry for it) that the same Occasions now fall in; we find, that there are, that have eaten and drunken with us at the Table of the Lord, and have been Sharers of the same spiritual Joy and Consolation, that afterwards fall away. We find (to our great Grief) that some walk disorderly; and some are puffed up, and strive to sow Division, labouring to stumble the weak, and to cause Offences in the Church of Christ: What then is more suitable, and more Christian, than to follow the Footsteps of the Flock, and to labour and travel for the good of the Church, and for the removing all that is hurtful; even as the holy Apostles, who walked with Jesus, did before us? If there be such as walk disorderly now; must not they be admonished, rebuked and withdrawn from, as well as of Old? Or is such to be the Condition of the Church in these latter Times, that all Iniquity must go unreproved? Must it be Heresy or Oppression, to watch over one another in Love? To take Care for the Poor? To see, that there be no Corrupt, no Defiled Members of the Body, and carefully and Christianly deal with them, for Restoring them, if possible? and for withdrawing from them, if incurable? I am persuaded, that there are none, that look upon the Commands of Christ and his Apostles, the Practice and Experience of the primitive Church and Saints, as a sufficient Precedent to authorise a Practice now, that will deny the Lawfulness or usefulness hereof; but must needs acknowledge the Necessity of it. But if it be Objected (as some have done) Do not you deny, Objection. that the Scripture is the adequate Rule of Faith and Manners? and that the Commands or Practices of the Scripture are not a sufficient Warrant for you now to do any thing, without you be again Authorized, and led unto it by the same Spirit? and upon that Score, do you not forbear some things both Practised and Commanded by the primitive Church and Saints?  
Well, I hope, I have not any thing weakened this Objection, but presented it in its full Vigour and Strength: to which I shall clearly and distinctly answer thus.  

Times altar the usefulness of things Commanded.  First, Seasons and Times do not alter the Nature and Substance of Things in themselves; though it may cause Things to alter, as to the usefulness, or not usefulness of them.  
Secondly, Things commanded and practised at certain Times and Seasons fall of themselves, when-as the Cause and Ground, for which they were commanded, is removed: As there is no need now for the Decision about Circumcision, seeing there are none Contend for it: neither as to the Orders concerning Things Offered to Idols; seeing there is now no such Occasion: yet who will say, that the Command enjoined in the same place, Acts 15.20. To abstain from Fornication, is now made void? seeing, there is daily need for its standing in force, because it yet remains as a Temptation man is incident to? We confess indeed, we are against such, as from the bare Letter of the Scripture, (though if it were seasonable now to debate it, we find but few to deal with, whose Practices are so exactly squared) seek to uphold Customs, Forms or Shadows, when the Use, for which they were appointed, is removed, or the Substance itself known and witnessed: as we have sufficiently elsewhere answered our Opposers in the Case of Water-Baptism, and Bread and Wine, etc. so that the Objection, as to that, doth not hold; and the Difference is very wide, in respect of such Things: the very Nature and Substance of which can never be dispensed with by the People of God, so long as they are in this World; yea, without which they could not be his People. For the Doctrines, and Fundamental Principles of the Christian Faith we own and believe originally and principally, because they are the Truths of God; whereunto the Spirit of God in our Hearts hath constrained our Understandings to obey and submit. In the second place, we are greatly Confirmed, 
The Joint-Testimony of the Apostles, etc. to the Truths of God in our Hearts.  Strengthened and Comforted in the Joint-Testimony of our Brethren, the Apostles and Disciples of Christ, who by the Revelation of the same Spirit in the Days of old believed, and have left upon Record the same Truths; so we having the same Spirit of Faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore we speak. And we deny not, but some, that from the Letter have had the Notion of these Things, have thereby in the Mercy of God received Occasion to have them Revealed in the Life: for we freely acknowledge, (though often calumniated to the contrary) that Whatsoever Things were written aforetime, were written for our learning; that we through Patience and Comfort of the Scriptures may have Hope. So then I hope, if the Spirit of God lead me now unto that which is good, profitable, yea, and absolutely needful in order to the keeping my Conscience clear and void of Offence towards God and Man; none will be so unreasonable as to say, I ought not to do it, because it is according to the Scriptures? Nor do I think, it will savour ill among any serious, solid Christians, for me to be the more confirmed and persuaded, that I am led to this Thing by the Spirit, that I find it in itself good and useful; and that upon the like Occasions Christ Commanded it, and the Apostles and Primitive Christians practised and recommended it.  
Now seeing it is so, that we can boldly say with a good Conscience in the Sight of God, that the same Spirit, which leads us to believe the Doctrines and Principles of the Truth, and to hold and maintain them again after the Apostasy in their primitive and ancient Purity, as they were delivered by the Apostles of Christ in the Holy Scriptures, I say, that the same Spirit doth now lead us into the like holy Order and Government to be exercised among us, as it was among them, being now the like Occasion and Opportunity ministered to us therefore; what can any Christianly or Rationally object against it? For that there is a Real Cause for it, the thing itself speaketh; 
A Real Cause for the same Order.  and that it was the Practice of the Saints and Church of old, is undeniable: what kind of Ground than can any such Opposers have (being such, as scrupling at this, do notwithstanding acknowledge our Principle) that this were done by Imposition or Imitation, more than the Belief of the Doctrines and Principles? seeing as it is needful to use all Diligence to Convince and Persuade People of the Truth, and bring them to the Belief of it (which yet we cannot do, but as Truth moves and draws in their Hearts) it is also no less needful, when a People is gathered, to keep and preserve them in Unity and Love, as becomes the Church of Christ; and to be careful, as saith the Apostle, That all things be done decently, and in Order: and that all that is wrong, be removed, according to the Method of the Gospel; and the good cherished and encouraged. So that we conclude, and that upon very good Grounds, That there ought now, as well as heretofore to be Order and Government in the Church of Christ.  

Head III.  That which now cometh to be examined in the Third place is,  
First, What is the Order and Government we plead for?  
Secondly, In what Cases, and how far it may extend? and in whom the Power Decisive is?  
Thirdly, How it differeth, and is wholly another, than the oppressive and persecuting Principality of the Church of Rome, and other Antichristian Assemblies?   

SECTION iv Of the Order and Government, which we plead for.  
IT will be needful then, before I proceed to describe the Order and Government of the Church, to consider, what is or may be properly understood by the Church: for some (as I touched before) seem to be offended, or at least afraid of the very Word, because, The Power of the CHURCH, The Order of the Church, The Judgement of the Church, and such like Pretences, have been the great Weapons, wherewith Antichrist and the Apostate Christians have been these many Generations persecuting the Woman, and warring against the Manchild. And indeed, great Disputes have been among the Learned Rabbis in the Apostasy concerning this CHURCH, what it is, or what may be so accounted? Which I find not my place at present to dive much in; but shall only give the true Sense of it, according to Truth, and the Scriptures plain Testimony.  

What the word Church signifies properly?  The word CHURCH in itself, and as used in the Scriptures, is no other but a Gathering, Company or Assembly of certain People called or gathered together: for so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies (which is, that the Translators render Church) which word is derived from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Evoco, I call out of; from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Voco, I Call. Now though the English word CHURCH be only taken in such a Sense, as People are gathered together upon a Religious Account; yet the Greek word, that is so rendered, is taken in general for every Gathering or Meeting together of People: and therefore where it is said, The Town-Clark of the Ephesians dismissed the Tumult, that was gathered there together, the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Acts 19.41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he dismissed the Assembly (or the Church. 
(dimisit concionem.) .)  
A Church then in the Scripture-Phrase is no other, than a Meeting or Gathering of certain People, which (if it be taken in a Religious Sense, as most commonly it is) are gathered together in the Belief of the same Principles, Doctrines and Points of Faith, 
What a Religious Church is?  whereby as a Body they become distinguished from others, and have a certain Relation among themselves; and a Conjunct Interest to the maintaining and propagating these Principles, they judge to be right: and therefore have a certain Care and Oversight over one another, to prevent and remove all Occasions, that may tend to break this their Conjunct Interest, hinder the Propagation of it, or bring Infamy, Contempt, or Contumely upon it; or give such, as on the other hand are or may be banded together to undo them, just Occasion against them, to decry and defame them.  
Now the Way to distinguish that Church, 
How to distinguish the true Church from the false.  Gathering or Assembly of People, whereof Christ truly is the Head, from such as falsely pretend thereto, is by considering the Principles and Grounds, upon which they are gathered together; the Nature of that Hierarchy and Order, they have among themselves; the Way and Method they take to uphold it; and the Bottom upon which it standeth: which will greatly contribute to clear all Mistakes.  
Forasmuch as Sanctification and Holiness is the great and chief End among true Christians, which moves them to gather together; therefore the Apostle Paul defines the Church in his Salutation to the Corinthians, 1 Cor. 1.2. Unto the Church of God, which is at Corinth, them that are sanctified in Christ Jesus, called to be Saints: so the Church is such, as are Sanctified in Christ Jesus, called to be Saints.  
The Power and Authority, Order and Government we speak of, 
The Church's Care over its Members, etc.  is such, as a Church, Meeting, Gathering or Assembly claims towards those, that have or do declare themselves Members; who own, believe and profess the same Doctrines and Principles of Faith with us, and go under the same Distinction and Denomination: whose Escapes, Faults and Errors may by our Adversaries justly be imputed to us, if not seasonably and Christianly Reproved, Reclaimed or Condemned. For we are not so foolish, as to concern ourselves with those, who are not of us: far less, who stand in Opposition to us, so as to Reprove, Instruct or Reclaim them, as Fellow-Members or Brethren: Yet with a respect to remove the general Reproach from the Christian Name, with a tender Regard to the good of their Immortal Souls, for the Zeal we own to God's Glory, and for the Exaltation and Propagation of his Everlasting Truth and Gospel in the Earth, we have not been wanting with the Hazzard of our Lives to seek the Scattered Ones; holding forth the Living and Sure Foundation, and inviting and persuading all to Obey the Gospel of Christ, and to take Notice of his Reproofs, as he makes himself manifest in and by his Light in their Hearts. So our Care and Travel is and hath been towards those, that are without, that we may bring them into the Fellowship of the Saints in Light; and towards those that are brought in, that they may not be led out again, or drawn aside, either to the Left hand, or the Right, by the Workings and Temptations of the Enemy.  
These Things being thus cleared and opened, we do positively Affirm, that we being a People gathered together by the Power of God (which most, if not all of those, that arising among ourselves do Oppose us herein, have acknowledged) into the Belief of certain Principles and Doctrines, and also certain Practices and Performances, by which we are come to be separated and distinguished from others, so as to meet apart, and also to Suffer deeply for our Joint-Testimony; there are and must of Necessity be, as in the gathering of us, so in the preserving of us while gathered, 
Diversities of Gifts in the Church.  Diversities of Gifts and Operations for the edifying of the whole Body. Hence saith the Apostle, 1 Tim. 5.17. Let the Elders, that rule well, be counted worthy of double Honour, especially they, who labour in the Word and Doctrine: And this we suppose neither to be Popish, nor Antichristian; let our Opposers say it, as oft as they can, without reckoning the Apostles such.  
Secondly; Forasmuch as all are not called in the same Station, some rich, some poor; some Servants, some Masters, some married, some unmarried; some Widows, and some Orphans, and so forth; it is not only convenient, but absolutely needful, that there be certain Meetings at certain Places and Times, 
Meetings about Business—  as may best suit the Conveniencies of such, who may be most particularly concerned in them: where both those that are to take Care, may Assemble, and those who may need this Care, may come, and make known their Necessities, and receive Help, whether by Counsel or Supply, according to their respective Needs. This doth not at all contradict the Principle of being Led inwardly and immediately by the Spirit; else how came the Apostle in that Day of the Powerful pouring forth of the Spirit of God to set apart Men for this Purpose? 
— established by the Apostle  sure, this was not to lead them from their Inward Guide; yea, of the contrary it is expressly said, Look ye out among you Seven Men of honest Report, full of the Holy Ghost and Wisdom, whom we may appoint over this Business. Sure, they were not to undertake a Business being full of the Holy Ghost, which might import a Contradiction to their being led by it: So we see, it is both fit and suitable to the Apostle's Doctrine to have Meetings about Business. Now if any should be so whimsical or conceited, as to scruple their being at set Places and Times, though these be nothing relative to the Essential parts, but only Circumstances relating to the Conveniency of our Persons (which we must have Regard to, so long as we are clothed with Flesh and Blood: and such Notionists, as are against this Godly Care, work far more in their vain Imaginations, than they reduce to Practice; being like unto such, of whom the Apostle James testified, who content themselves with saying to the Naked, Be clothed; and to the Hungry, be fed; while they offer not in the least to Minister to them those Things, which are needful for Clothing and Feeding of them) Yet shall we not scruple to make it appear, that it is not without very good Ground, that we both appoint Places and Times. 
Convenient Places to Meet in—  And first: As to the Place, I say as before, it is with our Bodies we must meet, as well as with our Spirits; and so of Necessity we must convey our Bodies unto one Place, that we may speak and act in those Things we Meet for: and that must be in some certain Place, where all must know where to find it; having herein a regard to the Conveniencies and Occasions of such as Meet. Were it fit, that those of the Church of Corinth should go do their Business at Antioch, or the Church of Jerusalem at Rome? Nay surely, God hath not given us our Reasons to no Purpose; but that we should make use of them for his Glory, and the good of our Brethren; yet always in Subjection to his Power and Spirit: and therefore we have respect to these Things in the appointing of our Meetings, and do it not without a regard to the Lord; but in a Sense of his Fear. And so the like as to Times; 
— And Convenient Set-Times appointed.  which is no contradicting of the inward Leading of the Spirit. Else how came the Apostle to Appoint a Time to the Corinthians in their Contributions, desiring them 1 Cor. 16.2. To lay by them in store upon the first Day of the Week, yea, saith he, not that he gave the same Order to the Church of Galatia. I know not, how any in reason can quarrel Set Times for outward Business; it being done in a Subjection to God's Will, as all things ought to be: or else how can such, as so do, but quarrel the Apostle for this Imposition (at that Rate) upon the Churches of Corinth and Galatia? We appoint no Set-Times for the Performance of the Worship of God, so as to appoint Men to preach and pray at such and such Set-Times; though we appoint Times to Meet together in the Name of the Lord, that we may feel his Presence, and he may move in and through whom he pleaseth without Limitation. 
Reasons for the Continuance of our said Practice.  Which Practice of Meeting together we are greatly encouraged to by the Promise of Christ, and our own blessed Experience; and also we are severely prohibited to lay it aside by the holy Apostle: and also on the other Hand by the sad Experience of such, as by Negligence or Prejudice forsake the Assemblies of God's People; upon many of which is already fulfilled, and upon others daily fulfilling the Judgements threatened upon such Transgressor's: read Hebr. 10. from vers. 23. to the End, where that Duty is so seriously exhorted to, and the Contempt of it reckoned a Wilful Sin, almost (if not altogether) unpardonable; yea, a Treading under Foot the Son of God, and a Doing Despite to the Spirit of Grace: which is fulfilled in our Day; and proves the lamentable Fruits of such, as have so back-slidden among us. And therefore having so much good and real Ground, for what we do herein, together with the Approbation and Encouragement of Christ and his Apostles both by Command and Practice, we can (as that both the Alpha and Omega, the Foundation and Cap-stone required) faithfully affirm in good Conscience, That God hath led us by his Spirit, both to Appoint Places and Times, where we may see the Faces one of another; and to take Care one for another, provoking one another to Love and good Works. And our Faith and Confidence herein cannot be staggered by a mere Denial in our Opposers, which no Man of Conscience and Reason will say it ought; seeing the Thing itself hath such a solid and real Cause and Foundation; so good and suitable a Pattern and Example; and that it is constantly Confirmed to us both by the Testimony of God's Spirit in our Hearts, and by the good Fruits and Effects, which we daily reap thereby; as a Seal and Confirmation, that God is well-pleased therewith, and approveth us in it.  
Having thus far proceeded to show, that there ought to be Order and Government among the People of God; and that that, which we plead for, is, that there may be Certain Meetings set apart for that End; It is next to be considered, In what Cases, and how far it may Extend?   

SECTION V In what Cases, and how far this Government Extends? and first, as to Outwards and Temporals.  
I Shall begin with that, which gave the First Rise for this Order among the Apostles; 
The Occasion of those Meetings about Business.  and I do verily believe, might have been among the first Occasions, that gave the like among us; and that is, The Care of the Poor; of Widows, and Orphans. Love and Compassion are the great, yea, and the chiefest Marks of Christianity: Hereby shall it be known, saith Christ, that ye are my Disciples, if ye love one another. And James the Apostle places Religion herein in the first place; 
1. To take Care for the Poor, Widows and Orphans.  Pure Religion (saith he) and Undefiled before God and the Father is, to visit the Fatherless and Widows in their Afflictions, etc. For this then, as one main End do we Meet together, that Inquiry may be made, if there be any poor of the Household of Faith, that need; that they may be supplied: that the Widows may be taken Care of; that the Orphans and Fatherless may be bred up and Educated: Who will be so unchristian, as to reprove this good Order and Government, and to say, it is needless? But if any will thus Object; May not the Spirit lead every one of you to give to them that need? What needs meeting about it, and such Formalities?  
I answer, The Spirit of God leads us so to do; what can they say to the contrary? Nor is this a Practice any ways Inconsistent with being inwardly and immediately led by the Spirit; for the Spirit of God doth now as well, as in the Days of Old lead his People into those Things, which are orderly, and of a good Report; for he is the God of Order, 
The Example of the Apostles.  and not of Confusion: and therefore the Holy Apostles judged it no Inconsistency with their being led by the Spirit to appoint Men full of the Holy Ghost and of Wisdom over the Business of the Poor. Now if to be full of the Holy Ghost be a Qualification needful for this Employment: surely, the Nature of their Employment was not to render this so needful a Qualification useless and ineffectual, as if they were not to be led by it.  
Moreover we see, though they were at that Time all filled with the Spirit; yet there was something wanting, before this good Order was Established. There was a Murmuring, that some Widows were neglected in the daily Ministration; and we must not suppose, the Apostles went about to remedy this Evil, that was creeping into the Church, without the Counsel of God by his Spirit, or that this Remedy they were led to, was stepping into Apostasy: neither can it be so said of us, we proceeding upon the like Occasion.  

Contributions for the Poor.  If then it be thus needful and suitable to the Gospel to Relieve the Necessities of the Poor, that as there was No Beggar to be among Israel of Old, so far less now; must there not be Meetings to appoint Contribution, in Order to the performing these Things? which is no other, but the giving of a general Intimation, what the needs are? that every one, as God moves their Hearts, and hath prospered them (without Imposition, Force or Limitation) may give towards these needful Uses. In which Case these Murmurers at our good Order in such matters, may well think strange at the Apostle: How pressingly! how earnestly doth he reiterate his Desires and Provocations so to speak, in this Respect to the Corinthians, 1 Cor. 16.2. and the 8 th' and 9 th' Chapters of the 2 d Epistle throughout!  
Now though he testifies to them elsewhere, That they are the Temples of the Holy Ghost; and that the Spirit of God dwells in them; yet ceaseth he not to entreat and exhort, yea, and to give them certain Orders in this Matter.  
Besides all these Reasons, which are sufficient to Convince any unprejudicate Man, The Secret Approbation of God's Spirit accompanying us in this Thing, together with the Fruits and Effects of it; which hundreds can witness to, whose Needs have been supplied, and themselves helped through divers Difficulties; and the Testimonies of some already, and of many more Orphans and Fatherless Children, 
Fatherless Children put Apprentices.  who have found no want neither of Father nor Mother, or other Relations, through the tender Love and Care of God's People in putting them in Trades and Employments, and giving them all needful Education: which will make it appear, ere this Age pass away, to those that have an Eye to see, that these are not the mere Do and Orders of Men; but the Work of him, who is appearing in ten Thousands of his Saints, to establish not only Truth, but Mercy and Righteousness in the Earth.  
And for that End therefore in the second Place this Order reacheth the taking up and composing of Differences as to outward things, 
2. To Compose Differences in the Church in outward Matters.  which may fall out betwixt Friend and Friend; for such things may fall out through the Intricacies of divers Affairs, where neither hath any positive Intention to Injure and Defraud his Neighbour, as in many Cases might be instanced. Or if through the Workings and Temptations of him, whose Work is to beset the Faithful, and People of the Lord, and to engender (so far as he can) Strife and Division among them, any should step aside, as to offer to wrong or prejudice his Neighbour; we do boldly aver, as a People gathered together by the Lord unto the same Faith, and distinguished from all others by our Joint-Testimony and Sufferings, that we have Power and Authority to Decide and Remove these things among ourselves, without going to others to seek Redress: and this in itself hath so much Reason, that I cannot tell, if any that are not wholly prejudicated or obstinate, can blame it. For if we be of one Mind concerning Faith and Religion, and that it be our Joint-Interest to bring all others unto the same Truth with us, as supposing them to be wrong; what Confidence can we have to think of Reclaiming them, if the Truth we profess, have not Efficacy, as to Reconcile us among ourselves in the Matters of this World: If we be forced to go out to others for Equity and Justice, because we cannot find it among ourselves; how can we expect to invite them to come among us, when such Virtues, as which still accompany the Truth, are necessarily supposed to be wanting? should we affirm otherwise, it were to destroy the Truth and Faith: we have been and are in the Lord's Hand building up: and indeed the Spirit and Practice of such as Oppose us herein, hath no less Tendency.  
Moreover, besides the Enforcing and Intrinsic Reason of this Thing, we have the Concurrence, Approbation and Comfort of the Apostle's Testimony, 1 Cor. 6. Dare any of you, having a matter against another, go to Law before the Unjust, and not before the Saints? If it be objected, Objection. Do you reckon all Unjust, that are not of you? Think ye all other People void of Justice?  

Believers not to go to Law before the Unjust, etc.  I answer, Though the Apostle useth this Expression, I am persuaded, he did not reckon all others unjust, that had not received then the Christian Faith: there were, no doubt, Moral and Just Men among the Heathen; and therefore the same Paul commends the Nobility of Festus. He reckons them there unjust in Respect of the Saints, or Camparatively with them, as such as are not come to the just principle of God in themselves to obey it and follow it: and therefore though he accounts them, who are least Esteemed in the Church, capable to decide such Matters; yet he supposeth it safer to submit to their Judgement in such Cases, though it were by taking wrong, or suffering wrong, than to go before others to the greater Reproach of the Truth. We hope, though many Occasions of this kind have fallen in among us, since we have been a People; none have had just occasion to decline our Judgement: And though some should suppose themselves to be wronged; yet if they should go bring their matter before others, we might say, as the Apostle saith in the forementioned Chapter, vers. 7. This were thereby a Fault in them; and would evidence a greater Care of some outward Concern, than of the Honour and Interest of Truth: and therefore such, as have a tender Regard that Way, would rather suffer, 
The Case of Meum & Tuum.  what to their Apprehensions may seem wrong. For in matters, wherein two Parties are opposite in the Case of Meum and Tuum, it is somewhat hard to please both; except where the Power of Truth, and the Righteous Judgement thereof reaching to that of God in the Conscience, hath brought to a true Acknowledgement him that hath been mistaken, or in the wrong: which hath frequently fallen out among us, to the often refreshing and confirming our Souls in the certain Belief, that Christ was fulfilling his Promises among us, In restoring Judges, as at the first, and Counsellors, as in the Beginning.  
Now suppose, any should be so pettish or humorous, as not to agree in such Matters to the Judgement of his Brethren, 
Going before unbelievers from the Judgement of the Brethren, is a dishonour to the Truth.  and to go before the unbelievers (for though I reckon them not such unbelievers, as the Heathen of Old, because they profess a Faith in God and Christ: yet I may safely say, they are unbelievers as to these Principles and Doctrines which we know are the Truth of God; and in that Sense must be unbelievers as to him, that so Appealeth to them from his Brethren.) I say, such as so do, first commit a certain Hurt and Evil in staining the Honour and Reputation of the Truth they profess; which ought to be dearer to us, than our Lives. And even in that outward Matter, for which they thus do, they run a Hazzard, not knowing, whether things shall carry, as they expect: if they lose, they have a double prejudice; if they gain, it is a too dear Rate, even with the Hurt of Truth's Reputation, which their outward Advantage cannot make up. If then it be unlawful to do evil, that good may come of it, even a Spiritual Good; far less is it lawful to do a positive Evil of so deep a Dye, as to bring an Evil Report upon the good Land, and give the Uncircumcised an Occasion to Rejoice: out of the Uncertain Hope of an outward Gain, it is far better to suffer Loss, as the Apostle very well argues in the Place abovementioned.  
Indeed, if there be any such, have been, or appear to be of us, as suppose, There is not a wise Man among us all, nor an honest Man, that is able to judge betwixt his Brethren, We shall not covet to meddle in their Matter; being persuaded, that either they, or their Cause is naught. Though (Praises to God) among all those that have gone from us either upon one Account or other, I never heard, that any were so minded towards us; 
Apostates Testimony concerning us.  but the most part of them having let in the Offence of some things or persons, have had this unanimous Testimony concerning us, that Generally we are an honest and upright-hearted People.  
But whatever Sense our Enemies or Apostates have of us, who look asquint of the Face of Truth, and can see nothing aright in those they love not, or are prejudicated against; This we can say in the last place (besides the Reasons and Scripture above declared) that the good Fruits and Effects, which daily abound to the Household of Faith in this as well as the other Parts of the Government the Lord is establishing among us, doth more and more Commend it unto us; and confirmeth our Hearts in the certain Belief of that, which we can confidently testify in good Conscience, That God hath led us hereunto by his Spirit: and we see the Hand of the Lord herein, which in due Time will yet more appear; 
Priests forced Maintenance and Tithes have received a deadly Blow.  that as through our faithful Testimony in the Hand of the Lord that Antichristian and Apostatised Generation, the NATIONAL MINISTRY hath received a deadly Blow by our discovering and witnessing against their Forced Maintenance and Tithes, against which we have testified by many Cruel Sufferings of all kinds (as our Chronicles shall make known to Generations to come) so that their Kingdom in the Hearts of Thousands gins to totter and lose its Strength, and shall assuredly fall to the Ground, through Truth's prevailing in the Earth; so on the other Hand do we by coming to Righteousness and Innocency, weaken the Strength of their Kingdom, who judge for Rewards (as well as such as preach for Hire) and by not ministering Occasion to those, who have heaped up Riches, and lived in Excess, Lust and Riot, by feeding and preying upon the Iniquities and Contentions of the People. For as Truth and Righteousness prevails in the Earth by our faithful witnessing and keeping to it, the Nations shall come to be eased and disburdened of that deceitful Tribe of Lawyers, (as well as Priests) who by their many Tricks and Endless Intricacies have rendered Justice in their Method burdensome to honest Men, 
Lawyers by Tricks and Intricacies foment Controversies.  and seek not so much to put an End, as to foment Controversies and Contentions, that they themselves may be still fed and upheld, and their Trade kept up. Whereas by Truth's Propagation as many of these Controversies will die by men's coming to be less Contentious; so when any Difference ariseth, the Saints giving Judgement without Gift or Reward, or running into the Tricks and endless Labyrinths of the Lawyers, will soon Compose them. And this is that we are persuaded, the Lord is bringing about in our Day, though many do not, and many will not see it; because it is indeed in a Way different and contrary to Man's Wisdom, who are now despising Christ in his inward Appearance, because of the Meanness of it; as the Jews of Old did him in his outward: yet notwithstanding there were some then, that did witness, and could not be silent, but must testify, that he was come. Even so now are there Thousands, that can set to their Seal, that he hath now again the second time Appeared, and is appearing in Ten Thousands of his Saints; in and among whom (as a first Fruits of many more, that shall be gathered) he is restoring the Golden Age, and bringing them into the Holy Order and Government of his own Son, 
Christ's restoring the Golden Age.  who is ruling, and to rule in the midst of them, setting forth the Counsellors as at the Beginning, and Judges as at first; and establishing Truth, Mercy, Righteousness and Judgement again in the Earth: Amen, Hallelujah!  

3. To take care in the Case of MARRIAGES.  Thirdly, These Meetings take Care in the Case of Marriages, that all things be clear; and that there may nothing be done in that Procedure, which afterwards may prove to the Prejudice of Truth, or of the Parties concerned: which being an outward Thing (that is acknowledged in itself to be lawful) of the greatest Importance a Man or a Woman can perform in this World; and from the sudden, unwary or disorderly Procedure whereof very great Snares and Reproaches may be cast both upon the Parties, and the Profession owned by them; therefore it doth very fitly among other things, when it occurs, come to be considered of by the People of God, when Met, to take Care to preserve all things right and savoury in the Household of Faith. We do believe, our Adversaries, that watch for Evil against us, would be glad, how promiscuously or disorderly we proceeded in this weighty Matter; that so they might the more boldly accuse us, as Overturners of all Humane and Christian Order: But God hath not left us without his Counsel and Wisdom in this Thing; nor will he, that any should receive Just Occasion against us his People: and therefore in this weighty Concern, we, who can do nothing against the Truth, but all for and with a Regard to the Truth, have divers Testimonies for the Lord. And—  

1. Our Testimoniy against Marrying with the unbeliever.  First, That we cannot Marry with those that walk not in, and obey not the Truth, as being of another Judgement or Fellowship; or pretending to it, walk not suitably and answerably thereto.  
Secondly, Nor can we go to the Hireling-Priests to uphold their false and usurped Authority, 
2. By the Priest.  who take upon them to marry People without any Command or Precedent for it from the Law of God.  
Lastly, Nor can we suffer any such Kind of Marriages to pass among us, 
3. In forbidden Degrees.  which either as to the Degrees of Consanguinity, or otherwise in itself is unlawful, or from which there may be any just Reflection cast upon our Way.  

Test. 1. Against unbelievers.  As to the first Two, they being Matter of Principles received and believed, it is not my Work here to debate them; only since they are received and owned as such (for which we can and have given our sufficient Reasons elsewhere, as for our other Principles) we ought to care, how any by walking otherwise, bring Reproach upon us. Yet not to pass them wholly by, as to the First; Besides the Testimony of the Spirit of God in our Hearts (which is the Original Ground of our Faith in all things) we have the Testimony of the Apostle Paul, 2 Cor. 6.14. Be ye not unequally yoked together, etc. Now if any should think, it were much from this Scripture to plead it absolutely unlawful in any Case to join in Marriage with any (however otherwise Sober) because of their not being one with us in all Things: I shall speak my Judgement. To me it appears so; and to many more, who have obtained Mercy; and we think, we have the Spirit of God. But whether it be lawful or not, I can say positively, It is not Expedient, neither doth it Edify; and (as that which is of dangerous Consequence) doth give justly Offence to the Church of Christ: and therefore no true tender Heart will prefer his private Love to the Good and Interest of the whole Body.  
As for the Second, 
Test. 2. Against the Priest's Usurpations.  In that we deny the Priests their Assumed Authority and Power to Marry, it is that which in no wise we can Refile from, nor can we own any in the doing of it; it being a part of our Testimony against the Usurpations of that Generation, who never yet, that I ever heard of, could produce any Scripture-proof or Example for it. And seeing, none can pretend Conscience in the Matter (for they themselves confess, that it is no part of the Essence of Marriage;) if any pretending to be among us, should through Fear, Interest, or Prejudice to the Truth come under and bow to that Image, have we not Reason to deny such Slavish and Ignoble Spirits, as mind not Truth and its Testimony?  
Lastly, Seeing, if any walking with us, 
Test. 3. Against forbidden Degrees of Consanguinity and Pre-engagements, etc.  or going under the same Name, should hastily or disorderly go together, either being within the Degrees of Consanguinity, which the Law of God forbids, or that either Party should have been formerly under any Tie or Obligation to others, or any other vast Disproportion, which might bring a just Reflection upon us from our Opposers; Can any blame us for taking Care to prevent these Evils, by appointing, that such as so design, make known their Intentions to these Churches or Assemblies, where they are most known, that if any know just Cause of Hindrance, it may be mentioned, and a Timous Let put to the Hurt, either by stopping it, if they can be brought to Condescend; or by refusing to be Witnesses and Concurrers with them in it, if they will not? For we take not upon us to hinder any to Marry, otherwise than by Advice, or Disconcerning ourselves; neither do we judge, that such as do Marry contrary to our Mind, that therefore their Marriage is null and void in itself, or may be Dissolved afterwards; Nay: All our meddling is in a holy Care for the Truth. For if the Thing be Right, all that we do, is to be Witnesses; and if otherwise, that we may say for our Vindication to such, as may upbraid us therewith, that we Advised otherwise, and did no ways Concur in the Matter: that so they may bear their own Burden, and the Truth and People of God be cleared.  
Now I am confident, 
What kind of Persons cannot bear the good Order of Truth.  that our Way herein is so answerable to Reason and Christianity, that none will blame us therefore; except either such, whose Irregular and Impatient Lusts cannot suffer a Serious and Christian Examination, and an advised and moderate Procedure; or such, who watching for Evil against us, are sorry, we should proceed so Orderly, and would rather, we should suffer all manner of Irregularities and Abominations, that they might have the more to say against us. But the Solid and Real Reasons we have for our Way herein, will sufficiently plead for us in the Hearts of all Sober Men; and moreover, the Testimony of God's Spirit in our Hearts doth abundantly Confirm us both against the Folly of the one, and the Envy of the other.  
Fourthly, There being nothing more needful, than to preserve Men and Women in Righteousness, after they are brought into it; and also nothing more certain, 
4. Our Care for Restoring or Separating Offenders.  than that the great Enemy of Man's Soul seeks daily, how he may draw back again, and catch those, who have in some measure escaped his Snares, and known Deliverance from them; therefore do we also Meet together, that we may receive an Opportunity to understand, if any have fallen under his Temptations, that we may Restore them again, if possible; or otherwise Separate them from us. Surely, if we did not so, we might be justly blamed as such, among whom it were lawful to Commit any Evil unreproved; indeed, this were to be guilty of that Libertinism, which some have falsely accused us of, and which hath been our Care all along, as became the People of God, to avoid: therefore we have sought always to keep the House clean, by faithfully Reproving and Removing, according to the Nature of the Offence, and the Scandal following thereupon; private things privately, and public things publicly. We desire not to propagate Hurt, and defile People's Minds with telling them such things, as tend not to Edify; yet do we not so Cover over or Smooth over any Wickedness, as not to deal roundly with the Persons guilty, and causing them to take away the Scandal in their Acknowledgement before all, to whose Knowledge it hath come: Yet judge we not ourselves obliged to tell that in Gath, or publish that in the Streets of Askelon, which makes the Daughters of the Uncircumcised Rejoice; or strengthen Atheists and Ranters in their Obduredness, who feed more upon the Failings of the Saints, than to Imitate their true Repentance. And therefore where we find an Vnfeigning Returning to the Lord, we desire not to Remember that, which the Lord hath forgotten; nor yet to throw Offences in the Way of the Weak, that they may stumble upon them.  
And therefore I conclude, that our Care as to these Things also, is most needful, and a part of that Order and Government, which the Church of Christ never was, nor can be without; as doth abundantly appear by divers Scriptures heretofore mentioned.   

SECTION VI. How far this Government doth extend in Matters Spiritual, and purely Conscientious.  
THus far I have considered the Order and Government of the Church, as it respects Outward things; and its Authority in Condemning or Removing such things, which in themselves are Evil, as being those, which none will readily justify: the Necessity of which things is such, that few but will acknowledge, the Care and Order in these Cases to be Commendable and Expedient.  
Now I come to consider the things of another kind, which either verily are, or are supposed to be Matters of CONSCIENCE, or at least, wherein People may lay claim to Conscience in the acting or forbearing of them. In which the great Question is, How far in such Cases the Church may give positive Orders, or Rules? How far her Authority reacheth, or may be supposed to be binding, and aught to be submitted to? For the better clearing and Examination of which, it will be fit to Consider, 
First, Whether the Church of Christ have Power in any Cases, that Quest. I are Matters of Conscience, to give a positive Sentence and Decision, which may be Obligatory upon Believers?  
Secondly, If so, in what Cases and Respects she may so do? Quest. TWO  
Thirdly, Wherein consisteth the Freedom and Liberty of Conscience, Quest. III which may be exercised by the Members of the true Church diversely, without judging one another?  
And Lastly, In whom the Power decisive is in Case of Controversy Quest. IV or Contention in such Matters?— Which will also lead us To observe the vast Difference betwixt us and the Papists, and others in this particular.   
As to the First, Whether the Church of Christ have Power in any Quest. I Cases, that are Matters of Conscience, to give a positive Sentence and Decision, which may be Obligatory upon Believers—  
I Answer Affirmatively, she hath; Answ. and shall prove it from divers Instances, both from Scripture and Reason. For First, All Principles and Articles of Faith, which are held doctrinally, 
Articles of Faith are Matters of Conscience.  are in Respect to those that believe them, Matters of Conscience. We know, the Papists do out of Conscience, (such as are zealous among them) adore, worship and pray to Angels, Saints and Images, yea, and to the Eucharist, as judging it to be really Christ Jesus; and so do others place Conscience in things that are absolutely wrong: Now I say, 
1. Proof from Right-Reason.  We being gathered together into the Belief of certain Principles and Doctrines without any Constraint or worldly Respect, but by the mere Force of Truth upon our Understanding, and its Power and Influence upon our Hearts; these Principles and Doctrines, and the Practices necessarily depending upon them are, as it were, the Terms, that have drawn us together, and the 
* Yet this is not so the Bond, but that we have also a more inward and invisible, to wit, the Life of Righteousness, whereby we also have Unity with the upright Seed in all, even in those, whose Understandings are not yet so enlightened. But those, who are once enlightened, this is as an outward Bond; and if they suffer themselves to be darkened through Disobedience, which as it does in the outward Bond, so it doth in the inward.  Bond, by which we became centred into one Body and Fellowship, and distinguished from others. Now if any one or more so engaged with us should arise to teach any other Doctrine or Doctrines, contrary to these, which were Ground of our being One; who can deny, but the Body hath Power in such a Case to declare, This is not according to the Truth we profess; and therefore we pronounce such and such Doctrines to be wrong, with which we cannot have Unity, nor yet any more Spiritual Fellowship with those as hold them? And so such Cut themselves off from being Members by dissolving the very Bond, by which they were linked to the Body. Now this cannot be accounted Tyranny and Oppression, no more than in a Civil Society, if one of the Society shall contradict one or more of the fundamental Articles, upon which the Society was contracted, it can be reckoned a breach or iniquity in the whole Society to declare, that such Contradictors have done wrong, and forfeited their Right in that Society; in case by the Original Constitution the Nature of the Contradiction implys such a Forfeiture, as usually it is; and will no doubt hold in Religious Matters. As if a Body be gathered into one Fellowship by the Belief of certain Principles, 
The Disbeliever of the Principles of a Fellowship excludes himself therefrom and scatters.  he that comes to believe otherways, naturally scattereth himself; for that the Cause, that gathered him, is taken away: and so those, that abide Constant, in declaring the thing to be so as it is, and in looking upon him and witnessing of him to others (if need be) to be such, as he has made himself; do him no Injury. I shall make the Supposition in the general, and let every People make the Application to themselves, abstracting from us; and then let Conscience and Reason in every Impartial Reader declare, whether or not it doth not hold? Suppose a People really gathered unto the Belief of the true and certain Principles of the Gospel, if any of these people shall arise and Contradict any of those fundamental Truths, whether has not such as stand, good right to Cast such a one out from among them, and to pronounce positively, This is contrary to the Truth we profess and own; and therefore aught to be rejected, and not received, nor yet he that Asserts it, as one of us? And is not this Obligatory upon all the Members, seeing all are concerned in the like Care, as to themselves, to hold the right, and shut out the wrong? I cannot tell, if any man of Reason can well deny this? however I shall prove it next from the Testimony of the Scripture.  
Gal. 1.8. But though we, or an Angel from Heaven preach any other Gospel unto you, 
2 Proof from Scripture.  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.  
1 Tim. 1.19, 20. Holding Faith and a Good Conscience, which some having put away, concerning Faith have made shipwreck. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme.  
2 John 10. If there come any unto you, and bring not this Doctrine, receive him not into your House, neither bid him Rejoice. (for so the Greek hath it.)  
These Scriptures are so plain and clear in themselves, as to this Purpose, that they need no great Exposition to the unbiased and Unprejudicate Reader. Foreseeing it is so, that in the True Church there may men arise, and speak perverse things contrary to the Doctrine and Gospel already received; what is to be the place of those, that hold the pure and ancient Truth? Must they look upon these perverse men still, as their Brethren? Must they cherish them as Fellow-Members, or must they judge, condemn and deny them? We must not think, the Apostle wanted Charity, who will have them Accursed; and that gave Hymenaeus and Alexander over to Satan, 
Hymenaeus and Alexander Instanced.  after that they had departed from the true Faith, that they might learn not to Blaspheme. In short, if we must (as our Opposers herein acknowledge) preserve and keep those, that are come to own the Truth, by the same means they were gathered and brought into it; we must not cease to be plain with them, and tell them, when they are wrong; and by sound Doctrine both Exhort and Convince Gainsayers. If the Apostles of Christ of old, and the Preachers of the Everlasting Gospel in this day had told all People, however wrong they found them in their Faith and Principles, Our Charity and Love is such, We dare not judge you, 
A wrong Charity and false Love to Cherish in Error— is  nor separate from you; but let us all live in Love together, and every one enjoy his own Opinion, and all will be well: how should the Nations have been? or what way now can they be brought to Truth and Righteousness? Would not the Devil love this Doctrine well, by which Darkness and Ignorance, Error and Confusion might still continue in the Earth unreproved, and uncondemned? If it was needful then for the Apostles of Christ in the days of old to Reprove, without sparing to tell the High-Priests and great Professors among the Jews, That they were stubborn and stiffnecked, and always resisted the Holy Ghost, without being guilty of Imposition and Oppression, or want of true Love and Charity; and also for those Messengers the Lord raised up in this day, to Reprove and Cry out against the Hireling Priests▪ and to tell the World openly both Professors and Profane, That they were in Darkness and Ignorance, out of the Truth, Strangers and Aliens from the Commonwealth of Israel; if God has gathered a People by this means into the Belief of one and the same Truth, must not they, they turn and departed from it, be Admonished, Reproved and Condemned (yea, rather than those, that are not yet come to the Truth) because they Crucify afresh unto themselves the Lord of Glory, and put him to open Shame? It seems, the Apostle judged it very needful, they should be so dealt with, Tit. 1.10. when he says, There are many unruly and vain Talkers and Deceivers, especially they of the Circumcision, WHOSE MOUTHS MU BE STOPPED, etc. Were such a Principle to be received or believed, That in the Church of Christ no man should be Separated from, no man Condemned or Excluded the Fellowship and Communion of the Body for his Judgement or Opinion in Matter of Faith, 
— The Inlet to all manner of Abominations.  than what Blasphemies so horrid, what Heresies so damnable, what Doctrines of Devils, but might harbour itself in the Church of Christ? What need then of sound Doctrine, if no Doctrine make unsound? what need of Convincing and Exhorting Gainsayers, if to Gainsay be no Crime? where should the Unity of the Faith be? Were not this an Inlet to all manner of Abominations? and to make void the whole tendency of Christ and his Apostles Doctrine? and render the Gospel of none Effect? and give a Liberty to the unconstant and giddy Will of Man to innovate, alter and overturn it at his Pleasure? So that from all that is abovementioned, we do safely Conclude, That where a People are gathered together into the Belief of the Principles and Doctrines of the Gospel of Christ, if any of that People shall go from their Principles, and assert things false and contrary, to what they have already received; such as stand and abide firm in the Faith, have Power by the Spirit of God, after they have used Christian Endeavours to Convince and Reclaim them, upon their Obstinacy to Separate from such, and to Exclude them from their spiritual Fellowship and Communion: for otherways if this be denied, farewel to all Christianity, or to the maintaining of any sound Doctrine in the Church of Christ.  
But secondly, Taking it for granted, that the Church of Christ or Assembly of Believers may in some Cases, that are Matter of Conscience, Quest. TWO pronounce a positive Sentence and Judgement without hazard of Imposition upon the Members, it comes to be inquired; In what Cases, and how far this Power reacheth?  
I answer, First, As that which is most clear and undeniable; In the fundamental Principles and Doctrines of Faith, Answer. in Case any should offer to teach otherways, as is above declared and proved. But some may perhaps acknowledge that indeed, if any should Contradict the known and owned Principles of Truth, and teach otherways, it were fit to cast out and exclude such; but what judgest thou as to lesser matters, as in Principles of less Consequence, or in outward Ceremonies or Gestures, whether it be fit to press Uniformity in these things? 
Consideration  For Answer to this, it is fit to Consider,  
First, The Nature of things themselves.  
Secondly, The Spirit and Ground they proceed from.  
And Thirdly, The Consequence and Tendency of them.  
But before I proceed upon these, I affirm, and that according to Truth, That as the Church and Assembly of God's People may and hath Power to Decide by the Spirit of God in Matters fundamental and weighty (without which no Decision nor Decree in whatever Matters is available) so the same Church and Assembly also in other Matters of less Moment, 
The Decision of Matters of less Moment in the Church Obligatory.  as to themselves (yet being needful and expedient with a Respect to the Circumstance of Time, Place and other things that may fall in) may and hath Power by the same Spirit, and not otherways, being acted, moved and assisted, and led by it thereto, to pronounce a positive Judgement: which, no doubt, will be found Obligatory upon all such, who have a Sense and Feeling of the Mind of the Spirit; though rejected by such, as are not watchful, and so are out of the Feeling and Unity of the Life. And this is that, which none that own Immediate Revelation, or a being inwardly led by the Spirit, to be now a thing expected or dispensed to the Saints, can without contradicting their own Principle deny; far less such, with whom I have to do in this Matter, who claiming this Privilege to Particulars, saying, That they being moved to do such and such things, though contrary to the Mind and Sense of their Brethren, are not to be judged for it; adding, Why may it not be so, that God hath moved them to it? Now, if this be a sufficient Reason for them to suppose as to one or two, I may without absurdity suppose it as well to the whole Body. And therefore as to the first, to wit,  
Cons. 1 The Nature of the things themselves. If it be such a thing, the doing or not doing whereof, that is either any Act, or the Forbearance of any, may bring a real Reproach or Ground of Accusation against the Truth professed and owned, and in and through which there may a visible Schism and Dissension arise in the Church, 
Against the Reproach of Truth.  by which Truth's Enemy's may be gratified, and itself brought into disesteem; than it is fit lor such, whose Care is to keep all right, to take Inspection in the Matter, to Meet together in the Fear of God, to wait for his Counsel, and to speak forth his Mind, according as he shall manifest himself in and among them. And this was the Practice of the primitive Church in the Matter of Circumcision. For here lay the Debate: some thought it not needful to Circumcise the Gentiles; others thought it a thing not to be dispensed with: and no doubt, of these (for we must remember, they were not the Rebellious Jews, but such as had already believed in Christ) there were, that did it out of Conscience, as judging Circumcision to be still Obligatory. For they said thus; Except ye be Circumcised after the manner of Moses, ye cannot be saved: Now what Course took the Church of Antioch in these Cases? Acts 15.2. 
The Church at Antioch sends a Case to Jerusalem for Advice from the Elders.  They determined, that Paul and Barnabas, and certain other of them should go unto Jerusalem, unto the Apostles and Elders about this Question. We must not suppose, they wanted the Spirit of God at Antioch, to have decided the Matter, neither that these Apostles neglected or went from their Inward Guide in undertaking this Journey; yet we see, they judged it meet in this Matter to have the Advice and Concurrence of the Apostles and Elders, that were at Jerusalem, that they might be all of one mind in the matter. For there is no greater Property of the Church of Christ, than pure Unity in the Spirit, that is, a Consenting and Oneness in Judgement and Practices in Matters of Faith and Worship (which yet admits of different Measures, Growths and Motions▪ but never contrary and contradictory Ones; and in these Diversities of Operations, yet still by the same Spirit, the true Liberty is exercised, as shall be declared hereafter:) Therefore prayeth Christ, That they all may be one, as he and the Father is one. To which Purpose also let these following Scriptures be Examined:  
Rom. 12.16. Be of the same Mind one towards another.  
1 Cor. 1.10. Now I beseech you, Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you; but that ye be perfectly joined together in the same Mind, and in the same Judgement.  
Ephes. 5.21. Submitting yourselves one to another in the Fear of God.  
Phil. 2.2. Fulfil ye my Joy, that ye be likeminded, having the same Love, being of one accord, of one Mind.  
And yet more remarkable is that of the Apostle Paul to the Philippians, Chap. 3. Vers. 15. Let us therefore, as many as be perfect, be thus minded; and if in any thing ye be otherways minded, God shall Reveal even this unto you.  
Vers. 16. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing.  
Vers. 17. Brethren, be Followers together of me, and mark them which walk so, as ye have us for an Example.  
So here, though the Apostle grants Forbearance in things, 
Pretenders and Innovators Judged by the Power of God.  wherein they have not yet attained; yet he concludes, they must walk so, as they have him for an Example, and so consequently not Contrary, or otherways. And therefore we conclude, that whereas any in the Church of God pretending Conscience or Revelation, shall arise to teach and practise (however insignificant or small in themselves) whether Principles or Practices, yet if they be contrary to such, as are already received as true, and confirmed by God's Spirit in the Hearts of the Saints, and that the introducing of these things tend to bring Reproach upon the Truth, as such, as are not edifying in themselves, and so stumble the Weak; those who have a true and right Discerning, may in and by the Power of God authorising them (and no otherways) Condemn and Judge such things: and they so doing it, it will be Obligatory upon all the Members, that have a true Sense, because they will feel it to be so, and therefore submit to it. And thus far as to the Nature of themselves.  
Secondly, As to the Spirit and Ground they proceed from. Whatsoever Cons. 2 Innovation, Difference or divers Appearance, whether in Doctrine or Practice, 
What proceeds not from the Spirit of God, to be withstood and denied.  proceedeth not from the pure Moving of the Spirit of God, or is not done out of pure Tenderness of Conscience, but either from that, which being puffed up, affecteth Singularity, and therethrough would be observed, commended and exalted; or from that, which is the Malignity of some Humours and natural Tempers, which will be Contradicting without Cause, and secretly begetting of Divisions, Animosities and Emulations, by which the Unity and unfeigned Love of the Brethren is lessened or rend; I say, all things proceeding from this Root and Spirit, however little they may be supposed to be of themselves, are to be guarded against, withstood and denied, as hurtful to the true Church's Peace, and a Hindrance to the Prosperity of Truth.  

Quest.  If it be said, How know ye, that these things proceed from that Ground?  
Answ. For Answer, I make not here any Application as to particular Persons or Things; but if it be granted (as it cannot be denied) that there may arise Persons in the true Church, that may do such Things from such a Spirit, though pretending Conscience and Tenderness; than it must also be acknowledged, 
The Spirit of Discerning in the Church Judges Transgressor's,  that such, to whom God hath given a true Discerning by his Spirit, may and aught to judge such Practices, and the Spirit they come from, and have no Unity with them. Which if it be owned in the General, proves the Case, to wit, That some pretending Conscience in Things seeming indifferent, but yet it proceeding in them from a Spirit of Singularity, Emulation or Strife, those that have received a Discerning thereof from the Lord, may and aught to judge the Transgressor's, without being accounted Imposers, Oppressors of Conscience, or Enforcers of Uniformity contrary to the Mind of Christ: against which the Apostle also guardeth the Churches of Old.  
Phil. 2.3, 4. Let nothing be done through Strife or Vain Glory; but in Lowliness of Mind let each esteem other BETTER THAN THEMSELVES.  
Look not every Man on his own Things; but every Man also on the Things of others.  
Now if it be an Evil, to do any Thing out of Strife; then such Things, that are seen so to be done, are they not to be avoided and forsaken? So that we are confident, our Judgement herein cannot be denied, or reputed Erroneous; except it be said, That none will or can arise in the Church of Christ, 
Pretenders may arise, and must be watched against.  pretending such things from such a Spirit: which I know not any, that will, it being contrary to the express Prophecies of the Scripture, and the Experience of the Church in all Ages, as may appear from Matth. 24.24. Acts 15.54. 1 Tim. 4.5. 2 Tim. 3.8. Mark 13.21, 22. 2 Pet. 2.19. Or on the other Hand, that those that abide faithful, 
Discerners of Evils to reprove and warn—  and have a Discerning of those Evils, aught to be silent, and never aught to Reprove and gain-stand them, nor yet Warn and guard others against them; and that it is a part of the commendable Unity of the Church of Christ, to suffer all such Things without taking Notice of them. I know none will say so; but if there be any so foolish, as to affirm it, let them consider these Scriptures, Gal. 2.4. 1 Tim. 1.20. 2 Tim. 2.24, 25. Tit. 1.9, 10, 11.  
Now if none of these hold true; but on the contrary such Evils have been, and may be found to creep in among the People of God, and that such as see them, may and aught to reprove them; then necessarily the doing so, is neither Imposition, Force nor Oppression.  
As to the Third, concerning the Consequence and Tendency of them, Cons. 3 it is mostly included in the two former: for whatsoever tendeth not to Edification; but on the contrary to Destruction, 
— Sowers of Discord among Brethren to be avoided.  and to beget Discord among Brethren, is to be avoided: according to that of the Apostle, Rom. 16.17. Now I beseech you Brethren, mark them, which cause Divisions and Offences contrary to the Doctrine, which ye have learned, and avoid them.  
And since there is no greater Mark of the People of God, 
— To follow Peace among ourselves—  than to be at Peace among themselves; whatsoever tendeth to break that Bond of Love and Peace, must be testified against. Let it be observed, I speak always of the Church of Christ indeed, and deal with such, as are of another Mind: not as reckoning only false Churches not to have this Power; but denying it even to the true Church of Christ, as judging it not fit for her so to Act, as in relation to her Members. For though Christ be the Prince of Peace, and doth most of all commend Love and Unity to his Disciples; yet I also know, he came not to send Peace, but a Sword that is, in dividing Man from the Lusts and Sins he hath been united to. And also it is the Work of his Disciples and Messengers to break the Bands and Unity of the Wicked, 
To the breaking of the Bands of the Wicked.  wherein they are banded against God and his Truth, and the Confederacy of such as stand in unrighteousness, by inviting and bringing as many as will obey, unto Righteousness; whereby they become disunited and separated from their Companion's, with whom they were Centred, and at Peace in the contrary and cursed Nature. And indeed, blessed are they, 
Prov. 20.26.  that are sent forth of the Lord to scatter here, that they may gather into the Unity of the Life: and they are blessed, that in this Respect, even for Righteousness sake are scattered and separated from their Brethren; that they may come to know the Brotherhood and Fellowship, which is in the Light: from which none ought to scatter, nor to be scattered; but be more and more gathered thereunto. And this leads me, to what I proposed in the Third Place under this Head of the True Church's Power in Matters Spiritual, or purely Conscientious; which may be thus Objected:  
If thou plead so much for an Oneness in the smallest Matters, wherein Quest. III consisteth the Freedom and Liberty of the Conscience, which may be Exercised by the Members of the true Church diversely, without judging one another?  
In Answer to this Proposition, I affirm, first in general; That whatsoever Things may be supposed to proceed from the same Spirit, Answer. though divers in its Appearance, tending to the same End of Edification, and which in the Tendency of it layeth not a real Ground for Division or Dissension of Spirit, Fellow-Members ought not only to bear one another, but strengthen one another in them.  
Now the Respects, wherein this may be, I can describe no better, than the Apostle Paul doth principally in two Places, which therefore will be fit to consider at length for the opening of this Matter; this being one of the weightiest Points pertaining to this Subject. Because as on the one Hand due Forbearance ought to be exercised in its right place; so on the other, the many Devices and false Pretences of the Enemy Place 1 creeping in here, aught to be guarded against.  
The first is, 1 Cor. 12. from Verse 4. to 31. thus:  
Vers. 4. Now there are Diversities of Gifts, but the same Spirit.  

Diversity of Gifts, Administrations and Operations from the same Spirit, makes no Division.  V 5. And there are Differences of Administrations, but the same Lord.  
Vers. 6. And there are Diversities of Operations, but it is the same God, which worketh all in all.  
Vers. 7. But the Manifestation of the Spirit is given to every man to profit withal.  
Vers. 8. For to one is given by the Spirit the Word of Wisdom, to another the Word of Knowledge by the same Spirit;  
Vers. 9 To another Faith by the same Spirit, to another the Gifts of Healing by the same Spirit:  
Vers. 10. To another the Working of Miracles, to another Prophecy, to another Discerning of Spirits, to another divers kinds of Tongues, to another the Interpretation of Tongues.  
Vers. 11. But all these worketh that one and the selfsame Spirit, dividing to every Man severally, as he will.  

As many Members in one Body concur to the upholding the same.  Vers. 12. For as the Body is one, and hath many Members, and all the Members of that one Body being many, are one Body, so also is Christ.  
Vers. 13. For by one Spirit are we all baptised into one Body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.  
Vers. 14. For the Body is not one Member, but many.  
Vers. 15. If the Foot shall say, because I am not the Hand, I am not of the Body; is it therefore not of the Body?  
Vers. 16. And if the Ear shall say▪ because I am not the Eye, I am not of the Body; is it not therefore of the Body?  
Vers. 17. If the whole Body were an Eye, where were the Hearing? If the whole were Hearing, where were the Smelling?  
Vers. 18. But now hath God set the Members every one of them in the Body, as it hath pleased him.  
Vers. 19 And if they were all one Member, where were the Body?  
Vers. 20. But now are they many Members, yet but one Body.  
Vers. 21. And the Eye cannot say unto the Hand, I have no need of thee; nor again, the Head to the Feet, I have no need of you:  
Vers. 22. Nay, much more those Members of the Body, which seem to be more feeble, are necessary:  
Vers. 23. And those Members of the Body, which we think to be less honourable, upon these we bestow more abundant Honour, and our uncomely Parts have more abundant Comeliness.  
Vers. 24. For our Comely Parts have no Need, but God hath tempered the Body together, having given more abundant Honour to that Part, which lacked:  
Vers. 25. That there should be no Schism in the Body; but that the Members should have the same Care one of another.  
Vers. 26. And whether one Member suffer, all the Members suffer with it; or one Member be honoured, all the Members rejoice with it.  
Vers. 27. Now ye are the Body of Christ, and Members in particular:  
Vers. 28. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that Miracles, than Gifts of Healing, Helps, Governments, Diversities for Tongues.  
Vers. 29. Are all Apostles? Are all Prophets? Are all Teachers? Are all Workers of Miracles?  
Vers. 30. Have all the Gifts of Healing? Do all speak with Tongues? Do all Interpret?  
Which I would not have set down at large; but that there be some so careless (especially in Matters they like not) that they will scarce be at the pains seriously to read over a Citation only named; and that also this being presented before the Reader in the Current of the Discourse, will fix the Nature of my Application the more in his Understanding. 
The sum of the premises.  For the Apostle shows here the Variety of the Operations of the divers Members of the Body of Christ, working to one and the same End; as the divers Members of a Man's Body towards the Maintaining and upholding of the whole.  
Now these are not placed in Contrary Workings, for so they would destroy one another; and so the Apostle in the ordering of them in three several kinds proves this. First, Diversities of Gifts. Secondly, Differences of Administrations. Thirdly, Diversities of Operations: and that which is the Bond that keeps the Oneness, here he also mentions, to wit, The same Spirit, the same Lord, the same God: the Apostle names nothing of Contrariety or Opposition. But lest any should be so Critical, as to bring in here the School-Distinction of Contrarium Oppositum and Contradictorium; I shall not deny, but Contrariety or Opposition in the Sense it is sometimes taken, may be found in the Body without Schism: as the Comely Parts may be said to be Opposite or Contrary to the Uncomely, or the left Hand contrary to the right, or the Foot opposite to the Head, as the uppermost Part to the undermost; 
No Contrariety in the Body of Christ.  or the Doing a thing is contrary to the Forbearing of it; but as for that which is acknowledged to be Propositions or Termini Contradictorii, that is Contradictory Propositions, which are in themselves Irreconcilable, whereof one must be still wrong, and that still destroy one another, and work Contrary Effects, they are not at all admitted, nor supposed to be in the Body of Christ: as I shall give in one Instance, Ver. 8. 
Instances.  To one is given by the Spirit the Word of Wisdom, to another the Word of Knowledge by the same Spirit: First, here are two different Gifts, but not Contrary. Secondly, There may something like Contrariety in the Sense afore mentioned, be here supposed; as, some may want this Gift of Wisdom and Knowledge, and so to have is contrary to want (though as to these two, none may be absolutely said to want them; yet all have them not in the same Degree, as a special Gift: though as to some Gifts there may be an absolute Want; as that of Miracles, and Interpretation of Tongues.) But should I suppose such a Contrariety, or more properly a Contradiction, as to Wisdom to oppose Folly, and to Knowledge, Utter Ignorance; this were an Opposition not to be admitted of in the Body, because it were false to suppose, that to proceed from the same Spirit: And such Contrarieties or Diversities, as cannot justly be supposed to proceed from the same Spirit of God which is the Bond that links together, cannot be mutually entertained in the Body. So the Differences and Diversities, which the Apostle admits of, while he speaks largely in this Matter, 
Diversities of Works and Operations in the Body.  are, That none ought to be offended at his Brother, that he hath not the same Work and Office in the Body, that he hath; but that every one keep in his own Place, as God hath appointed them: that neither them that are set in a higher Place, despise them that are set in a lower; nor them that are set in a lower, grudge and repine at such as are set higher: but all work in their proper Place towards the Edification of the whole. And that the Apostle intends this, is manifest, where he draws to a Conclusion, Ver. 27. Now ye are the Body of Christ and Members in particular, and God hath set some in the Church, first, Apostles, secondly Prophets, etc. and then he subsumes, Are all Apostles? etc.  
Place 2 Which the same Paul again Confirms, Ephes. 4.8, 11. to the 17th. which was the Second Place I intended; and shall only mention for Brevity's sake, leaving the Reader to consider of it at his Leisure.  
This is also held forth by the Beloved Disciple John in his Threefold Distinction, 1 John 2.12, 13. Of Fathers, Young Men, and little Children: and by Peter, 1 Pet. 5.1, 5. in that of Elders and Younger. The true Liberty then in the Church of Christ is exercised, whenas one judgeth not another in these different Places; 
The true Liberty in the Church.  but live in Love together, all minding the Unity and general good of the Body, and to work their own Work in their own Place. Also the Forbearance of the Saints is exercised, whenas they judge not one another for being found in the different Appearance either of Doing or forbearing; which may be peculiar to their several Places and Stations in the Body: 
Diversities of Works expressed by the Apostle.  For that there is and may be Diversities of Works there, is excellently well expressed by the Apostle; viz.  
Rom. 12.3. For I say through the Grace given unto me, to every man that is among you, not to think of himself more highly, than he ought to think; but to think soberly, according as God hath dealt to every man the Measure of Faith.  
Vers. 4. For as we have many Members in one Body, and all Members have not the same Office;  
Vers. 5. So we being many, are one Body in Christ, and every one Members one of another.  
Vers. 6. Having then Gifts differing, according to the Grace that is given to us, whether Prophecy, let us prophesy according to the Proportion of Faith:  
Vers. 7. Or Ministry, let us wait on our Ministering; or he that teacheth, on Teaching:  
Vers. 8. Or he that Exhorteth, on Exhortation: He that giveth, let him do it with Simplicity; he that Ruleth, with Diligence; he that showeth Mercy, with Cheerfulness.  
If any than should quarrel with his Brother, for exercising that which belongeth to the Office of the Body, Christ hath called him to, and would force him to exercise the same Office he doth, though he be not called to it; 
The Breach of Liberty begets Jars and Schisms.  here is a Breach of Christian Liberty, and an Imposing upon it. Now all Schisms and Jars fall out in this twofold Respect: Either when any Person or Persons assume another or an higher Place in the Body, than God will have them to be in, and so exercise an Office; or go about to perform that, which they ought not to do; or when as any truly exercising in their Place, which God hath given them, others rise up, and judge them, and would draw them from it: both of which Cases have been, and may be supposed to fall out in the Church of Christ. As 1 Cor. 4.3, 4 where some judged Paul wrongously: 3 John 9 where one exalting himself above his Place, judged, whom he ought not. We see then, what Diversities be most usually in the Church of God, consisting in the Difference of the Gift proceeding from the same Spirit; and in the divers Places, that the several Members have in the same Body for the Edification of it; and every one being here in his own Station, is standing therein, is his Strength and Perfection; and to be in another, though higher and more eminent, would but weaken and hurt him: and so in this there ought to be a mutual Forbearance, that there may neither be a coveting nor aspiring on the one hand, nor yet a despising or condemning on the other. 
Acts of Forbearance in the Primitive Church.  But besides the Forbearance of this Nature, which is most ordinary and universal (and for the Exercise whereof there is and will still be a need, so long as there is any Gathering or Church of Christ upon the Earth) there is a certain Liberty and Forbearance also, that is more particular, and has a Relation to the Circumstance of Times and Places, which will not hold universally: whereof we have the Example of the Primitive Church, testified by the Scriptures in two or three Particulars. The first was, in suffering Circumcision to the Jews for a time, and not only so, but also divers others of the Legal and Ceremonial Purifications and Customs, as may appear Acts 21. vers. 21, 22, 23, 24, etc. The second was, in the Observation of certain days, Rom. 14.5. And the third, In the Abstaining from Meats, 1 Cor. 8. throughout: Here the Apostle persuades to and recommends a Forbearance, because of the Weakness of some; for he says not any where, nor can it be found in all the Scriptures of the Gospel, that these things such Weak ones were exercised in, were things indipsensibly necessary, or that it had been better for them, they had not been under such Scruples, providing it had been from a Principle of true Clearness, and so of Faith.  
Next again, 
Acts of Forbearance or Condescension under the Law.  These Acts of Forbearance were done in a Condescension to the Weakness of such, upon whom the Ancient (and truly deserved in its season) Veneration of the Law had such a deep Impression, that they could not yet dispense with all its Ceremonies and Customs: And to such the Apostle holds forth a twofold Forbearance.  
First, A certain Compliance by such Believers, as were gathered out from the Jews: though they saw over these things, 
1. To Jews.  yet it was fit they should Condescend somewhat to their Countrymen and Brethren, who were Weak.  
Secondly, The like Forbearance in the Gentiles, 
2. To Gentiles.  not to judge them in these things: but we see, that it was not allowed for such weak ones to propagate these Scruples, or draw others into them; and that whenas any of the Churches of the Gentiles, who wanted this Occasion, would have been exercising this Liberty, or pleading for it, the Apostle doth down-rightly Condemn it; as I shall make appear in all the Three Instances abovementioned. Instances 1  
First, In that of Circumcision, Gal. 5.2, 4. 
1. Of Circumcision.   
Behold, I Paul say unto you, that if ye be Circumcised, Christ shall profit you nothing; Christ is become of none effect unto you: Whosoever of you are justified by the Law, ye are fallen from Grace.  
Can there be any thing more positive? Might not some here have pretended Tenderness of Conscience, and have said; Though the Decree of the Apostles do dispense with Circumcision in me; yet if I find a Scruple in myself, and a Desire to it out of Tenderness, why should it be an Evil in me to do it, more than in the Jews that believe? We see, there is no room left here for such Reasoning.  
Inst. 2 Secondly, As to Observations, Gal. 4.9, 10, 11. Might not they have answered, 
Of Observations of Days.  What if we Regard a Day to the Lord, must we not then? Are not these thy own Words? We see, that did not hold here, because in them it was a Returning to the Beggarly Elements.  
Thirdly, As to Meats, 1 Tim. 4.3. Here we see, that is accounted Inst. 3 a Doctrine of Devils; 
Of Meats.  which in another respect was Christian Forbearance. And therefore now, and that in the general respect, he gives this Reason, Vers. 4. For every Creature of God is good, and nothing to be refused, if it be received with Thanksgiving of them that believe, and know the Truth. So we see, that in these particular things there is great need of Wariness in the Church of Christ; for that sometimes Forbearance under a Pretence of Liberty may be more hurtful, than downright Judging. I suppose, if any should arise, and pretend Conscience, and claim a Liberty for Circumcision and the Purifications of the Law, whether all Christians would not with one Voice Condemn it? And so as to Days and Meats, how do the Generality of Protestants Judge it? Though I deny not, but there may and aught to be a mutual Forbearance in the Church of Christ in certain such Cases, which may fall in; and a Liberty there is in the Lord, which breaks not the Peace of the true Church: but in such Matters (as I observed at large before) both the Nature of the things, the Spirit they come from, and the Occasion from whence, and their Consequence and Tendency is to be carefully observed.   

SECTION VII. Concerning the Power of Decision.  
SEeing then, it may fall out in the Church of Christ, that both some may assume another place in the Body, than they ought, and others may lay claim to a Liberty, and pretend Conscience in things they ought not, and that without Question the wrong is not to be tolerated, but to be testified against, however specious its Appearance may be; and that it must and aught to be judged: The Question will arise, 
Head III.  Who is the proper Judge or Judges, in whom resideth the Power of Prop. 2 deciding this Controversy? And this is that, which I undertook in the next Place to Treat of, as being the Specific Difference, and Distinguishing Property of the Church of Christ from all other Antichristian Assemblies and Churches of Man's building and framing.  
To give a short, and yet clear and plain Answer to this Proposition: The only proper Judge of Controversies in the Church, is the Spirit of God, and the Power of deciding solely lies in it; as having the only Unerring, Infallible and Certain Judgement belonging to it: which Infallibility is not necessarily annexed to any Persons, 
The Spirit of God the proper Judge of Controversies in the Church.  Person or Places whatsoever by Virtue of any Office, Place or Station any one may have, or have had in the Body of Christ. That is to say, that any have Ground to Reason thus, Because I am or have been such an Eminent Member, therefore my Judgement is Infallible; or, Because we are the greatest Number; or, that We live in such a Noted or Famous Place, or the like: though some of these Reasons may and aught to have their true Weight in Case of Contradictory Assertions (as shall hereafter be observed) yet not so, as upon which either mainly or only the Infallible Judgement is to be placed; but upon the Spirit, as that which is the firm and unmoveable Foundation.  
And now if I should go on no further, I have said enough to vindicate us from IMPOSITION, and from the Tyranny whether of Popery, Prelacy or Presbytery, or any such like we have or may be branded with; as shall after appear.  
But to proceed: herein lies the Difference betwixt the Dispensation of the Law, and the Gospel or New Covenant; for that of old all Answers were to be received from the Priests in the Tabernacle. For he, that appeared betwixt the Cherubims there, 
Exod. 25.22. Numb. 7.89. Host 12.10. Amos 7.14. 2 Chron. 18.6, 7. John 6.45. Hebr. 1.1, 2.  spoke forth his Mind to the People; and there were also Families of the Prophets, to whom they resorted for the Answer of the Lord (though sometimes as a Signification of the further Glory, that was to be Revealed, it pleased God to Reveal his Mind to some, even to them, who were neither Prophets nor Prophet's Sons) but under the Gospel we are all to be taught of God, that is, none are excluded from his Privilege by not being of the Tribe of Levi, or of the Children of the Prophets: though this Privilege is as truly exercised in some by Assenting and Obeying, to what God Commands and Reveals through others (they feeling Unity with it in the Life) as by such, who by the Revelation and Command of God's Spirit hold forth his Will to his People in certain Particulars, which the same Spirit leads and commands them to obey. So that we say, and that with a very good Ground, that it is no way Inconsistent with this Sound and Vnerring Principle, to affirm, That the Judgement of a certain Person or Persons in certain Cases is Infallible, 
Judgement Infallible proceeds from the Spirit Infallible.  or for a certain Person or Persons to give a positive Judgement, and pronounce it as Obligatory upon others, because the Foundations and Ground thereof is not because they are Infallible; but because in these Things, and at that Time they were Led by the Infallible Spirit. And therefore it will not shelter any in this Respect to pretend, I am not bound to obey the Dictates of Fallible Man; is not this Popery, I not being persuaded in myself? Because it is not to be disobedient to them, but to the Judgement of Truth through them at such a Time; and one or more their not being persuaded, may as probably proceed from their being hardened, and being out of their Place, and in an Incapacity to hear the Requirings, as that the Thing is not Required of them; which none can deny, but it may as well be supposed, as the Contrary. But for the further clearing of this Matter, before I Conclude, I shall not doubt both to affirm and prove these following Propositions.  
First, That there never will, nor can be wanting in Case of Controversy, the Spirit of God to give Judgement through some or other in the Church of Christ, so long as any Assembly can properly, or in any Assert. 1 tolerable Supposition be so termed.  
Secondly, That God hath ordinarily, in the communicating of his Assert. 2 Will under his Gospel, employed such, whom he had made Use of in gathering of his Church, and in feeding and watching over them; though not Excluding others.  
Thirdly, That their de Facto, or effectually Meeting together, and Assert. 3 giving a positive Judgement in such Cases, will not import Tyranny and Usurpation, or an Inconsistency with the Universal Privilege, that all Christians have, to be led by the Spirit; neither will the Pretences of any contradicting them, or refusing to Submit upon the account they see it not, or so, excuse them from being really guilty of disobeying God.  
For the First, to those that believe the Scripture, there will need no Assert. 1 other Probation, Proved. than that of Matth. 28.20. And lo, I am with you always, even unto the End of the World. And Verse 18. And the Gates of Hell shall not prevail against it.  
Now if the Church of Christ were so destitute of the Spirit of God, that in Case of Difference there were not any found, that by the Infallible Spirit could give a certain Judgement; 
The Infallible Spirit the Gates of Hell cannot prevail against.  would not then the Gates of Hell prevail against it? For where is Strife and Division, and no effectual Way to put an End to it, there not only the Gates, but the Courts and Inner Chambers of Darkness prevail; for where Envying and Strife is, there is Confusion, and every Evil Work.  
But that there may be here no Ground of Mistake, or Supposition, that we were annexing Infallibility to certain Persons, or limiting the Church to such; I understand not by the Church, every particular Gathering or Assembly, circumscribed to any particular Country or City: for I will not refuse, but divers of them, both apart and together, if not Established in God's Power, 
The Erring Church or People.—  may Err. Nor yet do I lay the absolute Stress upon a General Assembly of Persons, as such, picked and chosen out of every one of those particular Churches; as if what the Generality or Plurality of those Conclude upon, were necessarily to be supposed to be the Infallible Judgement of Truth: though to such an Assembly of Persons truly stated (as they ought) in God's Power, he hath heretofore Revealed his Will in such Cases; and yet may, as the most probable Way (which shall be spoken of hereafter:) yet such, as a mere Assembly, is not Conclusive. Nor yet do I understand by the Church, every Gathering or Assembly of People, who may hold Sound and True Principles, or have a Form of Truth; for some may lose the Life and Power of Godliness, 
— Having the Form of Truth.  who notwithstanding may retain the Form or Notions of Things, but yet are to be turned away from, because in so far (as I observed before) as Sanctification, to wit, those that are sanctified in Christ Jesus, make the Church, and give the right Definition to it: where that is wholly wanting, the Church of Christ ceaseth to be; and there remains nothing but a Shadow without Substance. Such Assemblies than are like the dead Body, when the Soul is departed, which is no more fit to be Conversed with; because it corrupts, and proves noisome to the living. But by the Church of Christ I understand all those, that truly and really have received and hold the Truth, as it is in Jesus, and are in measure sanctified, or sanctifying in and by the Power and Virtue thereof working in their inward Parts: 
The true Church.  and this may be made up of divers distinct Gatherings or Churches in several Countries or Nations; I say, so long as these or any of them do retain that, which justly entitles them the Church or Churches of Christ (which they may be truly called) though there may fall out some Differences, Divisions or Schisms among them: as we may see, there was no small Dissension in the Church of Antioch, and yet it ceased not to be a Church, Acts 15.2. and 1 Cor. 1.11.  
For it hath been declared unto me of you, my Brethren, that there are Contentious among you, and yet Vers. 2. he entitles them the Church of God, them that are sanctified in Christ Jesus: So long, I say, as they truly retain this Title of the Church of Christ, as being really such, there will never be wanting the certain Judgement of Truth. For which, 
The certain Judgement of Truth is never wanting in the Church of Christ.  besides the positive Promise of Christ beforementioned (which is not without Blasphemy to be called in question, or doubted of) I shall add these Reasons. That seeing the Church of Christ is his Body, of which he is the Head, it were to make Christ negligent of his Body, who styles himself the good Shepherd, and hath said, He will never leave nor forsake his own; or else (which is worse) it would infer a possibility of Error, or Mistake in Christ, in whom, as the Head are the Eyes of the Body, by which it is to be Ruled in all things. Next, we never find in all the Scripture since the Gospel, that ever this was wanting; but that God still gave Infallible Judgement by his Spirit in some of the Respects abovementioned. If the Transactions and Controversies of the after-Centuries be alleged, I will boldly affirm and prove, that there was never a true Judgement wanting, so long as the Nature and Essence of the true Church was retained: If any will needs affirm otherwise, let them show me where, and I shall answer it. Though I deny not (that after the Mystery of Iniquity did begin to work, or had so wrought first by intermixing, and afterward by altogether forsaking the Nature of Truth, retaining only the bare Name of the Church) but that there might be some scattered ones, here and there one in a Nation, and now and then one in an Age, who by the Power and Virtue of the Spirit of Life working in them, might be truly sanctified; yet these were but as Witnesses in Sackcloth, 
Witnesses in Sackcloth.  no ways sufficient to give these Assemblies, in which they were engrossed, the Appellation of the Church of Christ, coming no more under Observation by the Generality, nor having as to them any more Influence, than some Tittle, or scarcely discernible Sparks of Fire in many great Heaps and Mountains of Ashes. And thus much to prove, that where there is any Gathering or Assembly, which truly and properly may be called the Church of Christ, the Infallible Judgement will never be wanting in Matters of Controversy.  
Secondly, That ordinarily God hath in the Communicating of his Will Assert. 2 under his Gospel employed such, Proved. whom he had made use of in Gathering of his Church, and in feeding and watching over them, though not excluding others. For as in a Natural Body (to which the Church of Christ is compared) the more-substantial and powerful Members do work most effectually; and their Help is most necessary to supply any Defect or Trouble in the Body: so also, if there be Diversities of Gifts in the Church (as is above proved) and some have a greater Measure, and some a lesser; those that have the greater, are more capable to do good and to help the Body in its need, than others, that are weaker, and less powerful: since there are strong and weak, Babes and Young Men, who have overcome the Evil One, and in whom the Word of God abideth; such are more able, when the Enemy besets, to Resist (having already Overcome) than others, who are but yet Wrestling, and not Conquerors. Now, 
From the Besetments of the Enemy Dissensions arise.  every Controversy and Dissension in the Church comes from the Besetments of the Enemy; yet if any of these Strong or Young Men, or Powerful Members go from their Station, it is not denied, but that they are as Weak as any; and it is presupposing their Faithfulness in their Place, that I thus Affirm, and no otherwise. Nor yet do I limit the Lord to this Method; for in him are all the Treasures both of our Wisdom and Strength; and the weakest in his Hand are as strong, as the strongest, who may now as well, as heretofore kill a Goliath by the Hand of little David: yet we see, the Lord doth ordinarily make use of the Strong to support the Weak; and indeed, when such as may be termed Weak, are so made use of, it altars the Nature of their Place, and constitutes them in a higher and more eminent Degree. For though it was little David, it was also he, that was to be King of Israel. Though the Apostles were mean Men among the Jews; yet they were such, as were to be the Apostles of the Lord of Glory, Instruments to gather the lost Sheep of the House of Israel, and to proclaim the Acceptable Day of the Lord. And though Paul was once accounted the Least of all the Saints, a Child born out of due Time; yet was he him, who was to be the greatest Apostle of the Gentiles.  
Now then let us Consider, whom the Lord makes use of in the Affairs of the Primitive Church, and through whom he gave forth his Infallible Judgement? Did he not begin first by Peter? he wes the first, that spoke in the first Meeting they had, Acts 1. and who first stood up after the pouring forth of the Spirit; and who first appeared before the Council of the Jews, and spoke in behalf of the Gospel of Christ: Though I am far from calling him (as some do) the Prince of the Apostles; yet I may safely say, he was one of the most Ancient and Eminent, and to whom Christ in a Manner somewhat more than ordinary had recommended the Feeding of his Flock. We see also, he was first made use of in preaching to the Gentiles; and what Weight his and James' Words had in the Contest about Circumcision towards the bringing the Matter to a Conclusion, Acts 15. Yet that we may see, Infallibility was not inseparably annexed to him, he was found blamable in a certain Matter, Gal. 2.11. notwithstanding his Sentence was positively received in many particulars.  
So also the Apostle Paul argues from his Gathering of the Churches of Corinth and Galatia, that they ought to be Followers of him; and positively Concludes in divers Things: and upon this Supposition exhorts the Churches (both he and Peter) in many Passages heretofore mentioned (which I will not, to avoid Repetition, again rehearse) To obey the Elders that watch for them; to hold such in Reputation, and to submit themselves to them that have addicted themselves to the Ministry of the Saints, 1 Cor. 16.15, 16.  
Also we see, how the Lord makes use of John his beloved Disciple, to Inform and Reprove the seven Churches of Asia; and no doubt, John (the Rest by the usual Computation being at that Time all Removed) was then the most-noted and famous Elder alive: And indeed, I mind not, where under the Gospel Christ hath used any other Method, but that he always in Revealing his Will hath made use of such, as he himself had before appointed Elders and Officers in his Church. Though it be far from us to limit the Lord, so as to Exclude any from this Privilege; nor yet on the other hand will the Possibility hereof be a sufficient Warrant to allow every obscure Member to stand up, and offer to Rule, Judge and Condemn the whole Body: nor yet is it without Cause, that such an one's Message is Jealoused, and called in Question; unless it have very great Evidence, and be bottomed upon some very weighty and solid Cause and Foundation. And God doth so furnish those whom he raises up, in a singular Manner, of which (as I said) I mind no Instance in the New Testament: and in the Old we see, though it was strange, that little David should Oppose himself to the great Goliath, yet he had before that killed both the Lion and the Bear, which was no less improbable; and which of all is most observable, was before that Time by the Appointment of God, and the Hand of the Prophet Anointed King of Israel. Compare the 16th and 17th Chap. of the 1st of Samuel.  
Now as to the Third, That any particular Persons de facto, or effectually Assert. 3 giving out a positive Judgement, Proved. is no Encroaching nor Imposing upon their Brethren's Conscience, is necessarily included, in what is said before; upon which for further Probation there will only need this short Reflection. That for any Member or Members in Obedience to the Lord to give forth a positive Judgement in the Church of Christ, is their proper Place and Office, they being called to it; and so for them to exercise that Place in the Body, which the Head moves them to, is not to Usurp Authority over their Fellow-Members: As on the other Hand to submit and obey, (it being the Place of some so to do,) is not a Renouncing a being led by the Spirit; seeing the Spirit leads them so to do: And not to Obey, in Case the Judgement be according to Truth, and the Spirit lead to it, is, no doubt, both Offensive and Sinful. And that all this may be supposed in the Church of Christ without Absurdity, and so establish the abovementioned Propositions, will appear by a short Review of the former Passages.  
If that Peter and James their giving a positive Judgement in the Case of Difference in divers particulars, did not infer them to be Imposers; so neither will any so doing now, being led to it by the same Authority: Every one may easily make the Application. And on the Contrary, if for any to have stood up and Resisted their Judgement, pretending an Vnclearness, or so, and thereby held up the Difference after their Sentence, breaking the Peace and Unity of the Church (Things being concluded with an It seemed good to the Holy Ghost, and to us) I say, if such would have given just Cause of Offence, 
Acts 15.21.  and have been Cut off, as Despisers of Dignities of old, will not the like Case now occurring hold the same Conclusion? Now whether those Propositions do not hold upon the Principles before laid down and proved, I leave to every Judicious and Impartial Reader to judge.  
Moreover we see, how positive the Apostle Paul is in many particulars throughout all his Epistles, insomuch as he saith, 2 Thess. ult. v. 14. If any Man obey not our Word by this Epistle, note that Man, and have no Company with him, that he may be ashamed. And in many more Places beforementioned, where he Commands them both to Obey him and several others, 
Submission and Obedience to the Judgement of Truth, the Spirit of God leads into.  who were Appointed (no doubt by the Spirit of God) to be Rulers among them; and yet who will say, that either the Apostle did more, than he ought, in Commanding? or they less, than they were obliged to, in Submitting? and yet neither were to do any thing Contrary or more, than the Spirit of God in themselves led them to or allowed them in. And if the Church of God bear any Parity or Proportion now in these Days, with what it did of Old (as I know no Reason, why it should not) the same things may now be supposed to take Effect, that did then; and also be lawfully done upon the like Occasion proceeding from the same Spirit, and established upon the same Basis and Foundation. And thus much as to that Part to show, In whom the Power of Decision is? Which being seriously and impartially considered, is sufficient to clear us from the Tyranny either of Popery, or any other of that Nature, with those that are not either wilfully Blind, or very Ignorant of Popish Principles; as the Judicious Reader may observe. But seeing, To manifest that Difference, was one of those things propsoed to be Considered of; I shall now come to say something of it in its proper Place.   

Section VIII. How this Government altogether differeth from the Oppressing and Persecuting Principality of the Church of Rome, and other Antichristian Assemblies.  

Head III.  WHatever Way we understand the Popish Principles in this Matter, Prop. 3 whether of those that are Most devoted to the See of Rome, as the King of Spain's Dominions, Proved. and the Princes of Italy, the Jesuits and Generality of all those called Religious Orders, who hold, that Papa in Cathedrâ non potest errare, licet absque Concilio, that is, That the Pope in his Chair cannot Err, though without a Council; or of those that are Less devoted, who plead this Infallibility in the Pope and Council lawfully Convened, who yet by the more zealous are reckoned Petty Schismatics; I say, whatever, Way we take them, all those that do profess themselves Members of the Romish Church, 
Principles of the Romish Church.  and are so far such, as to understand their own Principles, do unquestionably acknowledge,  
First, That no General Council can be lawfully called, without the Bishop of Rome, as Christ's Vicar and Peter 's Successor call it.  
Secondly, That either he himself, or some for him, as his Legates must be there present, and always preceded.  
Thirdly, That the Members having Vote, are made up of Bishops, or Presbyters, or Commissioners from the several Orders being of the Clergy.  
Fourthly, That what is Concluded on by Plurality of Votes, and Agreed to by the Pope and his Legates, must necessarily be supposed to be the Judgement of the Infallible Spirit.  
Fifthly, That all the Members of the Church are bound Implicitly to Receive and Believe it, because it proceeds from a Council to be accounted Lawful in the Respects abovementioned, without Regard to the Intrinsic or Real Truths of the Things prescribed, or bringing them in any Respect to the Test or Examination of the Spirit of God in themselves, or the Scriptures Testimony, or their Agreement or Disagreement with Truths formerly believed and received: for so much as to Prove or Try them by Way of Doubt, they reckon a Breach of the first Command; as on the other Hand a matter of Merit, Implicitly to receive and believe them, however inconsistent with the Testimony of the Spirit in ones own Heart, Scripture, Truth and Reason.  
Sixthly, That no Man as a Member of the Church of Christ in that simple Capacity, unless a Clergyman, or the Ambassador of some King, etc. can be admitted to Sat, Vote or give his Judgement.  
Seventhly, That it is in no Respect to be supposed, that any Members, especially Laics, whether in a particular City, Country or Nation, may meet concerning any Things relating to the Faith and Worship of the Church, and give by the Spirit of God any Judgement; but that all such Meetings are to be accounted Schismatical and Unlawful. And  
Lastly, That the Promise of Infallibility, and the Gates of Hell not prevailing, is necessarily annexed to the Pope and Council called and authorized in the Manner above-expressed.  
Now if to deny every one of these Propositions, wherein all Understanding Men know the Errors and Abuses of the Romish Church consist, be to be Popish; then indeed may we be supposed to be one with the Papists in this Matter, but no otherwise: So that the very mentioning of these things is sufficient to show the Difference betwixt us and them. But if any will needs plead our Agreement with them thus;  
The Papists affirm an Infallibility of Judgement in the Church of Christ, Objection. and so do you; therefore you are one with Papists.  
I Answer, That proves no more our Oneness in this Matter, than if Answ. 1 it should be said, The Papists plead, that God ought to be Worshipped, and so do you; Therefore ye Agree: Notwithstanding of the Vast Differences as to that; which is known not only betwixt us and them, but betwixt them and all Protestants, who Agree more with them in the matter of Worship, than we do.  
Next again, Infallibility in the Church (according as we hold it, Answ. 2 and I have above Defined it) no man upon our Supposition (or Hypothesis) can deny it. For since we first Assert as a Principle, That no Gathering, no Church, nor Assembly of People, 
The true Church is Led by the Infallible Spirit.  however True their Principles or Exact their Form be, are to be accounted the Church of Christ, except the Infallible Spirit lead and guide; what can be the Hazzard to say, that in such a Church there is still an Infallible Judgement? Indeed, this is so far from Popery, that it resolves in a Proposition quite Contradictory to them. The Romanists say, That the Infallible Spirit always accompanies the Outward Visible Professors, and is annexed to the External Succession of Bishops and Pastors, though ever so Vicious, as to their Lives: yea, though perfect 
* For some Popes have been known to deny, or at least to doubt the Truth of the Scriptures, as to the History of Christ, and to call in question the Immortality of the Soul, and the Resurrection.  Atheists and Infidels in their private Judgements, yet if outwardly professing the Catholic Faith and Subjection to the Church, they must be partakers of the Infallible Spirit. We say the quite Contrary: That where there is either Viciousness of Persons, or Vnsoundness of Judgement in the particular Members; these cannot by Virtue of any outward Call or Succession they have, or any Profession they make, or Authority they may pretend to, so much as claim an Interest in any part of the Church of Christ, or the Infallible Spirit.  
So then, if we admit none to be Members of the Church, but such as are led and guided by the Spirit; 
The Infallible Judgement where it is?  it will be no Popery in the Second Place to affirm, That were there is a Company of People so gathered who are not any longer to retain justly the Name of the Church of Christ, than they are led and guided by his Spirit; or a Church so qualified and designed, there is still an Infallible Judgement. So that this Infallibility is not annexed to the Persons, to the Succession, to the bare Visible Profession (though true, which the Church of Rome is denied to be) or to any Society, because of its Profession; but singly and alone to the True, Real and Effectual Work of Sanctification and Regeneration, the New Creature brought forth in the Heart: And this is the Spiritual Man, which the Apostle saith, Judgeth all Things, 1 Cor. 2.15. To affirm, there is an Infallibility here, cannot well be Condemned by any; or whoso doth, must needs say, the Spirit of God is fallible: For we place the Infallibility in the Spirit and in the Power, not in the Persons. And so these are the Degrees we Ascend by; Because such and such Men are led by the Spirit of God, and are obedient to the Grace in their Hearts, therefore are they Members and Officers in the Church of Christ. And because they are Members of the Church of Christ in the Respect before declared, therefore there is an Infallible Judgement among them. We do not say, Because such men profess the Christian Faith, and have received an outward Ordination, and so are by a lawful Succession formally established Officers in the Church, when they Meet together (according to certain Rules above-declared) there is an Infallibility annexed to their Conclusions, and they cannot but Decide what is Right; or rather, what they Decide, must needs be supposed to be Right: Who seethe not here a vast Disproportion?  
Now we differ herein fundamentally, that is, as to the very Basis and Foundation, upon which we build; and that not only from the Church of Rome, but also from the Generality of Protestants in this matter. All Protestants do acknowledge a General Council to be useful, 
The Constitution of a Synod or General Council among—  yea, necessary in the Case of Division or Debate; let us consider the Basis, upon which they proceed, and the Stress they lay upon it.  
First, All jointly, both the Prelatical and Presbyterial will have this Synod or Council to Consist of a Convocation of the Clergy, 
1. Protestants.  Chosen and sent from the Particular Congregations, with some few Laic Elders called together by the Civil Magistrate; in case he be one in Judgement with them.  
They decide by Plurality of Votes. And though they assume not an Absolute Infallibility, in that they reckon it possible for them to Err; yet do they reckon their Decisions Obligatory upon their supposed Consonancy to the Scripture: and however do Affirm, that the Civil Magistrate hath Power to Constrain all to Submit and Obey; or else to punish them either by Death, Banishment, Imprisonment, Confiscation of Goods, or some other Corporal Pain; even though such be persuaded and offer to make appear, that the Decisions they Refuse, are Contrary to the Scriptures.  
And Lastly: (Among the Papists,) None, 
2. Papists.  though otherwise Confessed to be a Member of the Church both Knowing and Sober, except Commissionate in some of the Respects above-declared, can be Admitted to Sat, Vote and give his Judgement.  
Any that will be at the Pains to apply this to the Foundation I before laid of the Infallibility of Judgement, in that we may account only to be truly called the Church of Christ, 
3. We Differ from them Both.  will easily fee the great Difference betwixt us; which I shall sum up in these particulars:  
First, Do we Exclude any Member of the Church of Christ, that may be truly accounted so, to tell his Judgement?  
Secondly, Do we say, man ought to be persecuted in his Outwards for his Disassent in Spirituals?  
Thirdly, Do we plead, that Decision is to pass Conclusive, because of the plurality of Votes?  
And much more; which the Reader may observe, from what is already mentioned: which that it may be all more Obvious at One View, will appear somewhat clearly by this following Figure; which will give the Reader an Opportunity to Recollect, what lay heretofore more scattered.  

I. The ROMANISTS say,  
1. That there is an Infallibility in the Church: which Infallibility is, when the Pope calls a General Council of Bishops, etc. that whatsoever they Conclude and Agree upon, must needs be the Infallible Judgement of the Spirit of God, because of the Promise of Christ, That he would never suffer the Gates of Hell to prevail against his Church.  
2. And that the Pope and Council, made up of certain of the Clergy, having one Outward Succession, and being lawfully Ordained according to the Canons, are that Church, to which that Promise is made, however wicked or depraved without any necessary Respect to the Inward Holiness or Regeneration of the Persons; if so be, they be Outwardly Called, Ordained and Invested in such a Place and Capacity, as gives them an Authority to be Members of such an Assembly.  
3. What they thus Decide (as they judge according to the Scripture) ought to be received with Reverence, and Submitted to: and those that do not, to be punished by the Civil Magistrate by Death, Banishment or Imprisonment; though they declare and be ready to evidence, that it is, because they are not Agreeable to the Scripture, they refuse such Decrees.   

II. The Generality of PROTESTANTS say,  
1. That though all Synods and Councils may Err; yet such Assemblies are needful for the Edification of the Church. That such do Consist of a Convocation of the Clergy, 
West. Conf. of Faith. Chap.  with some few Laics particularly Chosen. That all others, except those so Elected, have not any Right to Vote or give Judgement.  
2. That such an Assembly so Constitute, may Ministerially determine Controversies of Faith, Cases of Conscience, Matters of Worship, and authoritatively determine the same. The Decision is to be by Plurality of Votes, praved they be; yet this Infallible Judgement follows them, as being necessarily annexed to their Office, in which the Authority still stands in its full Strength and Vigour.  
3. So that there lies an Obligation upon the whole Body of the Church to Obey their Decrees: And such as do not, are not only certainly damned for their Disobedience; but that it is the Duty of the Civil Magistrate to punish such by Death, Banishment or Imprisonment, etc. in Case they Refuse.   

III. The QUAKERS say,  

The Sanctified Members.  1. That whereas none truly aught, nor can be accounted the Church of Christ, but such, as are in a measure Sanctified or Sanctifying by the Grace of God, and led by his Spirit; nor yet any made Officers in the Church, but by the Grace of God, and Inward Revelation of his Spirit, (not by Outward Ordination or Succession:) from which none is to be Excluded, if so Called, whether Married, or a Tradesman, or a Servant.  
2. If so be, in such a Church there should arise any Difference, there will be an Infallible Judgement from the Spirit of God, 
Their Infallible Judgement—  which may be in a General Assembly; yet not limited to it, as excluding others: And may prove the Judgement of the Plurality; yet not to be decided thereby, as if the Infallibility were placed there, excluding the fewer. In which Meeting or Assembly upon such an Account, there is no Limitation to be of Persons particularly Chosen; but that all, that in a true Sense may be reckoned of the Church, as being Sober and Weighty, may be present, and give their Judgement.  

— To be Submitted unto.  3. And that the Infallible Judgement of Truth (which cannot be wanting in such a Church) whether it be given through one or more, aught to be Submitted to, not because such Persons give it; but because the Spirit leads so to do: which every one coming to in themselves, will willingly and naturally Assent to. And if any through Disobedience or Vnclearness do not all, that the Church ought to do, She is to deny them her spiritual Fellowship; in case the nature of their Disobedience be of that Consequence, as may deserve such a Censure: But by no means for Matter of Conscience to Molest, Trouble or Persecute any in their Outwards.  
Who will be at the Pains, to Compare these Three seriously together, I am hopeful, will need no further. Argument to prove the Difference. But if any will further Object, What, if it fall out de facto, year 1679 that the Teachers, Elders or Plurality do Decide, (and from thence will say,) This is like the Church of Rome, and other false Churches? It will be hard to prove that to be an Infallible Mark of a Wrong Judgement, as we have not said, it is of a Right. And indeed, Objection. Answ. to Conclude it were so, would necessarily Condemn the Church in the Apostles days, where we see, the Teachers and Elders, and so far as we can observe, the greater Number did agree to the Decision, Acts 1.15. For if the thing be Right, and according to Truth, it is so much the better, that the Elders and greater Number do agree to it; and if Wrong, their Affirming of it will not make it Right: And truly, a Gathering, where the Elders and greater Number are always or most frequently Wrong, and the Younger and lesser Number Right, is such, as we cannot suppose the True Church of Christ to be. And if any will plead, that there is now no Infallible Judgement to be expected from the Spirit of God in the Church, it (no doubt) will leave the Dissenters as much in the Mist, and at as great a loss, as those they Dissent from; both being no better than blind men, hitting at random; which will turn Christianity into Scepticism. And though we may acknowledge, that this Uncertainty prevails in the generality of those called Churches; yet we do firmly believe (for the Reasons above declared, and many more, that might be given) That the True Church of Christ has a more solid, stable Foundation; and being never separated from Christ, her Head, walks in a more certain, steady and unerring Path.   

The CONCLUSION.  
THE Substance then, of what is Asserted and Proved in this Treatise, resolves in these following Particulars: 
A Summary Recollection of the whole.   
First, That in the Church of Christ, when it Consists of a visible People (for I speak not here of the Church in the dark Night of Apostasy, that consisted not of any Society visibly united) gathered into the Belief of certain Principles, and united in the joint- Performance of the Worship of God, as Meeting together, praying, preaching, etc. there is and still must be a Certain Order and Government.  
Secondly, That this Government, as to the Outward Form of it, Consists of Certain Meetings, Appointed principally for that End; yet not so, as to exclude Acts of Worship, if the Spirit move thereunto.  
Thirdly, The Object of this Government is twofold, Outwards and Inwards. The Outwards relate mainly to the Care of the Poor, of Widows and Fatherless; where may be also included Marriages, and the Removing of all Scandals in things undeniably wrong: The Inwards respect an Apostasy either in Principles or Practices, that have a Pretence of Conscience, and that either in Denying some Truths already Received and Believed; or Asserting New Doctrines, that ought not to be Received. Which again (to subdivide) may either be in Things Fundamental, 
1674  and of great moment; or in things of less Weight in themselves, yet proceeding from a Wrong Spirit, and which in the natural and certain Consequence of them tend to make Schisms, Divisions, Animosities, and in sum, to break that Bond of Love and Unity, that is so needful to be upheld and established in the Church of Christ. And here come also under this Consideration all Emulations, Strifes, Backbitings and evil Surmising.  
Fourthly, That in the True Church of Christ, according to the Definition above given of it,) there will in such Cases of Differences and Controversies still be an Infallible Judgement from the Spirit of God, either in one or other, few or more.  
Fifthly, That this Infallible Judgement is only and unalterably annexed and seated in the Spirit and Power of God; not to any particular Person or Persons, Meeting or Assembly, by virtue of any settled Ordination, Office, Place or Station, that such may have, or have had in the Church; no Man, Men nor Meeting standing or being Invested in any Authority in the Church of Christ upon other Terms, than so long as he or they abide in the living Sense and Unity of the Life in their own particulars: which whosoever one or more inwardly departs from, ipso facto loses all Authority, Office or certain Discerning, he or they formerly have had; though retaining the true Principles and sound Form, and (may be) not fallen into any gross Practices, as may declare them generally to be thus withered and decayed.  
Sixthly, That Jesus Christ under the Gospel hath ordinarily Revealed his Will in such Cases through the Elders, and Ministers of the Church, or a General Meeting; whose Testimony is neither to be despised or rejected without good Cause. Neither is their taking upon them Really to Decide, any just Ground to charge them with Imposition, or to quarrel their Judgement; unless it can be proved, that they are decayed, and have lost their Discerning, as above.  
Seventhly, That to Submit and Obey in such Cases, is no detracting from the Common Privilege of Christians to be Inwardly led by the Spirit, seeing the Spirit has led some heretofore so to do, and yet may. And that every Pretence of Vnclearness is not a Sufficient Excuse for Disobedience, seeing that may proceed from Obstinacy, or a Mind prepossessed with Prejudice: Yet say I not, any aught to do it, before they be Clear; and who are, every Right will not want Clearness, in what They ought to do.  
And Lastly, That these Principles are no ways tainted with Imposition, or contrary to true Liberty of Conscience: And that they fundamentally differ from the Usurpations both of Popery, Prelacy and Presbytery, or any other of that Nature.  
Robert Barclay.    

Robert Barclay HIS VINDICATION, year 1679 WHEREIN The Scruples and Mistakes some have had touching his Book called The Anarchy of the Ranters, are Cleared, and the Ground, upon which W. R's. Papers against it are Built, Removed; the Substance of the Papers being briefly Answered by way of EPISTLE to FRIENDS, who therein have or may be Concerned.  
Which may serve, as an EXPLANATORY P0ST-SCRIPT to Robert Barclay's Book of GOVERNMENT.  
Aberdeen-Prison the Sixth of the First Month, 1679.  
Dear Friends and Brethren,  
UNTO all my Dear Friends and Brethren, unto whose Hands this Paper may come, or who may be any ways more particularly Concerned in the Contents hereof, The Salutation of my unfeigned Love in that unchangable Truth, whereunto it hath pleased the Lord to Call me according to his great Mercy, so as to be a Partaker in some measure of the Peace and Glory, which in this Day is Revealed; wherewith my heart hath been often filled, as I have Waited in Faithfulness, according to the Dispensation of Light Manifested in me and to me.  
And since it hath pleased God to make me a Living Witness of the precious Truth, and to Commit unto me any Share of the Ministry thereof, my Conscience bears me Witness in the sight of God, that I have Laboured (according to my Knowledge) to follow Love and Peace with all my Brethren, 
R. B's. Ministry.  and to do those things, which might tend to advance, strengthen and confirm Unity, and Brotherly Love: as also to Avoid, what had a tendency to beget Strife, Jealousies, or Evil Surmises. Likewise I have studied as well in my Public Testimony, 
His Writings.  as in my Writings, to beware of any thing, that to my Understanding might minister just Occasion of Stumbling or Offcence to the least of my Brethren, or the youngest and weakest Babe in the Truth: as such, as are Conversant with me i● my own Country, as well as those elsewhere, where I have Traveled, can bear we Witness.  
Nevertheless as I cannot shun my part of that Labour and Service, which my Lord and Master Christ Jesus Calls me to; 
His Anarchy, etc.  so in Obedience to his Requirings near five years ago I wrote some Sheets concerning the Lawfulness and Necessity of the Government, and Order of the Truth: having principally and only in my View therein, to bear a Faithful Testimony against all false Liberty and Disorder on the one hand, and against Imposition and Dominion on the other hand; intending no less to guard against the one, than the other: And this I did with particular Respect to some of my Near Friends, whom I found liable to some Mistakes in that Matter. And I do sincerely Declare before God, (who knows, I speak the Truth and lie not) that in the Writing thereof I had not the least Purpose nor Intention to Meddle with or Concern myself in any of those Debates, that have since fallen out amongst Friends in Westmoreland, 
Debates in Westmoreland.  or elsewhere, Relative thereunto: much of which as it had not then a Being, when I wrote that Book, so the Substance of that Matter was then Unknown to me. And I can safely say, that I had not so much as one Remote Thought, or any Remembrance of the least beginning of that Affair, which I knew during the time of my Writing of it: so that nothing could be Intended by me therein Relative to that Matter. Which as it is sufficient to Vindicate my Innocency and Integrity to all, 
His Innocency in that matter.  as to my Intentions; so I cannot forbear also to signify, that as often, as I have had Occasion, seriously and in the holy Fear and Dread of God to Reflect upon these Papers (which I have often done, because of the Opposition they have met with from some) I have never found Occasion to Repent or Retract any thing from the Matter or Principles there Asserted by me; 
The soundness of the Book.  but have the Testimony and Approbation of God's Light and Spirit in my heart for my Work and Service in that Matter.  
Moreover albeit I Laboured with all the Care and Circumspection I could, so to Express myself, as not to Offend in a Word; yet had I known, or could have fore-seen, that any thing in the Wording or Expressing thereof would have stumbled or hurt any; 
Expressions stumbled at.  I have that Tenderness (and hope always to have) to the least of the Household of Faith, that I would have rather Omitted or Changed any such Words or Expressions, than ministered them any Occasion of Dissatisfaction. And therefore I was not a little Surprised, when I understood, that Several Sheets of Paper were spread abroad in Opposition to that Book of mine, at a time when I was wholly a Stranger to those Proceed, by reason of my Imprisonment for the Truth's sake, especially by William Rogers, a Person, who not only to myself, but afterwards before many Witnesses professed a singular Respect and Friendship to me; and yet without once Acquainting me. 
His Imprisonment.   
Now what followed upon my Meeting with that Person at London near two years ago, will appear by a Copy of William Rogers' own Letter (annexed hereto) and the Sense of those Brethren, 
W. R's. Satisfaction.  who were Witnesses to that Transaction: so that resting thereupon in my own Innocency (especially, since those in such places, where the greatest Dissatisfaction was said to be, did for the most part signify to me their Satisfaction) I forbore hitherto to meddle any more in that Matter, hoping, it might have died of itself.  
And being Conscientiously gathered in that Spirit, wherein I desired rather to bear, than by seeking too earnestly to Vindicate myself, 
R. B's. Averseness to foment Controversies.  any ways Advance or Foment Controversies amongst Friends by multiplying Papers; having some hope, he might (according to the Advice of the Brethren) called in his Papers: And as what related to me, his Letter sufficing, wherein he expresses my Sense of the things Scrupled by him, to his own Satisfaction, and his Belief of the Soundness of my Principles.  
And truly, I have been so willing to starve that Spirit, that hath any Life in Divisions or Controversies of this kind, either in myself, or others; that since I read those Papers of W. R's. at London, now near two years ago, I have not so much as once looked out upon them, until now. And albeit I might have mentioned that Transaction without any Disadvantage to myself, but otherwise; (as most, if not all present can Testify, yea, W. R's. own Letter doth Import;) yet I do not remember, that I did ever so much as once Mention it to any, unless their Inquiry occasioned it: Yea, I have wholly Concealed it to this day from divers Friends, in whom I am nearly concerned; and whom I know, would be very apt to Justify and Commend my Whole procedure in that matter. So unwilling was I to fill the minds of any with such things; being otherways weightily Concerned as well with the inward Work of the Lord in my own Soul, as in those Concerns of Truth's Prosperity, both abroad, where I had a Service, and at home, with respect to the present Continued Sufferings, Friends lies under here. But since he hath so far walked in another Method, 
The Occasion of this Vindication.  as to labour to keep up the Remembrance of these things, and busy the Minds of Friends with them, having (as I am informed) made further mention of these Papers to my Disadvantage, I am constrained to say something in my own Defence, and of the Truth Asserted by me: wherein as the Lord knows the Integrity of my Intentions, and the Tenderness of my heart, so I hope, my way herein will Commend itself to that of God in the Consciences of all the Tender-hearted. And albeit those things, which were chief scrupled at by any, be sufficiently Cleared by W. R's. own Letter; yet that all may be Satisfied in having them from mine own hand, I am free to signify this, as to them. Only I will premise this to the serious Consideration of not a few, who seemed to be startled at that Book, who retain that Tenderness to God, and Regard to the hurt of their own Souls, as to make Conscience unjustly to Accuse the Innocent; that since it was Asserted by some, and Entertained as a Truth by divers, That that Book was writ upon Design, and with a particular Respect of Prejudice to some Persons (whom I did not so much as once think on in writing of it) with somewhat worse, 
R.B. had no Design in writing the Book, as suggested.  (which I am not willing to Remember, far less to Mention) whether those that progagated and entertained so false and groundless a Jealousy to the prejudice of the Innocent, have not reason narrowly to Examine, what Spirit they were influenced by in so doing? (which certainly could not be of God:) And whether they ought not thence to take Occasion, justly to Suspect the Effects and Fruits of the same Spirit in them, even where it hath Appeared in things, for which they may have somewhat more to say? Surely, with men of inward Tenderness this cannot but have great Weight. And albeit that my Intentions were so Clear in this matter; yet I will not say, but the Lord (whose Ways are unsearchable, and past finding out) may have purposed, by those Papers seasonably to Reprove and single out a Wrong Spirit: And therefore all concerned, had need in true Tenderness and Godly Fear to beware, how they shut out and turn by the Warnings and Admonitions of the Lord, 
A Warning from the Lord.  by seeking to Carp at and find fault with the Innocent Instruments; lest they be found foolishly (like those Dogs) to Run after, and seek to by't the Stone, because they cannot reach the Hand, that threw it.  
I have known this by manifold Experience to have been a Snare to many; and therefore without the least Prejudice or Reflection upon any (God knows) out of true Tenderness and Love do desire, it may be seriously weighed in the true Light by all, that may feel themselves concerned in this matter.  
Expl. I But now First, as to the things Scrupled at, whereas some did suppose, That I did Ascribe to Friends Meetings an Absolute Jurisdiction over men's Property in outward things; 
Concerning Property. See above pag. 207, 208, 209.  therein I have been greatly Mistaken. For I never intended any such thing; but simply to hold forth that, which, by the Apostle to the Corinthians (1 Cor. 6.) is urged: That whereas there would a Manifest Scandal arise from Friends going to Law together, 
Friends going to Law together.  that therefore such, as will rather go to Law, than seek to come to Agreement by the Interposing of Friends, ought, with a respect to their bringing such a Scandal, to be Censured; since it cannot be supposed, that any such Difference, as to outward things, can fall out among Friends, but some or other may be found, who either by their own Knowledge, or by Advice and Information of such, as may be known in the Matter Controverted, may bring it to an End.  
Expl. TWO Secondly, That whereas I say, There will not be wanting in case of Controversy the Spirit of God, to give Judgement through one or other in the Church of Christ, 

Decision of Differences.  
See above pag 227, 232.   so long as any Assembly can properly, or in any tolerable sense be so called;— some have supposed, that by those last Words I did Insinuate, as if any Assembly Assuming to themselves the Name of the Church of Christ, and having some show of it, may of right claim the Power of such Decision, and ought accordingly to be Submitted unto: Such a thing never entered me; but was far from my Intentions. For albeit that I Judge, that an Assembly may sometimes deserve the Name of the Church of Christ, or not to have lost the Claim, albeit not altogether so Fresh and Lively (at least in the generality of its Members) and so under some Languishing and Hazard to Decay, if Life do not again come up more abundantly: 
The seven Churches of Asia.  as may be seen in the Example of the Seven Churches of Asia, whom notwithstanding of the several Weaknesses divers of them were under, yet the Apostle, or rather the Spirit of Christ by the Apostle dignifies with the Name of the Churches of Christ. Neither did I intent, to make this Judgement necessary to Attend every particular Church or Assembly: But by the Church there I understood it in a more Universal Sense, that is, Some or other among all the Churches of Christ; who being spoken of in the Complex, may be rightly termed the Church of Christ; And this is manifest in the same Example of the Churches of Asia.  
For albeit we might suppose, there might have been wanting in each of them some, to give forth this true Judgement concerning them; yet in respect they were such, as in some tolerable supposition might be termed the Churches of Christ, albeit some of them had left their first Love, and were near to have their Candlestick Removed; 
Rev. 2.4, 5, 14, 15, 20. Chap. 3, 16.  and some had the Doctrine of Balaam and of the Nicolaitans; and some suffered the Woman Jezabel; and some were Lukewarm, and ready to be Spewed out: yet we see, God would not suffer them to be without a Certain Judgement; but gave forth one through the Apostle John, who was a Member of the Church.  
But to Esteem, that any Assembly may be tolerably supposed to be the Church of Christ, 
False Church.  where either the True Doctrines and Principles are wanting, or the True Life and Power in some good measure, is not felt and known, is far from my thoughts: Yea, how far I am Contrary-minded, may be seen at large in my Apology upon the Tenth Proposition, now published in English, page 194, 195, 196, 200, 201, 202, etc. 
* See Apol. Prop. 10. § V and X.   
Thirdly, Whereas it was thought strange, that I should call Doctrines Expl. III and Principles the Bonds and Terms of our being together, I understand it only of an Outward Bond: 
Principles a Bond.  and that I laid the stress upon it no further, appears in that I Affirm, Those Principles and Doctrines to be the product of Truth's Power and Virtue upon the Heart; which appears, by what is printed upon the 
* See above pag. 213.  Margin.  
And William Rogers saying in his Papers, That this was but like the Entertainment of Christ in the Manger, shows too little of Christian Sobriety, and too much of a Scornful Reflection; for which I will rather choose to Forgive him, than therein to Contend with him. For how much I value that Inward Bond (to wit, the Life of Righteousness) beyond the Outward; and that I esteem the Outward not at all to be valued, but as it comes from the Inward, may be seen throughout all I have Written in my Apology upon the Tenth Proposition, and elsewhere. And my Affirming, 
Exclusion.  That any denying of any of the Truth's Principles and Doctrines is a ground of Disowning, Was only in respect, that who do so, do manifestly thence make it appear, they have broken the Inward Bond first, from which that Outward did naturally spring and arise.  
Fourthly, If any do suppose, that by my Asserting [The Ancient Apostolic Order was Established amongst us upon the right Basis and Foundation] I intended, that those particular Orders relating to Outward Expl. IV things, that were among the Apostles, either was or were to be Established among us, they did much Mistake me: For I never purposed any such thing; 
Our Order and its Foundation.  but only to signify, that by Establishing the Government and Authority in and upon the Spirit only, and such as are led by it, we did Establish it upon the same Basis and Foundation, where-upon, that Exercised in the Church in the days of the Apostles, were built. For I am far from believing, that the most Exact Conformity to the Order and Method of the Church in the Apostles days, 
Conformity from the Life.  or even to what may now be Appointed by the same Spirit, without the Inward Life and Virtue go along, signifies any thing: for I know, that nothing done by mere Imitation, will any thing avail in the Worship and Service of God; and therefore that No Act done without Conviction, will any ways be profitable to the Doer. Yet that hindereth not, but that such, as forbear to do, what by the Testimony of God in his Servants is Commanded to be performed in the Church, are Justly to be blamed and be judged therefore, in respect, that through Disobedience and Vnwatchfulness they have blinded themselves from the sight and knowledge of their Duty. For if it should be said, No man were to be Condemned for not doing that which he sees not to be his Duty; Then no man were to be Condemned, who had by Iniquity and Vnwatchfulness brought Hardness and Blindness upon himself, 
The Hardened and blinded see not their Duty.  for all the Iniquities he commits afterwards: And how would this tend to Establish Ranterism, the substance of which is to bring their Consciences to that pass, as not to be sensible of any Checks? Then the Nations are not to be blamed for all their Idolatry, Wickedness and Superstition, for that they are not sensible of the Evil of it? Whereas Truth teaches us to believe, that had they been faithful to the small measure of Light in things more obvious, it would have further opened and manifested other things. 
The Jews Crucifying Christ ignorantly.  Then should not the Jews have been Condemned for Crucifying Christ, since Peter says, They did it Ignorantly? And Paul testifies, That if they had known, they would not have Crucified the Lord of Glory. Yea, than all those, that persecuted and burned the Protestant Martyrs, 
Martyr's Instanced.  were not to be Judged for it, because they suppose, they did well in it; even according to Christ's Testimony, who says, That in killing you, they shall think, they do God good Service. Shall men than never be Condemned for doing evil or omitting their duty, because they see it not? What Absurdity would follow thereupon, may easily appear. And yet its strange, that William Rogers in his Papers should labour so much against this, Affirming very positively, That nothing aught to be given forth in the Church of Christ but by way of Recommendation, and not of Command; Wherein he doth either greatly Mistake the matter, as affirmed by me; or otherways run into a far greater Inconveniency, than he is ware. For if he mean, That no Man of or from himself only, or by virtue of any Office or Place he either hath, or hath born in the Church of Christ, aught to Command any thing to be performed in the Church, I freely Agree to it, and have Asserted the same in very full and ample Terms: But if he will say, That no man, albeit really moved by the Spirit of God, aught to go further, than a mere Recommendation, It is a most Insolent Limiting of God under a false pretence of liberty; and will necessarily Conclude, that God hath not power to Command any thing, unless Men be content to agree to it. For the Controversy is here drawn to a Narrow Compass.  
For he that will allow, that God hath power to Command things to be practised in the Church, and that those Commands must be Conveyed by Immediate Revelation through some of the Members of the Church; and that it may fall out, that some of the Members of the Church may through Weakness or Vnwatchfulness not be sensible; they must either acknowledge, that Such are to be Condemned; or say, that God hath not power to Command; or that there is no such Revelation nowadays; (as do the Priests and Truth's Enemies) or, that Man is not Condemnable for disobeying God, if he believe it not to be his Duty; which is as much as to say, that Unbelief is no sin.  
Now let these things be seriously Considered, how this is or can be Avoided, without granting the things Affirmed by me? For what way can the Truth be Asserted; the honour and just Authority of God Acknowledged; the Necessity of the continuance of Immediate Revelation Affirmed; and the Iniquity of Unbelief not Justified; and the just Judgement of God upon the Rebellious and Disobedient Vindicated, without Affirming, what I have done? And if any can do this in words more wary, than I have done, I shall very readily Agree to it. For that things may be proposed to the Church by way of Command, and further than a mere Recommendation, the whole Current of the Scripture shows, not only to the Churches among the Jews, where Moses and the Prophets do propose the Will of God to be performed very positively and peremptorily; but even under the New Covenant, as appears in the Eleventh of the Acts, and in many places of Paul's Epistles: particularly that on 2 Thess. 3.14. If any man Obey not our word by this Epistle, note that man and have no Company with him, that he may be ashamed. This then being manifest with respect to those Times, I would know of W. R. Whether Christ has now lost any of his Authority, as he has left off to Rule his Church Immediately by his Spirit? and whether so to Affirm, be not grossly to Contradict the Ancient and Primitive Doctrine of Friends?  
Fifthly, Whereas some did suppose that I did make the Difference Expl. V in the end but very small betwixt Decisive Judgement among Friends, and among Papists and other Persons, because I say, 
Decisive Judgement.  They place the Decisive Judgement in the plurality of an Assembly made up of their Chief Teachers and Ministers: And albeit I Limit it not to that; yet I seem to Affirm, that it most usually is so conveyed: and so the difference only is, that they make it always so, and I most usually.  
To this I Answer; That if in Charity I may suppose this Insinuation comes not from Malice, at least it proceeds from great Ignorance of the Popish Principle: and it were better for such to be Silent, than to Judge of things they do not understand. For the Difference here is very great and Fundamental, in respect both Papists and others do Affirm, That men by virtue of an outward Succession or Vocation may have true Right to sit, and give Judgement in such Assemblies; 
Papists pleading Succession, etc.  albeit they be void of true Holiness, and have not the Grace of God, which (they say) is no Necessary Qualification to the being of a Minister. So that they place the power of Judgement not only in the plurality of Votes absolutely (in which we differ from them) but also in the Judgement of such, as may without any absurdity by their own Principles be supposed to be all and each of them void of the true Grace of God, 
— Votes.  and whom, even supposing them to be gracious, they affirm not at all to be led by the Immediate Spirit of Christ, which they say, is now Ceased. Now can there be a greater Difference, than is betwixt these Two? (to wit) To Affirm,—  
That the power of Decision is in an Assembly of men being Members, of which Assembly the Grace of God is no necessary qualification, 
The false Decision.  and who deny any such thing, as to be Immediately led by the Spirit of Christ, as a thing not attainable in these days; and yet that all Christians must be subject, to what the Plurality of such an Assembly so Constituted, do determine? And to Affirm;—  
That the power of Decision is only and alone in the Spirit, not necessarily Tied to a General Assembly; but if it please God to make use of such an Assembly, yet neither to the Plurality of them, but in and through such of his Servants, 
The true Decision.  as he sees meet. And that none are Capable, or can be supposed to be Members of such an Assembly, or esteemed such from whom such a Judgement can be expected, or aught to be received, unless they be men, in whom the Grace of God not only is, but hath truly wrought to Mortify and Regenerate them in a good measure: In whom the Judgement of Truth really proceeding from the Spirit, will be manifest to all, who are truly Faithful; who will accordingly Submit thereunto not with respect to the Men, but the Authority of God manifested in and thorough them. So that such, as see not this Judgement aright, will be justly Condemnable of God for their not submitting; not as if they should be accepted of God, if they did Obey before Conviction, but because they brought this Blindness upon themselves through their Unfaithfulness and Unwatchfulness, which renders them both Guilty of the Blindness and of the Disobedience occasioned by it?  
Now the Vastness of the Difference that is here Manifest, cannot but be Obvious to any, that will Read and Consider this Impartially, and without Prejudice.  
Thus I have passed through all the things that I understood, any did Scruple at; there being nought else, that I remember, which is not either Relative to some of the particulars beforementioned, or Included in them. But if any Wonder, why I have Chosen this Method, and not rather made a formal Reply to W. R's. Papers? I hope, these following Reasons will satisfy all sober and truly peaceable-minded Friends, who love Truth's Prosperity more, than Jangling, as a Sufficient Reason for my so doing.  
Reason I First, Forasmuch as the greater part of what W.R. has Writ, is wholly built upon the Particulars heretofore mentioned, which Particulars being Cleared, and his Mistakes therein Removed (as his own Letter signifies) the Superstructure falls of itself, as not touching my Intentions, nor yet reaching me; but only that Apprehension he supposed to be my Meaning, and to follow from my Words: for which end he oftentimes is so Wary as to Affirm in his Papers, That to his Understanding my Words seemed to Import, and my Meaning seems to be so. In which things since himself saw (and I have manifested) his Mistake, I am not so great a Lover of Contention, as to busy either myself, or the Minds of others with the men of straw of his making.  
But yet he was not so Modest, nor Kind to his Old Friend, but that sometimes he did seek to render my Words Odious (albeit the Mistake be his own) by a Reiterate Repetition, in Repeating that of the Tolerable Supposition of a Church at every Turn above twenty times: But also he very obviously Wrists my Words, and seeks to Impose upon me a disadvantageous Meaning; that he may furnish himself an Occasion thereafter the more Liberally to Smite at me. As where from the Apostle's Words [saying, And we have Confidence, ye will do the things we Command you, etc. and in another place, where he desires those to whom he writes, to submit themselves to such, as rule over them] I Infer, That some did Appoint and Ordain some things, and that there lay an Obligation in point of Duty on others to Obey, etc.  
Upon which W. R. very unfairly Observes, It is to be doubted, his meaning is, Others ought to Obey, whether they see it their Duty, Yea or Nay. I leave such dealing to the Reader's Judgement: surely, it is not answerable to that Candour and Justice, that W. R. lays claim to.  
Secondly, Because W. R. in these Papers has taken occasion to extend Reason TWO himself in long Digressions upon other Matters, not treated upon in that Book, and takes oft Occasion to Insinuate his Jealousies of Persons and things, that I meddled not with: As where he makes a large Digression (which takes up several pages) concerning the Constitution of the Second-Days-Meeting at London) endeavouring what he can, to Represent the Hurt and Abuse of it; 
W. R's. Reflections.  and where he divers times insinuates, that some are Usurpers, or seeking to Usurp a Jurisdiction over the Consciences of the Brethren; And that some do believe, that God hath raised up some outward Person to be among the Children of Light at this Day, as Moses was of old among the Children of Israel, etc. And that some do lead many into a Temptation to run beyond their Line, by procuring a Multitude of Hands to Confirm, what is given forth by one, or at least by a very few: With divers other things of this kind; which takes up no small part of his Papers. Now these things are not pertinently brought in against me; nor would I judge myself less Impertinent to enlarge in a Contest concerning those things, which do not Immediately concern the things under Debate; since the Person or Persons aimed at by him in these Reflections, may take Occasion, as they find it their place, to Answer: and perhaps may have had Opportunity, to have discoursed with him divers of those things ere this time upon other Occasions.  
Thirdly, Since a Considerable part of W. R's. Papers is taken up to Reason III Evidence (as he pretends) the Impertinent Application I make of the several passages of the Apostles (which he thinks I have been too Curious to Collect) that make mention of these words, Order, Rule, Command and Government; how he Evinces that, I leave to the Serious Reader; being the more willing to bear his Reflections in that respect, that he is so bold (when he cannot Compass his Matter otherwise) not only to Censure me, but the Apostle Paul 's Saying of 1 Tim. 1.19.20. (mentioned by me) That it is not only not to the purpose Intended by me, but that it is not plain to the Purpose Paul himself intended, at least to ordinary Capacities: Adding, That the Method there proposed by the Apostle, Answers not that, which the Light within tells us.  
Since then the Light he follows, is such, as finds Fault with the Apostle's Assertions; 
W. R. Censures the Apostle boldly.  I may the more patiently bear his Affirming mine to be Erroneous. And whereas W. R. labours To make it appear, that the Scriptures brought by me to prove a power of Decision in the Church, do not Affirm any such thing, because in these Scriptures there is no mention made of the Church's Decision; Yet if he Consider, that those places do speak of the Separating from and Cutting off of divers Persons, 
Judgement Evinced.  and forsaking their Fellowship, to the Saints, who make up the Church of Christ; it necessarily presupposes a Judgement of the Church or Saints concerning those Persons, for which they are so Cut off from the Fellowship of the Body of Christ, which is his Church.  
Reason IV Fourthly, A great part of W. R's. Work is but a building up, and then pulling down; wherein he apparently Contradicts himself: Yea, the whole Scope of his Book Implies a Manifest Contradiction. For whereas he plainly declares, his Writing to be a Plea for Christian Liberty against Judging and Censuring one another, holding forth, that Diversity of Opinions and Judgements in matters of Conscience (but especially in such matters, as relate to Discipline and Government) is not nor aught to be a Breach of Unity, which he understands, may be supposed to be the diversities of Gifts and Administrations mentioned in Scriptures; which he expresses in these words upon Paul in Rom. 14. So then every one of us shall give an Account of himself unto God; let us not therefore Judge one another any more.  
And again he saith upon Verse 34. viz. Which evidently shows, that Inasmuch as every one must Answer for himself, it is fit, every one should believe for himself, 
A wrong Spirit of Liberty.  and so practise, without being Imposed upon by others: and this is the ground of all Christian Forbearance.  
And again in another place he saith; These things considered, and that also we find the Apostle's Exhorting the Churches not to be Judging one another with respect to things relating to Conscience; there is great need to watch against this Censorious, Judging Spirit, lest while any are Judging their Brethren, themselves become Castaways: he hath many more Expressions of this kind.  
Now, since this is the whole Scope of W. R's. Papers, and that he did, yea, hath (since he wrote these Papers) acknowledged me to be his Christian Brother, and many more (at least them he did Repute such) whom he Censures, Judges and Condemns through his whole Treatise, yea, since his whole Papers are a Judging, Censuring and Condemning of me and my Judgement in things pertaining to Conscience and to my Judgement, in matters of Government and outward Discipline; does not the Work Imply a manifest Contradiction? So his very Writing Contradicts the matter he writes of, and pleads for; especially, since not only he makes some General Censure of me and many others professing the same fundamental Truths with him; but is very Particular and Peremptory, 
W. R. a false Accuser.  yea, Insinuating Accusations, as if I in Particular intended to make way for an Authority, to Rule over at least some of my Brethren; as his very Conclusion Intimates, and in divers other places may be Observed. And it will aggravate this Injury done by him the more, that the Reader may Observe as well in his own Letter, as in what is above mentioned, that this his Censure was built upon his own Mistakes: So that I hope, who consider these things, will acknowledge, a sufficient Answer is hereby Returned. And albeit I myself be fully satisfied; yet I should not have Churled the Pains of a particular Disquisition of every thing in Order, as Asserted by him (albeit he has not done that to mine) If I had not an Aversion from multiplying Controversies of this kind: for the desire I have to Avoid that sort of Work, and not for any strength of Argumentation I observe in W. R's. Papers, hath stopped me from so doing. But if any do Apprehend that Strength of Reason in his Papers, as to Judge, I was Unable to Answer, or that this is not Satisfactory; it will but Evidence the Weakness of their own Understanding to the more Judicious: and I shall not think much to bear their Censure. For I value more my own Inward Peace, and that of my Brethren, than to Obtain an Applause of my Natural Capacity; wherein, if any Judge that W. R. do surpass me; I shall not therewith be troubled: 
The Excellency of the Simplicity of Truth.  For I more and more see the Excellency of that Simplicity, that is in the Truth; and of that Unity, that it leadeth to. And thence do more Earnestly than ever desire to Witness all, that is of and from Self, Crucified in me, and brought into true Subjection to the Cross of Christ; and there alone may be my Rejoicing: wherein I am at Unity with all those, who make Self of no Reputation for the Seed's sake; that the Prosperity of Truth may be Advanced, and the Peace of Israel Preserved.  
R. Barclay.  
William Rogers' Letter of his and R. Barclay's Discourse about the Book beforementioned, in the presence of many Brethren; and also a Paper signifying the brethren's Sense touching the Discourse, then present.  
Friends.  
IT was upon me for several weeks past, 
W. R's Letter Clearing R. B's Anarchy, etc.  if my Occasions would any wise permit, to come up to the City of London to be present among Friends from divers parts of the Nation at this Time, that so I might have Opportunity to Confer with Friends, who were dissatisfied with me, touching what I had written in Answer to R. Barclay 's Book of Government: And a few days before my Coming up, R. Barclay being in London writ unto me to come up, that we might have a Conference at large touching the same. This his Request laid the greater Obligation upon me to be present in London at this time. On Conference had with him we Agreed, that a Free Meeting might be had with Friends, in whose presence R. B. and myself might in all Coolness and Moderation Confer together; that so all Misunderstandings might be Removed, and the Truth be Evidenced to the Consciences of the Brethren then Present.  
The Meeting for that end was this Day had, and a very Christian and Fair Debate was had, to the satisfaction of both of us, as far as I can understand; and the matters chief Objected by me, were fairly and brotherlike, and in much love Discoursed: and upon the whole matter I am satisfied, that R. B. is not principled so, as I and others have taken his Book to Import.  
In particular he doth declare, that his Book teacheth not, that the Church of Christ hath Jurisdiction over the outward Concerns of Friends in Case of Difference; 
Jurisdiction.  without Assent of the Differing parties; and that it was far from his Intentions.  
For his Intention (as he declares) was only to manifest, that Friends ought to Submit their Cases of Difference to the Decision of the Church; and in case of Refractoriness, that such Persons ought to be Disowned.  
That though R. B. in one place Affirms to this purpose; That there never will, nor can be wanting in Case of Controversy the Spirit of God to give Judgement through some or other in the Church of Christ, as long as any Assembly can properly or in any tolerable supposition be so termed: he declares, that the Words are sound; and further saith: that thereby he Intends no other, but such Assemblies, as in reality and truth may be termed the Church of Christ. And whereas he saith to this purpose; 
Submission.  That its Disobedience to God, not to Submit to the Sentence of such Assemblies, though the Persons refusing to Submit, pretend, they see it not; yet he declares, that his Meaning thereby is not, That if they Submit before Conviction of Conscience, they therein find Acceptance with the Lord: but rather to show, that their Want of Sight is through Disobedience or Unwatchfulness to the Grace of God in themselves; which if they did take heed thereunto, would show it their Duty to Obey.  

Principles as Terms.  We also had Discourse touching his Assertion, That Principles and Doctrines, etc. believed, through the force of Truth on the Understanding are as it were the Terms: and in another place of the Book produced it appeared, that he Asserted, There was a more Inward Bond (viz.) the Life of Righteousness; and that the Book declares, that we are gathered into the belief of the Principles and Doctrines by the Truth it's Power and Influence upon our hearts, and that very Bond, by which we became centred into one Body and Fellowship, etc. And on a Debate thereof he acknowledged, That his meaning was not, they were the Original Bond; but rather as Fruits and Branches of that Bond: and so in that respect might be as an outward Bond, whereby we are united in an heavenly Society.  

The Order of the Gospel.  We also had some Discourse touching his Title-Page, wherein he Asserts, That the Ancient, Apostolic Order of the Church of Christ is reestablished on its right Basis and Foundation: touching which he declares, that his meaning is, Not only with respect to all the outward Orders or Forms of Discipline in Government amongst us; but with respect to the Power of God, which in the Primitive Days was, and now is the great Order of the Gospel.  
And though R. Barclay hath given these Explications of his Meanings, yet the very Explications (as he saith) are to be found in his Book, if duly weighed.  
Having given you an Account in short, of what Discoursed this day amongst Friends; this further lies upon me to signify unto you on the Behalf of R. Barklay, I am satisfied, that he is not Principled, as I and many by some Passages in his Book took him to be. And since it is so, that many have taken an Offence against him for that Cause, 
R. B. Cleared.  and (as may be doubted) even so far, as to Reject his Testimony and Service for the Truth, it lies upon me as my Duty, even for his and the Truth 's sake to Warn all, that they take heed not to entertain a Prejudice against his Testimony, on Jealousy, that may enter on the score of any Apprehensions or Mistakes of his Book, and that Answer, that I have given thereto; but rather in an Unprejudiced Spirit to Wait on the Lord to feel and savour his Testimony, even as if the Occasion taken had never been.  
And I do freely Confess, that in as much as I published my Book, before I gave R. B. Notice of my Objections and Intentions therein, 
W.R. blame-worthy.  I acted in that respect not according to Gospel-Order, but am Justly worthy of Blame therein.  
It is with me also to signify unto you, that l am abundantly satisfied, that R. B ' s. Book of Government was written at or before the Time of its date; for that he solemnly affirms, it was so.  
W. Rogers.  
FOrasmuch as William Rogers of Bristol hath lately written a Book in Manuscript, 
The Judgement of the Meeting.  against a Book of Robert Barclays Entitled The Anarchy of the Ranters, and Approved at the Second-Days-Meeting in London, and hath dispersed his Manuscript in several parts of this Nation, without so much as first giving either to the said R. Barclay in particular, or the Second-Days-Meeting in general, an Account of his Scruples or Dissatisfaction concerning the said Book of R. B's. Contrary to all Rules of Brotherly Love, Christian Fellowship, Gospel-Order, and Exemplary Practice of the Church of Christ, to the Defamation of the said R.B. the great Derogation from the Christian Authority of the said Meeting, and the general Disservice of Truth; especially being sent unto persons who at present are Disaffected to the Unity of the Body of Friends. And whereas on the Seventh day of the Third Month 1677. we whose Names are under-written, were Met together in the City of London in the pure Fear and holy Dread of the Lord God Almighty, to hear, what the said W. R. had Objected against the said Book of R. Barclays— It Appeared to us upon Deliberate, serious and Impartial Hearing of the matter in Controversy, that the Objections of the said W. R. lay not so much against the Matter and Substance of the said R. B's Book, as against his way of Expressing some passages therein; and that upon R. B's Defence and Explanation the said W. R. did declare, that he was satisfied with R. B. as to his principles; but that he thought, some Passages in his book might have been better Worded; Confessing, that he did not Brotherly, to publish his Book, before he had Communicated his Exception to the said R. B. and the Brethren of the Second-days-Morning-Meeting in London.  
It is therefore the Inward Sense, Advice and Judgement of this Meeting, that the said W. R. aught forthwith to deliver up into the hands of James Claypoole that Copy of his said Book (which he hath here with him) and as speedily as may be, Recall all such other Copies of his said Book, as he knows to be Dispersed in the Nation, or elsewhere: And that he also ought speedily to write a Letter to Friends in all those places, where he doth, or shall know the said Book to be dispersed; and therein to Clear both the said R B. and the Friends of the Second-Days-Meeting in London from all such Aspersions, as by means of his said Book may be Cast upon him or them. And though it doth not appear to this Meeting by any thing, that the said W. R. hath Objected or Offered, that there is any Error or Vnsoundness of Doctrine in the said R. B's. Book; yet forasmuch as there are some Terms or Expressions therein, which some conceive, might be made yet more Plain, Easie and Familiar; It is the desire of this Meeting, that the said R B. (as he feels in himself the Opening of Life thereunto) will in Christian Condescension to the Capacity of the Weak write an Explanatory Postscript to the said Book for the sake of all such, as may be supposed to have Misapprehended any Expression therein.  


Henry Jackson.  
Joseph Batt.  
Thomas Holmes.  
John Burnyeat.  
Francis Moor.  
Stephen Crisp.  
Thomas Jany.  
Richard Vickris.  
William Gibson.  
Ambrose Rigge.  
Richard Snead.  
James Mammeck.  
Thomas Atkins.  
John Blakeling.  
Charles Harfford.  
John Furly Senior.  
Benjamin Furly.  
Francis Lea.  
Thomas Elwood.  
William Welch.  
Stephen Smith.  
Thomas Bur.  
Thomas Robinson.  
George Keith.  
John Buy.  
Thomas Hill.  
Gawen Lowry.  
Charles Martial.  
John Osgood.  
William Penn.  
James Holiday.  
James Claypoole.  
William Shown.     

ADVERTISEMENT.  
THE Reader may Observe, That William Rogers' Papers (before Annexed) of his Discourse with R. B. about some Objections against his Book, whereupon he acknowledgeth himself satisfied, was written in the Third Month 1677. And their Narrative from Bristol, wherein W. R. and the rest thus Reflect against R. B. was written in and about the Eleventh and Twelfth Month 1677. so that it appears to be Eight or Nine Months after. But is not this like J. S. and J. W's. Papers of Condemnation▪ which W. R. called a Rattle? For who could have thought, that W. R. could have had the Impudence, as after he had so plainly Confessed, and given it under his own Hand, that he was satisfied, to have again published such things against him?   

AN APOLOGY FOR THE True Christian Divinity, As the same is held forth, and Preached by the People, Called in Scorn, QUAKERS.  
BEING A Full Explanation and Vindication of their Principles and Doctrines, by many Arguments deduced from Scripture and Right Reason, and the Testimonies of Famous Autohrs, both Ancient and Modern: With a full Answer to the strongest Objections usually made against them. Presented to the KING.  
Written and Published in Latin, for the Information of Strangers, By ROBERT BARCLAY, And now put into our own Language, for the benefit of his Countrymen.  Acts 24.14. 
— After the way, which they call Heresy, so Worship I the God of my Fathers; believing all things, which are written in the Law and the Prophets.  Tit. 2.11, 12, 13, 14. 
For the Grace of God, that bringeth Salvation, hath appeared to all Men;  Vers. 12. 
Teaching us, that denying Ungodliness and Worldly Lusts, we should live Soberly, Righteously, and Godly in this present World;  Vers. 13. 
Looking for that blessed Hope, and the glorious Appearing of the great God, and our Saviour Jesus Christ.  Vers. 14. 
Who gave himself for us, that he might Redeem us from all Iniquity, and Purify unto himself a peculiar People, zealous of good Works.  1 Thess. 5.21. 
Prove all things: hold fast that which is good.  
LONDON: Printed for Thomas Northcott in George-Yard in Lumbard-Street. 1691.   

UNTO CHARLES the II. KING OF GREAT BRITAIN, And the Dominions thereunto belonging.  
ROBERT BARCLAY, A Servant of JESUS CHRIST, Called of God to the Dispensation of the Gospel now again Revealed, and after a long and dark Night of Apostasy Commanded to be Preached to all NATIONS, Wisheth Health and Salvation.  
AS the Condition of KINGS and Princes puts them in a Station more obvious to the View and Observation of the World, than that of other Men, of whom (as Cicero observes) neither any Word or Action can be Obscure; so are those Kings, during whose Appearance upon the Stage of this World it pleaseth the Great KING of KINGS singularly to make known unto Men the Wonderful Steps of his Unsearchable Providence, more signally Observed, and their Lives and Actions more diligently Remarked and Inquired into by Posterity: especially, if those things be such, as not only relate to the Outward Transactions of this World; but also are signalised by the Manifestation or Revelation of the Knowledge of God in Matters Spiritual and Religious. These are the things, that rendered the Lives of Cyrus, Augustus Caesar and Constantine the Great in former times, and of Charles the Fifth, and some other Modern Princes in these last Ages so Considerable.  
But among all these Transactions, which it hath pleased God to permit for the Glory of his Power, and the Manifestation of his Wisdom and Providence, no Age furnisheth us with things so Strange and Marvellous, whether with respect to Matters Civil or Religious, as these, that have fallen out within the Compass of Thy Time; who, though thou be not yet arrived at the Fiftieth Year of Thy Age, hast yet been a Witness of stranger things, than many Ages before produced. So that, whether we respect those Various Troubles, wherein thou found'st thyself engaged, while scarce got out of thy Infancy; the many Different Afflictions, wherewith Men of thy Circumstances are often unacquainted; the strange and unparallelled Fortune, that befell thy Father; Thy own narrow Escape, and Banishment following thereupon; with the great Improbability of Thy ever Returning (at least without very much Pains and tedious Combating;) or finally, the Incapacity thou wert under to accomplish such a Design, considering the Strength of those, that had possessed themselves of Thy Throne, and the Terror they had inflicted upon Foreign States: and yet that after all this Thou shouldst be Restored without Stroke of Sword, the Help or Assistance of Foreign States, or the Contrivance and Work of Human Policy; All these do sufficiently declare, that it is the LordsLords Doing: which, as it is marvellous in our Eyes, so it will justly be a matter of Wonder and Astonishment to Generations to come; and may sufficiently serve, if rightly Observed, to Confute and Confound that Atheism, wherewith this Age doth so much Abound.  
As the Vindication of the Liberty of Conscience, which thy Father by giving way to the Importunate Clamours of the Clergy (the answering and fulfilling of whose Unrighteous Wills has often proved hurtful and pernicious to Princes) sought in some part to Restrain, was a great Occasion of these Troubles and Revolutions; so the Pretence of Conscience was that, which carried it on, and brought it to that pitch, it came to. And though (no doubt) some that were Engaged in that work, designed good things, at least in the beginning, (albeit always wrong in the manner they took to Accomplish it, viz. by Carnal Weapons) yet so soon as they had tasted of the Sweet of the Possessions of them they had turned out, they quickly began to do those things themselves, for which they had accused others. For their hands were found full of Oppression, and they hated the Reproofs of Instruction, which is the way of Life: And they evilly entreated the Messengers of the Lord, and caused to Beat and Imprison his Prophets, and persecuted his People, whom he had Called end Gathered out from among them; whom he had made to Beat their Swords into Ploughshares, and their Spears into Pruning-hooks, and not to learn Carnal War any more. But he Raised them up, and Armed them with Spiritual Weapons, even with his own Spirit and Power; whereby they Testified in the Streets and Highways, and public Markets and Synagogues against the Pride, Vanity, Lusts and Hypocrisy of that Generation, who were Righteous in their own Eyes; though often Cruelly Entreated therefore: and they faithfully prophesied and foretold them of their Judgement and Downfall; which came upon them: as by several Warnings and Epistles delivered to Oliver and Richard Cromwell, the Parliament and other than Powers yet upon Record, doth appear.  
And after it pleased God to Restore Thee, what Oppressions, what Banishments and Evil Entreat they have met with, by Men pretending Thy Authority, and Cloaking their Mischief with thy Name; is known to most Men in this Island; especially in England, where there is scarce a prison, that hath not been filled with them; not a Judge, before whom they have not been haled: Though they could never yet be found Guilty of any thing, that might deserve that Usage. Therefore the Sense of their Innocency did no doubt greatly Contribute to Move Thee Three Years ago to cause some Hundreds of them to be set at Liberty: for indeed, their Sufferings are singular, and obviously distinguishable from all the Rest of such as live under Thee, in these Two Respects.  
First, In that among all Plots Contrived by others against Thee since thy Return into Britain, there was never any, owned of that People, found or known to be Guilty (though many of them have been taken and Imprisoned upon such kind of Jealousies) but were always found Innocent and Harmless, as became the followers of Christ, not Coveting after, nor Contending for the Kingdoms of this World; but subject to every Ordinance of Man for Conscience sake.  
Secondly, In that in the hottest Times of Prsecution and the most violent Prosecution of those Laws made against Meetings (being clothed with Innocency) they have boldly stood to their Testimony to God, without Creeping into Holes or Corners, or once Hiding themselves, as all other Dissenters have done; but daily Met according to their Custom, in the Public Places Appointed for that End: so that none of thy Officers can say of them, That they have surprised them in a Corner; overtaken them in a Private Conventicle; or Catched them lurking in their Secret Chambers: nor needed they to send out Spies to get them, whom they were sure daily to find in their Open Assemblies Testifying for God and his Truth. By which those, that have an Eye to see, may observe their Christian Patience and Courage, Constancy and Suffering joined in one, more than in any other people, that Differ from them, or Oppose them. And yet in the midst of those Troubles Thou canst bear Witness, that as on the one part they never sought to Detract from Thee, or to render Thee and thy Government Odious to the People by Nameless and Scandalous Pamphlets and Libels; so on the other hand they have not spared to Admonish, Exhort and Reprove Thee, and have faithfully Discharged their Consciences towards thee without flattering words: as ever the True Prophets in ancient times used to do to those Kings and Princes, under whose Power Violence and Oppression was acted.  
And albeit it be Evident by Experience to be most agreeable both to Divine Truth and Human Policy, To allow every one to serve God according to their Consciences; nevertheless those other Sects, who for the most part durst not peep out in the times of Persecution, while these Innocent People stood bold and faithful, do now Combine in a Joint-Confederacy (notwithstanding all the former Janglings and Contention among themselves) to render us Odious; seeking unjustly to Wrist our Doctrine and Words, as if they were Inconsistent both with Christianity and Civil Society: so that to Effectuate this their Work of Malice against us, they have not been ashamed to take the Help and Commend the Labours of some Invidious Socinians against us. So do Herod and Pontius Pilate agree to Crucify Christ.  
But our Practice known to thee by good Experience, to be more Consistent with Christianity and Civil Society, and the Peace and Welfare of this Island, than that of those, that thus Accuse us, doth sufficiently guard us against this Calumny; that we may indeed Appeal to the Testimony of thy Conscience, as a Witness for us in the face of the Nation.  
These things Moved me to present the World with a Brief, but True Account of this People's Principles in some short Theological Propositions, which according to the will of God proving Successful beyond my Expectation, to the Satisfaction of several, and to the Moving in many a Desire of being further Informed concerning us (as being everywhere Evil spoken of) and likewise meeting with Public Opposition by some (as such will always do, so long as the Devil rules in the Children of Disobedience) I was thereby further engaged, in the Liberty of the Lord to present to the World this APOLOGY of the Truth held by those People; which, because of thy Interest in them, and theirs in thee, as having first Appeared and mostly Increased in these Nations under thy Rule, I make bold to present unto Thee.  
Thou knowst and hast Experienced their Faithfulness towards their God, their patience in suffering, their peaceableness towards the King, their honesty, plainness and integrity in their faithful Warnings and Testimonies to Thee: and if thou wilt allow thyself so much time as to Read this, thou may'st find, how Consonant their Principles are both to Scripture, Truth, and right Reason. The Simplicity of their Behaviour, the generality of their Condition (as being poor men and Illiterate) the manner of their procedures being without the Wisdom and Policy of this World, hath made many Conclude them Fools and Madmen, and neglect them, as not being Capable of Reason: But though it be to them as their Crown, thus to be Esteemed of the Wise, and Great and Learned of this World; and though they Rejoice to be accounted Fools for Christ's sake; yet of late some, even such, who in the World's Account are esteemed both Wise and Learned, begin to Judge otherwise of them; and find, that they hold forth things very Agreeable both to Scripture, Reason, and true Learning.  
As it is Inconsistent with the Truth I bear, so it is far from me to use this Epistle, as an Engine to flatter thee (the usual Design of such Works) and therefore I can neither Dedicate it to thee, nor Crave thy Patronage, as if thereby I might have more Confidence to present it to the World, or be more hopeful of its Success: To God alone I own what I have, and that more Immediately in matters Spiritual; and therefore to Him alone, and to the Service of his Truth I Dedicate, whatever Work he brings forth in me: to whom only the praise and honour appertains, whose Truth needs not the Patronage of Worldly Princes; his Arm and Power being that alone, by which it is propagated, established and confirmed. But I found it upon my Spirit to take occasion to present this Book unto Thee: that as thou hast been often Warned by several of that people, who are Inhabitants of England; so thou may'st not want a Seasonable Advertisement from a Member of thy Ancient Kingdom of Scotland: and that thou may'st know (which, I hope, thou shalt have no Reason to be troubled at) that God is Raising up and Increasing that people in that Nation. And the Nations shall also hereby know, that the Truth we profess, is not a Work of Darkness, nor propagated by Stealth, & that we are not ashamed of the Gospel of Christ, because we know it to be the Power of God unto Salvation: and that we are no ways so Inconsistent with Government, nor such Disturbers of the Peace, as our Enemies by Traducing us have sought to make the World believe, we are: for which to Thee I dare Appeal as a Witness of our peaceableness, and Christian patience.  
Generations to come shall not more Admire that singular Step of Divine Providence in Restoring thee to thy Throne without outward Bloodshed; than they shall admire the Increase and Progress of this Truth without all outward Help, and against so Great Opposition; which shall be-none of the least things rendering thy Memory Remarkable. God hath done great things for thee; he hath sufficiently shown thee, that it is By Him Princes Rule, and that He can pull down and set up at his pleasure. He hath often faithfully Warned thee by his Servants, since he Restored thee to thy Royal Dignity, that thy Heart might not wax Wanton against him to forget his Mercies and Providence towards thee; whereby he might permit Thee to be soothed up and lulled asleep in thy Sins by the flattering of Court-Parasites, who by their fawning are the Ruin of many Princes.  
There is no King in the World, who can so Experimentally testify of God's Providence and Goodness, neither is there any, who Rules so many Free People, so many True Christians: which thing renders thy Government more Honourable, and Thyself more Considerable, than the Accession of many Nations filled with slavish and superstitious Souls.  
Thou hast Tasted of Prosperity and Adversity; thou knowst, what it is to be Banished thy Native Country; to be overruled, as well as to Rule and Sat upon the Throne; and being Oppressed, thou hast reason to know, how hateful the Oppressor is both to God and Man: If after all these Warnings and Advertisements thou dost not Turn unto the Lord with all thy heart, but forget him, who remembered thee in thy Distress, and give up thyself to follow Lust and Vanity; surely, Great will be thy Condemnation.  
Against which Snare, as well as the Temptation of those, that may or do feed thee, and prompt thee to Evil, the most Excellent and Prevalent Remedy will be, to Apply thyself to that Light of Christ, which shineth in thy Conscience, which neither can, nor will flatter thee, nor suffer thee to be at Ease in thy Sins; but doth and will deal plainly and faithfully with thee, as those, that are Followers thereof, have also done.  
GOD Almighty who hath so signally hitherto visited Thee with his love, so Touch and Reach thy heart, ere the Day of thy Visitation be Expired, that thou may'st effectually Turn to him, so as to Improve thy Place and Station for his Name. So wisheth, so prayeth  
From Ury, the place of my Pilgrimage, in my Native Country of Scotland, the 25 th' of the Month, called November, in the Year 1675. Thy Faithful Friend and Subject, Robert Barclay.   

R B. unto the Friendly Reader Wisheth Salvation.  
FOrasmuch as that, which above all things I propose to myself, is to Declare and Defend the Truth; for the Service whereof I have given up and devoted myself, and all that is mine: therefore there is nothing, which for its sake (by the Help and Assistance of God) I may not Attempt. And in this Confidence I did sometime ago publish certain Propositions of Divinity, comprehending briefly the Chief Principles and Doctrines of Truth; which appearing not unprofitable to some, and being beyond my Expectation well Received both by Foreigners, though Dissenting from us, (albeit also Opposed by some Envious ones) did so far prevail, as in some part to Remove that false and monstrous Opinion, which lying Fame and the Malice of our Adversaries had Implanted in the Minds of some concerning us and our Doctrines. In this Respect it seemed to me not fit to spare my Pains and Labour.  
Therefore being acted by the same Measure of the Divine Spirit, and the like Design of propagating the Truth, by which I published the Propositions, I judged it meet to Explain them somewhat more largely at this time, and Defend them by Certain Arguments.  
Perhaps my Method of Writing may seem not only Different, but even Contrary to that, which is commonly used by the Men, called Divines; with which I am not concerned: for that I Confess myself to be not only no Imitator and Admirer of the Schoolmen, but an Opposer and Despiser of them, as such; by whose Labour I judge the Christian Religion to be so far from being bettered, that it is rather destroyed. Neither have I sought to Accommodate this my Work to Itching Ears, who desire rather to Comprehend in their Head the Sublime Notions of Truth, than to Embrace it in their Heart: For what I have written, comes more from my Hearth, than from my Head; what I have heard with the Ears of my Soul, and seen with my inward Eyes, and my hands have handled of the Word of Life, and what hath been inwardly Manifested to me of the Things of God, that do I Declare; not so much minding the Eloquence and Excellency of Speech, as desiring to Demonstrate the Efficacy and Operation of Truth: and if I Err sometime in the former, it is no great matter; for I act not here the Grammarian or the Orator, but the Christian: And therefore in this have followed the certain Rule of the Divine Light, and of the Holy Scriptures.  
And to make an end, what I have Written, is Written not to feed the Wisdom and Knowledge, or rather Vain Pride of this World; but to starve and oppose it: As the little Preface prefixed to the Propositions doth show. Which with the Title of them is, as followeth.   

ADVERTISEMENT.  
IF Perhaps it be known to the Reader, ere this come to his hand, that there is a large Answer writ to the Latin Edition (before this came forth) by John Brown (that little Presbyterian, etc. at his Brother Robert Macquair terms him in the Postscript) though it be Esteemed, that such, as will seriously Compare it with this, will judge no further Reply needful, and that it appeared not to deserve any; seeing a great part of it is a bundle of mere Railing and Abuse: and that the said John Brown hath now Manifested himself to be a person so Furious, Headstrong and Violent, as he is become Unsupportable to the Chiefest of his own Nonconforming Brethren. Yet there was a Reply written to it divers Months ago, and may e'er long come to Public View, if the Difficulty of Printing, and Distance do not retard it: In which the Reader may find Satisfaction, and see that Furious Railer soberly Rebuked, and as is hoped, solidly Refuted.   

THESES THEOLOGICAE. year 1675  

To the CLERGY of what Sort soever, unto whose hands these may come; but more particularly to the Doctors, Professors and Students of Divinity in the Universities and Schools of Great Britain, whether Prelatical, Presbyterian, or any other: Robert Barclay, a Servant of the Lord God, and one of those, who in Derision are called Quakers, Wisheth Unfeigned Repentance unto the Acknowledgement of the Truth.  
FRIENDS,  
UNto You these following PROPOSITIONS are Offered, in which, they being Read and Considered in the Fear of the Lord, you may perceive that Simple, Naked Truth, which Man by his Wisdom hath rendered so Obscure and Mysterious, that the World is even Burdened with the great and Voluminous Tractates, which are made about it, and by their Vain Jangling and Commentaries, by which it is rendered a hundred fold more Dark and Intricate, than of itself it is: which Great Learning (so accounted of) to wit, your School Divinity (which taketh up almost a Man's whole Life-time to learn) brings not a-whit nearer to God, neither makes any Man less Wicked, or more Righteous, than he was. Therefore hath God laid aside the Wise and Learned, and the Disputers of this World; and hath chosen a few, despicable and Unlearned Instruments (as to Letter-learning) as he did Fishermen of old, to publish his pure and naked Truth, and to free it of these Mists and Fogs, wherewith the Clergy hath Clouded it, that the People might Admire and Maintain them. And among several others, whom God hath Chosen to make known these things, seeing, also have Received (in Measure) Grace to be a Dispenser of the same Gospel, it seemed good unto me, according to my Duty to Offer unto You these Propositions; which (though short, yet) are Weighty, Comprehending much, and declaring, what the true Ground of Knowledge is, even of that Knowledge, which leads to Life Eternal: which is here witnessed of; and the Testimony thereof left unto the Light of Christ in all your Consciences.  
Farewell, R. B.   

The First Proposition. Concerning the true Foundation of Knowledge.  
SEeing the Height of all Happiness is placed in the true Knowledge of God, (This is Life Eternal, to know the true God, and Jesus Christ, 
John 17.3.  whom thou hast sent) the true and right Understanding of this Foundation and Ground of Knowledge is that, which is most necessary to be known and believed in the first place.   

The Second Proposition. Concerning Immediate Revelation.  
Seeing no Man knoweth the Father, but the Son, and he, to whom the Son Revealeth him: 
Matth. 11.27.  and seeing, the Revelation of the Son is in and by the Spirit; therefore the Testimony of the Spirit is that alone, by which the true Knowledge of God hath been, is and can be only Revealed: Who, as by the moving of his own Spirit, Converted the Chaos of this World into that Wonderful Order, wherein it was in the beginning, and Created Man a living Soul to Rule and Govern it; so by the Revelation of the same Spirit he hath Manifested himself all along unto the Sons of Men, both Patriarches, Prophets and Apostles. Which Revelations of God by the Spirit, whether by outward Voices and Appearances, Dreams, or inward Objective Manifestations in the Heart were of old the formal Object of their Faith, and remaineth yet so to be; since the Object of the Saints Faith is the same in all Ages, though set forth under divers Administrations. Moreover these Divine, Inward Revelations, which we make absolutely Necessary for the building up of true Faith, neither do nor can ever Contradict the outward Testimony of the Scriptures, or right and sound Reason; Yet from hence it will not follow, that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures, or of the Natural Reason of Man, as to a more noble, or certain Rule and Touchstone. For this Divine Revelation and inward Illumination is that, which is evident and clear of itself, forcing by its own Evidence and Clearness the well-disposed Understanding to Assent, irresistibly moving the same thereunto; even as the Common Principles of Natural Truths move and incline the mind to a Natural Assent (such as are these; That the Whole is greater than the Part; That two Contradictory Sayings cannot be both true, or false.) Which is also manifest according to our Adversaries Principle; who (supposing the possibility of inward Divine Revelations) will nevertheless Confess with us, that neither Scripture, nor sound Reason will Contradict it: and yet it will not follow according to them, that the Scripture, or sound Reason should be subjected to the Examination of the Divine Revelations in the heart.   

The Third Proposition. Concerning the Scriptures.  
From these Revelations of the Spirit of God to the Saints, have proceeded the Scriptures of Truth, which contain, 1. A faithful, Historical Account of the Actings of God's People in divers Ages; with many singular and remarkable Providences attending them. 2. A Prophetical Account of several things, whereof some are already past, and some yet to come. 3. A full and ample Account of all the chief Principles of the Doctrine of Christ held forth in divers precious Declarations, Exhortations and Sentences, which by the moving of God's Spirit were at several times, and upon sundry occasions spoken and written unto some Churches and their Pastors; Nevertheless, because they are only a Declaration of the Fountain, and not the Fountain itself, therefore they are not to be esteemed the principal Ground of all Truth and Knowledge, nor yet the Adequate, Primary Rule of Faith and Manners. Nevertheless, as that which giveth a true and faithful Testimony of the first Foundation, they are and may be esteemed a secondary Rule, subordinate to the Spirit, from which they have all their Excellency and Certainty. For as by the Inward Testimony of the Spirit we do alone truly know them; so they testify, that the Spirit is that Guide, 
John 16.13. Rom. 8.14.  by which the Saints are led into all Truth: Therefore, according to the Scriptures, the Spirit is the first and principal Leader. And seeing, we do therefore receive and believe the Scriptures, because they proceeded from the Spirit; therefore also the Spirit is more originally and principally the Rule, according to that received Maxim in the Schools, Propter quod unumquodque est tale, illud ipsum est magis tale: Englished thus; That for which a thing is such, that thing itself is more such.   

The Fourth Proposition. Concerning the Condition of Man in the Fall.  
All Adam's Posterity (or Mankind) both Jews and Gentiles, 
Rom. 5.12, 15.  as to the first Adam (or Earthly Man) is fallen, degenerated and dead, deprived of the sensation (or feeling) of this inward Testimony or Seed of God; and is subject unto the Power, Nature and Seed of the Serpent, which he sows in men's hearts, while they abide in this Natural and Corrupted State: from whence it comes, that not their words and deeds only, but all their Imaginations are evil perpetually in the sight of God, as proceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know nothing aright; yea, his Thoughts and Conceptions concerning God and things spiritual (until he be dis-joined from this Evil Seed, and united to the Divine Light) are unprofitable both to himself and others. Hence are rejected the Socinian and Pelagian Errors in exalting a Natural Light: as also the Papists and most of Protestants, who affirm, 
Eph 2.1.  That Man without the true Grace of God may be a true Minister of the Gospel. Nevertheless this Seed is not imputed to Infants, until by Transgression they actually join themselves therewith: for they are by Nature the Children of Wrath, who walk according to the Power of the Prince of the Air.   

The Fifth and Sixth Propositions. Concerning the Universal Redemption by Christ; and also the Saving and Spiritual Light, wherewith every Man is enlightened.  

The Fifth Proposition.  

Ezek. 18.23. Isai 49.6. John 3.16. and 1 9 Tit 2.11 Eph. 5 13. Hebr. 2 9  God (out of his Infinite Love, who delighteth not in the death of a Sinner, but that all should live and be saved) hath so loved the World, that he hath given his Only Son (a Light) that whosoever believeth in him, should be saved: Who enlighteneth every Man, that cometh into the World; and maketh manifest all things, that are reprovable: and teacheth all Temperance, Righteousness and Godliness. And this Light enlighteneth the Hearts of all in a Day in order to Salvation, if not Resisted: Nor is it lessVniversal, than the Seed of Sin, being the purchase of his Death, 
1 Cor. 15.22.  who tasted death for every Man. For as in Adam all die, even so in Christ all shall be made alive.   

The Sixth Proposition.  
According to which Principle (or Hypothesis) all the Objections against the Universality of Christ's Death are easily solved. Neither is it needful to recur to the Ministry of Angels, and those other Miraculous Means, which, they say, God makes use of to manifest the Doctrine and History of Christ's Passion unto such, who (living in those places of the World, where the outward preaching of the Gospel is unknown) have well improved the first and Common Grace: For hence it well follows, that as some of the Old Philosophers might have been Saved; so also may now some (who by Providence are cast into those Remote parts of the World, where the Knowledge of the History is wanting) be made partakers of the Divine Mystery, if they receive and resist not that Grace, 
1 Cor. 12.7.  A manifestation whereof is given to every Man to profit withal. This certain Doctrine then being received, (to wit) that there is an Evangelical and Saving Light and Grace in all, the Universality of the Love and Mercy of God towards Mankind (both in the Death of his beloved Son the Lord Jesus Christ, and in the manifestation of the Light in the heart) is established and confirmed against all the Objections of such, as deny it. Therefore Christ hath tasted death for every Man, 
Hebr. 2 9  not only for all kinds of Men, as some vainly talk; but for every one of all kinds: the Benefit of whose Offering is not only extended to such, who have the distinct outward Knowledge of his Death and Suffering, as the same is declared in the Scriptures; but even unto those, who are necessarily excluded from the Benefit of this Knowledge by some inevitable accident. Which Knowledge we willingly Confess to be very Profitable and Comfortable; but not absolutely Needful unto such, from whom God himself hath withheld it: yet they may be made partakers of the Mystery of his Death (though ignorant of the History) if they suffer his Seed and Light (enlightening their hearts) to take place (in which Light Communion with the Father and the Son is enjoied) so as of wicked men to become holy, and lovers of that Power, by whose inward and secret Touches they feel themselves turned from the Evil to the Good, and learn To do to others, as they would be done by; in which Christ himself affirms all to be included. As they have then falsely and erroneously taught, who have denied Christ to have died for all men; so neither have they sufficiently taught the Truth, who affirming him to have died for all, have added the absolute necessity of the outward Knowledge thereof in order to the obtaining its saving Effect. Among whom the Remonstrants of Holland have been chief wanting, and many other Asserters of Universal Redemption; in that they have not placed the Extent of this Salvation in that Divine and Evangelical Principle of Light and Life, wherewith Christ hath enlightened every one that comes into the World: which is excellently and evidently held forth in these Scriptures, Gen. 6.3. Deut. 30.14. John 1.7, 8, 9 Rom. 10.8. Tit. 2.11.    

The Seventh Proposition. Concerning Justification.  
As many as resist not this Light, but receive the same, in them is produced a holy, pure and spiritual Birth bringing forth Holiness, Righteousness, Purity, and all these other blessed Fruits, which are acceptable to God: by which holy Birth (to wit) Jesus Christ form within us, and working his work in us, as we are Sanctified, so are we Justified in the Sight of God, according to the Apostle's words; But ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. Therefore it is not by our Works wrought in our Will, nor yet by good Works, considered as of themselves; but by Christ, who is both the Gift and the Giver, and the Cause producing the Effects in us: who as he hath Reconciled us, while we were Enemies, doth also in his Wisdom save us, and justify us after this manner, as saith the same Apostle elsewhere; According to his Mercy he hath saved us by the washing of Regeneration, 
Titus 3.5.  and the renewing of the Holy Ghost.   

The Eighth Proposition. Concerning Perfection.  
In whom this holy and pure Birth is fully brought forth, 
Rom. 6.14. Id. 8.13. Id. 6.2, 18. 1 John 3.6.  the body of Death and Sin comes to be Crucified and removed, and their hearts united and subjected unto the Truth, so as not to obey any Suggestion or Temptation of the Evil one; but to be Free from actual Sinning and Transgressing of the Law of God, and in that respect Perfect. Yet doth this Perfection still admit of a Growth; there remaineth a possibility of sinning, where the Mind doth not most diligently and watchfully attend unto the Lord.   

The Ninth Proposition. Concerning Perseverance, and the possibility of Falling from Grace.  
Although this Gift and inward Grace of God be sufficient to work out Salvation; yet in those in whom it is Resisted, it both may and doth become their Condemnation. Moreover, in whom it hath wrought in part to purify and sanctify them in order to their further Perfection, 
1 Tim. 1.6. Hebr. 6.4, 5, 6.  by disobedience such may fall from it, and turn it to wantonness, making shipwreck of Faith, and (after having tasted of the Heavenly Gift, and being made partakers of the Holy Ghost) again fall away. Yet such an increase and stability in the Truth may in this life be attained, from which there cannot be any Apostasy.   

The Tenth Proposition. Concerning the Ministry.  
As by this Gift, or Light of God all true Knowledge in things Spiritual is Received and Revealed; so by the same, as it is manifested and received in the heart by the strength and power thereof, every true Minister of the Gospel is Ordained, prepared and supplied in the Work of the Ministry: and by the leading, moving and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel, both as to the Place where? as to the Person to whom? and as to the Times when he is to Minister? Moreover who have this Authority, may and aught to Preach the Gospel, though without humane Commission or Literature; as on the other hand, who want the Authority of this Divine Gift, however Learned or Authorized by the Commissions of Men and Churches, are to be esteemed but as Deceivers, and not true Ministers of the Gospel. Also who have received this holy and unspotted Gift, as they have freely received, so are they freely to give, without Hire or Bargaining; far less to use it as a Trade to get Money by it. 
Matth. 10.  Yet if God hath called any from their Employments or Trades, by which they acquire their Livelihood; it may be lawful for such (according to the Liberty, which they feel given them in the Lord) to receive such Temporals (to wit, what may be needful to them for Meat and Clothing) as are freely given them by those, to whom they have Communicated Spirituals.   

The Eleventh Proposition. Concerning Worship.  
All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit; which is neither limited to Places, Times or Persons. For though we be to Worship him always, in that we are to fear before him; yet as to the outward signification thereof in Prayers, Praises or Preach we ought not to do it where and when we will, but where and when we are moved thereunto by the secret Inspirations of his Spirit in our hearts; which God heareth and accepteth of, and is never wanting to move us thereunto, when need is: of which he himself is the alone proper Judge. All other Worship then, both Praises, Prayers and Preach, which man sets about in his own Will and at his own Appointment, which he can both begin and end at his pleasure, do or leave undone as himself sees meet, whether they be a prescribed Form, as a Liturgy, or Prayers conceived Extemporarily by the natural strength and faculty of the mind, they are all but Superstitions, Will-worship and abominable Idolatry in the sight of God; which are to be denied, 
Ezek. 13. Matth. 10.20. Acts 2.4, 18, 5.  rejected and separated from in this day of his Spiritual Arising: however it might have pleased him (who winked at the times of Ignorance with a respect to the simplicity and integrity of some, 
John 3.6, & 4.21.  and of his own Innocent Seed, which lay (as it were) buried in the hearts of men under the Mass of Superstition) To blow upon the dead and dry bones, 
Judas 19 Acts 17.23.  and to raise some Breathe, and Answer them; and that until the Day should more clearly dawn and break forth.   

The Twelfth Proposition. Concerning Baptism.  
As there is one Lord, and one Faith, so there is one Baptism, 
Eph. 4.5. 1 Pet. 3.21 Rom. 6.4. Gal. 3.27. Col. 2.12. John 3.30.  which is not the putting away the filth of the flesh, but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing, to wit, the Baptism of the Spirit and Fire, by which we are buried with him: that being washed and purged from our sins, we may walk in Newness of Life. 
1 Cor. 1.17.  Of which the Baptism of John was a figure; which was Commanded for a Time, and not to Continue for ever. As to the Baptism of Infants, it is a mere human Tradition; for which neither Precept nor Practice is to be found in all the Scripture.   

The Thirteenth Proposition. Concerning the Communion or Participation of the body and blood of Christ.  
The Communion of the Body and Blood of Christ is Inward and Spiritual, which is the participation of this flesh and Blood, 
1 Cor. 10.16, 17. John 6.32, 33, 55. 1 Cor. 5.8.  by which the Inward man is daily nourished in the hearts of those, in whom Christ dwells. Of which things the breaking of Bread by Christ with his Disciples was a Figure; which they even used in the Church for a time (who had received the Substance) for the Cause of the Weak: even as Abstaining from things strangled and from blood, 
Acts 15.20.  the Washing one another's feet, and the Anointing of the Sick with Oil, all which are Commanded with no less Authority and Solemnity, than the former; 
John 13.14.  yet seeing they are but the shadows of better things, 
James 5.14.  they Cease in such, as have obtained the Substance.   

The Fourteenth Proposition. Concerning the Power of the Civil Magistrate in Matters purely Religious, and pertaining to the Conscience.  
Since God hath assumed to himself the Power and Dominion of the Conscience, who alone can rightly instruct and govern it, therefore it is not lawful for any whatsoever, 
Luke 9.55, 56. Matth. 7.12, 29. Tit. 3.10.  by virtue of any Authority or Principality they bear in the Government of this World, To force the Consciences of others. And therefore all Killing, Banishing, Fining, Imprisoning and other such things, which men are Afflicted with for the alone Exercise of their Conscience, or difference in Worship or Opinion, proceedeth from the Spirit of Cain, the Murderer; and is contrary to the Truth. Providing always, that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate; or do any thing destructive to, or inconsistent with Human Society: in which Case the Law is for the Transgressor, and Justice is to be administered upon all without Respect of Persons.   

The Fifteenth Proposition. Concerning Salutations and Recreations, etc.  
Seeing, the Chief End of all Religion is To▪ Redeem Man from the Spirit and vain Conversation of this World, and to lead into inward Communion with God; before whom if we Fear always, we are accounted Happy. 
Eph. 5.11. 1 Pet. 1.14. John 5.44. Jer. 10.3. Acts 10.26. Matth. 15.13. Col. 2.8.  Therefore all the vain Customs and Habits thereof both in word and deed are to be rejected and forsaken by those, who come to this Fear: Such as the Taking off the Hat to a Man, the Bowings and Cringing of the Body, and other such Salutations of that kind, with all the foolish and superstitious Formalities attending them: all which Man has invented in his degenerate State to feed his Pride in the vain Pomp and Glory of this World. As also the unprofitable Plays, frivolous Recreations, Sport and Gamings, which are invented to pass away the precious time, and divert the mind from the Witness of God in the Heart, and from the living Sense of his Fear, and from that Evangelical Spirit▪ wherewith Christians ought to be leavened; and which leads into Sobriety, Gravity and Godly Fear: in which as we abide, the Blessing of the Lord is felt to attend us in these Actions, which we are necessarily engaged in order to the taking care for the Sustenance of the Outward Man.    
AN APOLOGY FOR THE True Christian Divinity.  

Prop. 1 PROPOSITION I  
Seeing, the Height of all Happiness is placed in the true Knowledge of G0D, (This is Life Eternal, 
John 17.3.  to know the true God and Jesus Christ, whom thou hast sent) the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first place.  
HE, that desireth to acquire any Art or Science, seeketh first those Means, by which that Art or Science is obtained. If we ought to do so in things Natural and Earthly; how much more than in Spiritual? In this Affair than should our Inquiry be the more diligent; because he that Errs in the Entrance, is not so easily reduced again into the right Way: he that misseth his Road from the beginning of his Journey, and is deceived in his first Marks at his first setting forth; the greater his Mistake is, the more difficult will be his Entrance into the right Way.  
Thus when a Man first proposeth to himself the Knowledge of God from a sense of his own unworthiness, 
The Way to the true Knowledge of God.  and from the great Weariness of his Mind, occasioned by the secret Checks of his Conscience, and the tender, yet real Glances of God's Light upon his heart, the Earnest Desires he has to be Redeemed from his present trouble, and the fervent Breathe he has to be eased of his disordered Passions and Lusts, and to find quietness and peace in the certain Knowledge of God, and in the assurance of his Love and goodwill towards him, makes his heart Tender, and ready to receive any Impression: and so not having then a distinct Discerning, through Forwardness embraceth any thing, that brings present Ease. If either through the Reverence he bears to certain Persons, or from the secret Inclination to what doth comply with his natural Disposition, he fall upon any Principles or Means, by which he apprehends he may come to know God, and so doth Centre himself; it will be hard to remove him thence again, how wrong soever they may be. For the first Anguish being over, he becomes more hardy; and the Enemy being near, creates a false Peace, and a certain Confidence; which is strengthened by the mind's unwillingness to enter again into new Doubtfulness, or the former Anxiety of a Search.  

Jewish Doctors and Pharisees Resist Christ.  This is sufficiently verified in the Example of the Pharisees and Jewish Doctors, who most of all Resisted Christ, disdaining to be esteemed Ignorant: for this Vain Opinion they had of their Knowledge, hindered them from the true Knowledge; and the mean People, who were not so much pre-occupied with former Principles, nor Conceited of their own Knowledge, did easily believe. Wherefore the Pharisees upbraid them, saying, 
Joh. 7.48, 49.  Have any of the Rulers or Pharisees believed in him? But this People, which know not the Law, are accursed. This is also abundantly proved by the Experience of all such, as being secretly touched with the Call of God's Grace unto them, do apply themselves unto false Teachers; where the Remedy proves worse than the Disease: because instead of knowing God, or the things relating to their Salvation aright, they drink-in wrong Opinions of him; from which it's harder to be disentangled, than while the Soul remains a Blank, or Tabula Rasa: For they, that conceit themselves Wise, are worse to deal with, than they, that are Sensible of their Ignorance. Nor hath it been less the Device of the Devil (the great Enemy of Mankind) to persuade men into wrong Notions of God, than to keep them altogether from Acknowledging him: the latter taking with few, because odious; but the other having been the constant Ruin of the World. For there hath scarce been a Nation found, but hath had some Notions or other of Religion: so that not from their denying any Deity, but from their Mistakes and Misapprehensions of it hath proceeded all the Idolatry and Superstition of the World. Yea, hence even Atheism itself hath proceeded: for these many and various Opinions of God and Religion being so much mixed with the Guessings and uncertain Judgements of Men, have begotten in many the Opinion, that there is no God at all. This, and much more, that might be said, may show, how dangerous it is to miss in this first Step: All, that come not in by the door, are accounted as Thiefs and Robbers.  
Again: How needful and desirable that Knowledge is, which brings Life Eternal, 
Epictetus.  Epictetus showeth, saying Excellently well, Cap. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Know, that the main Foundation of Piety is this, to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right Opinions and Apprehensions of God.  
This therefore I judged necessary, as a First Principle in the first place to Affirm; and I suppose, will not need much further Explanation, nor Defence, as being generally acknowledged by all (and in these things, that are without Controversy, I love to be brief) as that, which will easily Commend itself to every Man's Reason and Conscience. And therefore I shall proceed to the Next Proposition: which, though it be nothing less certain; yet by the Malice of Satan and Ignorance of many comes far more under Debate.   

PROPOSITION II.  
Of Immediate Revelation. Prop. 2  
Seeing no man knoweth the Father, but the Son, and he, to whom the Son Revealeth him, Matth. 11.27. And seeing, the Revelation of the Son is in and by the Spirit; therefore the Testimony of the Spirit is that alone, by which the True Knowledge of God hath been, is and can be only Revealed. Who as by the Moving of his own Spirit he disposed the Chaos of this World into that Wonderful Order, wherein it was in the beginning, and Created Man a living Soul to Rule and Govern it; so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of men, both Patriarches, Prophets and Apostles: which Revelation of God by the Spirit, whether by outward Voices and Appearances, dreams or inward objective Manifestations in the heart, were of old the formal Object of their Faith; and remain yet so to be: since the Object of the Saints Faith is the same in all Ages, though held forth under divers Administrations. Moreover these divine, inward Revelations, which we make absolutely necessary for the building up of true Faith, neither do, nor can ever Contradict the outward Testimony of the Scriptures, or right and sound Reason; yet from hence it will not follow, that the Divine Revelations are to be subjected to the Test either of the outward Testimony of the Scriptures, or of the Natural Reason of man, as to a more-noble, or certain Rule and Touchstone. For this Divine Revelation and inward Illumination is that, which is evident and clear of itself, forcing by its own Evidence and Clearness the well-disposed understanding to Assent, irresistibly moving the same thereunto; even as the common principles of natural Truths do move and incline the mind to a natural Assent: As, That the whole is greater than its part: That two Contradictories can neither be both true, nor both false.  
§ I. IT is very probable, that many Carnal and Natural Christians will oppose this Proposition, who, being wholly unacquainted with the Movings and Actings of God's Spirit upon their hearts, 
Revelations by Apostate Christians Rejected.  judge the same nothing Necessary; and some are apt to flout at it, as Ridiculous. Yea to that Height are the generality of all Christians Apostatised and degenerated, that though there be not any thing more plainly Asserted, more seriously Recommended, nor more certainly Attested to in all the writings of the Holy Scriptures; yet nothing is less minded, and more rejected by all sorts of Christians, than Immediate and Divine Revelation: in so much, that once to lay Claim to it, is matter of Reproach. Whereas of old none were ever judged Christians, but such, As had the Spirit of Christ; Rom. 8.9. But now many do boldly call themselves Christians, who make no difficulty of confessing, They are without it; and laugh at such as say, they have it. Of old they were accounted the Sons of God, who were led by the Spirit of God; ibid. vers. 14. but now many aver themselves Sons of God, who know nothing of this Leader: and he that affirms himself so led, is by the pretended Orthodox of this Age presently proclaimed a Heretic. The Reason hereof is very manifest, viz. Because many in these days under the name of Christians do experimentally find, that they are not acted, nor led by God's Spirit; yea, many great Doctors, Divines, Teachers and Bishops of Christianity (commonly so called) have wholly shut their Ears from hearing, and their Eyes from seeing this inward Guide, and so are become strangers unto it: whence they are, by their own Experience, brought to this Straight, either to Confess, that they are as yet Ignorant of God, and have only the shadow of knowledge, and not the true knowledge of him; or that this knowledge is acquired without Immediate Revelation.  
For the better understanding then of this Proposition, we do distinguish betwixt the Certain Knowledge of God, 
Knowledge Spiritual and Literal distinguished.  and the Uncertain, betwixt the Spiritual Knowledge, and the Literal; the Saving, heart-Knowledge, and soaring, airy, head-Knowledge. The last, we Confess, may be divers ways obtained; but the first by no other way, than the Inward, Immediate Manifestation and Revelation of God's Spirit, shining in and upon the heart, enlightening and opening the understanding.  
§ II. Having then proposed to myself in these Propositions to Affirm those things, which relate to the True and Effectual Knowledge, which brings Life Eternal with it; therefore I have Affirmed, and that truly, That this Knowledge is no otherways attained, and that none have any true ground to believe, they have attained it, who have it not by this Revelation of God's Spirit.  
The Certainty of which Truth is such, that it hath been acknowledged by some of the most Refined and Famous of all sorts of Professors of Christianity in all ages; who being truly Vpright-hearted and Earnest Seekers of the Lord (however stated under the disadvantages and Epidemical Errors of their several Sects or Ages) the true Seed in them hath been answered by God's Love, who hath had regard to the Good, and hath had of his Elect ones among all, who, finding a distaste and disgust in all other outward Means (even in the very Principles and Precepts more particularly relative to their own Forms and Societies) have at last concluded with one Voice, That there was no true Knowledge of God; but that which is Revealed inwardly by his own Spirit. Whereof take these following Testimonies of the Ancients.  
1. It is the inward Master (saith Augustin) that teacheth; it is Christ, that teacheth; 
Aug. ex Tract. Epist. Joh. 3.  it is Inspiration, that teacheth: where this Inspiration and Unction is wanting, it is in vain, that Words from without are beaten in. And thereafter: For he, that Created us and Redeemed us, and called us by Faith, and dwelleth in us by his Spirit, unless he speaketh unto you inwardly, it is needless for us to Cry out.  
2. There is a difference (saith Clemens Alexandrinus) betwixt that, which any one saith of the Truth; and that, which the Truth itself, Interpreting itself saith. A Conjecture of Truth differeth from the Truth itself; a Similitude of a thing differeth from the thing itself: It is one thing, 
Clem. Alex. Lib. 1. Strom.  that is acquired by Exercise and Discipline; and another thing, which by Power and Faith. Lastly, the same Clemens saith, Truth is neither hard to be arrived at, nor is it impossible to apprehend it; 
Paedag.  for it is most nigh unto us, even in our houses, as the most Wise Moses hath insinuated.  
3. How is it, 
Tertullianus Lib. de Veland. Virginibus, Cap. 1.  (saith Tertullian) that since the Devil always worketh and stirreth up the mind to Iniquity, that the work of God should either cease or desist to act? Since for this end the Lord did send the Comforter, that because human Weakness could not at once bear all things, Knowledge might be by little and little directed, form and brought to perfection by the holy Spirit, that Vicar of the Lord. I have many things yet (saith he) to speak unto you, but ye cannot as yet bear them; but when that Spirit of Truth shall come, he shall lead you into all Truth, and shall teach you these things, that are to come. But of his work we have spoken above. What is then the Administration of the Comforter, but that Discipline be derived, and the Scriptures Revealed, etc.  
4. The Law (saith Hierom) is spiritual, 
Hieron. Epist. Paulin. 103.  and there is need of a Revelation to understand it. And in his Epistle 150. to Hedibia, Quest. 11. he saith, The whole Epistle to the Romans needs an Interpretation, it being involved in so great Obscurities; that for the understanding thereof we need the help of the holy Spirit, who through the Apostle dictated it.  
5. So great things (saith Athanasius) doth our Saviour daily: 
Athanasius, de Incarnatione Verbi Dei.  he Draws unto Piety, Persuades unto Virtue, Teaches Immortality, Excites to the desire of Heavenly things, Reveals Knowledge from the Father, Inspires power against Death, and shows himself unto every one.  
6. Gregory the Great upon these words [He shall teach you all things] saith; That unless the same Spirit sit upon the heart of the Hearer, 
Greg. Mag. Hom. 30. upon the Gospel.  in vain is the Discourse of the Doctor: Let no man then ascribe unto the man, that teacheth, what he understands from the mouth of him that speaketh; for unless he that teacheth, be within, the Tongue of the Doctor that's without, laboureth in vain.  
7. Cyrillus Alexandrinus plainly Affirmeth; That men know, 
Cyril. Alex. In Thesauro Lib. 13. Cap. 3  that Jesus is the Lord by the Holy Ghost no otherwise, than they who taste Honey know, that it is sweet even by its proper Quality.  
8. Therefore (saith Bernard) we daily exhort you, Brethren, by speech, 
Bernard. in Psal. 84.  that ye walk the ways of the heart, and that your Soul be always in your hands; that ye may hear, what the Lord saith in you. And again, upon these words of the Apostle, [Let him, that glorieth, glory in the Lord] with which Threefold Vice (saith he) all sorts of Religious men are less or more dangerously affected, because they do not so diligently Attend with the Ears of the Heart, to what the Spirit of Truth (which flatters none) inwardly speaks.  
This was the very Basis and main Foundation, upon which the Primitive Reformers walked.  
Luther in his Book to the Nobility of Germany saith: This is certain, 
Lutherus.  that no man can make himself a Doctor of the holy Scripture; but the holy Spirit alone. And upon the Magnificat he saith; No man can rightly understand God, or the Word of God, unless he immediately receive it from the Holy Spirit; neither can any one Receive it from the Holy Spirit, except he find it by Experience in himself: and in this Experience the Holy Ghost teacheth, as in his proper School; out of which School nothing is taught, but mere Talk.  
Philip Melanchthon in his Annotations upon John 6. Who hear only an outward and bodily Voice, 
Phil. Melanchthon.  hear the Creature; but God is a Spirit, and is neither discerned, 
By the Spirit alone God is known.  nor known, nor heard, but by the Spirit: and therefore to hear the Voice of God, to see God, is to know and hear the Spirit. By the Spirit alone God is known and perceived.  
Which also the more Serious to this day do acknowledge, even all such, who satisfy themselves not with the Superfice of Religion, and use it not as a Cover or Art. Yea all those, who apply themselves effectually to Christianity, and are not satisfied, until they have found its Effectual Work upon their hearts redeeming them from sin, do feel; that no knowledge effectually prevails to the producing of this, but that which proceeds from the warm Influence of God's Spirit upon the heart, and from the comfortable shinings of his Light upon their Understanding. And therefore to this purpose a late Modern Author saith well (videlicet, 
Dr. Smith of Cambridge concerning Book-Divinity.  Dr. Smith of Cambridge in his Select Discourses) To seek our Divinity merely in Books and Writings, is to seek the Living among the Dead. We do but in vain many times seek God in these, where his Truth is too often not so much Enshrined, as Entombed. Intra te quaere Deum, Seek God within thine own Soul, he is best discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Plotinus phraseth it) by an Intellectual Touch of him. We must see with our Eyes, and hear with our Eears, and our hands must handle the Word of Life (to express it in S. John 's words) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Soul itself hath its Sense, as well as the Body. And therefore David, when he would teach us to know, what the Divine Goodness is? calls not for Speculation; but Sensation: Taste and see, how good the Lord is! That is not the best and truest Knowledge of God, which is wrought out by the labour and sweat of the brain; but that, which is kindled within us by an heavenly Warmth in our hearts. And again: There is a knowing of the Truth, as it is in Jesus, as it is in a Christ-like nature; as it is in that sweet, mild, humble and loving Spirit of Jesus, which spreads itself, like a Morningstar, upon the Spirits of good men full of Light and Life. It profits little, to know Christ himself after the flesh; but he gives his Spirit to good men, that searcheth the deep things of God. And again: It is but thin, airy Knowledge, that is got by mere Speculation, which is ushered in by Syllogisms and Demonstrations; but that, which springs forth from true Goodness, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Origen speaketh) It brings such a Divine Light to the Soul, as is more clear and convincing, than any Demonstration.  
§ III. That this certain and undoubted Method of the true Knowledge of God hath been brought out of Use, hath been none of the least Devices of the Devil to secure Mankind to his Kingdom. 
Apostasy and a false Knowledge Introduced.  For after the Light and Glory of the Christian Religion had prevailed over a good part of the World, and dispelled the thick Mists of the Heathenish Doctrine of the plurality of Gods, he that knew, there was no probability of deluding the World any longer that way; did then puff man up with a false Knowledge of the true God, setting him on work to seek God the wrong Way, and persuading him to be content with such a Knowledge, as was of his own Acquiring, and not of God's Teaching. And this Device hath proved the more successful, because accommodated to the Natural and Corrupt spirit and temper of man, who above all things affects to Exalt himself: In which Self-Exaltation as God is most greatly dishonoured, so therein the Devil hath his end; who is not anxious, how much God be acknowledged in Words, provided himself be but always served, he matters not, how great and high Speculations the Natural man Entertains of God, so long as he serves his Lusts and Passions, and is obedient to his Evil Suggestions and Temptations. 
christianity is become an Art acquired by human Science and Industry.  Thus Christianity is become an Art Acquired by Human Science and Industry, as any other Art or Science is: and men have not only assumed unto themselves the Name of Christians; but even have procured to be esteemed as Masters of Christianity by certain Artificial Tricks, though altogether Strangers to the Spirit and Life of Jesus. But if we shall make a right Definition of a Christian according to the Scripture, videlicet, That he is one, that hath the Spirit of Christ, and is led by it; How many Christians, yea, and of these great Masters and Doctors of Christianity (so accounted) shall we justly Divest of that Noble Title?  
If then such, as have all the other Means of Knowledge, and are sufficiently Learned therein (whether it be the Letter of the Scripture, the Traditions of Churches, the Works of Creation and Providence, whence they are able to Deduce strong and undeniable Arguments, which may be true in themselves) are yet not to be Esteemed Christians according to the certain and infallible Definition abovementioned; And if the Inward and Immediate Revelation of God's Spirit in the heart in such, as have been altogether Ignorant of some, and but very little skilled in others of these Means of attaining Knowledge, hath brought them to Salvation; Then it will necessarily and evidently follow, 
By Revelation is the true Knowledge of God.  that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God. But the First is true: Therefore the Last.  
Now as this Argument doth very strongly Conclude for this way of Knowledge, and against such as deny it; so herein it is the more considerable, because the Propositions, from which it is Deduced, are so Clear, that our very Adversaries cannot deny them. For as to the first, it is acknowledged, that many Learned men may be and have been damned: And as to the second, who will deny, but many Illiterate men may be and are saved? Nor dare any Affirm, that none come to the Knowledge of God and Salvation by the Inward Revelation of the Spirit without these other outward Means; unless they be also so bold, as to exclude Abel, Seth, Noah, Abraham, Job, 
Abel, Seth, Noah, etc. Instanced.  and all the holy Patriarches from true Knowledge and Salvation.  
§ iv I would however not be understood, as if hereby I excluded those other means of Knowledge from any use or service to man; it is far from me so to Judge: as in the Next Proposition concerning the Scriptures shall more plainly appear. The Question is not, What may be profitable or helpful? but What is absolute Necessary? Many things may contribute to further a Work; which yet are not that main thing, that makes the Work go on.  
The sum then of what is said, amounts to this, that where the true, inward Knowledge of God is through the Revelation of his Spirit, there is all; neither is there any absolute necessity of any other: But where the best, highest and most profound Knowledge is without this, there is nothing, as to the obtaining of the great End of Salvation. This Truth is very effectually Confirmed by the first part of the Proposition itself; which in few words comprehendeth divers unquestionable Arguments, which I shall in brief Subsume:  
First, That there is no Knowledge of the Father, but by the Son.  
Secondly, That there is no Knowledge of the Son, but by the Spirit.  
Thirdly, That by the Spirit God hath always Revealed himself to his Children.  
Fourthly, That these Revelations were the formal Object of the Saints Faith.  
And lastly, That the same continueth to be the Object of the Saints Faith to this day.  
Of each of these I shall speak a little particularly; and then proceed to the latter part.  
§ V As to the first, viz. That there is no knowledge of the Father, but Assert. I by the Son, It will not need much probation, being founded upon the plain words of Scripture; 
Proved.  and is therefore a fit Medium, to draw the rest of our Assertions from.  
For the Infinite and most Wise God, who is the Foundation, Root and Spring of all Operation, hath wrought all things by his Eternal Word and Son. This is that WORD, that was in the beginning with God, and was God; 
John 1.1, 2, 3.  by whom all things were made, and without whom was not any thing made that was made. 
Eph. 3.9.  This is that Jesus Christ, by whom God created all things, by whom and for whom all things were created, that are in heaven and in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, Col. 1.16. Who therefore is called The Firstborn of every Creature, Col. 1.15. As then that Infinite and Incomprehensible Fountain of Life and Motion operateth in the Creatures by his own Eternal Word and Power; so no Creature has Access again unto him, but in and by the Son: according to his own express words; No man knoweth the Father, but the Son, and he, to whom the Son will Reveal him, Matth. 11.27. Luk. 10.22. And again he himself saith, I am the Way, the Truth and the Life: no man cometh unto the Father, but by me, Joh. 14.6.  
Hence he is fitly called The Mediator betwixt God and Man: For having been with God from all Eternity▪ being himself God, and also in Time partaking of the Nature of man; through him is the goodness and love of God conveyed to mankind, and by him again man receiveth and partaketh of these Mercies. Hence is easily deduced the Probation of this first Assertion, thus: 
If no man knoweth the Father, but the Son, and he, to whom the Son will Reveal him; then there is no Knowledge of the Father, but by the Son: But  
No man knoweth the Father, but the Son: Therefore  
There is no knowledge of the Father, but by the Son.  The first part of the Antecedent are the plain words of Scripture: The Consequence thereof is undeniable; except one would say, that he hath the knowledge of the Father, while yet he knows him not: which were an Absurd Repugnance. Again— 
If the Son be the Way, the Truth and the Life, and that no man cometh unto the Father, but by him, than there is no Knowledge of the Father, but by the Son:  
But the First is true: Therefore the Last.  The Antecedent are the very Scripture-words. The Consequence is very Evident. For how can any know a thing, who useth not the Way, without which it is not Knowable? But it is already proved, that there is no other Way, but by the Son; so that whoso uses not that Way, cannot Know him, neither Come unto him.  
§ VI Having then laid down this First Principle, I come to the Second, viz. That there is no Knowledge of the Son, but by the Spirit, or Assert. TWO that the Revelation of the Son of God is by the Spirit.  
Where it is to be noted, that I always speak of the saving, Proved. certain and necessary Knowledge of God; which that it cannot be acquired otherways, than by the Spirit, doth also appear from many clear Scriptures. For Jesus Christ, in and by whom the Father is Revealed, doth also Reveal himself to his Disciples and Friends in and by his Spirit; as his Manifestation was sometimes outward, when he testified and witnessed for the Truth in this World, and approved himself Faithful throughout; So being now withdrawn as to the outward man, he doth teach and instruct, mankind inwardly by his own Spirit: He standeth at the door, and knocketh, and whoso heareth his Voice, and openeth, he comes in to such, Rev. 3.20. Of this Revelation of Christ in him Paul speaketh, Gal. 1.16. in which he placeth the Excellency of his Ministry, and the Certainty of his Calling. And the Promise of Christ to his Disciples, Lo, I am with you to the end of the World, Confirmeth this same thing; for this is an Inward Presence and Spiritual, as all acknowledge: But what relates hereto, will again occur. I shall deduce the Proof of this Proposition from Two manifest places of Scripture. The first is, 1 Cor. 2.11, 12. What man knoweth the Proof I things of a man, save the spirit of a man, which is in him? Even so the things of God knoweth no man, but the Spirit of God, Now we have received not the spirit of the World, but the Spirit which is of God, that we might know the things, which are freely given us of God. 
The Things of God are known by the Spirit of God.  The Apostle in the verses before speaking of the wonderful things, which are prepared for the Saints, after he hath declared, that the Natural man cannot reach them, adds, That they are Revealed by the Spirit of God, vers. 9, 10. giving this Reason, For the Spirit searcheth all things, even the deep things of God. And then he bringeth in the Comparison (in the verses abovementioned) very apt and answerable to our purpose and Doctrine, That as the things of a man are only known by the spirit of man; so the things of God are only known by the Spirit of God: that is, that as nothing below the Spirit of man (as the spirit of Brutes, or any other Creatures) can properly reach unto, nor comprehend the Things of a man, as being of a more noble and higher nature; so neither can the spirit of man, or the natural man (as the Apostle in v. 14. subsumes) receive nor discern the things of God, or the things that are spiritual, as being also of a higher nature: which the Apostle himself gives for the Reason, saying, Neither can he know them, because they are spiritually discerned. So that the Apostle's words being reduced to an Argument, do very well prove the matter under Debate, thus: 
If that, which appertaineth properly to man, cannot be discerned by any lower or base Principle, than the spirit of man; then cannot these things, that properly relate unto God and Christ, be known or discerned by any lower or base thing, than the Spirit of God and Christ: But  
The First is true: therefore also the Second.  The whole strength of the Argument is contained in the Apostle's words beforementioned: which therefore being Granted, I shall proceed to Deduce a Second Argument, thus: 
That which is Spiritual, can only be known and discerned by the Spirit of God: But—  
The Revelation of Jesus Christ, and the true and saving Knowledge of him is Spiritual: Therefore—  
The Revelation of Jesus Christ, and the true and saving Knowledge of him can only be known and discerned by the Spirit of God.   
Proof TWO The other Scripture is also a saying of the same Apostle, 1 Cor. 12.3. No man can say, 
No man can call Jesus Lord, etc.  that Jesus is the Lord, but by the Holy Ghost. The Scripture (which is full of Truth and answereth full well to the Enlightened Understanding of the Spiritual and Real Christian) may perhaps prove very strange to the Carnal and pretended follower of Christ, by whom perhaps it hath not been so diligently remarked. Here the Apostle doth so much require the holy Spirit in the things, that relate to a Christian; that he positively avers, we cannot so much as affirm Jesus to be the Lord without it: 
Spiritual Truths are Lies spoken by Carnal men.  which insinuates no less, than that the Spiritual Truths of the Gospel are as Lies in the mouths of Carnal and Vnspiritual men. For though in themselves they be True, yet are they not True as to them; because not known nor uttered forth in and by that Principle and Spirit, that aught to direct the Mind, and actuate it in such things: they are no better, than the Counterfeit Representations of things in a Comedy; neither can it be more truly and properly called a Real and True Knowledge of God and Christ, than the Actings of Alexander the Great and Julius Caesar, etc. (if now Transacted upon a Stage) might be called truly and really Their Do, or the Persons Representing them might be said truly and really to have Conquered Asia, and overcome Pompey, etc.  
This Knowledge then of Christ, which is not by the Revelation of his own Spirit in the heart, is no more properly the Knowledge of Christ than the prattling of a Parrot, 
Like the prattling of a Parrot.  which has been taught a few words, may be said to be the Voice of a man: for as that or some other Bird may be taught to sound and utter forth a rational Sentence, as it hath Learned it by the outward ear, and not from any living Principle of Reason actuating it; so just such is that Knowledge of the things of God, which the natural and carnal man hath gathered from the words or writings of Spiritual men, which are not true to him, because conceived in the natural spirit, and so brought forth by the wrong Organ; and not proceeding from the Spiritual Principle; no more than the words of a man acquired by Art, and brought forth by the mouth of a Bird, not proceeding from a rational principle, are True with respect to the Bird, that utters them. Wherefore from this Scripture I shall further add this Argument: 
If no man can say, Jesus is the Lord, but by the Holy Ghost, than no man can know Jesus to be the Lord, but by the Holy Ghost. But  
The First is true: Therefore the Second.  From this Argument there may be another Deduced, Concluding in the very Terms of this Assertion: thus, 
If no man can know Jesus to be the Lord, but by the Holy Ghost, then can there be no Certain Knowledge or Revelation of him, but by the Spirit: But  
The First is true: Therefore the Second.   
Assert. III § VII. The Third thing Affirmed is; That by the Spirit God always Revealed himself to his Children.  
Proved. For the making appear the Truth of this Assertion, it will be but needful, to consider God's Manifesting himself towards and in relation to his Creatures from the Beginning; which Resolves itself always herein. The First Step of all is Ascribed hereunto by Moses, Gen. 1.2. And the Spirit of God moved upon the face of the Waters. I think it will not be denied, that God's Converse with man all along from Adam to Moses was by the Immediate Manifestation of his Spirit; and afterwards through the whole Tract of the Law he spoke to his Children no otherways: which as it naturally followeth from the Principles above proved; 
That Revelation is by the Spirit of God.  so it cannot be denied by such, as acknowledge the Scriptures of Truth to have been written by the Inspiration of the holy Ghost: For these Writings from Moses to Malachy do declare, that during all that time God Revealed himself to his Children by his Spirit.  
But if any will Object, 
Object.  That after the Dispensation of the Law God's Method of speaking was Altered.  
I Answer First; That God spoke always Immediately to the Jews, Answ. in that he spoke always Immediately to the Highpriest from betwixt the Cherubims; who, when he entered into the Holy of Holies, 
Sanctum Sanctorum.  returning did relate to the whole People the Voice and Will of God there Immediately Revealed: So that this Immediate Speaking never Ceased in any Age.  
Secondly, From this Immediate Fellowship were none shut out, who earnestly sought after and waited for it; in that many besides the Highpriest, who were not so much as of the Kindred of Levi, nor of the Prophets, did Receive it and Speak from it: as it is written, Numb. 11.25. where the Spirit is said to have Rested upon the Seventy Elders: which Spirit also reached unto Two, that were not in the Tabernacle, 
None shut out from this Immediate Fellowship.  but in the Camp; whom when some would have forbidden, Moses would not; but Rejoiced, wishing All the Lord's People were Prophets, and that he would put his Spirit upon them, vers 29.  
This is also Confirmed Neh. 9 where the Elders of the People after their Return from Captivity, when they began to Sanctify themselves by Fasting and Prayer, in which numbering up the many Mercies of God towards their Fathers, they say, v. 20. Thou gavest also thy Good Spirit to Instruct them; and v. 30. Yet many years didst thou forbear and testify against them by thy Spirit in thy Prophets. Many are the Say of Spiritual David to this purpose, as Psal. 51.13. Take not thy Holy Spirit from me: uphold me with thy free Spirit. Psal. 139.7. Whither shall I go from thy Spirit? Hereunto doth the Prophet Isaiah Ascribe the Credit of his Testimony, saying, Chap. 48. v. 16. And now the Lord God and his Spirit hath sent me. And that God Revealed himself to his Children under the New Testament, to wit, to the Apostles, Evangelists and Primitive Disciples, is Confessed by all: How far now this yet Continueth, and is to be Expected, comes hereafter to be spoken to.  
§ VIII. The Fourth thing Affirmed is, That these Revelations were Assert IV the. Object of the Saints Faith of old.  
This will easily Appear by the Definition of Faith, Proved. and considering what its Object is: For which we shall not Dive into the Curious and Various Notions of the Schoolmen; but stay in the plain and positive words of the Apostle Paul, who Hebr. 11. describes it Two ways. Faith (saith he) is the Substance of things hoped for, 
What Faith is?  and the Evidence of things not seen: which, as the Apostle illustrateth it in the same Chapter by many Examples, is no other, but a Firm and Certain Belief of the Mind, whereby it resteth, and in a Sense possesseth the Substance of some things hoped for, through its confidence in the promise of God: And thus the Soul hath a most firm Evidence by its Faith of things not yet seen nor come to pass. The Object of this Faith is the Promise, Word or Testimony of God speaking to the Mind. Hence it hath been generally Affirmed, that the Object of Faith is DEUS LOQVENS, etc. that is, God speaking, etc. which is also manifest from all those Examples Deduced by the Apostle throughout that whole Chapter; whose Faith was founded neither upon any outward Testimony, 
The Object of Faith, Deus loquens.  nor upon the Voice or Writing of man; but upon the Revelation of God's Will manifest unto them and in them. As in the Example of Noah, v. 7. thus, By Faith Noah being warned of God of things not seen, as yet moved with fear prepared an Ark to the saving of his house; by the which he Condemned the World, and became Heir of the Righteousness which is by Faith. What was here the Object of Noah's Faith, 
Noah's Faith.  but God speaking unto him? He had not the Writings nor Prophecying of any going before, nor yet the Concurrence of any Church or People to strengthen him; and yet his Faith in the Word, by which he Contradicted the whole World, saved him and his House. Of which also Abraham is set forth as a singular Example, being therefore called the Father of the Faithful; 
Abraham's Faith.  who is said Against hope to have believed in hope, in that he not only willingly forsook his Father's Country, not knowing whether he went; In that he believed concerning the Coming of Isaac, though Contrary to natural Probability; but above all, In that he Refused not to offer him up, not doubting, but God was able to raise him from the dead: of whom it is said, that in Isaac shall thy Seed be called: And last of all, In that he rested in the Promise, that his Seed should possess the Land, wherein himself was but a Pilgrim; and which to them was not to be fulfilled, while divers Ages after. The Object of Abraham's Faith in all this was no other, but Inward and Immediate Revelation, or God signifying his Will unto him inwardly and immediately by his Spirit.  
But because in this part of the Proposition we made also mention of External Voices, Appearances and Dreams in the Alternative; I think also fit to speak hereof, what in that respect may be Objected: to wit;  
That those, who found their Faith now upon immediate and objective Revelation, 
Object.  aught to have also outward Voices or Visions, Dreams or Appearances for it.  
Answ. It is not denied, but God made use of the Ministry of Angels, who in the Appearance of men spoke outwardly to the Saints of old; and that he did also Reveal some things to them in Dreams and Visions: 
The Ministry of Angels: speaking in the Appearance of men to the Saints of old.  none of which we will affirm to be Ceased, so as to limit the power and liberty of God in manifesting himself towards his Children. But while we are considering the Object of Faith, we must not stick to that, which is but circumstantially and accidentally so; but to that, which is universally and substantially so.  
Next again, we must distinguish betwixt that, which in itself is subject to Doubt and Delusion, and therefore is received for and because of another; and that, which is not subject to any Doubt, but is received simply for and because of itself, as being Prima Veritas, the very first and original Truth. 
Revelations by Dreams and Visions.  Let us then consider, how, or how far these outward Voices, Appearances and Dreams were the Object of the Saints Faith? Was it, because they were simply Voices, Appearances or Dreams? Nay, Certainly: We know, and They were not ignorant, that the Devil can form a sound of words, and convey it to the outward Ear; That he can easily deceive the outward Senses, by making things to Appear, that are not. Yea, do we not see by daily Experience, that the Jugglers and Mountebanks can do as much as all that, by their Legerdemain? God forbidden then, that the Saints Faith should be founded upon so fallacious a Foundation, as man's outward and fallible Senses! What made them then give credit to these Visions? Certainly nothing else, but the secret Testimony of God's Spirit in their hearts, assuring them, that the Voices, Dreams and Visions were of and from God. Abraham believed the Angels; but who told him, that these Men were Angels? we must not think, his Faith then was built upon his outward Senses; but proceeded from the secret Persuasion of God's Spirit in his heart. This than must needs be acknowledged to be originally and principally the Object of the Saints Faith, without which there is no true and certain Faith, and by which many times Faith is begotten and strengthened, without any of these outward or visible Helps: As we may observe in many passages of the Holy Scripture, where it is only mentioned, And God said, etc. And the word of the Lord came unto such and such, saying, etc.  
But if any one should pertinaciously affirm, 
Object.  That this did Import an Outward, Audible Voice to the Carnal Ear.  
I would gladly know, what other Argument such a one could bring for this his Affirmation, saving his own simple Conjecture? It is said indeed, Answ. The Spirit witnesseth with our Spirit; but not to our outward Ears, Rom. 8.16. And seeing, the Spirit of God is within us, 
The Spirit speaks to the Spiritual Ear, not to the Outward.  and not without us only, it speaks to our Spiritual, and not to our Bodily Ear. Therefore I see no Reason, where it's so often said in Scripture, The Spirit said, moved, hindered, called such or such a one to do or forbear such or such a thing, That any have to Conclude, that this was not an Inward Voice to the Ear of the Soul, rather than an outward Voice to the bodily Ear. If any be otherwise minded, let them (if they can) produce their Arguments; and we may further Consider of them. From all then, which is above-declared, I shall deduce an Argument, to conclude the Probation of this Assertion, thus; 
That which any one firmly believes, as the Ground and Foundation of his hope in God and Life Eternal, is the formal Object of his Faith: But  
The Inward and Immediate Revelation of God's Spirit speaking in and unto the Saints, was by them believed, as the Ground and Foundation of their hope in God and Life Eternal; Therefore  
These Inward and Immediate Revelations were the formal Object of their Faith.   
§ IX. That which now cometh under Debate, is what we have Asserted Assert. V in the last place, to wit, That the same continueth to be the Object of the Saints Faith unto this day. Many will Agree, Proved. to what we said before; who Differ from us herein.  
There is nevertheless a very firm Argument Confirming the Truth of this Assertion, included in the Proposition itself, to wit; That the Object of the Saints Faith is the same in all Ages, though held forth under divers Administrations: Which I shall reduce to an Argument, and prove thus; First: 
Where the Faith is one, the Object of the Faith is one: But—  
The Faith is one: Therefore— etc.  That the Faith is one, is the express words of the Apostle, Eph. 4.5. who placeth the One Faith with the One God, importing no less, than that to Affirm Two Faiths, is as Absurd, as to Affirm Two Gods.  
Moreover, If the Faith of the Ancients were one and the same with ours, i. e. agreeing in Substance therewith, and receiving the same Definition, it had been impertinent for the Apostle, Hebr. 11. to have illustrated the Definition of our Faith by the Examples of that of the Ancients; or to go about to move us by the Example of Abraham, if Abraham's Faith were different in nature from ours: Nor doth hence any Difference arise, because they believed in Christ with respect to his Appearance outwardly, 
The Faith of the Saints of old the same with ours.  as future; and we, as already Appeared. For nor did they then so believe in him to come, as not to feel him present with them, and witness him near; seeing the Apostle saith, They all drank of that spiritual Rock, which followed them, which Rock was Christ: Nor do we so believe concerning his Appearance past, as not also to feel and know him present with us, and to feed upon him; Except Christ (saith the Apostle) be in you, ye are Reprobates: so that both our Faith is one, terminating in one and the same thing. And as to the other Part or Consequence of the Antecedent, to wit, That the Object is one, where the Faith is one; the Apostle also proveth it in the forecited Chapter, where he makes all the Worthies of old Examples to us. Now wherein are they Imitable, but because they believed in God? and what was the Object of their Faith, but inward and immediate Revelation, as we have before proved? Their Example can be no ways applicable to us, except we believe in God, as they did, that is, by the same Object. The Apostle clears this yet further by his own Example, Gal. 1.16. where he saith, So soon as Christ was revealed in him, he consulted not with flesh and blood, but forthwith believed and obeyed: The same Apostle Hebr. 13. vers. 7, 8. where he exhorteth the Hebrews to follow the Faith of the Elders, adds this Reason; Considering the end of their Conversation, Jesus Christ, the same to day, yesterday and for ever: hereby notably insinuating, that in the Object there is no Alteration.  

Object.  If any now Object The diversity of Administration.  
Answ. I Answer; That altereth not at all the Object: for the same Apostle mentioneth this Diversity three times, 1 Cor. 12.4, 5, 6. centred always in the same Object, the same Spirit, the same Lord, the same God.  
But further: If the Object of Faith were not one and the same both to us and to them, than it would follow, that we were to know God some other way, than by the Spirit: But this were Absurd; Therefore, etc.  
Lastly, This is most firmly proved from a Common and Received Maxim of the Schoolmen, to wit, Omnis actus specificatur ab Objecto, Every Act is specified from its Object: from which (if it be true, as they acknowledge; though for the sake of many I shall not recur to this Argument, as being too nice and Scholastic; neither lay I much stress upon those kind of things, as being that, which commends not the Simplicity of the Gospel) If the Object were different, than the Faith would be different also.  
Such as deny this Proposition now adays, use here a Distinction, granting, That God is to be known by his Spirit; but again denying, That it is Immediate or Inward, but in and by the Scriptures, in which the mind of the Spirit (as they say) being fully and amply expressed, we are thereby to know God, and be led in all things.  
As to the Negative of this Assertion, That the Scriptures are not sufficient, neither were ever appointed to be the adequate and only Rule, nor yet can guide or direct a Christian in all those things, that are needful for him to know, We shall leave that to the next Proposition to be Examined: What is proper in this place to be proved, is, That Christians now are to be led inwardly and immediately by the Spirit of God, even in the same manner (though it befall not to many to be led in the same measure) as the Saints were of old.  
§ X. I shall prove this by divers Arguments: and first from the Promise of Christ in these words, Joh. 14.16. And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever. Vers. 17 Even the Spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him; but ye know him, 
Christians are now to be led by the Spirit in the same manner as the Saints of old.  for he dwelleth with you, and shall be in you. Again vers. 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance. And 16.13. But when that Spirit of Truth shall come, he shall lead you into all Truth; for he shall not speak of himself, but whatsoever he shall hear, he shall speak, and shall declare unto you things to come. We have here first, Who this is? and that is divers ways expressed: to wit, The Comforter, the Spirit of Truth, the Holy Ghost, the Sent of the Father in the Name of Christ. And hereby is sufficiently proved the Sottishness of those Socinians and other Carnal Christians, who neither know nor acknowledge any internal Spirit or Power, but that which is merely Natural; by which they sufficiently declare themselves to be of the World, who cannot receive the Spirit, because they neither see him nor know him. Secondly; Where this Spirit is to be? He dwelleth with you, and shall be in you. And Thirdly, What his Work is? He shall teach you all things, and bring all things to your remembrance, and guide you into all Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
As to the first: Most do acknowledge, that there is nothing else understood, than what the plain words signify: 
Who is this Comforter?  Which is also Evident by many Query I other places of Scripture, that will hereafter occur; neither do I see, how such as Affirm otherways, can avoid Blasphemy. For if the Comforter, the Holy Ghost and Spirit of Truth be all one with the Scriptures, than it would follow, that the Scriptures is God; seeing it is true, that the Holy Ghost is God. If these men's Reasoning might take place, wherever the Spirit is mentioned in relation to the Saints, thereby might be truly and properly understood the Scriptures; 
Nonsensical Consequences from the Socinians belief of the Scriptures being the Spirit.  Which what a Nonsensical Monster it would make of the Christian Religion, will easily appear to all men. As where it is said, A manifestation of the Spirit is given to every man to profit withal, it might be rendered thus; A manifestation of the Scriptures is given to every man to profit withal; What notable Sense this would make, and what a Curious Interpretation, let us consider by the Sequel of the same Chapter, 1 Cor. 12.9, 10, 11. To another the gifts of healing by the same Spirit, to another the working of miracles, etc. but all these worketh that one and the selfsame Spirit, dividing to every man severally, as he will: What would now these great Masters of Reason, the Socinians, Judge if we should place the Scriptures here instead of the Spirit? Would it answer their Reason which is the great guide of their Faith? Would it be good and sound Reason, in their Logical Schools to affirm, That the Scripture divideth severally as it will, and giveth to some the gift of healing, to others the working of miracles? If then this Spirit, a Manifestation whereof is given to every man to profit withal, be no other, than that Spirit of Truth beforementioned, which guideth into all Truth, this Spirit of Truth cannot be the Scripture. I could infer an hundred more Absurdities of this kind upon this sottish Opinion; but what is said, may suffice: For even some of themselves being at times forgetful or ashamed of their own Doctrine, do acknowledge, That the Spirit of God is another thing, and distinct from the Scriptures to guide and influence the Saints.  
Secondly, That this Spirit is inward, in my opinion needs no Interpretation, nor Commentary. He dwelleth with you and shall be in you: This indwelling of the Spirit in the Saints, as it is a thing most needful to be known and believed, so it is as positively asserted in the Scripture, as any thing else can be. If so be the Spirit of God dwell in you, saith the Apostle Query TWO to the Romans 8.9. and again: Know ye not, that ye are the Temple of the Holy Ghost, 
Where is his place.  and that the Spirit of God dwelleth in you? 1 Cor. 6.19. without this the Apostle reckoneth no man a Christian. If any man (saith he) have not the Spirit of Christ, he is none of his. These words immediately follow those abovementioned out of the Epistle to the Romans, But ye are not in the flesh, if so be the Spirit of God dwell in you: The Context of which showeth, 
The Spirit within the main Token of a Christian.  that the Apostle reckoneth it the main Token of a Christian both positively and negatively. For in the former verses he showeth how the Carnal mind is enmity against God; and that such, as are in the flesh, cannot please him: Where subsuming he adds concerning the Romans, That they are not in the flesh, if the Spirit of God dwell in them. What is this but to Affirm, that they, in whom the Spirit dwells, are no longer in the flesh, nor of those, who please not God; but are become Christians indeed? Again in the next verse he Concludes Negatively, That if any man have not the Spirit of Christ he is none of his, that is, he is no Christian. He then, that acknowledges himself Ignorant, and a Stranger to the Inward In-being of the Spirit of Christ in his heart, doth thereby acknowledge himself to be yet in the Carnal mind, which is Enmity to God; to be yet in the flesh, where God cannot be pleased: and in short (whatever he may otherways know or believe of Christ, or however much skilled or acquainted with the letter of the Holy Scripture) not yet to be (notwithstanding all that) Attained to the least desire of a Christian, yea, not once to have embraced the Christian Religion. For take but away the Spirit, and Christianity remains no more Christianity, than the dead Carcase of a man, when the Soul and Spirit is departed, remains a Man; which the living can no more abide, but do bury out of their sight, as the noisome and useless thing, however acceptable it hath been, when actuated and moved by the Soul. Lastly, Whatsoever Query III is Excellent, 
What is his Work?  whatsoever is Noble, whatsoever is Worthy, whatsoever is Desirable in the Christian Faith, is Ascribed to this Spirit; without which it could no more subsist, than the outward World without the Sun. Hereunto have all true Christian in all Ages attributed their Strength and Life. It is by this Spirit, that they avouch themselves to have been Converted to God; to have been Redeemed from the world; to have been Strengthened in their Weakness; Comforted in their Afflictions; Confirmed in their Temptations; Emboldened in their Sufferings, and Triumphed in the midst of all their Persecutions. Yea, the Writings of all true Christians are full of the Great and Notable things, 
The Great and Notable Acts, that have been and are performed by the Spirit in all Ages.  which they all affirm themselves to have done by the Power and Virtue, and Efficacy of the Spirit of God working in them. It is the Spirit, that quickeneth, Joh. 6.63. It was the Spirit, that gave them Utterance, Acts 2.4. It was the Spirit, by which Stephen spoke, that the Jews were not able to Resist, Acts 6.10. It is such, as walk after the Spirit, that receive no Condemnation, Rom. 8 1. It is the Law of the Spirit, that makes free, v. 2. It is by the Spirit of God dwelling in us, that we are Redeemed from the Flesh and from the Carnal mind, v. 9 It is the Spirit of Christ dwelling in us, that quickeneth our mortal bodies, v. 11. It is through this Spirit, that the deeds of the body are Mortified, and Life Obtained, v. 13. It is by this Spirit, that we are Adopted, and cry, ABBA Father, v. 15. It is this Spirit, that beareth witness with our spirits, that we are the Children of God, v. 16. It is this Spirit, that helpeth our infirmities, and maketh intercession for us with groan, which cannot be uttered, v. 26. It is by this Spirit, that the glorious things, which God hath laid up for us, which neither outward ear hath heard, nor outward eye hath seen, nor the heart of man conceived (by all his Reasonings) are Revealed unto us, 1 Cor. 2.9, 10. It is by this Spirit, that both Wisdom and Knowledge, and Faith and Miracles, and Tongues and Prophecies are obtained, 1 Cor. 12.8, 9, 10. It is by this Spirit that we are all baptised into one body, v. 13. In short, what thing relating to the Salvation of the Soul, and to the Life of a Christian is rightly performed, or effectually obtained without it? And what shall I more say? for the time would fail me, to tell of all those things, which the holy Men of old have Declared, and the Saints of this day do witness themselves to Enjoy by the virtue and power of this Spirit dwelling in them: Truly, my Paper could not contain those many Testimonies, whereby this Truth is Confirmed. Wherefore, besides what is abovementioned out of the Fathers (whom all pretend to Reverence) and those of Luther and Melanchthon, I shall deduce yet one observable Testimony out of Calvin, because not a few of the followers of his Doctrine do refuse and deride (and that, as it is to be feared, because of their own Non-experience thereof) this way of the Spirit's Indwelling, as uncertain and dangerous; that so, if neither the Testimony of the Scripture, nor the Say of others, nor right Reason can move them, they may at least be Reproved by the words of their own Master, who saith in the third Book of his Institutions, cap. 2. on this wise:  
But they allege; It is a bold presumption for any one to pretend to an undoubted Knowledge of God's Will; 
Calvin of the Necessity of the Spirit's Indwelling in us.  which (saith he) I should grant unto them, if we should ascribe so much to ourselves, as to subject the Incomprehensible Counsel of God to the Rashness of our Understandings. But while we simply say with Paul, That we have received not the spirit of this world; but the Spirit, which is of God, by whose Teaching we know those things, that are given us of God? what can they prate against it, without Reproaching the Spirit of God? For if it be a horrible Sacrilege, to accuse any Revelation coming from him either of a Lie, of Uncertainty, or Ambiguity; in Asserting its Certainty, wherein do we offend? But they cry out, That it is not without great temerity, that we dare so boast of the Spirit of Christ. Who would believe, that the Sottishness of these men were so great (who would be Esteemed the Masters of the World) that they should so fail in the first Principles of Religion? Verily, I could not believe it, if their own Writings did not Testify so much. Paul accounts those the Sons of God, who are acted by the Spirit of God; but these will have the Children of God acted by their own Spirits without the Spirit of God. He will have us call God Father, the Spirit dictating that Term unto us; which only can witness to our spirits, that we are the Sons of God: These, though they cease not to Call upon God, do nevertheless demit the Spirit, by whose guiding he is rightly to be called upon. He denies them to be the Sons of God, or the Servants of Christ, who are not led by his Spirit; but these feign a Christianity, that needs not the Spirit of Christ. He makes no hope of the blessed Resurrection, unless we feel the Spirit residing in us; but these feign a hope without any such a feeling. But perhaps they will Answer, That they deny not, but that it is necessary to have it; only of modesty and humility we ought to deny, and not acknowledge it. What means he then, when he Commands the Corinthians to Try themselves, if they be in the Faith? To examine themselves, whether they have Christ? whom whosoever acknowledges not dwelling in him, is a Reprobate. By the Spirit, which he hath given us (saith John) we know, that he abideth in us: And what do we then else, but call in question Christ his promise, while we would be esteemed the Servants of God without his Spirit, 
Without the Spirit's Presence Christianity must cease.  which he declared, he would pour-out upon all his? Seeing these things are the first Grounds of Piety, it is miserable blindness to accuse Christians of Pride, because they dare glory of the Presence of the Spirit, without which glorying Christianity itself could not be. But by their Example they declare, how truly Christ spoke, saying, That his Spirit was unknown to the World; and that those only acknowledge it, with whom it remains. Thus far Calvin.  
If therefore it be so, why should any be so Foolish, as to deny, or so Unwise, as not to seek aster this Spirit, which Christ hath promised shall dwell in his Children? They then, that do suppose the Indwelling and Leading of this Spirit to be Ceased, must also suppose Christianity to be Ceased, which cannot subsist without it.  
Query III Thirdly: What the Work of this Spirit is, is partly before shown, which Christ compriseth in two or three things; 
What is the Work of the Spirit?  He will Guide you into all Truth, he will Teach you all things, and bring all things to your Remembrance. Since Christ hath provided for us so good an Instructor, what need we then lean so much to those Traditions and Commandments of men, 
John 16.13. and 14.26.  wherewith so many Christians have burdened themselves? What need we set up our own Carnal and Corrupt Reason for a Guide to us in matters Spiritual, 
The Spirit the Guide.  as some will needs do? May it not be Complained of all such, as the Lord did of old concerning Israel by the Prophets, Jer. 2.13. For my People have committed two Evils, they have forsaken me, the Fountain of Living Waters, and hewed them out Cisterns, broken Cisterns, that hold no water. Have not many Forsaken? Do not many Deride and Reject this Inward and Immediate Guide, this Spirit, that leads into all Truth? and cast up to themselves other ways, broken Ways indeed, which have not all this while brought them out of the Flesh, nor out of the World, nor from under the Dominion of their own Lusts, and sinful Affections, whereby Truth, which is only rightly learned by this Spirit, is so much a Stranger in the Earth.  

— A perpetual Ordinance to God's Church and People.  From all then, that hath been mentioned concerning this Promise and these Words of Christ, it will follow, That Christians are always to be led inwardly and immediately by the Spirit of God dwelling in them; and that the same is a standing and perpetual Ordinance as well to the Church in general in all Ages, as to every Individual Member in particular; as appears from this Argument: 
The Promises of Christ to his Children are Yea and Amen, and cannot fail, but must of Necessity be fulfilled: But—  
Christ hath promised, That the Comforter, the Holy Ghost, the Spirit of Truth shall abide with his Children for ever, shall dwell with them, shall be in them, shall lead them into all Truth, shall teach them all things, and bring all things to their Remembrance; Therefore—  
The Comforter, the Holy Ghost, the Spirit of Truth his Abiding with his Children, etc. is Yea and Amen, etc.  Again: 
No Man is Redeemed from the Carnal Mind, which is at Enmity with God, which is not subject to the Law of God, neither can be: No man is yet in the Spirit, but in the Flesh, and cannot please God, except he, in whom the Spirit of God dwells: But—  
Every true Christian is (in measure) Redeemed from the Carnal Mind, is gathered out of the Enmity, and can be subject to the Law of God; is out of the Flesh, and in the Spirit, the Spirit of God dwelling in him; Therefore—  
Every true Christian hath the Spirit of God dwelling in him.  Again: 
Whosoever hath not the Spirit of Christ, is none of his, that is, no Child, no Friend, no Disciple of Christ. But—  
Every true Christian is a Child, a Friend, a Disciple of Christ; Therefore—  
Every true Christian hath the Spirit of Christ.  Moreover: 
Whosoever is the Temple of the Holy Ghost, in him the Spirit of God dwelleth and abideth: But—  
Every true Christian is the Temple of the Holy Ghost: Therefore—  
Every true Christian hath the Spirit of God dwelling and abiding in him.  But to Conclude: 
He, in whom the Spirit of God dwelleth, it is not in him a lazy, dumb, useless thing; but it moveth, actuateth, governeth, instructeth and teacheth him all things, whatsoever is needful for him to know, yea, bringeth all things to his Remembrance: But—  
The Spirit of God dwelleth in Every true Christian; Therefore—  
The Spirit of God leadeth, instructeth and teacheth Every true Christian, whatsoever is needful for him to know, etc.   
§ XI. But there are some, that will Confess, 
Object.  That the Spirit doth now lead and influence the Saints, but that he doth it only Subjectively, or in a blind manner, by enlightening their understandings to understand and believe the Truth delivered in the Scriptures; but not at all by presenting those Truths to the mind by way of Object, and this they call Medium incognitum Assentiendi, as that, of whose Working a man is not sensible.  
This Opinion, though somewhat more tolerable than the former, Answ. is nevertheless not altogether according to Truth, neither doth it reach the fullness of it.  
First: Because there be many Truths, which, as they are Applicable to Arg. I Particulars and Individuals, and most needful to be known by them, are no wise to be found in the Scripture, as in the following Proposition shall be shown.  
Besides, the Arguments already adduced do prove, that the Spirit doth not only subjectively help us to discern Truths elsewhere delivered; but also Objectively present those Truths to our minds. For that which teacheth me all things, and is given me for that end, without doubt presents those things to my mind, which it teacheth me: It is not said, It shall teach you, how to understand those things, that are written; but, It shall teach you all things. Again: That, which brings all things to my Remembrance, must needs present them by way of Object, else it were improper to say, It brought them to my Remembrance; but only that it helpeth to Remember the Objects brought from elsewhere.  
My second Argument shall be drawn from the Nature of the New Covenant, by which (and those that follow) I shall prove, That we are led by the Spirit both immediately and objectively. The Nature of the Arg. TWO New Covenant is Expressed in divers places: and—  
Proof 1 First, Isa. 59 21. As for me, this is my Covenant with them, saith the Lord; My Spirit, that is upon thee, and my Words, which I have put into thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy Seed 's Seed, saith the Lord, from henceforth and for ever. 
The Leadings of the Spirit.  By the latter part of this is sufficiently expressed the Perpetuity and Continuance of this Promise, It shall not departed, saith the Lord, from henceforth and for ever. In the former part is the Promise itself, which is, The Spirit of God being upon them, and the Words of God being put into their mouths.  

1. Immediate.  First: This was Immediate; for there is no mention made of any Medium: he saith not, I shall by the means of such and such Writings or Books convey such and such words into your mouths; but my words I, even I, saith the Lord, shall put into your mouths.  

2. Objective.  Secondly: This must be Objectively; for [the Words put into the mouth] are the Object presented by him. He saith not, The words, which ye shall see written, my Spirit shall only enlighten your understandings to Assent unto; but positively, My Words, which I have put into thy mouth, etc. From whence I Argue thus: 
Upon whomsoever the Spirit remaineth always, and putteth words into his mouth, him doth the Spirit Teach Immediately, Objectively and Continually: But—  
The Spirit is always upon the Seed of the Righteous, and putteth words into their mouths, neither departeth from them: Therefore—  
The Spirit teacheth the Righteous Immediately, Objectively and Continually.   
Proof 2 Secondly: The Nature of the New Covenant is yet more amply expressed Jer. 31.33. which is again repeated and reasserted by the Apostle Hebr. 8.10. in these words; For this is the Covenant, that I will make with the house of Israel in those days, saith the Lord, I will put my Laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a People: And they shall not teach every man his Neighbour, and every man his Brother, saying, Know the Lord; for they shall all know me from the least to the greatest.  
The Object here is God's Law placed in the Heart, and written in the Mind; from whence they become God's People, and are brought truly to know him.  

The Difference between the Outward and Inward Law.  In this then is the Law distinguished from the Gospel: The Law before was Outward, written in Tables of Stone; but now it is Inward, written in the Heart. Of old the People depended upon their Priests for the Knowledge of God; but now they have all a Certain and Sensible Knowledge of him: concerning which Augustine speaketh well in his Book de Literâ & Spiritu▪ from whom Aquinas first of all seems to have taken occasion to move this Question, Whether the New Law be a Written Law, or an Implanted Law? Lex scripta vel Lex indita? Which he thus resolves, Affirming; That the New Law, or the Gospel is not properly a Law written, as the old was▪ but Lex indita, an implanted Law▪ and that the Old Law was written without▪ but the New Law is written within, on the Table of the Heart.  
How much then are they deceived, who, instead of making the Gospel preferable to the Law, have made the Condition of such, as are under the Gospel far worse? For no doubt, it is a far better and more desirable thing to Converse with God Immediately, than only Mediately, as being a higher and more glorious Dispensation: and yet these men acknowledge, 
The Gospel Dispensation more Glorious, than that under the Law.  that many under the Law had Immediate Converse with God; whereas they now cry, It is Ceased.  
Again: Under the Law there was the Holy of Holies, into which the Highpriest did enter, and received the Word of the Lord Immediately, from betwixt the Cherubims; so that the People could then Certainly know the mind of the Lord: But now (according to these men's Judgement) we are in a far worse Condition, having nothing, but the Outward Letter of the Scripture to guests and divine from; concerning one Verse of which scarce Two can be found to Agree. But Jesus Christ hath promised us better things (though many are so Unwise, as not to believe him) even to Guide us by his own Vnerring Spirit, and hath rend and removed the Veil, whereby not only one (and that once a year) may enter, but All of us, at all times have Access unto him; as often as we draw near unto him with pure hearts, He reveals his Will to us by his Spirit, and writes his Laws in our Hearts. These things being then thus premised; I Argue: 
Where the Law of God is put into the mind, and written in the heart, there the Object of Faith and Revelation of the Knowledge of God is Inward, Immediate and Objective: But—  
The Law of God is put into the mind, and written in the heart of Every true Christian under the New Covenant; Therefore—  
The Object of Faith and Revelation of the Knowledge of God to Every true Christian is Inward, Immediate and Objective.   
The Assumption is the express words of Scripture: The Proposition than must needs be True, except That which is put into the mind, and written in the heart, were either not Inward, not Immediate, or not Objective; which is most Absurd.  
§ XII. The Third Argument is from these words of John, 1 John 2. Arg. III vers. 27. But the Anointing, which ye have received of him, abideth in you, and ye need not, that any man teach you; 
The Anointing recommended as—  but the same Anointing teacheth you of all things, and is Truth, and no Lie: and even as it hath taught you, ye shall abide in him.  
First: This could not be any special, 
1. Common.  peculiar or extraordinary Privilege, but that, which is Common to all the Saints; it being a general Epistle, directed to all them of that Age.  
Secondly: The Apostle proposeth this Anointing in them, 
2. Certain.  as a more certain Touchstone for them, to discern and try Seducers by, even than his own Writings: for having in the former verse said, that he had Written some things to them concerning such as Seduced them; he gins the next Verse, But the Anointing, etc. and ye need not, that any man Teach you, etc. Which infers, that having said to them what can be said, he Refers them for all to the Inward Anointing (which teacheth all things) as the most firm, constant and certain Bulwark against all Seducers.  
And Lastly: That it is a Lasting and Continuing thing. 
3. Lasting.  The Anointing which abideth; if it had not been to Abide in them, it could not have Taught them all things, neither Guideth them against all hazard. From which I Argue thus; 
He that hath an Anointing abiding in him, which teacheth him all things, so that he needs no man to Teach him, hath an Inward and Immediate Teacher, and hath some things inwardly and immediately Revealed unto him: But—  
The Saints have such an Anointing; Therefore, etc.   
I could prove this Doctrine from many more places of Scripture; which for brevity's sake I omit: And now come to the Second Part of the Proposition, where the Objections usually form against it are Answered.  

Object.  § XIII. The most Usual is, That these Revelations are Uncertain;  
Answ. But this bespeaketh much Ignorance in the Opposers: for we distinguish betwixt the Thesis and the Hypothesis; that is, betwixt the Proposition and Supposition. For it is one thing to Affirm, That the true and undoubted Revelation of God's Spirit is Certain and Infallible; and another thing to Affirm, That this or that particular Person or People is led infallibly by this Revelation, in what they speak or write, because they Affirm themselves to be so Led by the Inward and Immediate Revelation of the Spirit: The first is only by us Asserted; the latter may be called in Question. The Question is not, Who are, or are not so Led? but Whether all ought not, or may not be so Led?  

The Certainty of the Spirit's Guidance proved▪  Seeing then, we have already proved, that Christ hath promised his Spirit to lead his Children, and that every one of them both aught, and may be Led by it; If any depart from this certain Guide in deeds, and yet in words pretend to be Led by it into things, that are not good, it will not from thence follow, that the true Guidance of the Spirit is Uncertain, or ought not to be followed; no more, than it will follow, that the Sun showeth not Light, because a blind man, or one who wilfully shuts his Eyes, falls into a Ditch at noon day for want of Light: or, that no words are spoken, because a deaf man hears them not: or that a Garden full of fragrant flowers has no sweet smell, because he, that has lost his Smelling, doth not smell it: The Fault than is in the Organ, and not in the Object.  
All these Mistakes therefore are to be ascribed to the weakness or wickedness of men, and not to that Holy Spirit. Such as bend themselves most against this certain and infallible Testimony of the Spirit, use commonly to allege the Example of the Old Gnostics; and the late Monstrous and Mischievous Actings of the Anabaptists of Munster: all which toucheth us nothing at all, neither weakens a whit our most True Doctrine. Wherefore as a most sure Bulwark against such kind of Assaults was subjoined that other part of our Proposition, thus; Moreover these Divine and Inward Revelations, which we Establish as absolutely Necessary for the founding of the true Faith, as they do not, so neither can they at any time Contradict the Scriptures-Testimony, or sound Reason.  

— By Experience.  Besides the intrinsic and undoubted Truth of this Assertion We can boldly Affirm it from our certain and blessed Experience. For this Spirit never deceived us, never acted nor moved us to any thing, that was amiss; but is clear and manifest in its Revelations, which are evidently discerned of us, as we wait in that pure and undefiled Light of God (that proper and fit Organ) in which they are Received. Therefore if any Reason after this manner; That— 
Because some Wicked, ungodly, Devilish Men have committed Wicked Actions, and have yet more wickedly Asserted, that they were led into those things by the Spirit of God: Therefore—  

The Absurdity of the Consequence.  No man ought to lean to the Spirit of God, or seek to be led by it.  I utterly deny the Consequence of this Proposition; which, were it to be received, as True, then would all Faith in God and Hope of Salvation become Uncertain, and the Christian Religion be turned into mere Scepticism. For after the same manner I might Reason thus; 
Because Eve was deceived by the Lying of the Serpent;  
Therefore she ought not to have trusted to the Promise of God.  
Because the Old World was deluded by Evil Spirits:  
Therefore ought neither Noah, nor Abraham, nor Moses to have trusted the Spirit of the Lord.  
Because a lying Spirit spoke through the four hundred Prophets, that persuaded Achab to go up and fight at Ramoth Gilead;  
Therefore the Testimony of the true Spirit in Micaiah was uncertain and dangerous to be followed.  
Because there were seducing Spirits crept into the Church of old:  
Therefore it was not good, or Uncertain, to follow the Anointing, which taught all things, and is Truth, and no Lie.  Who dare say, that this is a necessary Consequence? Moreover not only the Faith of the Saints, and Church of God of old is hereby rendered Uncertain; but also the Faith of all sorts of Christians now is liable to the like hazard; even of those, who seek a Foundation for their Faith elsewhere, than from the Spirit. For I shall prove by an Inevitable Argument Ab Incommodo, i. e. from the Inconveniency of it, That if the Spirit be not to be followed upon that account, and that men may not depend upon it, as their Guide, because some, while pretending thereunto, commit great Evils; that then nor Tradition, nor the Scriptures, nor Reason, which the Papists, Protestants and Socinians do respectively make the Rule of their Faith, are any whit more Certain. 
1. Instances of Tradition.  The Romanists reckon it an Error to Celebrate Easter any other ways, than that Church doth; This can only be decided by Tradition: And yet the Greek Church, which equally layeth claim to Tradition with herself, doth it otherwise. Yea, so little effectual is Tradition to decide the Case, that Polycarpus, 
Euseb. Hist. Eccles. lib. 5. cap. 26.  the Disciple of John, and Anicetus the Bishop of Rome, who immediately succeeded them (according to whose Example both sides Concluded, the Question ought to be Decided) could not Agree: Here of necessity one behoved to Err, and that following Tradition: Would the Papists now judge, we dealt fairly by them, if we should thence Aver, That Tradition is not to be Regarded? Besides in a matter of far greater Importance the same Difficulty will occur; to wit, in the Primacy of the Bishop of Rome: for many do Affirm, and that by Tradition, That in the first six hundred years the Roman Prelates never assumed the Title of Universal Shepherd, nor were acknowledged as such. And (as that, which altogether overturneth this Presidency) there are, that Allege, and that from Tradition also, That Peter never saw Rome: and that therefore the Bishop of Rome cannot be his Successor. Would ye Romanists think this Sound Reasoning, to say, as ye do?  
Many have been Deceived, and Erred grievously in trusting to Tradition:  
Therefore we ought to reject all Traditions, yea even those, by which we Affirm the Contrary, and, as we think, prove the Truth?  
last: In the 
* Conc. Flor. Sess. 5. Docreto quodam Concil. Eph. Act. 6. Sess. 11. & 12. Concil. Flor. Sess. 18, 20. Concil. Flor. Sess. 21. p. 480. & seqq.  Council of Florence the Chief Doctors of the Romish and Greek Churches did debate whole Sessions long, concerning the Interpretation of one Sentence of the Council of Ephesus, and of Epiphanius and Basilius; neither could they ever Agree about it.  
Secondly, As to the Scripture, the same difficulty occurreth: the Lutherans Affirm, they believe Consubstantiation by the Scripture, which the Calvinists deny; as that which (they say) according to the same Scripture is a Gross Error. The Calvinists again Affirm Absolute Reprobation, 
2. Of Scripture.  which the Arminians deny, Affirming the Contrary: wherein both Affirm themselves to be Ruled by the Scripture and Reason in the matter. Should I Argue thus then to the Calvinists: 
Here the Lutherans and Arminians grossly Err by following the scripture;  
Therefore the Scripture is not a good, nor certain Rule: and è contrà.  Would either of them accept of this Reasoning, as good and sound? What shall I lay of the Episcopalians, Presbyterians, Independents and Anabaptists of Great Britain, who are continually buffeting one another with the Scripture? To whom the same Argument might be alleged; though they do all unanimously acknowledge it to be the Rule.  

3. of Reason.  And Thirdly, as to Reason, I shall not need to say much: for whence come all the Controversies, 
The Debates hence arising betwixt the old and late Philosophers.  Contentions and Debates in the World, but because every man thinks, he follows Right Reason? Hence of old came the Jangles betwixt the Stoics, Platonists, Peripatetics, Pythagoreans and Cynics; as of late betwixt the Aristotelians, Cartesians and other Naturalists: Can it be thence inferred, or will the Socinians (those great Reasoners) allow us to Conclude, Because many, and that very Wise men, have Erred by following (as they supposed) their Reason (and that with what diligence, care and industry they could) to find out the Truth, that therefore no man ought to make use of it at all, nor be positive, in what he knows certainly to be Rational? And thus far as to Opinion: the same Uncertainty is no less incident unto those other Principles.  

Anabaptists for their Wild Practices, and Protestants and Papists for their Wars and bloodshed each pretending Scripture for it.  § XIV. But if we come to Practices, though I confess, I do with my whole heart abhor and detest those wild Practices, which are written concerning the Anabaptists of Munster; I am bold to say, as bad, if not worse things have been Committed by those, that lean to Tradition, Scripture and Reason: wherein also they have averred themselves to have been Authorised by these Rules. I need but mention all the Tumults, Seditions and horrible Bloodshed, wherewith Europe hath been Afflicted these divers Ages, in which Papists against Papists, Calvinists against Calvinists, Lutherans against Lutherans, and Papists, assisted by Protestants against other Protestants assisted by Papists have miserably shed ane onothers' Blood, hiving and forcing men to kill one another, who were Ignorant of the Quarrel and Strangers to one another: All mean while pretending Reason for so doing, and pleading the Lawfulness of it from Scripture.  
For what have the Papists pretended for their many Massacres acted as well in France, 
Tradition, Scripture, and Reason made a Cover for Persecution and Murder.  as elsewhere, but Tradition, Scripture and Reason? Did they not say, that Reason persuaded them, Tradition allowed them, and Scripture commanded them to persecute, destroy and burn Heretics, such as denied this plain Scripture, Hoc est Corpus me●m, This is my Body? And are not the Protestants Assenting to this Bloodshed, who assert the same thing, and encourage them by burning and banishing, while their Brethren are so treated for the same Cause? Are not the Islands of Great Britain and Ireland (yea, and all the Christian World) a lively Example hereof, which were divers years together as a Theatre of Blood, where many lost their lives, and Numbers of Families were utterly destroyed and ruined? For all which no other 'Cause was principally given, than the Precepts of the Scripture. If we then compare these Actings with those of Munster, we shall not find great difference: for both Affirmed and Pretended, they were Called, and that it was lawful to Kill, Burn and Destroy the Wicked. We must Kill all the Wicked, said those Anabaptists, that we that are the Saints, may possess the Earth: We must burn obstinate Heretics, say the Papists, that the holy Church of Rome may be purged of Rotten Members, and may live in peace: We must cut-off seducing Separatists, say the Prelatic Protestants, who trouble the peace of the Church, and refuse the Divine Hierarchy and Religious Ceremonies thereof. We must kill, say the Calvinistick Presbyterians, the profane Malignants, who accuse the holy Consistorial and Presbyterian Government, and seek to defend the Popish and Prelatic Hierarchy; as also those other Sectaries, that trouble the Peace of our Church. What Difference, I pray thee, Impartial Reader, seest thou betwixt these.  
If it be said, 
Object.  The Anabaptists went without and against the Authority of the Magistrate; so did not the other.  
I might easily Refute it, Answ. by alleging the mutual Testimonies of these Sects against one another: The Behaviour of the Papists towards Henry the third and fourth of France; 
Examples of Popish Cruelties.  Their Designs upon James the sixth in the Gunpowder Treason: as also their Principle of the Pope's Power to depose Kings for the cause of Heresy, and to absolve their Subjects from their Oath; and give them to others, proves it against them.  
And as to the Protestants, 
Protestant Violences and Persecutions in Scotland, England and Holland.  how much their Actions differ from those other abovementioned, may be seen by the many Conspiracies and Tumults, which they have been Active in both in Scotland and England▪ & which they have Acted within these Hundred Years in divers Towns and Provinces of the Nether-Lands. Have they not often times sought not only from the Popish Magistrates, but even from those that had begun to Reform, or that had given them some Liberty of Exercising their Religion, That they might only be permitted without trouble or hindrance to exercise their Religion; promising, they would not hinder or molest the Papists in the Exercise of theirs? And yet did they not on the Contrary so soon as they had power, trouble and abuse those Fellow-Citizens, and turn them out of the City? and which is worse, even such, who together with them had forsaken the Popish Religion? Did they not these things in many places against the Mind of the Magistrates? Have they not publicly with Contumelious speeches Assaulted their Magistrates, from whom they had but just before sought and obtained the free Exercise of their Religion? Representing them, so soon as they opposed themselves to their Hierarchy, as if they had regarded neither God nor Religion? Have they not by violent hands possessed themselves of the Popish Churches (so called?) or by force against the Magistrates mind taken them away? Have they not turned out of their Office and Authority whole Councils of Magistrates, under pretence, that they were Addicted to Popery? Which Popish Magistrates nevertheless they did but a little before acknowledge to be Ordained by God, affirming themselves obliged to yield them obedience and subjection not only for Fear, but for Conscience sake? To whom moreover the very Preachers and Overseers of the Reformed Church had willingly sworn Fidelity; and yet afterwards have they not said, That the People is bound to force a wicked Prince to the observation of God's Word? There are many other Instances of this kind to be found in their Histories; not to mention many worse things, which we know to have been acted in our time, and which for brevity's sake I pass by.  
I might say much of the Lutherans, whose Tumultuous Actions against their Magistrates not professing the Lutheran Profession, are testified of by several Historians worthy of Credit. 
Lutheran Seditions against the Reformed Teachers, and Assault upon the Marquis of Brandenburg, etc. in Germany.  Among others I shall propose only one Example to the Reader's Consideration, which fell out at Berlin, in the year 1615. Where the Seditious Multitude of the Lutheran Citizens being stirred up by the daily Clamours of their Preachers, did not only violently take up the Houses of the Reformed Teachers, overturn their Libraries, and spoil their Furniture; but also with reproachful words, yea, and with stones Assaulted the Marquis of Brandenburg the Elector's Brother, while he sought by smooth words to quiet the Fury of the Multitude: they killed ten of his Guards, scarcely sparing himself; who at last by Flight Escaped out of their hands.  
All which sufficiently declares, that the Concurrence of the Magistrate doth not alter their Principles; but only their Method of Procedure. So that for my own part I see no Difference betwixt the Actings of those of Munster, and these others (whereof the one pretended to be led by the Spirit, the other by Tradition, Scripture and Reason) save this; that the former were rash, heady and foolish in their proceed, and therefore were the sooner brought to nothing, and so into Contempt and Derision: but the other being more politic and wise in their generation, held it out longer; and so have Authorized their Wickedness more with seeming Authority of Law and Reason. But both their Actings being equally Evil, the Difference appears to me to be only like that, which is betwixt a simple, silly Thief, that is easily Catched and hanged without any more ado; and a Company of Resolute, bold Robbers, who being better guarded, though their Offence be nothing less, yet by violence do (to evite the danger) force their Masters to give them good Terms.  
From all which then it evidently follows, that they Argue very ill, that despise and reject any Principle, because men pretending to be led by it, do evil; in case it be not the natural and consequential Tendency of that Principle to lead unto those things, that are evil.  
Again: It doth follow, from what is above asserted, that if the Spirit be to be Rejected upon this account, all those other Principles ought on the same account to be Rejected. And for my part, as I have never a whit the lower Esteem of the blessed Testimony of the Holy Scriptures; nor do the less respect any solid Tradition, that is answerable and according to Truth; neither at all despise Reason, that noble and excellent Faculty of the mind, 
Let none reject the Certainty of the Vnerring Spirit, because of false Pretenders to it.  because wicked men have abused the name of them to cover their wickedness, and deceive the simple; so would I not have any reject or diffide the Certainty of that Vnerring Spirit, which God hath given his Children, as that which can alone guide them into all Truth; because some have falsely pretended to it.  
§ XV. And because the Spirit of God is the Fountain of all Truth and sound Reason, therefore we have well said, That it cannot Contradict neither the Testimony of the Scripture, nor right Reason: yet (as the Proposition itself Concludeth, to whose last part I now come) it will not from thence follow, that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of Scripture, or of the humane or natural Reason of man, as to a more noble and certain Rule and Touchstone; for the Divine Revelation and inward Illumination is that, which is evident by itself; forcing the well-disposed understanding, and irresistibly moving it to Assent by its own Evidence and Clearness, even as the Common Principles of Natural Truths do bow the mind to a Natural Assent.  
He that denies this part of the Proposition, must needs Affirm, That the Spirit of God neither can, nor ever hath manifested itself to man without the Scripture, or a distinct discussion of Reason: or, That the Efficacy of this Supernatural Principle working upon the Souls of men, is less Evident, than natural Principles in their common Operations: Both which are false.  
For First, through all the Scriptures we may observe, that the Manifestation and Revelation of God by his Spirit to the Patriarches, Prophets and Apostles was Immediate and Objective, as is above proved; which they did not examine by any other Principle, but their own Evidence and Clearness.  
Secondly, To say, 
The Self Evidence of the Spirit.  that the Spirit of God has less Evidence upon the mind of man, than natural Principles have, is to have too mean and low thoughts of it. How comes David to invite us to Taste and see, that God is good, if this cannot be felt and tasted? This were enough to overturn the Faith and Assurance of all the Saints both now and of old. How came Paul to be persuaded, That nothing could separate him from the love of God, but by that Evidence and Clearness, which the Spirit of God gave him? The Apostle John, who knew well, wherein the Certainty of Faith Consisted, judged it no ways Absurd, without further Argument to Ascribe his Knowledge and Assurance, and that of all the Saints hereunto, in these words; Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit, 1 Joh. 4.13. and again John 5.6. It's the Spirit, that beareth witness, because the Spirit is Truth.  
Observe the Reason brought by him, Because the Spirit is Truth; Of whose Certainty and Infallibility I have heretofore spoken. We then Trust to and Confide in this Spirit, because we know and certainly believe, that it can only Led us a-right, and never misled us: and from this Certain Confidence it is that we Affirm, 
The Spirit contradicts not Scripture, nor Right Reason.  That no Revelation coming from it, can ever Contradict the Scriptures-Testimony, nor right Reason: not as making this a more Certain Rule to ourselves; but as Condescending to such, who not discerning the Revelations of the Spirit, as they proceed purely from God, will Try them by these Mediums; yet those, that have the Spiritual Senses, and can savour the things of the Spirit, as it were in primâ Instantiâ, i. e. at the first blush, can discern them without, 
Natural Demonstrations from Astronomy and Geometry.  or before they Apply them either to Scripture or Reason. Just as a good Astronomer can Calculate an Eclipse Infallibly, by which he can Conclude (if the Order of Nature Continue, and some strange and Unnatural Revolution Intervene not) there will be an Eclipse of the Sun or Moon such a day and such an hour; yet can he not persuade an Ignorant Rustic of this, until he Visibly see it: So also a Mathematician can Infallibly know by the Rules of Art, that the Three Angles of a Right-angled Triangle are Equal to Two Right-Angles; yea, can know them more certainly, than any man by measure. And some Geometrical Demonstrations are by all acknowledged to be Infallible; which can be scarcely discerned or proved by the Senses: Yet if a Geometer be at the pains to Certify some Ignorant Man concerning the Certainty of this Art, by condescending to measure it, and make it obvious to his Senses, it will not thence follow, that that Measuring is so Certain, as the Demonstration itself; or that the Demonstration would be Uncertain without it.  
§ XVI. But to make an end, I shall add one Argument to prove, That this Inward, Immediate, Objective Revelation, which we have pleaded for all along, is the only, sure, certain and unmoveable Foundation of all Christian Faith: which Argument, when well weighed, I hope, will have weight with all sorts of Christians; and it is this: 
That which all Professors of Christianity (of whatsoever kind) are forced ultimately to recur unto, 
Immediate Revelation of all Christian Faith, the immovable Foundation.  when pressed to the last, That, for and because of which all other Foundations are Recommended and Accounted worthy to be believed, and without which they are granted to be of no weight at all; must needs be the only, most true, certain and unmoveable Foundation of all Christian Faith: But—  
Inward, Immediate, Objective Revelation by the Spirit is that, which all Professors of Christianity of whatsoever kind, are forced ultimately to recur unto, etc.  
Therefore, etc.  The Proposition is so Evident, that it will not be denied: The Assumption shall be proved by parts.  

Papists Foundation, their Church and Tradition, Why?  And first: As to the Papists, They place their Foundation in the Judgement of the Church and Tradition. If we press them to say, Why they believe, as the Church doth? Their Answer is, Because the Church is always led by the Infallible Spirit: So here the Leading of the Spirit is the utmost Foundation. Again: If we ask them, Why we ought to trust Tradition? They Answer, Because those Traditions were delivered us by the Doctors and Fathers of the Church; which Doctors and Fathers by the Revelation of the Holy Ghost Commanded the Church to observe them. Here again all lands in the Revelation of the Spirit.  
And for the Protestants and Socinians, both which acknowledge the Scriptures to be the Foundation and Rule of their Faith, 
Protestants and Socinians make the Scriptures their Ground and Foundation, Why?  the one, as subjectively influenced by the Spirit of God to use them; the other, as managing them with and by their own Reason: Ask both, or either of them, Why they trust the Scriptures, and take them to be their Rule? Their Answer is, Because we have in them the Mind of God delivered unto us by those, to whom these things were inwardly, immediately and objectively Revealed by the Spirit of God: And not because this or that man wrote them; but because the Spirit of God dictated them.  

Christians by Name and not by Nature hold Revelations ceased contrary to Scripture.  It is strange then, that men should render that so Uncertain and Dangerous to follow, upon which alone the Certain Ground and Foundation of their own Faith is built. Or that they should shut themselves out from that holy fellowship with God, which only is enjoyed in the Spirit, in which we are commanded both to walk and live?  
If any reading these things, find themselves moved by the strength of these Scripture-Arguments to Assent and Believe such Revelations necessary, and yet find themselves Strangers to them (which, as I observed in the beginning, is the Cause, that this is so much gainsaid and contradicted) Let them know, that it is not, because it is Ceased to become the Privilege of every Christian, that they do not feel it; but rather because they are not so much Christians by Nature, as by Name. And let such know, that the Secret Light, which shines in the heart, and reproves unrighteousness, is the small beginnings of the Revelations of God's Spirit; which was first sent into the World to Reprove it of sin, Joh 16.8. And as by forsaking Iniquity thou comest to be acquainted with that Heavenly Voice in thy heart, thou shalt feel, as the Old Man, the Natural Man, that savoureth not the things of God's Kingdom, is put off with his evil and corrupt Affections and Lusts, I say, thou shalt feel the New Man, the Spiritual Birth and Babe Raised, which hath its Spiritual Senses, and can Prop. 3 see, feel, taste, handle and smell the things of the Spirit: but till then, the Knowledge of things Spiritual is but as an Historical Faith. 
Who wants his Sight, sees not the Light.  But as the Description of the Light of the Sun, or of curious Colours to a blind Man, who, though of the largest Capacity, cannot so well understand it by the most acute and lively Description, as a Child can by Seeing them; So neither can the Natural man of the largest Capacity, by the best words, even Scripture words, so well understand the Mysteries of God's Kingdom, as the least and weakest Child, who tasteth them, by having them Revealed inwardly and objectively by the Spirit.  
Wait then for this in the small Revelation of that pure Light, which first Reveals things more known; and, as thou becomest fitted for it, thou shalt Receive more and more, and by a living Experience easily Refute their Ignorance, who ask, How dost thou know, that thou art acted by the Spirit of God? which will appear to thee a Question no less Riculous, than to ask one, whose Eyes are open, How he knows, the Sun shines at Noonday? And though this be the surest and certainest way to answer all Objections; yet by what is above-written, it may appear, that the mouths of all such Opposers, as deny this Doctrine, may be shut by Unquestionable and Unanswerable Reasons.   

PROPOSITION III. Concerning the Scriptures.  
From these Revelations of the Spirit of God to the Saints have proceeded the SCRIPTURES of TRUTH, which contain, 

I. A faithful Historical Account of the Actings of God's People in divers Ages; with many singular and remarkable Providences attending them.  
II. A Prophetical Account of several things, whereof some are already past, and some yet to come.  
III. A full and Ample Account of all the Chief Principles of the Doctrine of Christ, held forth in divers precious Declarations, Exhortations and Sentences, which by the Moving of God's Spirit were at several Times and upon sundry Occasions spoken and written unto some Churches and their Pastors.    
Nevertheless because they are only a Declaration of the Fountain, and not the Fountain itself, therefore they are not to be Esteemed the Principal Ground of all Truth and Knowledge, nor yet the Adequate, Primary Rule of Faith and Manners: Yet because they give a true and faithful Testimony of the first Foundation, they are and may be esteemed a Secondary Rule, Subordinate to the Spirit, from which they have all their Excellency and Certainty. For as by the Inward Testimony of the Spirit we do alone truly know them; so they Testify, that the Spirit is that Guide, 
John 16.13. Rom. 8.14.  by which the Saints are led into all Truth: Therefore, according to the Scriptures, the Spirit is the First and Principal Leader. Seeing then, that we do therefore receive and believe the Scriptures, because they proceeded from the Spirit; for the very same Reason is the Spirit more originally and principally the Rule: according to that received Maxim in the Schools, Propter quod unumquodque est tale, illud ipsum magis est tale: That for which a thing is such, the thing itself is more such.  
§ I. THe former part of this Proposition, though it needs no Apology for it, 
The Holy Scriptures the most Excellent Writings in the World.  yet is a good Apology for us; and will help to Sweep away that among many other Calumnies, wherewith we are often loaded, as if we were Vilifiers and Deniers of the Scriptures. For in that which we Affirm of them, it doth appear, at what high Rate we Value them; accounting them without all Deceit or Equivocation the Most Excellent Writings in the World, to which not only not other Writings are to be preferred, but even in divers respects not Comparable thereunto. For as we freely acknowledge, that their Authority doth not depend upon the Approbation or Canons of any Church or Assembly; so neither can we subject them to the fallen, corrupt and defiled Reason of man: and therein as we do freely Agree with the Protestants against the Error of the Romanists; so on the other hand we cannot go the length of such Protestants, as make their Authority to depend upon any Virtue or Power, that is in the Writings themselves: but we desire to ascribe all to that Spirit, from which they proceeded.  
We Confess indeed, there wants not a Majesty in the Style, a Coherence in the parts, a good Scope in the whole; but seeing, these things are nor discerned by the Natural, but only by the Spiritual man, it is the Spirit of God, that must give us that Belief of the Scriptures, which may satisfy our Consciences: Therefore the Chiefest among Protestants both in their particular Writings, and public Confessions are forced to acknowledge this.  
Hence Calvin, though he saith, He is able to prove, that if there be a God in Heaven, 
Calvin's Testimony, That the Scriptures Certainty is from the Spirit.  these Writings have proceeded from him; yet he concludes Another Knowledge to be necessary. Inst. lib. 1. cap. 7 sect. 4.  
But if (saith he) we respect the Consciences, that they be not daily molested with Doubts, and they stick not at every Scruple, it is Requisite, that this Persuasion, which we speak of, be taken higher than Humane Reason, Judgement or Conjectures, to wit, from the secret Testimony of the Holy Spirit. And again: To those, that ask, That we prove unto them by Reason, that Moses and the Prophets were Inspired of God to speak, I answer; that the Testimony of the Holy Spirit is more Excellent, than all Reason. And again: Let this remain a firm Truth, that he only, whom the Holy Ghost hath persuaded, can Repose himself on the Scripture with a true Certainty. And lastly: This than is a Judgement, which cannot be begotten, but by a Heavenly Revelation, etc.  
The same is also Affirmed in the first Public Confession of the French Churches, published in the year 1559. Art. 4. We know these Books to be Canonic, and the most ●ertain Rule of our Faith, 
The Confession of the French Churches.  not so much by the Common Accord and Consent of the Church, as by the Testimony and Inward Persuasion of the Holy Spirit.  
Thus also in the fifth Article of the Confession of Faith of the Churches of Holland, Confirmed by the Synod of Dort: 
Churches of Holland Assert the same.  We receive these Books only for Holy and Canonic, not so much because the Church receives and approves them, as because the Spirit of God renders Witness in our Hearts, that they are of God.  
And lastly: The Divines (so called) at Westminster, 
Westminster Confession the same.  who began to be afraid of, and guard against the Testimony of the Spirit, because they perceived a Dispensation beyond that, which they were under, beginning to Dawn and to Eclipse them; yet could they not get by this, though they have laid it down neither so clearly, distinctly nor honestly, as they that went before: It is in these words, Chap. 1. Sect. 5. Nevertheless our full Persuasion and Assurance of the Infallible Truth thereof is from the Inward Work of the Holy Spirit, bearing Witness by and with the Word in our heart.  
By all which it appeareth, how Necessary it is, to seek the Certainty of the Scriptures from the Spirit; and no where else: The Infinite Janglings and Endless Contests of those, that seek their Authority elsewhere, do witness to the Truth hereof.  
For the Ancients themselves, 
Apocrypha  even of the First Centuries were not at one among themselves concerning them; while some of them Rejected Books which we Approve: and others of them Approved those, 
Concil. Laod. Can. 59▪ in Cod Ecc. 163. Concil. Laod. held in the Year 364. Excluded from the Canon Eccl the Wisdom of Solomon, Judith. Tobias, the Maccabees, which the Council of Carthage held in the Year 399. Received.  which some of us Reject. It is not unknown to such, as are in the least acquainted with Antiquity, what Great Contests are concerning the Second Epistle of Peter, that of James, the Second and Third of John, and the Revelations, which many, even very Ancient deny, to have been Written by the Beloved Disciple and Brother of James, but by another of that name. What should then become of Christians, if they had not received that Spirit, and those Spiritual senses, by which they know, how to discern the True from the False? It's the Privilege of Christ's Sheep indeed, that they hear his Voice, and refuse that of a Stranger: which Privilege being taken away, we are left a Prey to all manner of Wolves.  
§ II. Though then we do acknowledge the Scriptures to be a very Heavenly and Divine Writing, the Use of them to be very Comfortable and Necessary to the Church of Christ, and that we also admire and give Praise to the Lord for his wonderful Providence in preserving these Writings so Pure and Uncorrupted, as we have them, through so long a Night of Apostasy, to be a Testimony for his Truth against the Wickedness and Abominations even of those, whom he made Instrumental in preserving them; so that they have kept them to be a Witness against themselves: yet we may not call them the Principal Fountain of all Truth and Knowledge, nor yet the first Adequate Rule of Faith and Manners; because the Principal Fountain of Truth must be the Truth itself, i. e. that, whose Certainty and Authority depends not upon another. 
The Scriptures are not the Principal Ground of Truth.  When we doubt of the Streams of any River or Flood, we recur to the Fountain itself, and having found it, there we Sister; we can go no further: because there it springs out of the Bowels of the Earth, which are Inscrutable: Even so the Writings and Say of all men we must bring to the Word of God, I mean, the Eternal Word; and if they Agree hereunto, we stand there: for this Word always proceedeth, and doth Eternally proceed from God, in and by which the Unsearchable Wisdom of God, and Unsearchable Counsel and Will Conceived in the Heart of God is Revealed unto us. That then the Scripture is not the Principal Ground of Faith and Knowledge, as it appears, by what is above spoken; so it is provided in the latter part of the Proposition: which being Reduced to an Argument, runs thus; 
That, the Certainty and Authority whereof depends upon another, and which is received as Truth, because of its proceeding from another; is not to be accounted the Principal Ground and Origin of all Truth and Knowledge: But—  
The Scriptures Authority and Certainty depends upon the Spirit, by which they were dictated; and the Reason, why they were received as Truth, is, because they proceeded from the Spirit: Therefore  
They are not the Principal Ground of Truth.  To Confirm this Argument, I added the School-Maxime; Propter quod unumquodque est tale, illud ipsum est magis tale: Which Maxim though I Confess, it doth not hold universally in all things; yet in this it both doth and will very well hold: as by Applying it, as we have above Intimated, will appear.  

Neither are they the Primary Rule of Faith and Manners.  The same Argument will hold as to the other Branch of the Proposition, That it is not the Primary, Adequate Rule of Faith and Manners, thus; 
That which is not the Rule of my Faith in believing the Scriptures themselves, is not the Primary, Adequate Rule of Faith and Manners: But  
The Scripture is not, nor can it be the Rule of that Faith, by which I believe them, etc.  
Therefore, etc.  But as to this part we shall produce divers Arguments hereafter. As to what is Affirmed, That the Spirit, and not the Scriptures is the Rule, it is largely handled in the former Proposition; the Sum whereof I shall Subsume in one Argument, thus; 

That the Spirit is the Rule.  If by the Spirit we can only come to the True Knowledge of God; If by the Spirit we be to be led into all Truth, and so be Taught of all things; Then the Spirit, and not the Scriptures is the Foundation and Ground of all Truth and Knowledge, and the Primary Rule of Faith and Manners:  
But the First is True: Therefore also the Last.   
Next, The very Nature of the Gospel itself declareth, that the Scriptures cannot be the Only and Chief Rule of Christians; else there should be no Difference betwixt the Law and the Gospel: As from the Nature of the New Covenant by divers Scriptures described in the former Proposition, is proved.  

Wherein the Law and Gospel differ.  But besides these, which are beforementioned, herein doth the Law and the Gospel differ: In that the Law being outwardly written, brings under Condemnation, but hath not Life in it to save; whereas the Gospel, as it declares and makes manifest the Evil, so it being an Inward, Powerful thing, also gives Power to Obey, and delivers from the Evil: Hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Glad Tidings. The Law or Letter, which is without us, kills; but the Gospel, which is the Inward Spiritual Law, gives Life; for it consists not so much in Words, as in Virtue: Wherefore such as come to know it, and be acquainted with it, come to feel greater Power over their Iniquities, than all Outward Laws or Rules can give them. Hence the Apostle concludes, Rom. 6.14. Sin shall not have dominion over you; for ye are not under the Law, but under Grace: This Grace then, that is inward, and not an outward Law, is to be the Rule of Christians. Hereunto the Apostle Commends the Elders of the Church, saying Acts 20.32. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all those, that are sanctified. He doth not commend them here to Outward Laws, or Writings; but to the Word of Grace, which is Inward, even the Spiritual Law, which makes free; as he elsewhere Affirms Rom. 8.2. The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death. This Spiritual Law is that, which the Apostle declares he preached and directed People unto; which was not Outward, as Rom. 10.8. is manifest, where distinguishing it from the Law, he saith, The Word is nigh thee, in thy heart and in thy mouth, and this is the Word of Faith, which we preach. From what is above said, I argue thus, 
The Principal Rule of Christians under the Gospel is not an Outward Letter, nor Law outwardly written and delivered, but an Inward Spiritual Law engraven in the heart, the Law of the Spirit of Life, the Word, that is nigh in the heart and in the mouth: But  
The Letter of the Scripture is Outward, of itself a dead thing, a mere Declaration of good things, but not the Things themselves:  
Therefore it nor is, nor can be the Chief or Principal Rule of Christians.   
§ III. Thirdly: That which is given to Christians for a Rule and Guide, 
The Scripture not the Rule.  must needs be so full, as it may clearly and distinctly Guide and Order them in all things and occurrences, that may fall out: 
But in that there are many hundred of things, with a regard to their Circumstances, particular Christians may be concerned in, for which there can be no particular Rule had in the Scriptures:  
Therefore the Scriptures cannot be a Rule to them.   
I shall give an Instance in two or three Particulars, for to prove this Proposition. It is not to be doubted, but some men are particularly called to some particular services, their being not found in which, though the Act be no general, positive Duty, yet in so far as it may be Required of them, is a great Sin to Omit, forasmuch as God is zealous of his Glory, and every Act of Disobedience to his Will Manifested, is enough not only to hinder one greatly from that Comfort and Inward Grace, which otherwise they might have; but also bringeth Condemnation.  
As for Instance: Some are Called to the Ministry of the Word: Paul saith, There was a Necessity upon him to preach the Gospel; Woe unto me, if I preach not.  
If it be Necessary, that there be now Ministers of the Church, as well as then; then there is the same Necessity upon some, more than upon others to occupy this place: which Necessity, as it may be Incumbent upon particular persons, the Scripture neither doth, nor can declare.  
If it be said, 
Object.  That the Qualifications of a Minister are found in the Scripture; and by applying these Qualifications to myself I may know, whether I be fit for such a place, or no.  
I Answer: The Qualifications of a Bishop or Minister, Answ. as they are mentioned both in the Epistle to Timothy and Titus, are such as may be found in a private Christian; yea, which ought in some measure to be in every True Christian: so that that giveth a man no Certainty. Every Capacity to an Office giveth me not a Sufficient Call to it.  
Next again: By what Rule shall I judge, if I be so Qualified? How do I know, that I am sober, meek, holy, harmless? Is not the Testimony of the Spirit in my Conscience that, which must Assure me hereof? And suppose, that I was Qualified and Called; yet what Scripture-Rule shall Inform me, whether it be my Duty to Preach in this or that place in France or England, Holland or Germany? Whether I shall take up my time in Confirming the Faithful, Reclaiming Heretics, or Converting Infidels, as also in Writing Epistles to this or that Church?  
The general Rules of the Scripture, viz. To be diligent in my Duty; To do all to the Glory of God, and for the good of his Church, Can give me no Light in this thing: Seeing, Two different things may both have a respect to that way; yet may I commit a great Error and Offence, in doing the one, when I am called to the other. If Paul, when his face was turned by the Lord toward Jerusalem, had gone back to Achaia or Macedonia, he might have supposed, he could have done God more acceptable Service in Preaching and Confirming the Churches, than in being shut up in Prison in Judea; but would God have been pleased herewith? Nay certainly; Obedience is better than Sacrifice: and it is not our doing that which is good simply, that pleaseth God; but that good, which he willeth us to do. Every Member hath its particular place in the Body, as the Apostle showeth, 1 Cor. 12. If then I being the Foot, should offer to exercise the Office of the Hand; or being the Hand, that of the Tongue, my Service would be Troublesome, and not Acceptable; and instead of helping the Body, I should make a Schism in it: So that that, which is good for another to do, 
That which is good for one to do, may be sinful to another.  may be sinful to me. For, as Masters will have their Servants to Obey them according to their good pleasure, not only in blindly doing that, which may seem to them to tend to their Master's Profit; whereby it may chance (the Master having business both in the Field, and in the House) that the Servant, that knows not his Master's Will, may go to the Field, when it is the Mind of the Master he should stay, and do the business of the House: Would not this Servant then deserve a Reproof for not answering his Master's Mind? And what Master is so Sottish and Careless, as having many Servants, leaves them in such Disorder, as not to Assign each his particular Station, and not only the general term of doing that which is profitable, which would leave them in various doubts, and, no doubt, land in Confusion?  
Shall we then dare to ascribe unto Christ in the Ordering of his Churches and Servants, that, which in Man might justly be accounted Disorder and Confusion? The Apostle showeth this Distinction well, Rom. 12.6, 8. 
Diversities of Gifts.  Having then Gifts differing according to the Grace, that is given us, whether Prophecy, let us prophecy according to the proportion of Faith; or Ministry, let us wait on our Ministring; or he that Teacheth, on Teaching; or he that Exhorteth, on Exhortation. Now what Scripture-Rule showeth me, that I ought to Exhort rather than Prophecy? or Minister rather than Teach? Surely, none at all. Many more Difficulties of this kind occur in the Life of a Christian.  

Of Faith and Salvation can the Scripture assure thee?  Moreover, that which of all things is most Needful for him to know, to wit, Whether he really be in the Faith, and an heir of Salvation, or no? the Scripture can give him no Certainty in; neither can it be a Rule to him. That this Knowledge is exceeding Desirable and Comfortable, all do unanimously acknowledge; besides that it is specially Commanded 2 Cor. 13.5. Examine yourselves, whether ye be in the Faith; prove yourselves. Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? And 2 Pet. 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure. Now I say, what Scripture-Rule can Assure me, that I have True Faith? That my Calling and Election is sure?  
If it be said, By Comparing the Scripture-marks of true Faith with mine?  
I demand, wherewith shall I make this Observation? What shall ascertain me, that I am not Mistaken? It cannot be the Scripture; That's the Matter under Debate.  
If it be said, My own heart;  
How Unfit a Judge is it in its own Case? and how like to be partial, especially, if it be yet Vnrenewed? Doth not the Scripture say, 
The Heart of Man is deceitful.  that it is Deceitful above all things? I find the Promises, I find the Threaten in the Scripture; but who telleth me, that the one belongs to me, more than the other? The Scripture gives me a mere Declaration of these things; but makes no Application: so that the Assumption must be of my own making, thus; as for Example: I find this Proposition in the Scripture; 
He that believes, shall be saved? Thence I draw this Assumption,  
But I, Robert Believe:  
Therefore I shall be saved.  The Minor is of mine own making, not Expressed in the Scripture; and so a humane Conclusion, not a Divine Position: so that my Faith and Assurance here is not built upon a Scripture-Proposition, but upon an humane Principle; which, unless I be sure of elsewhere, the Scripture gives me no Certainty in the matter.  
Again: If I should pursue the Argument further, and seek a New Medium out of the Scripture, the same difficulty will occur; thus: 
He that hath the true and certain Marks of True Faith, hath True Faith.  
But I have those Marks:  
Therefore I have True Faith.  For the Assumption is still here of my own making, and is not found in the Scriptures? and by consequence the Conclusion can be no better, since it still followeth the Weaker Proposition. This is indeed so pungent, that the best of Protestants, who plead for this Assurance, 
The Inward Testimony of the Spirit the Seal of Scripture Promises.  ascribe it to the Inward Testimony of the Spirit; as Calvin in that large Citation cited in the former Proposition: so that, not to seek further into the Writings of the Primitive Protestants (which are full of such Expressions) even the Westminster Confession of Faith affirmeth, Chap. 18. § 12. This Certainty is not a bare Conjecture and probable Persuasion grounded upon fallible Hope; but an infallible Assurance of Faith founded upon the Divine Truth of the promise of Salvation; the inward Evidences of these Graces, unto which these Promises are made; the Testimony of the Spirit of Adoption, witnessing to our Spirits, that we are the Children of God; which Spirit is the Earnest of our Inheritance, whereby we are sealed to the day of Redemption.  
Moreover the Scripture itself, wherein we are so earnestly pressed to seek after this Assurance, doth not at all affirm itself a Rule sufficient to give it; but wholly ascribeth it to the Spirit: as Rom. 8.16. The Spirit itself beareth witness with our spirit, that we are the Children of God. 1 Joh. 4.13. Hereby do we know, that we dwell in him, and he in us, because he hath given us of his Spirit: and Ch. 5.6. And it is the Spirit, that beareth Witness, because the Spirit is Truth.  
§ iv Lastly: That cannot be the only Principle, nor Chief Rule, which doth not universally reach every Individual, that needeth it, to produce the Necessary Effect; and from the Use of which (either by some innocent and sinless Defect, or natural, yet harmless and blameless Imperfection) many (who are within the Compass of the Visible Church, 
That the Scriptures are not the Chief Rule.  and may without Absurdity, yea, with great Probability be accounted of the Elect) are necessarily Excluded; and that either wholly, or at least from the Immediate Use thereof. But it so falls out frequently concerning the Scriptures in the Case of Deaf People, 
1. Deaf People, Children and Idiots Instanced.  Children and Idiots, who can by no means have the Benefit of the Scriptures; shall we then affirm, that they are without any Rule to God-ward? or that they are all Damned? As such an Opinion is in itself very Absurd and Inconsistent both with the Justice and Mercy of God; so I know no sound Reason can be alleged for it. Now, if we may suppose any such to be under the New Covenant-Dispensation (as I know, none will deny, but that we may suppose it without any Absurdity) we cannot suppose them without some Rule and Means of Knowledge; seeing it is expressly Affirmed, They shall all be taught of God, Joh. 6.45. And they shall all know me from the least to the greatest, Hebr. 8.11. But secondly, though we were rid of this Difficulty, how many Illiterate, and yet Good men are there in the Church of God, who cannot Read a letter in their own Mother's Tongue? which Imperfection, though it be Inconvenient, I cannot tell, whether we may safely affirm it to be Sinful. These can have no Immediate Knowledge of the Rule of their Faith: so their Faith must needs depend upon the Credit of other men's Reading or Relating it unto them, where either the altering, adding or omitting of a little word may be a foundation in the poor Hearer of a very dangerous Mistake, whereby he may either continue in an Iniquity ignorantly, or believe a Lie confidently. As for Example: 
2. Papists conceal the Second Commandment from the People.  the Papists in all their Catechisms and public Exercises of Examination, towards the People have boldly Cut away the Second Command, because it seems so expressly to hit against their Adoration and Use of Images; whereas many of these People, in whom by this Omission this false Opinion is fostered, are under a simple Impossibility, or at least a very great Difficulty to be outwardly Informed of this Abuse. But further, suppose all could Read the Scriptures in their own language, where is there One of a Thousand, that hath that Through-Knowledge of the Original Languages, in which they were written, so as in that respect Immediately to receive the Benefit of them? Must not all these here depend upon the honesty and faithfulness of the Interpreters? 
3. The Uncertainty of the Interpreters of the Scriptures, and their Adulterating it.  Which how Uncertain it is for a man to build his Faith upon, the many Corrections, Amendments and various Essays, which even among Protestants have been used (whereof the latter hath constantly Blamed and Corrected the former, as guilty of Defects and Errors) do sufficiently declare: And that even the last Translations in the Vulgar Languages need to be Corrected (as I could prove at large, were it proper in this place) Learned men do Confess. But last of all, there is no less Difficulty even occurs to these Skilled in the Original Languages, who cannot so immediately receive the Mind of the Authors in these Writings, as that their Faith doth not at least obliquely depend upon the Honesty and Credit of the Transcribers, since the Original Copies are granted by all not to be now Extant.  

Hieron. Epist. 28. ad. Lucin. pag. 247.  Of which Transcribers Jerom in his time Complained, saying; That they wrote not, what they Found, but what they Understood▪ And Epiphanius saith, That in the Good and Correct Copies of Luke it was written, That Christ wept, and that Irenaeus doth cite it; but that the Catholics blotted it out, fearing, lest Heretics should have abused it. Other Fathers also declare, that whole Verses were taken out of Mark, because of the Manichees.  
But further, 
Epiph. in Anachor. Tom. 3. Oper.  the Various Lections of the Hebrew Character by reason of the Points, (which some plead for as Cooevous with the first Writings, which others with no less probability allege to be a latter Invention; 
The various Lections of the Hebrew Character, etc. ) the disagreement of divers Citations of Christ and the Apostles with those passages in the Old Testament; the Appeal to the great Controversy among the Fathers, whereof some most highly Approve the Greek Septuagint, decrying and rendering very doubtful the Hebrew Copy, as in many places vitiated and altered by the Jews; other some (and particularly Jerom) Exalting the Certainty of the Hebrew, and rejecting, yea even deriding the History of the Septuagint, which the Primitive Church chief made use of; and some Fathers, that lived Centuries before him, affirmed to be a most- Certain thing: And the many Various Lections in divers Copies of the Greek, and the great Alterations among the Fathers of the first three Centuries, (who had greater opportunity to be better informed, than we can now lay claim to) concerning the Books to be admitted or rejected, as above is observed; I say, all these and much more which might be alleged, puts the Minds even of the Learned into Infinite Doubts, Scruples and inextricable Difficulties. Whence we may very safely Conclude, that Jesus Christ, who promised to be always with his Children, to lead them into all Truth to guard them against the devices of the Enemy, and to establish their Faith upon an unmoveable Rock, left them not to be principally ruled by that, which was subject in itself to many Uncertainties: and therefore he gave them his Spirit, as their Principal Guide, which neither Moths nor Time can wear out, nor Transcribers nor Translators Corrupt; which none are so Young, none so Illiterate, none in so Remote a place, but they may come to be Reached and rightly Informed by it.  
Through and by the Clearness, which that Spirit gives us, it is, that we are only best rid of those Difficulties, that occur to us concerning the Scriptures: The real and undoubted Experience whereof I myself have been a Witness of, with great Admiration of the love of God to his Children in these latter days. For I have known some of my Friends, who profess the same Faith with me, faithful Servants of the most-High God, and full of the Divine Knowledge of his Truth, as it was immediately and inwardly Revealed to them by the Spirit from a true and living Experience, who not only were ignorant of the Greek and Hebrew, 
Wrong Translations of Scriptures discerned in the Spirit by the Unlearned in Letters.  but even some of them could not Read their own Vulgar Language; who being pressed by the Adversaries with some Citations out of the English Translation, and finding them to disagree with the Manifestation of Truth in their hearts, have boldly Affirmed, The Spirit of God never said so; and that it was certainly wrong: for they did not believe, that any of the Holy Prophets or Apostles had ever written so. Which when I on this Account seriously Examined, I really found to be Errors and Corruptions of the Translators; who (as in most Translations) do not so much give us the genuine Significations of the words, as strain them to express that, which comes nearest with that Opinion and Notion they have of Truth. And this seemed to me to suit very well with that saying of Augustine, Epist. 19 ad Hen. Tom. 2. fol. 14. after he has said, that he gives only that honour to those Books, which are called Canonical, as to believe, that the Authors thereof did in writing not Err. He adds: And if I shall meet with any thing in these Writings, that seemeth Repugnant to Truth, I shall not doubt to say, that either the Volume is Faulty or Erroneous; that the Expounder hath not reached what was said; or that I have in no wise Understood it. So that he supposes, that in the Transcription and Translation there may be Errors.  
§ V If it be then asked me, Whether I think hereby to render the Scripture altogether uncertain, 
Object.  or useless?  
I Answer: Not at all. The Proposition itself declares, what Esteem Answ. 1 I have for them: And provided, that to the Spirit (from which they came) be but granted that place the Scriptures themselves give it; I do freely Concede to the Scripture the Second Place, even whatsoever they say of themselves. Which the Apostle Paul chief mentions in Two places, Rom. 15.4. Whatsoever things were Written aforetime, were Written for our Learning, that we through Patience and Comfort of the Scriptures might have hope. 2 Tim. 3.15, 16, 17. The Holy Scriptures are able to make wise unto Salvation, through Faith, which is in Christ Jesus. All Scripture given by Inspiration from God, is profitable for Correction, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto every good Work.  
For though God do principally and chief lead us by his Spirit, yet he sometimes conveys his Comfort and Consolation to us through his Children, whom he raises up and Inspires to Speak or Writ a Word in Season; whereby the Saints are made Instruments in the hand of the Lord, to strengthen and encourage one another: which do also tend to perfect and make them wise unto Salvation. And such, as are led by the Spirit, cannot neglect, 
The Saints Mutual Comfort is the same Spirit in all.  but do naturally love and are wonderfully cherished by that, which proceedeth from the same Spirit in another; because such mutual Emanations of the heavenly Life tend to quicken the mind, when at any time it is overtaken with Heaviness▪ Peter himself declares this to have been the End of his Writing, 2 Pet. 1.12, 13. Wherefore I will not be negligent to put you always in Remembrance of those things; though ye know them, and be Established in the present Truth: Yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in Remembrance.  
God is Teacher of his People himself; and there is nothing more Express, than that such, as are under the New Covenant, They need no man to Teach them: yet it was a Fruit of Christ's Ascension, to send Teachers and Pastors for perfecting of the Saints. So that the same Work is ascribed to the Scriptures, as to Teachers; the one to make the Man of God perfect, the other for the perfection of the Saints.  
As than Teachers are not to go before the Teaching of God himself under the New Covenant, but to follow after it; neither are they to Rob us of that great Privilege, which Christ hath purchased unto us by his Blood: so neither is the Scripture to go before the Teaching of the Spirit, or to Rob us of it.  
Answ. 2 Secondly: God hath seen meet, that herein we should, as in a Looking-glass see the Conditions and Experiences of the Saints of old; that finding our Experience Answer to theirs, 
The Scriptures a Looking-glass.  we might thereby be the more Confirmed and Comforted, and our Hope Strengthened of obtaining the same End: that observing the Providences attending them, seeing the Snares they were liable to, and beholding their Deliverances, we may thereby be made Wise unto Salvation, and seasonably Reproved, and Instructed in Righteousness.  
This is the Great Work of the Scriptures and their Service to us, that we may witness them fulfilled in us, and so discern the Stamp of God's Spirit and Ways upon them, by the inward Acquaintance we have with the same Spirit and Work in our hearts. 
The Scriptures Work and Service.  The Prophecies of the Scripture are also very comfortable and profitable unto us, as the same Spirit Inlightens us to observe them fulfilled, and to be fulfilled. For in all this it is to be observed, that it is only the Spiritual man, that can make a right use of them: they are able to make the Man of God perfect (so it is not the Natural Man) and whatsoever was written aforetime, was written for Our Comfort, [Our] that are the Believers, [our] that are the Saints; concerning such the Apostle speaks: For as for the other, the Apostle Peter plainly declares, that the Unstable and Unlearned wrist them to their own destruction. These were they, that were Unlearned in the Divine and Heavenly Learning of the Spirit, not in Humane and School-literature; of which we may safely presume, that Peter himself, being a Fisherman, had no great skill: for it may be with great probability, yea certainly be affirmed, that he had no knowledge of Aristotle's Logic, 
Logic.  which both Papists and Protestants (now degenerating from the Simplicity of Truth) make Handmaid of Divinity (as they call it) and a necessary Introduction to their Carnal, Natural and Humane Ministry. By the infinite, obscure Labours of which kind of men, mixing-in their heathenish stuff, the Scripture is rendered at this day of so little service to the simple people; whereof if Jerom complained in his time, now twelve hundred years ago, saying, 
Hierom. Ep. 134. ad Cypr. Tom. 3.  It is wont to befall the most part of Learned men, that it is harder to understand their Expositions, than the Things, which they go about to Expound; what may We say then, considering those great Heaps of Commentaries since, in Ages yet far more Corrupted?  
§ VI In this respect abovementioned than we have shown, what Service and Use the Holy Scriptures, as managed in and by the Spirit, are of to the Church of God; wherefore we do account them a Secondary Rule. Moreover, because they are commonly acknowledged by all, 
The Scriptures a Secondary Rule.  to have been written by the Dictates of the Holy spirit, and that the Errors, which may be supposed by the Injury of times to have slipt-in, are not such, but that there is a sufficient, clear Testimony left to all the Essentials of the Christian Faith; we do look upon them, as the only fit outward Judge of Controversies among Christians, and that whatever Doctrine is Contrary unto their Testimony, may therefore justly be rejected, as False. And for our parts we are very willing, that all our Doctrines and Practices be Tried by them; which we never refused, nor ever shall in all Controversies with our Adversaries, as the Judge and Test. We shall also be very willing to admit it as a Positive, Certain Maxim, That whatsoever any do, pretending to the Spirit, which is Contrary to the Scriptures, be accounted and reckoned a Delusion of the Devil. For as we never lay claim to the Spirit's Leadings, that we may Cover ourselves in any thing, that is Evil; so we know, that as every Evil Contradicts the Scriptures, so it doth also the Spirit in the first place, from which the Scriptures came; and whose Motions can never Contradict one another, though they may appear sometimes to be Contradictory to the blind Eye of the natural Man, as Paul and James seem to Contradict one another.  
Thus far we have shown both what we believe, and what we believe not concerning the Holy Scriptures; hoping, we have given them their due place. But since they, that will needs have them to be the only, certain and principal Rule, want not some show of Arguments even from the Scripture itself (though it no where call itself so) by which they labour to prove their Doctrine; I shall briefly lay them down by way of Objections, and Answer them, before I make an End of this matter.  
Object. 1 § VII. Their first Objection is usually drawn from Isaiah 8.20. To the Law and to the Testimony, if they speak not according to this Word, it is because there is no Light in them. Now this Law, Testimony and Word they plead to be the Scriptures.  
To which I Answer; That that is to beg the thing in Question; and Answ. 1 remains yet Vnproved. Nor do I know, for what Reason we may not safely Affirm this Law and Word to be Inward? But suppose it was Outward, it proves not the Case at all for them; neither makes it against us. For it may be Confessed without any prejudice to our Cause, that the Outward Law was more particularly to the Jews a Rule, and more principally, than to us; seeing, their Law was Outward and Literal, but ours under the New Covenant (as hath been already said) is expressly Affirmed to be Inward and Spiritual: 
To Try all things by what?  So that this Scripture is so far from making against us, that it makes for us. For if the Jews were directed to Try all things by their Law, which was without them, written in Tables of Stone; then if we will have this Advice of the Prophet to reach us, we must make it hold Parallel to that Dispensation of the Gospel, which we are under: So that we are to Try all things (in the first place) by that Word of Faith, which is preached unto us, which the Apostle saith is In the heart; and by that Law, which God hath given us, which the Apostle saith also expressly, is Written and placed in the Mind.  
last: If we look to this place according to the Greek Interpretation of the Septuagint, our Adversaries shall have nothing from thence to Carp; yea, it will favour us much: for there it is said, That the Law is given us for a help; which very well agrees, with what is above Asserted.  
Their second Objection is from Joh. 5.39. Search the Scriptures, etc. Object. 2 Here (say they) we are commanded by Christ himself, to search the Scriptures.  
Answ. 1 I Answer First: That the Scriptures ought to be Searched, we do not at all deny; but are very willing to be Tried by them: as hath been above declared. But the Question is, Whether they be the only and principal Rule? which this is so far from proving, that it proveth the Contrary: for Christ Checks them here for too high an Esteem of the Scriptures, and neglecting of him, that was to be preferred before them, and to whom they bore Witness; as the following words declare: For in them ye think ye have Eternal life, 
Search the Scriptures, etc.  and they are they which testify of me, and ye will not come unto me, that ye may have Life. This shows, that while they thought, they had Eternal Life in the Scriptures, they neglected to come unto Christ to have Life, of which the Scriptures bore Witness. This Answers well to our purpose, since our Adversaries now do also Exalt the Scriptures, and think to have Life in them; which is no more, than to look upon them as the only Principal Rule and Way to Life, and yet refuse to come unto the Spirit, of which they Testify; even the inward, Spiritual Law, which could give them Life. So that the Cause of this People's Ignorance and Unbelief was not their Want of Respect to the Scriptures; which though they knew, and had a high Esteem of, yet Christ testifies in the former verses, that they had neither seen the Father, nor heard his Voice at any time, neither had his Word abiding in them: which had they then had, than they had believed in the Son.  
Moreover, that place may be taken in the Indicative Mood, Ye search the Scriptures; which Interpretation the Greek word will bear, and so Answ. 2 Pasor translateth it: which by the Reproof following seemeth also to be the more genuine Interpretation; as Cyrillus long ago hath observed.  
§ VIII. Their Third Objection is from these words, Acts 17.11. These were more noble, than those in Thessalonica, in that they received the Word with all readiness of Mind, and searched the Scriptures daily, whether those things were so.  
Here, say they, The Beroeans are commended for Searching the Scriptures, Object. 3 and making them the Rule.  
I Answer: That the Scriptures either are the Principal or Only Rule, Answ. 1 will not at all from this follow; neither will their searching the Scriptures, or being Commended for it, infer any such thing: for we Recommend and Approve the use of them in that respect, as much as any; yet will it not follow, that we Affirm them to be the Principal and Only Rule.  
Secondly: It is to be Observed, that these were the Jews of Beroea, to Answ. 2 whom these Scriptures, which were the Law and the Prophets, were more particularly a Rule; and the thing under the Examination was, 
The Beroeans searching the Scriptures makes them not the Only Rule to Try Doctrines.  Whether the Birth, Life, Works and Sufferings of Christ did answer to the Prophecies, that went before of him? so that it was most proper for them, being Jews, to Examine the Apostles Doctrine by the Scriptures, seeing, he pleaded it to be a Fulfilling of them. It is said nevertheless in the first place, That they received the Word with Cheerfulness; and in the second place, They searched the Scriptures: not that they searched the Scriptures, and then Received the Word; for than could not they have prevailed to Convert them, had they not first minded the Word abiding in them, which opened their Understandings: no more, than the Scribes and Pharisees, who (as in the former Objection we observed) searched the Scriptures, and exalted them, and yet remained in their Unbelief, because they had not the Word abiding in them.  
But Lastly: If this Commendation of the Jewish Boereans might Infer, that the Scriptures were the only and principal Rule to Try the Apostles Answ. 3 Doctrine by; what should have become of the Gentiles? How should they ever come to have Received the Faith of Christ, who neither knew the Scriptures, nor believed them? We see in the end of the same Chapter, how the Apostle, preaching to the Athenians, took another Method, 
The Athenians Instanced.  and directed them to somewhat of God within themselves, that they might feel after him: He did not first go about to Proselyte them to the Jewish Religion, and to the Belief of the Law and the Prophets; and from thence to prove the Coming of Christ: Nay; he took a nearer Way. Now certainly, the principal and only Rule is not different, One to the Jews, and another to the Gentiles; but is Universal, reaching both: though Secondary and Subordinate Rules and Means may be various and diversely suited, according as the People, they are used to, are stated and circumstantiated. Even so we see, that the Apostle to the Athenians used a Testimony of one of their own Poets, which he judged would have Credit with them: and no doubt, such Testimonies, whose Authors they Esteemed, had more Weight with them, than all the Say of Moses and the Prophets, whom they neither knew, nor would have cared for. Now because the Apostle used the Testimony of a Poet to the Athenians, will it therefore follow, he made that the Principal or Only Rule to Try his Doctrine by? So neither will it follow, that though he made use of the Scriptures to the Jews, as being a Principle already believed by them, to Try his Doctrine, that from thence the Scriptures may be accounted the Principal or Only Rule.  
§ IX. The last, and which at first view seems to be the greatest Objection, is this;  
Object. 4 If the Scripture be not the Adequate, Principal and Only Rule, than it would follow, that the Scripture is not Complete, nor the Canon filled; that if men be now immediately led and ruled by the Spirit, they may add New Scriptures of equal Authority with the Old; whereas every one that Adds, is Cursed: yea, what Assurance have we, but that at this rate every one may bring-in a New Gospel according to his Fancy?  
Answ. The dangerous Consequences Insinuated in this Objection were fully Answered in the latter part of the last Proposition, in what was said a little before; offering freely to Disclaim all pretended Revelations Contrary to the Scriptures.  
Object. 1 But if it be urged, That it is not enough to deny these Consequences, if they naturally follow from your Doctrine of Immediate Revelation, and denying the Scripture to be the Only Rule.  
I Answer: We have proved both these Doctrines to be True and Necessary, Answ. 1 according to the Scriptures themselves; and therefore to fasten Evil Consequences upon them, which we make appear do not follow, is not to Accuse us, but Christ and his Apostles, who preached them.  
But secondly, we have shut the door upon all such Doctrine in this very Answ. 2 Position, Affirming, That the Scriptures give a Full and Ample Testimony to all the Principal Doctrines of the Christian Faith. For we do firmly believe, that there is no other Gospel or Doctrine to be preached, but that which was delivered by the Apostles; and do freely subscribe to that saying, Let him that preacheth any other Gospel, than that, which hath been already preached by the Apostles, 
Gal. 1.8.  & according to the Scriptures, be accursed.  

A New Revelation is not a New Gospel.  So we distinguish betwixt a Revelation of a New Gospel and New Doctrines, and a New Revelation of the good old Gospel and Doctrines; the last we plead for; but the first we utterly deny. For we firmly believe, That no other Foundation can any man lay, than that, which is laid already. But that this Revelation is necessary, we have already proved; and this Distinction doth sufficiently guard us against the hazard insinuated in the Objection.  

Books Canonical.  As to the Scriptures being a filled Canon, I see no necessity of believing it: and if these men, that believe the Scripture to be the Only Rule, will be consistent to their own Doctrine, they must needs be of my Judgement; seeing, it is simply Impossible to prove the Canon by the Scriptures. For it cannot be found in any Book of the Scripture, that these Books, and just these, and no other are Canonical; as all are forced to acknowledge: How can they then Evite this Argument?  
That which cannot be proved by Scripture, is no Necessary Article of Faith: But—  
The Canon of the Scripture, to wit, that there are so many Books precisely, neither more nor less, cannot be proved by Scripture: Therefore—  
It is no Necessary Article of Faith.  
Object. 2 If they should Allege, That the Admitting of any other Books to be now written by the same Spirit, might infer the Admission of New Doctrines.  
I deny that Consequence: for the Principal or Fundamental Doctrines of the Christian Religion are contained in the Tenth Part of the Scripture: but it will not follow thence, that the Rest are Impertinent or useless. If it should please God to bring to us any of these Books, which by the Injury of Time are lost, which are mentioned in the Scripture, as, The Prophecy of Enoch, The Book of Nathan, 
Books lost.  etc. or The Third Epistle of Paul to the Corinthians; I see no Reason, why we might not Receive them, and place them with the rest. That which displeaseth me, is, that men should first affirm, That the Scripture is the Only & Principal Rule; And yet make a great Article of Faith of that, which the Scripture can give us no Light in.  
As for Instance: How shall a Protestant prove by Scripture to such, as deny the Epistle of James to be Authentic, that it ought to be Received?  
First: If he should say, Because it Contradicts not the Rest (besides that there is no mention made of it in any of the Rest;) perhaps these men think, it doth Contradict Paul in relation to Faith and Works. 
Whether the Epistle of James be Authentic, and how to know it?  But if that should be granted, it would as well follow, that Every Writer, that Contradicts not the Scripture, should be put into the Canon; and by this means these men fall into a greater Absurdity, than they fix upon us: For thus they would Equal every one the Writings of their own Sect with the Scriptures; for I suppose they judge, their own Confession of Faith doth not Contradict the Scriptures; Will it therefore follow, that it should be bound up with the Bible? And yet it seems impossible, according to their Principles, to bring any better Aagument, to prove the Epistle of James to be Authentic. There is then this unavoidable Necessity to say, We know it by the same Spirit, from which it was written; or otherwise to step back to Rome, and say: We know by Tradition, that the Church hath declared it to be Canonical; and the Church is Infallible. Let them find a Mids, if they can. So that out of this Objection we shall draw an Unanswerable Argument ad hominem, to our purpose: 
That, which cannot Assure me concerning an Article of Faith, necessary to be believed, is not the Primary, Adequate, Only Rule of Faith: But  
The Scripture cannot thus Assure me: Therefore, etc.  I prove the Assumption thus; 
That, which cannot Assure me concerning the Canon of the Scripture, to wit, that such Books are only to be Admitted, and the Apocrypha to be Excluded, Cannot Assure me of this:  
Therefore, &c,   
And lastly: As to these words, Rev. 22.18. that, If any man shall add Object. 3 unto these things, God shall add unto him the Plagues, that are written in this Book, I desire they will show me, Answ. how it relates to any thing else, than to that Particular Prophecy? It saith not, Now the Canon of the Scripture is filled up, no man is to write more from that Spirit. Yea, do not all Confess, 
What it means to Add to the Scriptures.  that there have been Prophecies and true Prophets since? The Papists deny it not. And do not the Protestants affirm, that John Huss prophesied of the Reformation? Was he therefore Cursed? or did he therein Evil? I could give many other Examples Confessed by themselves. But moreover the same was in Effect Commanded long before, Prov. 30.6. Add thou not unto his words, lest he reprove thee, and thou be found a liar: Yet how many Books of the Prophets were written after? And the same was said by Moses, Deut. 4.2. Ye shall not Add unto the Word, which I command you, neither shall ye Diminish aught from it. So that, though we should extend that of the Revelations beyond the particular Prophecy of that Book, it cannot be understood, but of a New Gospel, or New Doctrines, or of Restraining Prop. 4 man's Spirit, that he mix not his Humane Words with the Divine, and not of a New Revelation of the Old, as we have said before.   

PROPOSITION iv Concerning the Condition of Man in the Fall.  
All Adam's Posterity (or Mankind) both Jews and Gentiles as to the first Adam (or Earthly Man) is fallen, degenerated and dead, deprived of the sensation (or feeling) of this Inward Testimony, 
Rom. 5.12, 15.  or Seed of God; and is subject unto the Power, Nature and Seed of the Serpent, which he soweth in men's hearts, while they abide in this Natural and Corrupted Estate: from whence it comes, that not only their Words and Deeds, but all their Imaginations are Evil perpetually in the sight of God, as proceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know nothing aright; yea, his Thoughts and Conceptions concerning God and things Spiritual (until he be dis-joined from this Evil Seed, and united to the Divine Light) are Unprofitable both to himself and others. Hence are Rejected the Socinian and Pelagian Errors in the Exalting a Natural Light; as also the Papists and most of Protestants, who Affirm, That man without the true Grace of God, may be a True Minister of the Gospel. Nevertheless this Seed is not imputed to Infants, until by Transgression they actually join themselves therewith; for they are by Nature the Children of Wrath, who walk according to the Power of the Prince of the Air, 
Ephes. 2.  and the Spirit, that now worketh in the Children of Disobedience, having their Conversation in the Lusts of the Flesh, fulfilling the desires of the Flesh, and of the Mind.  
§ I. HItherto we have Discoursed, how the True Knowledge of God is Attained and Preserved; also of what Use and Service the Holy Scripture is to the Saints.  
We come now to Examine The State and Condition of Man, as he stands in the Fall; what his Capacity and Power is? and how far he is able, as of himself to Advance in relation to the things of God? Of this we touched a little in the beginning of the Second Proposition; but the full, right and through Understanding of it is of great Use and Service: because from the Ignorance and Altercations, that have been about it, there have arisen great and dangerous Errors both on the one hand, and the other. While some do so far Exalt the Light of Nature, or the Faculty of the Natural man, as Capable of himself by virtue of the Inward Will, Faculty, Light or Power, that pertains to his Nature, to follow that which is good, and make real progress towards Heaven. And of these are the Pelagians and Semi-Pelagians of old, and of late the Socinians, and divers others among the Papists. Others again will needs run into another Extreme (to whom Augustine among the Ancients first made way in his Declining Age, 
Augustine 's Zeal against Pelagius.  through the heat of his zeal against Pelagius) not only Confessing men Uncapable of themselves to do good, and prone to evil; but that in his very Mother's Womb, and before he Commits any Actual Transgression, he is Contaminate with a Real Gild, whereby he deserves Eternal Death: in which respect they are not afraid to Affirm, That many poor Infants are Eternally Damned, and for ever endure the Torments of Hell. Therefore the God of Truth, having now again Revealed his Truth (that good and even Way) by his own Spirit, hath taught us to avoid both these Extremes.  
That then, which our Proposition leads to Treat of, is, Part I  
First, What the Condition of Man is in the Fall? and how far Uncapable to meddle in the Things of God?  
And Secondly, That God doth not impute this Evil to Infants, until Part TWO they Actually join with it: That so by Establishing the Truth we may overturn the Errors on both parts.  
And as for that Third thing Included in the Proposition itself, concerning Part III these Teachers, which want the Grace of God; we shall refer that to the Tenth Proposition, where that matter is more particularly handled.  
§ II. As to the First, not to dive into the many Curious Notions, Part I which many have concerning the Condition of Adam before the Fall: all Agree in this, that thereby he came to a very Great Loss, 
Adam's Fall.  not only in the things, which related to the Outward Man; but in regard of that true Fellowship and Communion he had with God. This Loss was signified unto him in the Command; For in the day thou eatest thereof, thou shalt surely Die, Gen. 2.17. This Death could not be an Outward Death, or the Dissolution of the Outward Man; for as to that, he did not Die yet many hundred years after: so that it must needs respect his Spiritual Life and Communion with God. The Consequence of this Fall, besides that which relates to the Fruits of the Earth, is also expressed Gen. 3.24. So he drove out the man, and he placed at the East of the Garden of Eden Cherubims, and a flaming Sword, which turned every way, to keep the way of the Tree of Life. Now whatsoever Literal Signification this may have, we may Safely ascribe to this Paradise a Mystical Signification, and truly account it that Spiritual Communion and Fellowship, which the Saints obtain with God by Jesus Christ; to whom only these Cherubims give way, and unto as many as Enter by him, who calls himself the Door. So that though we do not Ascribe any whit of Adam's Gild to men, 
Gild not ascribed to Adam 's Posterity.  until they make it theirs by the like Acts of Disobedience; yet we cannot suppose, that men, who are come of Adam naturally, can have any good thing in their Nature, as belonging to it: which he, from whom they derive their Nature, had not himself to Communicate unto them.  
If then we may Affirm, that Adam did not retain in his Nature (as belonging thereunto) any Will or Light capable to give him Knowledge in Spiritual things; then neither can his Posterity. For whatsoever Real good any man doth, it proceedeth not from his Nature, as he is Man, or the Son of Adam; but from the Seed of God in him, as a New Visitation of Life, in order to bring him out of his Natural Condition: So that though it be In him, yet it is not Of him. And this the Lord himself witnessed Gen. 6.5. where it is said, He saw, that every Imagination of the Thoughts of his heart was only Evil continually: 
Every Imagination of the Natural man is Evil.  which words, as they are very Positive, so are they very Comprehensive. Observe the Emphasis of them: First, there is Every Imagination of the thoughts of his heart: so that this admits of no Exception of any Imagination of the Thoughts of his Heart. Secondly, Is only Evil Continually: it is neither in some part evil continually, nor yet only evil at some times; but both only evil, and always and continually evil: which certainly excludes any good, as a proper Effect of man's heart, naturally: For that, which is Only Evil, and that always, cannot of its own Nature produce any good thing. The Lord expresseth this again a little after, Chap. 8. v. 21. The Imagination of man's heart is evil from his youth: Thus inferring, how natural and proper it is unto him; From which I thus Argue: 
If the Thoughts of man's heart be not only Evil, but always Evil, then are they, as they simply proceed from his Heart, neither good in part, nor at any time:  
But the First is True:  
Therefore also the Last.  Again: 
If man's Thoughts be always and only Evil, then are they altogether useless and ineffectual to him in the things of God:  
But the First is True:  
Therefore also the Last.   
Secondly, This appears clearly from that Saying of the Prophet Jeremiah, 
The heart of man deceitful.  c. 17.9. The heart is deceitful above all things, and desperately wicked. For who can with any Colour of Reason Imagine, that that which is so, hath any power of itself, or is any wise fit to lead a man to Righteousness; whereunto it is of its own Nature directly Opposite? This is as Contrary to Reason, as it is Impossible in Nature, that a Stone of its own Nature and proper Motion should flee upwards. For as a Stone of its own Nature inclineth and is prone to Move downwards towards the Centre; so the heart of man is naturally prone and inclined to Evil, some to one, and some to another. From this than I also thus Argue: 
That, which is deceitful above all things, and desperately wicked, is not fit, neither can it lead a man aright in things, that are good and honest:  
But the Heart of man is such:  
Therefore, &c,   

Rom. 3.10.  But the Apostle Paul describeth the Condition of Men in the Fall at large, 
Psal. 14.3. and 53.2, etc.  taking it out of the Psalmist, There is none righteous, no not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way they are altogether become unprofitable; there is none, 
Man's Estate i● the Fall.  that doth good, no not one. Their Throat is an open Sepulchre, with their Tongues they have used deceit, the poison of Asps is under their Lips: whose Mouths are full of cursing and bitterness. Their Feet are swift to shed blood; Destruction and misery are in their ways: and the way of peace have they not known. There is no Fear of God before their Eyes. What more positive can be spoken? He seemeth to be particularly Careful to avoid, that any good should be ascribed to the Natural man; he shows, how he is polluted in all his ways; he shows, how he is Void of Righteousness, of Understanding, of the Knowledge of God; how he is out of the Way, and in short, Unprofitable: than which nothing can be more fully said to Confirm our Judgement. For if this be the Condition of the Natural man, or of man, as he stands in the Fall, he is unfit to make one Right Step to Heaven.  
If it be said, That is not spoken of the Condition of man in general; 
Object.  but only of some particulars, or at least that it comprehends not all.  
The Text showeth the clean Contrary in the foregoing Verses; Answ. where the Apostle takes in himself, as he stood in his natural Condition: What then, are we better than they? No, in no wise; for we have before proved both Jews and Gentiles, that they are all under Sin, as it is written. And so he goes on: by which it is manifect, that he speaks of Mankind in general.  
If they Object that which the same Apostle saith in the foregoing Chapter, vers. 14. to wit, 
Object.  That the Gentiles do by nature the things contained in the Law; and so consequently do by Nature, that which is good and acceptable in the sight of God;  
I Answer: This Nature must not, neither can be understood of Man's Answ. 1 own Nature, which is Corrupt and Fallen; but of that Spiritual Nature, which proceedeth from the Seed of God in man, as it receiveth a new Visitation of God's Love, and is quickened by it: 
By what Nature the Gentiles did do the things of the Law?  which clearly appears by the following words, where he saith; These not having a Law, (i. e. outwardly) are a Law unto themselves; which shows the Work of the Law written in their hearts. These Acts of theirs than are an Effect of the Law written in their hearts: but the Scripture declareth, that the Writing of the Law in the heart is a part, yea, and a great part too of the New Covenant-Dispensation; and so no Consequence nor part of man's Nature.  
Secondly: If this Nature here spoken of, could be understood, of man's own Nature, which he hath, as he is a Man, then would the Apostle Answ. 2 avoidable Contradict himself; since he elsewhere positively declares, That the Natural Man discerneth not the things of God, nor can. Now I hope, the Law of God is among the Things of God, especially, 
The Natural Man discerneth not, etc.  as it's written in the heart. The Apostle in Chap. 7. of the same Epistle saith, vers. 12. That the Law is holy, just and good; and vers. 14. That the Law is Spiritual, but he is Carnal: Now, in what respect is he Carnal, be as he stands in the Fall, Unregenerate? Now what Inconsistency would here be to say, that he is Carnal, and yet not so of his own, Nature; seeing, it is from his Nature, that he is so denominated? We see, the Apostle Contradistinguisheth the Law as Spiritual, from Man's Nature, as Carnal and Sinful. Wherefore as Christ saith, There can no Grapes be expected from Thistles, nor Figs of Thorns; 
Matth. 7 16.  so neither can the fulfilling of the Law, which is spiritual, holy and just, be expected from that Nature, which is Corrupt, Fallen and Unregenerate. Whence we Conclude with good Reason, that the Nature here spoken of, by which the Gentiles are said to have done the Things contained in the Law, is not the Common Nature of men, but that Spiritual Nature, 
The Gentiles Spiritual Nature in doing the Law.  that ariseth from the Works of the Righteous and Spiritual Law that's written in the heart. I confess, they of the other Extreme, when they are pressed with this Testimony by the Socinians and Pelagians, as well as by us, when we use this Scripture, to show them, how some of the Heathens by the Light of Christ in their heart come to be saved, are very far to seek, giving this Answer; That there were some Relics of the Heavenly Image left in Adam, by which the Heathens could do some good things: Which, as it is in itself without proof, so it Contradicts their own Assertions elsewhere; and gives away their Cause. For if these Relics were of force to enable them to fulfil the righteous Law of God, it takes away the necessity of Christ's Coming, or at least leaves them a Way to be saved without him; unless they will say (which is worst of all) That though they really fulfilled the righteous Law of God, yet God damned them, because of the want of that particular Knowledge, while he himself withheld all Means of their Coming to him from them. But of this hereafter.  
§ III. I might also here use another Argument from these words of the Apostle 1 Cor. 2. where he so positively Excludes the Natural Man from an Understanding in the things of God; but because I have spoken of that Scripture in the beginning of the Second Proposition, I will here avoid to Repeat, what is there mentioned, Referring thereunto. Yet, because the 
* Socinians exalting the Light of the Natural Man.  Socinians and others, who exalt the Light of the Natural Man, or a Natural Light in man, do Object against this Scripture; I shall Remove it, ere I make an end.  

Object.  They say, The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be translated Animal, and not Natural, else (say they) it would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From which they seek to infer, That it is only the Animal man, and not the Rational, that is excluded here from the discerning the things of God. Which shift, without disputing about the Word, is easily Refuted; neither is it any wise consistent with the Scope of the place. For  
Answ. 1 First, The Animal Life is no other, than that which man hath Common with other living Creatures; for as he is a mere man, he differs not otherwise from beasts, than by the Rational Property. Now the Apostle deduceth his Argument in the foregoing Verses from this Simile, 
The Animal Man is the same with Natural.  That as the things of a man cannot be known, but by the spirit of a man▪ so the things of God no man knoweth, but by the Spirit of God: But I hope, these men will Confess unto me, that the Things of a man are not known by the Animal Spirit only, i. e. by that, which he hath Common with the Beasts; but by the Rational: so that it must be the Rational, that is here understood. Again, the Subsumption shows clearly, that the Apostle had no such Intent, as these men's gloss would make him to have; viz. So the things of God knoweth no man, but the Spirit of God, according to their Judgement he should have said; The things of God knoweth no man by his Animal spirit, but by his Rational spirit: for to say, The Spirit of God here spoken of, is no other, than the Rational Spirit of man, would border upon Blasphemy, since they are so often contra-distinguished. Again▪ going on, he saith not, that they are rationally, but spiritually discerned.  
Answ. 2 Secondly: The Apostle throughout this Chapter shows, how the Wisdom of man is unfit to Judge of the things of God, and Ignorant of them. Now I ask these men, whether a man be called a Wise man from his Animal Property, or from his Rational? If from his Rational, than it is not only the Animal, 
The Rational Man in the Natural State excluded from discerning the things of God.  but even the Rational, as he is yet in the Natural State; which the Apostle Excludes here, and whom he Contradistinguisheth from the Spiritual, vers. 15. But the spiritual man judgeth all things: this cannot be said of any man merely, because Rational, or as he is a Man; seeing the men of greatest Reason (if we may so Esteem men) whom the Scripture calls Wise, as were the Greeks of old, not only may be, but often are Enemies to the Kingdom of God, while both the Preaching of Christ is said to be Foolishness with the Wise men of this World, and the Wisdom of this World is said to be Foolishness with God. Now whether it be any ways probable, that either these Wise men, that are said to account the Gospel Foolishness, are only so called with respect to their Animal property, and not their Rational; or that that Wisdom, that is Foolishness with God, is not meant of the Rational, but only the Animal Property, any Rational Man, laying aside Interest, may easily Judge.  
§ iv I come now to the other part, to wit, That this Evil and Corrupt Seed is not imputed to Infants, until they actually join with it. 
Infants, no Sin imputed to them.  For this there is a Reason given in the End of the Proposition itself, drawn from Eph. 2. for these are by nature Children of Wrath, who walk according to the Prince of the power of the Air, the Spirit that now worketh in the Children of Disobedience: Here the Apostle gives Their evil walking, and not any thing, that is not reduced to Act, as a Reason of their being Children of Wrath. And this is suitable to the whole strain of the Gospel, where no man is ever threatened or judged, for what Iniquity he hath not Actually wrought: Such indeed, as continue in Iniquity, and so do homologate the sins of their Fathers, God will visit the Iniquity of the Fathers upon the Children▪  
Is it not strange then, that men should entertain an Opinion so Absurd in itself, and so cruel and contrary to the Nature as well of God's Mercy, as Justice, concerning the which the Scripture is altogether silent? But it is manifest, that man hath Invented this Opinion out of Self-love, 
The Absolute Decree of Election springs from Self-love.  and from that bitter Root, from which all Errors spring: for the most part of Protestants, that hold this, having (as they fancy) the Absolute Decree of Election to secure them and their Children, so as they cannot miss of Salvation; they make no great difficulty to send all others, both old and young to Hell. For whereas Self-love (which always is apt to believe that, which it desires) possesseth them with a Hope, that their part is secure; they are not solicitous, how they leave their Neighbours, which are the far greater part of mankind, in these Inextricable Difficulties. The Papists again use this Opinion, as an Art to Augment the Esteem of their Church, and Reverence of its Sacraments; seeing they pretend, it is Washed away by Baptism: only in this they appear to be a little more Merciful, in that they send not these Vnbaptized Infants to Hell; but to a certain Limbus, concerning which the Scriptures are as silent, as of the other: This than is not only not Authorized in the Scriptures, but Contrary to the express Tenor of it. The Apostle saith plainly, Rom. 4.15. Where no Law is, there is no Transgression. And again, 5.13. But sin is not imputed, where there is no Law. 
To Infants there is no Law, so no Transgression.  Than which Testimonies there is nothing more positive, since to Infants there is no Law, seeing as such, they are utterly Uncapable of it: the Law cannot reach but such, as have in some measure, less or more, the Exercise of their Understanding; which Infants have not. So that from thence I thus argue; 
Sin is Imputed to none, where there is no Law; But—  
To Infants there is no Law: Therefore Sin is not Imputed to them.  The Proposition is the Apostles own words; the Assumption is thus proved: 
Those, who are under a Physical Impossibility of either hearing, knowing or understanding any Law, where the Impossibility is not brought upon them by any Act of their own, but is according to the very Order of Nature appointed by God, to such there is no Law: But  
Infants are under this Physical Impossibility; Therefore, etc.   
Secondly: What can be more positive, than that of Ezech. 18.20. The Soul that sinneth, it shall die: the Son shall not bear the Father's Iniquity? For the Prophet here first showeth, what is the Cause of man's Eternal Death; which he saith is in his Sinning: and then, as if he purposed Expressly to shut out such an Opinion, he assures us, The Son shall not bear the Father's Iniquity. From which I thus argue; 

Infants bear not Adam's Transgression.  If the Son bear not the Iniquity of his Father, or of his Immediate Parents, far less shall he bear the Iniquity of Adam:  
But the Son shall not bear the Iniquity of his Father: Therefore, etc.   
§ V Having thus far shown, how Absurd this Opinion is; I shall briefly Examine the Reasons its Authors bring for it.  
Object. 1 First: They say, Adam was a public person, and therefore all men sinned in him, as being in his Loins: And for this they Allege that of Rom. 5.12. Wherefore, as by one man Sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned, etc. These last words, say they, may be translated, in whom all have sinned.  
Answ. To this I answer: That Adam is a public person, is not denied, and that through him there is a Seed of Sin propagated to all men, which in its own Nature is sinful, and Inclines men to Iniquity; yet will it not follow from thence, that Infants, who Join not with this Seed, are guilty. As for these words in the Romans, the Reason of the Gild there alleged is, For that all have sinned: Now, no man is said to Sin, unless he actually Sin in his own person: for the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the nearest Antecedent; so that they hold forth, how that Adam by his Sin gave an Entrance to sin in the World. And so death entered by sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. upon which [viz. Occasion] or, in which [viz. Death] all others have sinned, that is, actually, in their own persons; to wit, all that were Capable of sinning: of which number that Infants could not be, the Apostle clearly shows by the following Verse; Sin is not imputed, where there is no Law: and since (as is above proved) there is no Law to Infants, they cannot be here Included.  
Object. 2 Their Second Objection is from Psal 51.5. Behold, I was shapen in Iniquity, and in sin did my Mother conceive me: Hence, they say, it appears, that Infants from their Conception are guilty.  
How they infer this Consequence, for my part I see not: The Iniquity and Sin here appears to be far more Ascribable to the Parents, Answ. than to the Child. It is said indeed, In sin did my Mother Conceive me; not, My Mother did Conceive me a sinner. 
Conceived in Sin, Answered.  Besides, that so Interpreted, Contradicts expressly the Scripture beforementioned, in making Children guilty of the Sins of their Immediate Parents, (for of Adam there is not here any mention) Contrary to the plain words, The Son shall not bear the Father's Iniquity.  
Object. 3 Thirdly: They Object, That the Wages of Sin is death; and that, seeing Children are subject to diseases and death, therefore they must be guilty of sin.  
Answ. I answer: That these things are a Consequence of the Fall, and of Adam's Sin, is Confessed; but that that infers necessarily a Gild in all others, that are Subject to them, is denied. For though the whole outward Creation suffered a Decay by Adam's Fall, 
Death the Wages of Sin, Answered.  which groans under Vanity: according to which it is said in Job, That the Heavens are not clean in the sight of God; yet will it not from thence follow, that the Herbs, Earth and Trees are Sinners.  
Next, Death, though a Consequent of the Fall incident to man's Earthly Nature, is not the Wages of Sin in the Saints, but rather a Sleep, by which they pass from Death to Life; which is so far from being Troublesome and Painful to them, as all real punishments for sin are, that Prop. 5, 6 the Apostle counts it Gain: To me, saith he, to die is Gain, Phil. 1.21.  
Some are so foolish, as to make an Objection further, saying; 
Object.  That if Adam's sin be not imputed to those, who actually have not sinned, than it would follow, that all Infants are saved.  
But we are willing, Answ. that this supposed Absurdity should be the Consequence of our Doctrine; rather than that, which (it seems) our Adversaries reckon not Absurd; though the undoubted and unavoidable consequence of theirs, viz. that Many Infants Eternally perish, not for any sin of their own, but only for Adam 's Iniquity: where we are willing to let the Controversy ●ist, commending both to the Illuminated Understanding of the Christian Reader.  
This Error of our Adversaries is both Denied and Refuted by Zwinglius, that Eminent Founder of the Protestant Churches of Switzerland, in his Book De Baptismo; for which he is Anathematised by the Council of Trent, in the fifth Session. We shall only add this Information: That we Confess then, that a Seed of Sin is Transmitted to all men from Adam (although Imputed to none, 
Original Sin, no Scripture-Phrase.  until by sinning they actually join with it) in which Seed he gave occasion to all to sin; and it is the Origin of all Evil Actions and Thoughts in men's hearts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in Romans 5. i e. in which death all have sinned. For this Seed of Sin is frequently called Death in the Scriptures, and The body of death, seeing indeed it is a Death to the Life of Righteousness and Holiness. Therefore its Seed and its Product is called the Old Man, the Old Adam, in which all Sin is; for which cause we use this name to express this sin, and not that of Original sin, of which phrase the Scripture makes no mention, and under which, Invented and unscriptural Barbarism this Notion of Imputed Sin to Infants, took place among Christians.   

PROPOSITIONS V. & VI Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every Man is Enlightened.  
PROPOSITION V.  
GOD, out of his Infinite Love, 
Ezech. 18.32. and 33 11.  who delighteth not in the death of a sinner, but that all should live and be saved, hath so loved the World, that he hath given his Only Son a LIGHT, that whosoever believeth in him should be saved, Joh. 3.16. who enlighteneth EVERY man that cometh into the world, Joh. 1.9. and maketh manifest all things, that are Reprovable, Eph. 5.13. and teacheth all Temperance, Righteousness and Godliness And this Light lighteneth the hearts of all in a Day in order to Salvation; and this is it, which Reproves the sin of all Individuals, and would work out the Salvation of all, if not Resisted: Nor is it less Universal, than the Seed of Sin, being the purchase of his Death, who tasted Death for every Man. For as in Adam all die, even so in Christ all shall be made alive, 1 Cor. 15.22.  
PROPOSITION VI.  
According to which Principle (or Hypothesis) all the Objections against the Universality of Christ's Death are easily solved; neither is it needful to recur to the Ministry of Angels, and those other Miraculous Means, which, they say, God useth, to manifest the Doctrine and History of Christ's Passion unto such (who living in the places of the World, where the outward preaching of the Gospel is unknown) have well improved the first and common Grace. For as hence it well follows, that some of the Old Philosophers might have been Saved; so also may some (who by Providence are cast into those Remote Parts of the World, where the knowledge of the History is wanting) be made partakers of the Divine Mystery, if they Receive, and Resist not that Grace, 
1 Cor. 12.7.  A Manifestation whereof is given to every Man to profit withal. This most certain Doctrine being then received, that there is an Evangelical and Saving Light and Grace in all, the Universality of the Love and Mercy of God towards Mankind (both in the Death of his Beloved Son the Lord Jesus Christ, and in the Manifestation of the Light in the heart) is established and confirmed against all the Objections of such, as deny it. Therefore Christ hath tasted Death for every Man, 
Hebr. 2.9.  not only for all kind of men, as some vainly talk; but for every man of all kinds: the benefit of whose Offering is not only extended to such, who have the distinct, outward Knowledge of his Death and Sufferings, as the same is declared in the Scriptures: but even unto those, who are necessarily Excluded from the benefit of this Knowledge by some Inevitable Accident. Which Knowledge we willingly Confess to be very Profitable and Comfortable; but not absolutely Needful unto such, from whom God himself hath withheld it: yet they may be made partakers of the Mystery of his Death, though ignorant of the History, if they suffer his Seed and Light enlightening their hearts, to take place, (in which Light Communion with the Father and the Son is enjoyed) so as of wicked men to become holy, and lovers of that Power, by whose inward and secret Touches they feel themselves turned from the Evil to the Good, and learn to do to others, as they would be done by; in which Christ himself affirms all to be Included. As They have then falsely and erroneously Taught, who have denied Christ to have died for all men; so neither have They sufficiently Taught the Truth, who affirming him to have died for all, have added the Absolute Necessity of the outward Knowledge thereof, in order to obtain its Saving Effect. Among whom the Remonstrants of Holland have been chief wanting, and many other Assertors of Universal Redemption; in that they have not placed the Extent of his Salvation in that Divine and Evangelical Principle of Light and Life, wherewith Christ hath enlightened Every man, that cometh into the World: which is excellently and evidently held forth in these Scriptures, Gen. 6.3. Deut. 30.14. John 1.7, 8, 9, 16. Rom. 10.8. Tit. 2.11.  
HItherto we have Considered Man's fallen, lost, corrupted and degenerated Condition.  
Now is it fit to Inquire, How and by what means he may come to be Freed out of this miserable and depraved Condition? Which in these Two Propositions is declared and demonstrated: which I thought meet to place together because of their Affinity; the one being, as it were, an Explanation of the other.  
As for that Doctrine, which these Propositions chief strike at, to wit, 
Absolute Reprobation, that horrible and blasphemus Doctrine, described.  Absolute Reprobation, according to which some are not afraid to Assert; That God by an Eternal and Immutable Decree hath predestinated to Eternal Damnation the far greater part of Mankind, not Considered as Made, much less as Fallen, without any respect to their Disobedience or Sin; but only for the demonstrating of the Glory of his Justice. And that for the bringing this about, he hath appointed these miserable Souls necessarily to walk in their wicked ways, that so his Justice may lay hold on them. And that God doth therefore not only suffer them to be liable to this Misery in many parts of the World, by withholding from them the preaching of the Gospel and knowledge of Christ; but even in those places, where the Gospel is preached, and Salvation by Christ is offered. Whom, though he publicly Invite them, yet he justly Condemns for Disobedience, albeit he hath withheld from them all Grace, by which they could have laid hold on the Gospel, viz. because he hath by a secret Will unknown to all men ordained and decreed (without any respect had to their Disobedience or Sin) that they shall not Obey, and that the Offer of the Gospel shall never prove effectual for their Salvation; but only serve to Aggravate and Occasion their greater Condemnation.  
I say, as to this horrible and blasphemous Doctrine, our Cause is Common with many others, who have both wisely and learnedly according to Scripture, Reason and Antiquity Refuted it. Seeing then, that so much and so well is said already against this Doctrine, that little can be superadded, except what hath been said already; I shall be short in this respect: Yet because it lies so in Opposition to my Way, I cannot let it altogether pass.  
§ I. We may safely call this Doctrine a Novelty, seeing the first four hundred years after Christ there is no mention made of it: for as it is Contrary to the Scriptures Testimony, 
This Doctrine, A Novelty.  and to the Tenor of the Gospel; so all the Ancient Writers, Teachers and Doctors of the Church pass it over with a profound Silence. The first foundations of it were laid in the latter Writings of Augustin, 
The Rise of it.  who in his heat against Pelagius let fall some Expressions, which some have unhappily gleaned up to the establishing of this Error; thereby Contradicting the Truth, and sufficiently gainsaying many others, and many more and freqent Expressions of the same Aug●stine. Afterwards was this Doctrine fomented by Dominicus a Friar, and the Monks of his Order; and at last unhappily taken up by John Calvin (otherwise a man in divers respects to be Commended) to the great staining of his Reputation, and Defamation both of the Protestant and Christian Religion: which, though it received the Decrees of the Synod of Dort for its Confirmation, hath since lost ground, and gins to be Exploded by most Men of Learning and Piety in all Protestant Churches. However we should not quarrel it for the Silence of the Ancients, paucity of its Assertors, or for the Learnedness of its Opposers, if we did observe it to have any Real Bottom in the Writings or Say of Christ and the Apostles; and that it were not highly Injurious to God himself, to Jesus Christ our Mediator and Redeemer, and to the Power, Virtue, Nobility and Excellency of his Blessed Gospel; and lastly, unto all Mankind.  

1. It's highly Injurious to God in making him the Author of Sin.  § II. First, It is highly Injurious to God, because it makes him the Author of Sin; which of all things is most Contrary to his Nature. I Confess, the Assertors of this Principle deny this Consequence; but that is but a pure Illusion, seeing it so naturally follows from their Doctrine: and is equally ridiculous, as if a man should pertinaciously deny, that one and two makes Three. For if God has Decreed that the Reprobated ones shall perish without all respect to their Evil Deeds, but only of his own pleasure; and if he hath also Decreed long before they were in Being, or in any Capacity to do good or evil, that they would walk in those wicked Ways, by which, as by a secondary means, they are led to that end, who, I pray, is the first Author and Cause thereof, but God, who so willed and decreed? This is as natural a Consequence, as any can be. And therefore, although many of the Preachers of this Doctrine have sought out various, strange, strained and intricate distinctions to defend their Opinion, and evite this Horrid Consequence; yet some, and that of the most Eminent of them have been so plain in the matter, as they have put it beyond all doubt. Of which I shall Instance a few among many passages. 
* Calv. in cap. 3 Gen. Id. 1. Inst c. 18 Sect. 1▪ Id. lib. de Praed. Idem lib de Provide. Id. Inst. cap. 23. Sect. 1.  I say, that by the Ordination and Will of God Adam fell: God would have man to Fall. Man is blinded by the Will and Commandment of God. We refer the Causes of hardening us to God. The highest or remote Cause of hardening is the Will of God. It followeth, that the hidden Counsel of God is the cause of hardening: These are Calvin's Expressions. 
(a) Beza lib. de Praed.  God (saith Beza) hath predestinated not only unto damnation, but also unto the Causes of it, whomsoever he saw meet. 
(b) Id. de Praed. ad Art. 1.  The Decree of God cannot be excluded from the Causes of Corruption. 
(c) Zanch. de Excaecat. q. 5. Idem l. 5. de Nat. Dei cap. 2. de Praed.  It is certain, saith Zanchius) that God is the First Cause of Obduration. Reprobates are held so fast under God's Almighty Decree, that they cannot but sin, and perish. 
(d) Paraeus lib. 3 de Amiss. gratiae, cap. 2. Ibid. cap. 1.  It is the Opinion (saith Paraeus) of our Doctors, that God did Inevitably decree the Temptation and Fall of man. The Creature sinneth indeed necessarily by the most just Judgement of God. Our men do most rightly Affirm, that the Fall of man was necessary and inevitable by accident, because of God's decree. 
(e) Martyr. in Rom.  God (saith Martyr) doth incline and force the wills of wicked men into great sins. 
(f) Zuing. lib. de Prov. cap. 5.  God (saith Zwinglius) moveth the Robber to kill: He killeth, God forcing him thereunto. But thou wilt say, he is forced to sin, I permit truly, that he is forced. 
(g) Resp. add Vorst. part. 1▪ p. 120.  Reprobate persons (saith Piscator) are absolutely ordained to this twofold end, to undergo everlasting punishment, and necessarily to sin, and therefore to sin, that they may be justly punished.  
If these Say do not plainly and evidently Import, that God is the Author of Sin, we must not then seek these men's Opinions from their Words, but some way else: it seems, as if they had Assumed to themselves that Monstrous and Twofold Will they feign of God; one, by which they declare their minds openly, and another more secret and hidden, which is quite contrary to the other. Nor doth it at all help them to say, That Man sins willingly; since that Willingness, proclivity and propensity to Evil is (according to their Judgement) so necessarily imposed upon him, that he cannot but be Willing, because God hath willed and decreed him to be so. Which Shift is just, as if I should take a Child uncapable to Resist me, and throw it down from a great Precipice; the Weight of the Child's body indeed makes it go readily down, and the Violence of the Fall upon some Rock or Stone beats out its Brains, and kills it. Now then, I pray, though the Body of the Child goes willingly down (for I suppose it, as to its mind, is Uncapable of any Will) and the weight of its Body, and not any immediate stroke of my hand, who perhaps am at a great distance, makes it Die; whether is the Child or I the proper Cause of its Death? Let any man of Reason judge, if God's part be (with them) as great, yea, more Immediate in the Sins of men (as by the Testimonies above brought doth appear) whether doth not this make him not only the Author of Sin, but more unjust, than the unjustest of men?  
§ III. Secondly, This Doctrine is Injurious to God, because it makes him delight in the Death of Sinners, yea, 
2. It makes God delight in the Death of a Sinner.  and to will many to Die in their Sins, Contrary to these Scriptures, Ezech. 33.11. 1 Tim. 2.3. 2 Pet. 3.9. For if he hath Created men only for this very End, that he might show forth his Justice and Power in them, as these men affirm; and for effecting thereof hath not only withheld from them the means of doing Good, but also predestinated the Evil, that they might fall into it; and that he inclines and forces them into great sins; certainly he must necessarily delight in their death, and will them to die, seeing against his own Will he neither doth, nor can do any thing.  
§ iv Thirdly, It is highly Injurious to Christ our Mediator, and to the Efficacy and Excellency of his Gospel: 
3. It renders Christ's Mediation Ineffectual.  for it renders his Mediation Ineffectual, as if he had not by his Sufferings throughly broken down the Middle Wall, nor yet removed the Wrath of God, or purchased the Love of God towards all Mankind; if it was afore Decreed, that it should be of no service to the far greater part of Mankind. It is to no purpose to allege, that the Death of Christ was of Efficacy enough to have saved all Mankind; if in Effect its virtue be not so far Extended, as to put all Mankind into a Capacity of Salvation. 
4. It makes the Gospel a Mock.   
Fourthly, It makes the preaching of the Gospel a mere Mock and Illusion, if many of these, to whom it is preached, be by an Irrevocable Decree Excluded from being benefited by it: it wholly makes useless the preaching of Faith and Repentance, and the whole Tenor of the Gospel-Promises and Threaten, as being all relative to a former Decree and Means before appointed to such: which because they cannot fail, Man needs do nothing, but wait for that Irresistible Snatch; which will come, though it be but at the last hour of his Life, if he be in the Decree of Election: And be his diligence and waiting what it can, he shall never Attain it; if he belong to the Decree of Reprobation.  

5. It makes the Coming of Christ an Act of Wrath.  Fifthly, It makes the Coming of Christ, and his propitiatory Sacrifice (which the Scripture affirms to have been the Fruit of God's Love to the World, and transacted for the Sins and Salvation of all men) to have been rather a Testimony of God 's Wrath to the World, and one of the greatest Judgements and severest Acts of God 's Indignation towards Mankind; it being only ordained to save a very few, and for the hardening, obduring and augmenting the Condemnation of the far greater Number of Men, because they believe not truly in it: the Cause of which Unbelief again (as the Divines [so called] above assert) is the hidden Counsel of God. Certainly, the Coming of Christ was never to them a Testimony of God's love, but rather of his Implacable Wrath: and if the World may be taken for the far greater Number of such as live in it, God never loved the World according to this Doctrine; but rather hated it greatly, in sending his Son to be Crucified in it.  

6. It renders Mankind in a worse Condition, than the Devils—  § V Sixthly, This Doctrine is Highly Injurious to Mankind; for it renders them in a far worse Condition, than the Devils in Hell. For these were sometimes in a Capacity to have Stood, and to suffer only for their own Gild; whereas many Millions of men are for ever Tormented (according to them) for Adam's Sin, which they neither knew of, nor ever were Accessary to. It renders them worse than the Beasts of the Field, of whom the Master requires not more, than they are able to perform; and if they be killed, death to them is the End of Sorrow: whereas Man is for ever Tormented for not doing that, which he never was able to do. It puts him into a far worse Condition, than Pharaoh put the Israelites: for though he withheld Straw from them; 
Than the Israelites under Pharaoh.  yet by much labour and pains they could have gotten it: But from men they make God to withhold all means of Salvation, so that they can by no means attain it. Yea, they place Mankind in that Condition, 
Tantalus, his Condition.  which the Poets feign of Tantalus, who, oppressed with Thirst, stands in water up to the Chin; yet can by no means reach it with his Tongue: and being tormented with Hunger, hath Fruit hanging at his very lips; yet so as he can never lay●hold on them with his Teeth: and these things are so near him not to Nourish him, but to Torment him. So do these men: They make the outward Creation of the Works of Providence, the smitings of the Conscience sufficient to Convince the Heathens of Sin, and so to Condemn and Judge them; but not at all to Help them to Salvation. They make the preaching of the Gospel, the Offer of Salvation by Christ, the Use of the Sacraments, of Prayer and good Works sufficient to Condemn those they account Reprobates within the Church; serving only to Inform them to beget a seeming Faith and vain Hope: yet because of a secret Impotency, which they had from their Infancy, all these are wholly Ineffectual to bring them the least step towards Salvation; and do only Contribute to render their Condemnation the greater, and their Torments the more Violent and Intolerable.  
Having thus briefly Removed this false Doctrine (which stood in my way) because they that are desirous, may see it both learnedly and piously Refuted by many others; I come to the Matter of our Proposition, which is: That God out of his Infinite Love, who delighteth not in the death of a sinner, but that all should live and be saved, hath sent his Only-begotten Son into the World, that whosoever believeth in him, might be Saved: 
Christ tasted Death for every man.  Which also is again affirmed in the sixth Proposition in these words; Christ then tasted death for every man of all kinds. Such is the Evidence of this Truth delivered almost wholly in the Express words of Scripture, that it will not need much probation: also because our Assertion herein is Common with many others, who have both earnestly and sound according to the Scripture pleaded for this Universal Redemption, I shall be the more brief in it; that I may come to that, which may seem more singularly and peculiarly ours.  
§ VI This Doctrine of Universal Redemption, 
Christ's Redemption is Universal, contrary to the Doctrine of Absolute REPROBATION.  or Christ's dying for all men, is of itself so Evident from the Scripture-Testimony, that there is scarce found any other Article of the Christian Faith so frequently, so plainly and so positively Asserted. It is that, which maketh the preaching of Christ to be truly termed the Gospel, or an Annunciation of glad Tidings to all. Thus the Angel declared the Birth and Coming of Christ to the Shepherds to be, Luke 2.10. Behold, I bring you good Tidings of great Joy, which shall be to all people: He saith not, to a few people. Now, if this Coming of Christ had not brought a possibility of Salvation to all, it should rather have been accounted Bad Tidings of great sorrow to most people; neither should the Angel have had reason to have sung Peace on Earth, and good Will towards men, if the greatest part of Mankind had been necessarily shut out from receiving any Benefit by it. How should Christ have sent out His to Preach the Gospel to every Creature, Mark 16.15. (a very Comprehensive Commission) that is, To every son and daughter of Mankind without all Exception? He Commands them to Preach Salvation to all, Repentance and Remission of sins to all, Warning every one, and Exhorting every one, as Paul did, Col. 1.28. Now, how couldd they have preached the Gospel to every man, 
The Gospel is preached to Every man.  as became the Ministers of Jesus Christ, in much Assurance, if Salvation by that Gospel had not been possible for all? What! If some of those had asked them, or should now ask any of these Doctors, who deny the Universality of Christ's Death, and yet preach it to all promiscuously, Hath Christ died for me? How can they with confidence give a certain Answer to this Question? If they give a Conditional Answer, as their Principle obligeth them to do, and say, If thou Repent, Christ hath died for thee; doth not the same Question still Recur, Hath Christ died for me, so as to make Repentance possible for me? To this they can Answer nothing; unless they run in a Circle: whereas the Feet of those, that bring the glad Tidings of the Gospel of Peace, are said to be beautiful, for that they preach the Common Salvation, Repentance unto all, offering a door of Mercy and Hope to all through Jesus Christ, who gave himself a Ransom for all. The Gospel Invites all: and certainly, by the Gospel Christ intended not to deceive and delude the greater part of Mankind, when he Inviteth and Crieth, saying; Come unto me all ye, that are weary and heavy laden, and ' I will give you Rest. If All than ought to seek after him, and to look for Salvation by him; he must needs have made Salvation possible to all: for who is bound to seek after that, which is Impossible? Certainly, it were a mocking of men to bid them do so. And such as deny, that by the Death of Christ Salvation is made possible to all men, do most blasphemously make God mock the World, in giving his Servants a Commission to preach the Gospel of Salvation unto ALL; while he hath before decreed, 
The Absurdity of that Doctrine of Absolute Reprobation.  that it shall not be possible for them to Receive it. Would not this make the Lord to send forth his Servants with a Lie in their mouths (which were blasphemous to think!) commanding them to bid all and every one to believe, that Christ died for them, and had purchased life and Salvation, whereas it is no such thing, according to the forementioned Doctrine? But seeing Christ, after he Arose, and perfected the work of our Redemption, gave a Commission to preach Repentance, Remission of Sins and Salvation to all; it is manifest, that he died for all. For he, that hath Commissionated his Servants thus to preach, is a God of Truth, and no mocker of poor Mankind; neither doth he require of any man that, which is simply Impossible for him to do: for that No man is bound to do that, which is Impossible, is a principle of Truth engraven in every man's mind. And seeing, he is both a most Righteous and Merciful God; it cannot at all stand neither with his Justice, nor Mercy, to bid such men Repent or Believe, to whom it is Impossible.  
§ VII. Moreover, if we Regard the Testimony of the Scripture in this matter, where there is not one Scripture, which I know of, that affirmeth, 
To Pray for all, for Christ died for all—  Christ not to die for ALL; there are divers, that positively and expressly Assert, he did: as 1 Tim. 2.1, 3, 4, 6. I exhort therefore, that first of all Supplications, Prayers, Intercessions and giving of Thanks be made for all men, etc. for this is good and acceptable in the sight of God our Saviour, who will have All men to be saved, and to come to the knowledge of the Truth; who gave himself a Ransom for all, to be testified in due time. Except we will have the Apostle here to Assert quite another thing, than he intended; there can be nothing more plain to Confirm, what we have Asserted: And this Scripture doth well answer to that manner of Arguing, which we have hitherto used. For first, the Apostle here Recommends them to Pray for all men: And to obviate such an Objection, as if he had said with our Adversaries, Christ prayed not for the World, neither willeth he us to pray for All; because he willeth not, that All should be saved: but hath ordained many to be damned, that he might show forth his Justice in them; He obviates, I say, such an Objection, telling them, That it is good and acceptable in the sight of God, who will have all men to be saved. I desire to know, what can be more Expressly Affirmed? 
— And will have all men to be saved.  or can any Two Propositions be stated in Terms more Contradictory, than these Two, God willeth not some to be saved, and God willeth all men to be saved, or, God will have no man perish? If we believe the last, as the Apostle hath Affirmed, the first must be destroyed; seeing of Contradictory Propositions the one being placed, the other is destroyed. Whence (to Conclude) he gives us a Reason of his Willingness, that All men should be saved, in these words; Who gave himself a Ransom for all: as if he would have said; since Christ died for all, since he gave himself a Ransom for all, therefore he will have all men to be saved. This Christ himself gives as the Reason of God's Love to the World, in these words, Joh. 3.16. God so loved the world, that he gave his Only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting life: Compared with 1 Joh. 4.9. This [whosoever] is an Indefinite Term, from which no man is Excluded. From all which then I thus Argue; 

* Arg. 1.  For whomsoever it is lawful to pray, to them Salvation is possible: But-  
It's lawful to pray for every Individual man in the whole World:  
Therefore Salvation is possible unto them.  I prove the Major Proposition thus; 
No man is bound to pray for that, which is impossible to be attained: Arg. 2 But  
Every man is bound and commanded to pray for all men: Therefore  
It is not impossible to be obtained.  I prove also this Proposition further, thus: 
No man is bound to pray, but in Faith: Arg. 3 But—  
He, that prayeth for that, which he judges simply Impossible to be obtained, cannot pray in Faith: Therefore, etc.  Again: 
That which God willeth, is not Impossible: Arg. 4 But—  
God willeth all men to be saved: Therefore—  
It is not Impossible.  And lastly; 
These, for whom our Saviour gave himself a Ransom, Arg. 5 to such Salvation is possible: But—  
Our Saviour gave himself a Ransom for all: Therefore—  
Salvation is possible unto them.   
§ VIII. This is very positively Affirmed Hebr. 2.9. in these words, Proof 1 But we see Jesus, who was made a little lower, than the Angels, for the suffering of Death Crowned with Glory and Honour, that he by the Grace of God might taste death for every man. He that will but open his Eyes, may see this Truth here Asserted: If he tasted Death for Every man, then certainly, there is no man, for whom he did not taste Death; then there is no man, who may not be made a Sharer of the Benefit of it: For he came not to Condemn the World; but that the World through him might be Saved, Joh. 3.17. He came not to Judge the World, but to Save the World, Joh. 12.47. whereas, according to the Doctrine of our Adversaries he behoved to come to Condemn the World, and Judge it, 
Our Adversaries false Doctrine of a great part of Mankind being preordained for Damnation, Refuted.  and not that it might be Saved by him, or to save it. For if he never came to bring Salvation to a great part of Mankind, but that his Coming, though it could never do them good, yet shall augment their Condemnation, from thence it necessarily follows, that he came not of Intention to Save, but to Judge and Condemn the greater part of the World, contrary to his own Express Testimony. And as the Apostle Paul in the words above-cited doth Assert Affirmatively, That God willeth the Salvation of all; so doth the Apostle Peter Assert Negatively, That he Proof 2 willeth not the perishing of any, 2 Pet. 3.9. The Lord is not slack concerning his Promise, as some men count slackness; but is long-suffering to us-ward, not willing, that any should perish, but that all should come to Repentance. And this is Correspondent to that of the Prophet Ezechiel 33.11. As I live, saith the Lord, I have no pleasure in the death of the Wicked; but that the Wicked turn from his way and live: If it be safe to believe God, and trust in him, we must not think, that he intends to Cheat us by all these Expressions through his Servants; but that he was in good Earnest. And that this Will and Desire of his hath not taken Effect, the Blame is on our parts (as shall be after spoken of) which could not be, if so be, we never were in any Capacity of Salvation, or that Christ had never died for us; but left us under an Impossibility of Salvation, what means all those Earnest Invitations? all those Serious Expostulations? all those Regretting Contemplations, wherewith the Holy Scriptures are full? As; Why will ye die, 0 house of Israel! why will ye not come to me, that ye might have life? I have waited to be gracious unto you; I have sought to gather you; I have knocked at the door of your hearts: Is not your destruction of yourselves? I have called all the day long. If Men, who are so Invited, be under no Capacity of being Saved, if Salvation be Impossible unto them; shall we suppose God in this to be no other, but like the Author of a Romance, or the Master of a Comedy, who amuses and raises the various Affections and Passions of his Spectators by divers and strange Accidents? sometimes leading them into hope, and sometimes into despair; all those Actions in Effect being but a pure Illusion, while he hath appointed, what the Conclusion of all shall be.  
Proof 3 Thirdly: This Doctrine is abundantly Confirmed by that of the Apostle 1 Joh. 2.1, 2. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous: And he is the Propitiation for our sins; and not for ours only, but also for the sins of the whole World. The way, 
Adversaries Comment upon the Word, the Whole World.  which our Adversaries take to Evite this Testimony, is most foolish and ridiculous: The World here, say they, is the World of Believers: For this Commentary we have nothing, but their own Assertion; and so while it manifestly destroys the Text, may be justly Rejected. For First, let them show me, if they can, in all the Scripture, where the Whole world is taken for Believers only? I shall show them, where it is many times taken for the quite Contrary: as; The World knows me not; The World receives me not; I am not of this World: Besides all these Scriptures Psal. 17.14. Isa. 13.11. Matth. 18.7. Joh. 7.7. 8.26. 12: 19 14: 17. 15: 18,19. 17: 14,18,20. 1 Cor. 1.21. 2: 12. 6: 2. Gal. 6.14. James 1.27. 2 Pet. 2.20. 1 Joh. 2.15. 3: 1. and 4.4, 5. and many more. Secondly, The Apostle in this very place Contradistinguisheth the World from the Saints thus; And not for ours only, but for the sins of the whole World: What means the Apostle by [ours] here? is not that the sins of Believers? was not he one of those Believers? and was not this an Universal Epistle written to all the Saints, that then were? So that according to these men's Comment, there should be a very unnecessary and foolish Redundancy in the Apostle's words: as if he had said; He is a Propitiation not only for the sins of all Believers, but for the sins of all Believers: Is not this to make the Apostle's words void of good sense? Let them show us, wherever there is such a manner of speaking in all the Scripture, where any of the Penmen first name the Believers in Concretô with themselves, and then Contra-distinguish them from some other whole World of Believers? That Whole World, if it be of Believers, must not be the World we live in. But we need no better Interpreter for the Apostle, than himself, who uses the very same Expression and Phrase in the same Epistle, c. 5.19. saying; We know, that we are of God, and the Whole World lieth in Wickedness: there cannot be found in all the Scripture two places, which run more parallel; seeing in both, the same Apostle, in the same Epistle, to the same persons Contradistinguisheth himself, and the Saints to whom he writes, from the Whole World; which according to these men's Commentary ought to be understood of Believers: as if John had said, We know, particular Believers are of God; but the whole World of Believers lieth in wickedness: what Absurd Wresting of Scripture were this? and yet it may be as well pleaded for, as the other; for they differ not at all. Seeing then, that the Apostle John tells us plainly, that Christ not only died for him, and for the Saints and Members of the Church of God, to whom he wrote; but for the Whole World: Let us then hold it for a Certain and Undoubted Truth, notwithstanding the Cavils of such, as Oppose.  
This might also be proved from many more Scripture-Testimonies, if it were at this Season needful. All the Fathers (so called) and Doctors of the Church for the first four Centuries preached this Doctrine; according to which they boldly held forth the Gospel of Christ, 
The Heathens invited to Salvation; none predestinated to Damnation.  and Efficacy of his Death, Inviting and Entreating the Heathens to Come and be Partakers of the Benefits of it; showing them, how there was a Door open for them ALL to be Saved through Jesus Christ: not telling them, that God had predestinated any of them to Damnation, or had made Salvation Impossible to them, by withholding Power and Grace necessary to believe from them. But of many of their Say, which might be Alleged, I shall only Instance a Few.  
Augustine on Psalm 95. saith; The Blood of Christ is of so great Proof 4 worth, that it is of no less value, than the Whole World.  
Prosper ad Gall. c. 9 
The Testimonies of the Fathers and Doctors of the first Church that Christ died for all.  The Redeemer of the World gave his Blood for the World, and the World would not be Redeemed, because the Darkness did not receive the Light. He that saith, the Saviour was not Crucified for the Redemption of the Whole World, looks not to the virtue of the Sacrament, but to the part of Infidels; since the Blood of our Lord Jesus Christ is the price of the Whole World: from which Redemption they are Strangers, who either delighting in their Captivity would not be Redeemed, or after they were Redeemed, Returned to the same Servitude. The same Prosper in his Answer to Vincentius' first Objection: Seeing therefore, because of one Common Nature and Cause in Truth undertaken by our Lord, all are rightly said to be Redeemed, and nevertheless all are not brought out of Captivity; the Property of Redemption without doubt belongeth to those, from whom the Prince of this World is shut out, and now are not Vessels of the Devil, but Members of Christ: whose Death was so bestowed upon Mankind, that it belonged to the Redemption of such, who were not to be Regenerated; but so that that, which was done by the Example of one for all, might by a singular Mystery be Celebrated in every one. For the Cup of Immortality, which is made up of our Infirmity, and the Divine Power, hath indeed that in it, which may profit all; but if it be not Drunk, it doth not Heal.  
The Author de Vocat. Gentium, lib. 11. cap. 6. There is no Cause to doubt, but that our Lord Jesus Christ died for sinners and wicked men; and if there can be any found, who may be said not to be of this Number, Christ hath not died for all: he made himself a Redeemer for the Whole World.  
Chrysostom on John 1. If he Inlightens every man coming into the World, how comes it, that so many men remain without Light? For all do not so much as Acknowledge Christ; how then doth he enlighten every man? He Illuminates indeed, so far as in him is; but if any of their own Accord closing the Eyes of their Mind, will not direct their Eyes unto the Beams of this Light, 
The Cause of remaining in Darkness.  the Cause that they remain in Darkness, is not from the Nature of the Light, but through their own Malignity; who willingly have rendered themselves Unworthy of so great a Gift. But why believed they not? Because they would not: Christ did his part.  
The Arelatensian Synod held about the Year 490. pronounced him Accursed, who should say, That Christ hath not died for all; or that he would not have all men to be saved.  
Ambrose on Psal. 118. Serm. 8. The Mystical Sun of Righteousness is arisen to all: he came to all, he suffered for all, and rose again for all: And therefore he suffered, that he might take away the sin of the World. But if any one Believe not in Christ, he Robs himself of this general Benefit: even as if one by Closing the Windows should hold out the Sunbeams, 
The Sunbeams shut out, heat not.  the Sun is not therefore not Arisen to all, because such a one hath so rob himself of its Heat; but the Sun keeps its prerogative: It is such a ones Imprudence, that he shuts himself out from the Common Benefit of the Light.  
The same man in his 11 th' Book of Cain and Abel, cap. 13. saith; Therefore he brought unto all the Means of Health, that whosoever should perish, may ascribe to himself the Causes of his Death, who would not be Cured, when he had the Remedy, by which he might have Escaped.  
§ IX. Seeing then, that this Doctrine of the Universality of Christ's Death is so Certain and Agreeable to the Scripture's Testimony, and to the Sense of the purest Antiquity; it may be wondered, how so many, some whereof have been Esteemed not only Learned, but also Pious, have been Capable to Fall into so gross and strange an Error! But the Cause of this doth evidently appear, in that the Way and Method, by which the Virtue and Efficacy of this Death is Communicated to all men, hath not been rightly understood; or indeed hath been Erroneously Affirmed. 
Pelagians Errors.  The Pelagians ascribing all to Man's Will and Nature, denied man to have any Seed of Sin Conveyed to him from Adam; and the Semi-Pelagians making Grace, as a Gift following upon Man's Merit, or right Improving of his Nature, according to their known Principle, Facienti quod in se est, Deus non denegat gratiam: This gave Augustine, Prosper and some others occasion, labouring in Opposition to these Opinions to magnify the Grace of God, and paint out the Corruption of Man's Nature (as the Proverb is of those, that seek to make strait a Crooked Stick) to Incline to the other Extreme. 
Extremes fallen into by some, making God the Author of Sin.  So also the Reformers, Luther and others, finding among other Errors the strange Expressions used by some of the Popish Scholasticks concerning Free Will, and how much the Tendency of their Principles is to Exalt Man's Nature, and lessen God's Grace; having all those Say of Augustine and others for a pattern, through the like Mistake ran upon the same Extreme. Though afterwards the Lutherans seeing, how far Calvin and his Followers drove this matter (who, as a man of subtle and profound Judgement, foreseeing, where it would land, resolved above board to Assert, That God had decreed the Means, as well as the End, and therefore had Ordained men to sin, and Excites them thereto; Which he labours earnestly to defend) and that there was no avoiding the making God the Author of Sin; thereby received occasion to discern the falsity of this Doctrine, and disclaimed it: as appears by the latter Writings of Melanchthon, and the Mompelgartensian Conference, 
Epit. Hist. Eccl. Lucae Osiand. Cent. 16. l. 4. cap. 32.  where Lucas Osiander, one of the Collocutors, terms it Impious, calls it a Making God the Author of Sin; and a horrid and horrible Blasphemy. Yet because none of those, who have Asserted this Universal Redemption since the Reformation, have given a Clear, Distinct and Satisfactory Testimony, how it is Communicated to all, and so have fallen short of fully declaring the perfection of the Gospel Dispensation; others have been thereby the more strengthened in their Errors: Which I shall Illustrate by one singular Example.  
The Arminians and other Assertors of Universal Grace use this, as a Chief Argument: 
That, which every man is bound to believe, is True: But—  
Every man is bound to believe, that Christ died for them:  
Therefore, etc.   
Of this Argument the other Party deny the Assumption, saying; That they, who never heard of Christ, are not obliged to believe in him: and seeing, 
Remonstrants' Opinion strengthens the precise Decree of Reprobation.  the Remonstrants (as they are commonly called) do generally themselves acknowledge, that without the outward knowledge of Christ there is no Salvation; that gives the other Party yet a stronger Argument for their Precise Decree of Reprobation. For, say they, seeing we all see really and in Effect, that God hath withheld from many Generations, and yet from many Nations that Knowledge, which is absolutely needful to Salvation, and so hath rendered it simply Impossible unto them; why may he not as well withhold the Grace necessary to make a saving. Application of that Knowledge, where it is preached? For there is no ground to say, that this were Injustice in God, or Partiality, more than his leaving those others in utter Ignorance; the one being but a withholding Grace to apprehend the Object of Faith; the other a withdrawing the Object itself. For Answer to this they are forced to draw a Conclusion from their former Hypothesis of Christ dying for all, and God's Mercy and Justice, saying; That if these Heathens, who live in these remote places, where the Outward Knowledge of Christ is not, did improve that Common Knowledge they have, to whom the Outward Creation is for an Object of Faith, by which they may gather, that there is a God; then the Lord would by some Providence either Send an Angel to tell them of Christ, or Convey the Scripture to them, or bring them some way to an Opportunity to meet with such, as might Inform them. Which, as it gives always too much to the power and strength of Man's Will and Nature, and savours a little of Socinianism and Pelagianism, or at lest of Semipelagianism; so since it is only built upon probable Conjectures, neither hath it Evidence enough to Convince any strongly tainted with the other Doctrine, nor yet doth it make the Equity and wonderful Harmony of God's Mercy and Justice towards all so manifest to the Understanding. So that I have often observed, that these Assertors of Universal Grace did far more pithily and strongly Overturn the false Doctrine of their Adversaries, than they did Establish and Confirm the Truth and Certainty of their own: And though they have Proof sufficient from the Holy Scriptures to Confirm the Universality of Christ's Death, and that none are precisely by any Irrevocable Decree Excluded from Salvation; 
None by an Irrevocable Decree Excluded from Salvation.  yet I find, when they are pressed in the respects abovementioned to show, how God hath so far Equally Extended the Capacity to Partake of the Benefit of Christ's Death unto all, as to Communicate unto them a sufficient Way of so doing, they are somewhat in a straight, and are put more to give us their Conjectures from the Certainty of the former, presupposed Truth (to wit, that because Christ hath certainly died for all, and God hath not rendered Salvation Impossible to any, therefore there must be some way or other, by which they may be saved; which must be by improving some Common Grace, or by gathering from the Works of Creation and Providence) than by really Demonstrating by Convincing and Spiritual Arguments, what that Way is?  
§ X. It falls out then, that as Darkness, and the great Apostasy came not upon the Christian World all at once, but by several Degrees, one thing making way for another; until that thick and gross Veil came to be overspread, wherewith the Nations were so blindly Covered from the seventh and eighth, until the sixteenth Centuries: Even as the Darkness of the Night comes not upon the outward Creation all at once, but by Degrees, according as the Sun declines in each Horizon; so neither did that full and clear Light and Knowledge of the Glorious Dispensation of the Gospel of Christ appear all at once; the work of the first Witnesses being more to Testify against and Discover the Abuses of the Apostasy, than to Establish the Truth in purity. He that comes to build a New City, must first remove the Old Rubbish, before he can see to lay a New Foundation; and he, that comes to a House greatly polluted and full of dirt, will first sweep away and remove the filth, before he put up his own good and New Furniture. The Dawning of the Day dispels the Darkness, and makes us see the things, that are most Conspicuous; but the distinct Discovering and Discerning of things, so as to make a certain and perfect observation, is reserved for the Arising of the Sun, and its shining in full brightness. And we can from a certain Experience boldly affirm, that the not waiting for this, but building among, yea and with the Old Popish Rubbish, and setting up before a full purgation, hath been to most Protestants the foundation of many a Mistake, and an occasion of unspeakable Hurt. Therefore the Lord God, who, as he seethe meet, doth communicate and make known to man the more full, 
The more full Discovery of the Gospel reserved to this our Age.  evident and perfect Knowledge of his Everlasting Truth, hath been pleased to Reserve the more full Discovery of this Glorious and Evangelical Disensation to this our Age; albeit divers Testimonies have thereunto been born by some noted Men▪ in several Ages, as shall hereafter appear. And for the greater augmentation of the Glory of his Grace, that no man might have whereof to boast, he hath raised up a few, Despicable and Illiterate Men, and for the most part Mechanics, to be the Dispensators of it: by which Gospel all the Scruples, Doubts▪ Hesitations and Objections abovementioned are easily and evidently answered, and the Justice, as well as Mercy of God, according to their Divine and heavenly Harmony Exhibited, Established and Confirmed. According to which certain Light and Gospel, as the knowledge thereof hath been manifested to us by the Revelation of Jesus Christ in us, fortified by our own sensible Experience, and sealed by the Testimony of the Spirit in our hearts, we can confidently Affirm and clearly Evince, according to the Testimony of the Holy Scriptures, the following Points.  
§ XI. First; That GOD, who out of his Infinite Love sent his Son the Prop. I Lord Jesus Christ into the World, who tasted Death for every man, hath given to every man, whether Jew or Gentile, Turk or Scythian, Indian or Barbarian, 
A Day of Visitation to all.  of whatsoever Nation, Country or Place, a Certain Day or Time of Visitation; during which Day or Time it is possible for them to be Saved, and to partake of the Fruit of Christ's Death.  
Prop. TWO Secondly; That for this end God hath Communicated and given unto every man a Measure of the Light of his own Son, a Measure of Grace, or a Measure of the Spirit; 
A Measure of Light in all.  which the Scripture expresseth by several names: as sometimes of the Seed of the Kingdom, Matth. 13.18, 19 The Light, that makes all things manifest, Eph. 5.13. The Word of God, Rom. 10.18. or Manifestation of the Spirit given to profit withal, 1 Cor. 12.7. A Talon, Matth. 25.15. A little Leaven: The Gospel preached in every Creature, Col. 1.23.  
Thirdly; That God in and by this Light and Seed invites, calls, exhorts and strives with every man in order to save them; which as it is received, and not resisted, works the Salvation of all, even of those, who Prop. III are ignorant of the Death and Sufferings of Christ, and of Adam's Fall, 
God's S●lvatation wrought by the Light in all.  both by bringing them to a sense of their own Misery, and to be sharers in the Sufferings of Christ inwardly, and by making them partakers of his Resurrection, in becoming holy, pure and righteous, and recovered out of their sins. By which also are saved they, that have the Knowledge of Christ outwardly; in that it opens their Understanding rightly to use and apply the things delivered in the Scriptures, and to receive the Saving Use of them: But that this may be Resisted and Rejected in both; in which then God is said to be Resisted and Pressed down, and Christ to be again Crucified, and put to open shame in and among men. And to those, as thus Resist and Refuse him, he becomes their Condemnation.  
First then, According to this Doctrine the Mercy of God is excellently Consequences 1 well exhibited; in that none are necessarily shut out from Salvation: and his Justice is demonstrated, in that he Condemns none, but such, to whom he really made Offer of Salvation; affording them the Means sufficient thereunto.  
Secondly, This Doctrine if well weighed, will be found to be the Cons. 2 Foundation of Christianity, Salvation and Assurance.  
Thirdly, It agrees and answers with the Whole Tenor of the Gospel-Promises Cons. 3 and Threats, and with the nature of the Ministry of Christ; according to which the Gospel, Salvation, Repentance is commanded to be preached to Every Creature, without respect of Nations, Kindred's, Families or Tongues.  
Fourthly, It magnifies and commends the Merits and Death of Christ, in Cons. 4 that it not only accounts them sufficient to save all; but declares them to be brought so nigh unto all, as thereby to be put into the nearest Capacity of Salvation.  
Fifthly, It Exalts above all the Grace of God, to which it attributeth Cons. 5 all good, even the least and smallest Actions, that are so; ascribing thereunto not only the first beginnings and motions of good, but also the whole Conversion and Salvation of the Soul.  
Sixthly, It Contradicts, Overturns and Enervates the false Doctrine Cons. 6 of the Pelagians, Semi-Pelagians, Socinians and others, who exalt the Light of Nature, the Liberty of Man's Will; in that it wholly excludes the natural man from having any place or portion in his own Salvation, by any acting, moving or working of his own, until he be first quickened, raised up and acted by God's Spirit.  
Seventhly, As it Makes the whole Salvation of Man solely and alone to Cons. 7 depend upon God, so it makes his Condemnation wholly, and in every respect to be of himself: in that he refused and resisted somewhat, that from God wrestled and strove in his heart; and forces him to acknowledge God's just Judgement in rejecting him, and forsaking of him.  
Eighthly, It takes away all ground of Despair, in that it gives every Cons. 8 one ground of Hope and certain Assurance, that they may be saved; neither doth feed any in Security, in that none are certain, how soon their Day may Expire: and therefore it is a constant Incitement and Provocation, and lively Encouragement to every man to forsake evil, and close with that, which is good.  
Ninthly, It wonderfully commends as well the Certainty of the Christian Religion among Infidels, as it manifests its own Verity to all, in that it's confirmed and established by the Experiences of all men: seeing, there was never yet a man found in any place of the Earth, however barbarous Cons. 9 and wild, but hath acknowledged, that at some time or other, less or more, he hath found somewhat in his heart reproving him for some things Evil, which he hath done: threatening a certain horror, if he continued in them; as also promising and communicating a certain peace and sweetness, as he hath given way to it, and not resisted it.  
Cons. 10 Tenthly, It wonderfully showeth the excellent Wisdom of God, by which he hath made the means of Salvation so Universal and Comprehensive, that it is not needful to recur to those miraculous and strange ways: seeing, according to this most true Doctrine, the Gospel reacheth all, of whatsoever Condition, Age or Nation.  
Eleventhly, It is Really and Effectively, though not in so many words, Cons. 11 yet by deeds, established and confirmed by all the Preachers, Promulgators and Doctors of the Christian Religion, that ever were, or now are, even by those, that otherways in their Judgement Oppose this Doctrine; in that they all, wherever they have been or are, or whatsoever People, Place or Country they come to, do preach to the People, and to every Individual among them, That they may be saved; Entreating and Desiring them to believe in Christ, who hath died for them. So that, what they deny in the general, they acknowledge of every particular; there being no man, to whom they do not preach in order to Salvation, telling him, Jesus Christ calls and wills him to believe and be saved; and that, if he refuse, he shall therefore be Condemned: and that his Condemnation is of himself. Such is the Evidence and Virtue of Truth, that it constrains its Adversaries even against their wills to plead for it.  
Cons. 12 Lastly, According to this Doctrine, the former Argument used by the Arminians, and Evited by the Calvinists, concerning Every man's being bound to believe, that Christ died for him, is, by altering the Assumption, rendered Invincible: thus; 
That, which every man is bound to believe, is True: But—  
Every man is bound to believe, that God is merciful unto him:  
Therefore, etc.  This Assumption no man can deny; seeing his Mercies are said to be over all his Works. And herein the Scripture every where declares the Mercy of God to be, in that he Invites and Calls sinners to Repentance, and hath opened a way of Salvation for them: so that, though those men be not bound to believe the History of Christ's Death and Passion, who never came to know of it; yet they are bound to believe, that God will be Merciful to them, if they follow his Ways; and that he is Merciful unto them, in that he Reproves them for Evil, and Incourages them to good. Neither ought any man to believe, that God is unmerciful to him, or that he hath from the beginning Ordained him to come into the World, that he might be left to his own evil Inclinations, 
Our Adversaries unmerciful Assertion of God.  and so do wickedly, as a means appointed by God to bring him to Eternal Damnation; which, were it true, as our Adversaries affirm it to be of many Thousands, I see no reason, why a man might not believe: for certainly, a man may believe the Truth.  
As it manifestly appears from the thing itself, that these good and excellent Consequences follow from the belief of this Doctrine; so from the Probation of them▪ it will yet more evidently appear. To which before I come, it is requisite to speak somewhat concerning the State of the Controversy; which will bring great light to the matter (For from the not right understanding of a matter under Debate, sometimes both Arguments on the one hand, and Objections on the other are brought, which do▪ not way hit the Case) and hereby also our Sense and Judgement therein will be more fully understood and opened.  
§ XII. First then, by this Day and Time of Visitation, which we say, Quest. 1 God gives unto all, during which they may be saved, 
The Stating of the Question.  we do not understand the Whole Time of every man's Life, though to some it may be extended even to the very hour of Death; as we see in the Example of the Thief Converted upon the Cross: but such a season at least, as sufficiently exonerateth God of every man's Condemnation; which to some may be sooner, and to others later, according as the Lord in his Wisdom sees meet. So that many men may outlive this day; after which there may be no possibility of Salvation to them: 
That many may outlive the Day of God's Visitation.  and God justly suffers them to be hardened, as a just punishment of their Unbelief, and even raises them up as Instruments of Wrath, and makes them a Scourge one against another. Whence to men in this Condition may be fitly applied those Scriptures, which are abused to prove, That God incites men necessarily to sin. This is notably expressed by the Apostle, Rom. 1. from v. 17. to the end; but especially vers. 28. And even as they did not like to retain God in their knowledge, God gave them up to a Reprobate Mind, to do those things, which are not Convenient. That many may outlive this Day of God's gracious Visitation unto them, is shown by the Example of Esau, Hebr. 12.16, 17. who sold his Birthright: so he had it once, and was capable to have kept it; but afterwards when he would have inherited the Blessing, he was Rejected. This appears also by Christ's weeping over Jerusalem, Luke 19.42. saying; If thou hadst known in this thy day the things, that belong unto thy peace; but now they are hid from thine Eyes: Which plainly imports a Time, when they might have known them; which now was removed from them, though they were yet alive. But of this more shall be said hereafter.  
§ XIII. Secondly, By this Seed, Grace and Word of God, and Light, Quest. 2 wherewith we say, every man is Enlightened, and hath a measure of it, which strives with them in order to Save them, and which may by the stubbornness and wickedness of man's Will be quenched, bruised, wounded, pressed-down, slain and crucified, we understand not the proper Essence and Nature of God precisely taken; which is not Divisible into parts and measures, as being a must Pure, Simple Being, void of all Composition or Division, and therefore can neither be resisted, hurt, wounded, crucified or slain by all the Efforts and Strength of men. 
The Light, what it is, and its Properties described.  But we understand a Spiritual, Heavenly and Invisible Principle, in which God, as Father, Son and Spirit dwells: a measure of which Divine and Glorious Life is in all men, as a Seed, which of its own nature draws, invites and inclines to God. And this we call Vehiculum Dei, or the Spiritual body of Christ, 
Vehiculum DEI.  the flesh and blood of Christ, which came down from Heaven, of which all the Saints do feed, and are thereby nourished unto Eternal Life. And as every unrighteous Action is witnessed against, and reproved by this Light and Seed, so by such Actions it is hurt, wounded and slain, and resiles or flees from them; even as the flesh of men flees from that, which is of a contrary nature to it. Now, because it is never separated from God, nor Christ, but wherever it is, God and Christ are as wrapped up therein: therefore and in that respect, as it is Resisted, God is said to be Resisted; and where it is born down, God is said to be pressed, as a Cart under sheaves, and Christ is said to be slain and crucified. And on the contrary, as this Seed is received in the heart, and suffered to bring forth its natural and proper Effect, Christ comes to be form and raised: of which the Scripture makes so much mention, calling it the New man; Christ within, the Hope of Glory. This is that Christ within, which we are heard so much to speak and declare of; every where preaching him up, and exhorting People to believe in the Light, and obey it, that they may come to know Christ in them to deliver them from all sin.  
But by this as we do not at all intent either to Equal ourselves to that Holy man the Lord Jesus Christ, who was born of the Virgin Mary, in whom all the fullness of the Godhead dwells bodily; nor to Destroy the reality of his present Existence; 
That the Fullness of the Godhead dwells in Christ bodily, etc.  so neither do we, as some have falsely calumniated us. For though we Affirm, that Christ dwells in us, yet not immediately, but mediately, as he is in that Seed, which is in us; whereas he, to wit, the Eternal Word, which was with God, and was God, dwelled Immediately in that holy man: He than is as the Head, and we as the Members; he the Vine, and we the Branches. Now, as the Soul of man dwells other ways, and in a far more immediate manner in the Head and in the Heart, than in the Hands or Legs; and as the Sap, Virtue and Life of the Vine lodgeth far otherwise in the Stock and Root, than in the Branches; so God dwelleth otherwise in the Man Jesus, than in us. We also freely reject the Heresy of Appollinarius, who denied him to have any Soul; but said, the Body was only acted by the Godhead. As also the Error of Eutyches, who made the Manhood to be wholly swallowed up of the Godhead; wherefore as we believe, he was a true and a real Man, so we also believe, that he continues so to be glorified in the Heavens, in Soul and Body; by whom God shall judge the World in the great and general Day of Judgement.  
§ XIV. Thirdly, We understand not this Seed, Light or Grace to be Quest. 3 an Accident, as most men ignorantly do; but a Real, Spiritual Substance, which the Soul of man is capable to feel and apprehend: 
That the Light is a Spiritual Substance which may be felt in the Soul, and apprehended.  from which that Real, Spiritual, Inward Birth in Believers arises, called the New Creature, the New Man in the heart. This seems strange to carnally minded men, because they are not acquainted with it; but we know it, and are sensible of it by a true and certain Experience; though it be hard for man in his natural Wisdom to Comprehend it, until he come to feel it in himself; and if he should, holding it in the mere Notion, it would avail him little. Yet we are able to make it appear to be true, and that our Faith concerning it is not without a solid Ground: for it is in and by this Inward and Substantial Seed in our Hearts, as it comes to receive nourishment, and to have a Birth or Geniture in us, that we come to have those Spiritual Senses raised, by which we are made capable of tasting, smelling, seeing and handling the things of God: For a man cannot reach unto those things by his natural spirit and senses, as is above declared.  
Next: We know it to be a Substance, because it subsists in the hearts of Wicked Men, even while they are in their Wickedness; as shall be hereafter proved more at large. Now, no Accident can be in a Subject, without it give the Subject its own Denomination; as where Whiteness is in a Subject, there the Subject is called White. So we distinguish betwixt Holiness, as it is an Accident, which denominates man so, as the Seed receives a place in him; and betwixt this holy, substantial Seed, which many times lies in man's heart, as a naked grain in a stony ground. So also, as we may distinguish betwixt Health and Medicine: Health cannot be in the Body, without the Body be called Healthful; because Health is an Accident: but Medicine may be in a Body, that is most Unhealthful; for that it is a Substance. And, as when a Medicine gins to work, 
The Degrees of its Operation in the Soul of man.  the Body may in some respect be called Healthful, and in some respect Unhealthful; so we acknowledge, as this Divine Medicine receives place in man's Heart, it may denominate him in some part holy and good, though there remain yet a corrupted, unmortified part, or some part of the evil humours unpurged out: For where two contrary Accidents are in one Subject, as health and sickness in a body, the Subject receives its denomination from the Accident, which prevails most. So many men are called Saints, good and holy men, and that truly, when this Holy Seed hath wrought in them in a good measure, and hath somewhat leavened them into its Nature; though they may be yet liable to many Infirmities and Weaknesses, yea, and to some Iniquities. For as the Seed of Sin, and ground of Corruption, yea, and the capacity of yielding thereunto, and sometimes actual falling doth not denominate a good and holy man, Impious; so neither doth the Seed of Righteousness in evil men, and the possibility of their becoming one with it, denominate them good or holy ..  
§ XV. Fourthly: We do not hereby Intent any ways to lessen or derogate from the Atonement and Sacrifice of Jesus Christ; but on the contrary Quest. 4 do Magnify and Exalt it. 
That Remission of sins is only and alone by Christ.  For as we believe all those things to have been certainly Transacted, which are Recorded in the Holy Scriptures concerning the Birth, Life, Miracles, Sufferings, Resurrection and Ascension of Christ; so we do also believe, that it is the duty of every one to believe it, to whom it pleases God to Reveal the same, and to bring to them the Knowledge of it. Yea, we believe, it were damnable Unbelief, not to believe, when so declared; but to Resist that Holy Seed: which as minded, would lead and incline every one to believe it, as it is offered unto them; though it revealeth not in every one the outwardly and explicit Knowledge of it, nevertheless it always assenteth to it, ubi declaratur, where it is declared. Nevertheless, as we firmly believe, it was Necessary that Christ should come, that by his Death and Sufferings he might offer up himself a Sacrifice to God for our sins, who his own self bore our sins in his own Body on the Tree; so we believe, that the Remission of Sins, which any partake of, is only in and by virtue of that most satisfactory Sacrifice, and no otherwise: For it is by the Obedience of that One, that the Free Gift is come upon all unto Justification. For we affirm, that as all men partake of the fruit of Adam's Fall, in that by reason of that Evil Seed, which through him is Communicated unto them, they are prone and inclined unto Evil, though Thousands of Thousands be ignorant of Adam's Fall, neither ever knew of the Eating of the Forbidden Fruit; so also many may come to feel the Influence of this Holy and Divine Seed and Light, and be turned from evil to good by it, though they knew nothing of Christ's Coming in the flesh, through whose Obedience and Sufferings it is purchased unto them. And as we Affirm, it is absolutely needful, 
The History is profitable with the Mystery.  that those do believe the History of Christ's outward Appearance, whom it pleased God to bring to the Knowledge of it; so we do freely Confess, that even that outward Knowledge is very Comfortable to such as are subject to and led by the Inward Seed and Light. For not only doth the sense of Christ's Love and Sufferings tend to humble them; but they are thereby also strengthened in their Faith, and encouraged to follow that Excellent Pattern, which he hath left us, Who suffered for us; as saith the Apostle Peter, 1 Pet. 2.21. Leaving us an Example, that we should follow his steps: And many times we are greatly Edified and Refreshed with the gracious Say, which proceed out of his Mouth. The History than is profitable and comfortable with the Mystery, and never without it: but the Mystery is and may be profitable without the explicit and outward Knowledge of the History.  
Quest. 5 But Fifthly, This brings us to another Question, to wit, Whether Christ be in all men, or no? Which sometimes hath been asked us, and Arguments brought against it, because indeed, it is to be found in some of our Writings, 
How Christ is in all men.  That Christ is in all men; and we are often heard in our public Meetings and Declarations to desire every man to come to know and be acquainted with Christ in them; telling them, that Christ is in them: It is fit therefore, for removing of all Mistakes, to say something in this place concerning this matter. We have said before, how that a Divine, Spiritual and Supernatural Light is in all men; how that that Divine Supernatural Light or Seed is Vehiculum Dei; how that God and Christ dwelleth in it, and is never separated from it: also how that, as it is received and closed with in the heart, Christ comes to be form and brought forth; but we are far from ever having said, That Christ is thus form in all men, or in the Wicked: For that is a great Attainment; which the Apostle traveled, that it might be brought forth in the Galatians. Neither is Christ in all men by Way of Union, or indeed to speak strictly, by way of Inhabitation; because this Inhabitation, as it is generally taken, imports Union, or the Manner of Christ's being in the Saints: As it is written, I will dwell in them, and walk in them, 2 Cor. 6.16. But in regard Christ is in all men, as in a Seed, yea, and that he never is, nor can be separate from that Holy, pure Seed and Light, which is in all men; therefore may it be said in a larger sense, that he is In all, even as we observed before. The Scripture saith, Amos 2.13. God is pressed down, as a Cart under sheaves; and Christ Crucified in the ungodly: though to speak properly and strictly, neither can God be pressed down, nor Christ, as God, be Crucified. In this respect then, as he is in the Seed, which is in all men, we have said, Christ is in all men, and have preached and directed all men to Christ in them, who lies Crucified in them by their Sins and Iniquities; 
Christ Crucified in man by Iniquities.  that they may look upon him; whom they have pierced, and Repent: whereby he, that now lies as it were, slain and buried in them, may come to be raised, and have Dominion in their hearts over all. And thus also the Apostle Paul preached to the Corinthians and Galatians, 1 Cor. 2.2. Christ crucified in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek, hath it: This Jesus Christ was that, which the Apostle desired to know in them, and make known unto them, that they might come to be sensible, how they had thus been Crucifying Christ: that so they might Repent and be Saved. And forasmuch as Christ is called that Light, that inlightens every man, The Light of the World; Therefore the Light is taken for Christ: who truly is the Fountain of all Light, and hath his Habitation in it for ever. Thus the Light of Christ is sometimes called Christ, i. e. that in which Christ is, and from which ●e is never Separated.  
§ XVI. Sixthly: It will manifestly appear, by what is avove-said, that we Understand not this Divine Principle to be any part of Man's Nature, nor yet to be any Relics of any good, which Adam lost by his Fall; in that we make it a distinct, separate thing from man's Soul, and all the Faculties of it: Yet, such is the malice of our Adversaries, that they cease not sometimes to Calumniate us, as if we preached up a Natural Light, or the Light of man's natural Conscience. Next: there are, that lean to the Doctrine of Socinus and Pelagius, who persuade themselves through mistake, and out of no ill design to Injure us, as if this, which we preach up, were some natural Power and Faculty of the Soul; and that we only differ in the wording of it, and not in the thing itself: Whereas there can be no greater Difference, than is betwixt us in this matter. For we certainly know, that this Light, of which we speak, is not only distinct, 
The Faculties of Man's Reason.  but of a different Nature from the Soul of man and its Faculties. Indeed, that man, as he is a rational Creature, hath Reason, as a Natural Faculty of his Soul, by which he can discern things, that are Rational, we deny not; for this is a Property Natural and Essential to him, by which he can know and learn many Arts and Sciences, beyond what any other Animal can do by the mere Animal Principle. Neither do we deny, but by this Rational Principle man may apprehend in his Brain and in the Notion, a Knowledge of God and Spiritual things; yet, that not being the right Organ (as in the second Proposition hath more at length been signified) it cannot profit him towards Salvation: but rather hindereth. And indeed, the great Cause of the Apostasy hath been, that man hath sought to fathom the things of God in and by this natural and rational Principle, and to build up a Religion in it, 
Antichrist in the Temple of God.  neglecting and overlooking this Principle and Seed of God in the heart: so that herein, in the most universal and Catholic Sense, hath Antichrist in every man set up himself, and sitteth in the Temple of God, as God, and above every thing, that is called God. For, men being the Temple of the Holy Ghost, as saith the Apostle, 1 Cor. 3.16. when the Rational Principle sets itself up there above the Seed of God, to reign and rule as a Prince in Spiritual things, while the Holy Seed is wounded and bruised, there is Antichrist in every man, or somewhat Exalted above and against Christ. Neverthless we do not hereby Affirm, as if Man had received his Reason to no purpose, or to be of no Service unto him; in no wise: we look upon Reason, as fit to Order and Rule man in things Natural. 
The Divine Light, and Natural Reason distinguished.  For as God gave two great Lights to Rule the outward World, the Sun and Moon, the greater Light to rule the Day, and the lesser Light to rule the Night; so hath he given man the Light of his Son a Spiritual, Divine Light, to Rule him in the things Spiritual; and the Light of Reason, to Rule him in things Natural. And even as the Moon borrows her Light from the Sun, so ought men (if they would be rightly and comfortably ordered in natural things) to have their Reason enlightened by this Divine and pure Light. Which Enlightened Reason in those, that obey and follow this true Light, we Confess may be Useful to man even in Spiritual things, as it is still subservient and subject to the other; Even as the Animal Life in man, regulated and ordered by his Reason, helps him in going about things, that are Rational. 
The Light distinguished from Man's natural Conscience.  We do further rightly distinguish this from man's natural Conscience: for Conscience being that in man, which ariseth from the natural Faculties of man's Soul, may be Defiled and Corrupted; it is said expressly of the Impure, Tit. 1.15. That even their Mind and Conscience is defiled: But this Light can never be Corrupted, nor Defiled; neither did it ever Consent to Evil or Wickedness in any: for it is said expressly, that it makes all things manifest, that are reprovable, Eph. 5.13. and so is a faithful Witness for God against every unrighteousness in man. 
CONSCIENCE defined.  Now Conscience, to define it truly, comes from [Conscire,] and is that Knowledge, which ariseth in man's heart, from what agreeth, contradicteth, or is contrary to any thing believed by him; whereby he becomes Conscious to himself, that he transgresseth, by doing that, which he is persuaded he ought not to do: So that the Mind being once blinded, or defiled with a wrong belief, there ariseth a Conscience from that Belief, which troubles him, when he goes against it. 
Example of a Turk.  As for Example: A Turk, who hath possessed himself with a false Belief, that it is Unlawful for him to drink Wine; if he do it, his Conscience smites him for it: but though he keep many Concubines, his Conscience troubles him not; because that his Judgement is already defiled with a false Opinion, that it is lawful for him to do the one, and unlawful to do the other. Whereas if the Light of Christ in him were minded, it would Reprove him not only for committing Fornication, but also as he became obedient thereunto, Inform him, that Mahomet is an Impostor; as well as Socrates was informed by it in his day of the falsity of the Heathens Gods.  

Example of ● Papist.  So if a Papist eat flesh in Lent, or be not diligent enough in Adoration of Saints and Images, or if he should Contemn Images, his Conscience would smite him for it; because his Judgement is already blinded with a false Belief concerning these things: Whereas the Light of Christ never Consented to any of those Abominations. Thus than man's natural Conscience is sufficiently distinguished from it: for Conscience followeth the Judgement, doth not Inform it; but this Light, as it is Received, removes the Blindness of the Judgement, opens the Understanding, and rectifies both the Judgement and Conscience. So we Confess also, that Conscience is an Excellent thing, where it is rightly Informed and Enlightened: Wherefore some of us have fitly Compared it to a Lantern; 
The natural Conscience compared to a Lantern, and the Light of Christ, the Candle.  and the Light of Christ to the Candle: A Lantern is useful, when a Clear Candle burns and shines in it; but otherwise of no use. To the Light of Christ then in the Conscience, and not to man's natural Conscience it is, that we continually Commend men; this, not that is it, which we preach up, and direct People to, as to a most certain Guide unto Life Eternal.  
last: This Light, Seed, etc. appears to be no Power or natural Faculty of man's Mind, because a Man, that's in his Health, can when he pleases, stir up, move and exercise the Faculties of his Soul; he is absolute Master of them: and except there be some natural Cause or Impediment in the way, he can use them at his pleasure: but this Light and Seed of God in man he cannot Move and Stir up, when he pleaseth; but it moves, blows and strives with man, as the Lord seethe meet. For though there be a possibility of Salvation to every man, during the day of his Visitation; yet cannot a Man at any time when he pleaseth, or hath some sense of his Misery, 
The Waiting upon the Move of the Light and Grace.  stir up that Light and Grace, so as to procure to himself Tenderness of heart; but he must Wait for it: which comes upon all at certain times and seasons, wherein it works powerfully upon the Soul, mightily tenders it, and breaks it; at which time, if man Resist it not, but close with it, he comes to know Salvation by it. Even as the Lake of Bethesda did not Cure all those, that washed in it; but such only, as Washed first, after the Angel had moved upon the waters: so God moves in love to mankind in his Seed in his heart at some singular times, Setting his sins in order before him, and seriously Inviting him to Repentance, offering to him Remission of Sins, and Salvation; which if man accept of, he may be saved. Now, there is no man alive, and I am confident, there shall be none, to whom this Paper shall come, who, if they will deal faithfully and honestly with their own hearts, will not be forced to acknowledge, but they have been sensible of this in some measure, less or more; which is a thing, that man cannot bring upon himself with all his Pains and Industry. This then, O Man and Woman, is the Day of God's gracious Visitation to thy Soul, which thou shalt be happy for ever, if thou Resist not: This is the Day of the Lord, which, as Christ saith, is like, the Lightning, 
Matt. 24.27. John 3.8.  that shineth from the East unto the West, and the Wind or Spirit, which blows upon the heart, and no man knows whither it goes, nor whence it comes.  
§ XVII. And lastly, This leads me to speak concerning the manner of Quest. 7 this Seed or Light's Operation in the hearts of all men; which will show yet more manifestly, how we differ vastly from all those, that Exalt a natural Power or Light in man, and how our Principle leads above all others, to attribute our whole Salvation to the mere Power, Spirit and Grace of God.  
To them then, that ask us after this matter, How do ye differ from the Pelagians and Arminians? For if two men have equal sufficient Light and Grace, and the one be saved by it, and the other not; is it not, because the one improves it, the other not? Is not then the Will of man the Cause of the one's Salvation beyond the other? I say, to such we thus Answer: That, as the Grace and Light in all is sufficient to save all, and of its own nature would save all; so it strives and wrestles with all for to save them: he that Resists its strive, is the Cause of his own Condemnation; 
The Light's Operation in order to Salvation.  he that Resists it not, it becomes his Salvation. So that in him that is saved, the working is of the Grace, and not of the Man; and it's a Passiveness, rather than an Act: though afterwards, as man is wrought upon, there is a Will raised in him, by which he comes to be a Co-worker with the Grace: for according to that of Augustine, He that made us without us, will not save us without us. So that the first step is not by Man's Working, but by his not Contrary Working: And we believe, that at these singular seasons of every man's Visitation abovementioned, as man is wholly unable of himself to work with the Grace, neither can he move one step out of the natural Condition, until the Grace lay hold upon him; so it is possible to him to be passive, and not to Resist it: as it is also possible for him to Resist it. So we say, The Grace of God works in and upon man's Nature; which, though of itself wholly corrupted and defiled, and prone to evil, yet is capable to be wrought upon by the Grace of God. Even as Iron, though a hard, and cold Metal of itself, may we warmed and softened by the heat of the fire; and Wax melted by the Sun: And as Iron or Wax, when removed from the Fire or Sun, returneth to its former Condition of Coldness and Hardness; so man's Heart, as it Resists, or retires from the Grace of God, returns to its former Condition again. I have often had the manner of God's working, in order to Salvation towards all men, illustrated to my mind by one or two clear Examples; which I shall here Add for the Information of others.  
The First is, Of a man heavily diseased; to whom I Compare Man in his fallen and natural Condition: I suppose, God, who is the great Physician, not only to give this man Physic, after he hath used all the Industry he can for his own Health, by any skill or knowledge he hath of his own (As those that say, If a man Improve his Reason or natural Faculties, God will superadd Grace: Or as others say; That he cometh and maketh Offer of a Remedy to this man outwardly, 
The Example of a Diseased Man and the Physician.  leaving it to the liberty of Man 's Will either to receive it or reject it) But He, even the Lord, this great Physician cometh, and poureth the Remedy into his mouth, and as it were, layeth him in his bed; so that, if the sick man be but passive, it will necessarily work the Effect: but if he be stubborn and untoward, and will needs rise up, and go forth into the Cold, or Eat such fruits as are hurtful to him, while the Medicine should Operate, then, though of its Nature it tendeth to cure him; yet it will prove Destructive to him, because of those Obstructions, which it meeteth with. Now, as the Man, that should thus undo himself, would certainly be the Cause of his own Death; so who will say, that if Cured, he owes not his Health wholly to the Physician, and not to any Deed of his own? seeing, his part was not any Action, but a Passiveness.  

The Example of Men lying stupefied in a dark pit, and their Deliverer.  The Second Example is, of divers men lying in a dark pit together, where all their senses are so stupefied, that they are scarce sensible of their own misery: To this I Compare Man in his natural, corrupt, fallen Co●●dition. I suppose not, that any of these men, wrestling to deliver themselves, do thereby stir up or engage one able to deliver them, to give them his help, saying with himself; I see one of these men willing to be delivered, and doing what in him lies, therefore he deserves to be assisted: as say the Socinians, Pelagians and Semi-Pelagians: Neither do I suppose, that this deliverer comes to the top of the pit, and puts down a ladder, desiring them that will, to come up; and so puts them upon using their own Strength and Will to come up; as do the Jesuits and Arminians: yet, as they say, such are not delivered without the Grace; seeing the Grace is that Ladder, by which they were delivered. But I suppose, that the Deliverer comes at certain times, and fully Discovers and Informs them of the great Misery and Hazzard they are in, if they continue in that Noisome and Pestiferous Place; yea, forces them to a certain sense of their Misery (for the wickedest men at times are made sensible of their Misery by God's Visitation) and not only so, but lays hold upon them, and gives them a Pull, in order to lift them out of their Misery: which if they Resist not, will save them; only they may Resist it: This being Applied as the former, doth the same way Illustrate the matter. Neither is the Grace of God frustrated, though the Effect of it be divers, according to its Object; being the Ministration of Mercy and Love in those, that Reject it not, but receive it; Joh. 1.12. but the Ministration of Wrath and Condemnation in those, 
A Simile of the Sun's Melting and Hardening, etc. power.  that do Reject it, Joh. 3.19. Even as the Sun by one Act or Operation melteth and softeneth the Wax, and hardeneth the Clay; the Nature of the Sun is to Cherish the Creation, and therefore the Living are Refreshed by it; and the flowers send forth a good Savour, as it shines upon them; and the Fruits of the Trees are ripened: yet cast forth a Dead Carcase, a thing without Life, and the same Reflection of the Sun will cause it to stink, and putrify it; yet is not the Sun said thereby frustrate of its proper Effect. So every man during the day of his Visitation is shined upon by the Sun of Righteousness, and capable of being Influenced by it, so as to send forth good Fruit and a good Savour, and to be melted by it: but when he has sinned out his day, than the same Sun hardeneth him, as it doth the Clay, and makes his Wickedness more to appear and putrify, and send forth an Evil Savour.  
§ XVIII. Lastly, As we truly Affirm, That God willeth no man to perish, and therefore hath given to all Grace sufficient for Salvation; so we do not deny, but that in a special manner he worketh in some, 
All have Grace sufficient for Salvation given them of God.  in whom Grace so prevaileth, that they necessarily obtain Salvation: neither doth God suffer them to Resist. For it were Absurd to say, that God had not far otherwise Extended himself towards the Virgin Mary and the Apostle Paul, than towards many others: Neither can we Affirm, that God equally loved the beloved Disciple John, and Judas the Traitor: In so far nevertheless, as none wanted such a measure of Grace, by which they might have been saved; all are justly Inexcusable. And also God working in those, to whom this prevalency of Grace is given, doth so hid himself to shut out all security and presumption, that such may be humbled, and the Free Grace of God magnified, and all reputed to be of the Free Gift; and nothing from the Strength of Self. Those also who perish, when they remember those Times of God's Visitation towards them, wherein he wrestled with them by his Light and Spirit, are forced to Confess, that there was a Time, wherein the Door of Mercy was open unto them; and that they are justly Condemned, because they Rejected their own Salvation.  
Thus both the Mercy and Justice of God is Established, and the Will and Strength of man is brought down and Rejected; his Condemnation is made to be of himself, and his Salvation only to depend upon God. Also by these Positions two great Objections, which often are brought against this Doctrine, are well Solved.  
The first is deduced from those places of Scripture, 
Object.  wherein God seems precisely to have Decreed and Predestinated some to Salvation; and for that end to have Ordained certain Means, which fall not out to others: as in the Calling of Abraham, David and others, and in the Conversion of Paul; for these being numbered among such, to whom this Prevalency is given, the Objection is easily Loosed.  
The second is drawn from those places, 
Predestination to Salvation, and Preordination for Destruction Answered.  wherein God seems to have Ordained some wicked persons to destruction; and therefore to have obdured their hearts to force them unto great sins, and to have raised them up, that he might show in them his Power: who if they be numbered amongst those men, whose Day of Visitation is passed over, that Objection is also Solved; as will more evidently appear to any one, that will make a particular Application of those things, which I at this time, for Brevity's sake, thought meet to pass over.  
§ XIX. Having thus clearly and evidently Stated the Question, and opened our Mind and Judgement in this matter, as divers Objections are hereby prevented, so will it make our Probation both the easier and the shorter.  
The first thing to be proved is, That God hath given to every man a Day Prop. I or Time of Visitation, wherein it is possible for him to be Saved. Proved. If we can prove, that there is a Day and Time given, in which those might have been Saved, that actually Perish, the matter is done: For none deny, but Proof I those that are Saved, have a Day of Visitation. This then Appears by the Regrets and Complaints, 
Those that perish, had a Day of Mercy offered them.  which the Spirit of God throughout the whole Scriptures makes, even to those that did perish; challenging them, for that they did not Accept of, nor close with God's Visitation and Offer of Mercy to them. Thus the Lord expresses himself then first of all to Cain, Gen. 4.6, 7. And the Lord said unto Cain, why art thou wroth? and why is thy Countenance fallen? If thou dost well, shalt thou not be accepted? If thou dost not well, sin lieth at the door: This was said to Cain, before he slew his brother Abel, 
Instances. 1. Cain.  when the Evil Seed began to Tempt him, and Work in his heart; we see, how God gave warning to Cain in season, and in the Day of his Visitation towards him Acceptance and Remission, if he did well: for this Interrogation, Shalt thou not be Accepted? imports an Affirmative, Thou shalt be accepted, if thou dost well. So that, if we may trust God Almighty, the Fountain of all Truth and Equity, it was possible in a Day, even for Cain to be Accepted: Neither could God have proposed the doing of good, as a Condition, if he had not given Cain sufficient strength, whereby he was capable to do good. This the Lord himself also shows, even that he gave a Day of Visitation to the Old World, 
2. The Old World.  Gen. 6 3. And the Lord said; My Spirit shall not always strive in man (for so it ought to be Translated) This manifestly Implies, that his Spirit did strive with man, and doth strive with them for a season; which season expiring, God Ceaseth to strive with them in order to save them: for the Spirit of God cannot be said to strive with man, after the Day of his Visitation is expired; seeing it naturally and without any Resistance works its Effect then, to wit, Continually to Judge and Condemn them. From this Day of Visitation, that God hath given to every one, is it, that he is said to Wait to be gracious, Isa. 30.18. and to be Long-suffering, 
God is long-suffering, and long waiting to be Gracious to all—  Exod. 34.6. Numb. 14.18. Psal. 86.15. Jer. 15.15. Here the Prophet Jeremy in his Prayer lays hold upon the Long-suffering of God, and in his Expostulating with God, he shuts out the Objection of our Adversaries in the 18. verse; Why is my pain perpetual? and my wound incurable, which refuseth to be healed? Wilt thou altogether be unto me as a Liar, and as Waters, that fail? Whereas, according to our Adversary's Opinion, the Pain of the most part of men is Perpetual, and their Wound altogether Incurable. Yea the Offer of the Gospel and of Salvation unto them is as a Lie, and as Waters that fail, being never Intended to be of any Effect unto them. The Apostle Peter saith expressly, that this Long-suffering of God waited in the days of Noah for those of the Old World, 1 Pet 3.20. which being compared with that of Gen. 6.3. beforementioned, doth sufficiently hold forth our Proposition. And that none may Object, 
— In order to save them.  that this Long-suffering or striving of the Lord was not in order to save them; the same Apostle saith expressly, 2 Pet. 3.15. That the long-suffering of God is to be accounted Salvation: and with this Long-suffering a little before in the 9 verse he couples, That God is not willing any should perish. Where taking himself to be his own Interpreter (as he is most fit) he holdeth forth, that those, to whom the Lord is long-suffering (which he declareth, he was to the wicked of the Old World, and is now to all, not willing that any should perish) they are to account this Long-suffering of God to them Salvation: Now, how or in what respect can they account it Salvation, if there be not so much as a possibility of Salvation conveyed to them therein? For it were not Salvation to them, if they could not be saved by it. In this matter Peter further refers to the Writings of Paul, 
Some things in Paul's Epistles hard to be understood  holding forth, This to have been the Universal Doctrine: Where it is observable, what he adds upon this occasion, How there are some things in Paul 's Epistles hard to be understood; which the unstable and unlearned wrist to their own destruction: insinuating plainly this of those Expressions in Paul's Epipistles, as Rom. 9 etc. which some unlearned in Spiritual things did make to Contradict the Truth of God's Long-suffering towards all, in which he willeth not, any of them should perish; and in which they all may be saved. Would to God, many had taken more heed, than they have done, to this Advertisement! That place of the Apostle Paul, which Peter seems here most particularly to hint at, doth much Contribute also to Clear the matter Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the Goodness of God leadeth thee to Repentance? Paul speaketh here to the Unregenerate, and to the Wicked, who (in the following verse he saith) Treasure up wrath unto the day of wrath: and to such he Commends the Riches of the Forbearance and Long-suffering of God, showing, that the Tendency of God's Goodness leadeth to Repentance. How could it necessarily Tend to lead them to Repentance? how could it be called Riches or Goodness to them, if there were not a Time, wherein they might Repent by it, and come to be sharers of the Riches exhibited in it? From all which I thus argue; 
If God plead with the Wicked from the Possibility of their being accepted; If God's Spirit strive in them for a season in order to save them, Arg. who afterwards perish; If he wait to be gracious unto them; 
God's Spirit strives in the wicked.  If he be long-suffering towards them; And if this long-suffering be Salvation to them, while it endureth; during which time God willeth them not to perish, but exhibiteth to them the Riches of his Goodness and Forbearance to lead them to Repentance; then there is a Day of Visitation, wherein such might have been, or some such now may be saved, who have perished, and may, if they Repent, not Perish:  
— But the First is true: Therefore also the Last.   
§ XX. Secondly. This appeareth from the Prophet Isa. 5.4. What could Proof TWO I have done more to my Vineyard? for in verse 2. he saith; 
The Vineyard planted brought wild Grapes.  He hath fenced it, and gathered out the stones thereof, and planted it with the Choicest Vine: and yet (saith he) when I looked, it should have brought forth Grapes, it brought forth Wild Grapes. Wherefore he calleth the Inhabitants of Jerusalem and men of Judea to Judge betwixt him and his Vineyard, saying; What could I have done more to my Vineyard, than I have done in it? and yet (as is said) it brought forth Wild Grapes: Which was applied to many in Israel, who refused God's Mercy. The same Example is used by Christ Matth. 21.33. Mark 12.1. Luke 20.9. where Jesus shows, how to some a Vineyard was planted, and all things given necessary for them to get them fruit to pay or restore to their Master; and how the Master many times waited to be Merciful to them, in sending Servants after Servants, and passing by many Offences, before he determined to Destroy and Cast them out. First then, this cannot be understood of the Saints, or of such as Repent and are Saved; for it is said expressly, He will destroy them: Neither would the Parable any ways have answered the End, for which it is alleged, if these men had not been in a Capacity to have done good; yea, such was their Capacity, that Christ saith in the Prophet, What could I have done more? So that it is more than manifest, that by this Parable Repeated in three sundry Evangelists, Christ holds forth his Long-suffering towards men and their Wickedness; to whom means of Salvation being afforded, do nevertheless Resist to their own Condemnation. To these also are parallel these Scriptures, Prov. 1.24— 26. Jer. 18.9, 10. Matth. 18.32— 34. Acts 13.46.  
last: That there is a Day of Visitation given to the Wicked, wherein they might have been Saved, and which being Expired, they are shut out from Salvation, appears evidently by Christ's Lamentation over Jerusalem expressed in Three sundry places, Matth. 23.37. Luke 13.34. & Proof III 19.41, 42. And when he was come near, he beheld the City, and wept over it, 
Christ's Lamentation over Jerusalem.  saying; If thou hadst known, even thou, at least in this thy day, the things that belong to thy peace: but now they are hid from thine eyes! Than which, nothing can be said more Evident to prove our Doctrine. For first he insinuates, that there was a Day, wherein the Inhabitants of Jerusalem might have known those things, that belonged to their Peace. Secondly, that during that Day he was willing to have gathered them, even as a Hen gathereth her Chickens: A familiar Example, yet very significative in this case; which shows, that the Offer of Salvation made unto them was not in vain on his part; but as really, and with as great Cheerfulness and Willingness, as a Hen gathereth her Chickens. Such as is the love and care of the hen towards her brood; such is the Care of Christ to gather lost men and women, to Redeem them out of their corrupt and degenerate state. Thirdly; That because they Refused, the things belonging to their Peace were hid from their Eyes: Why were they hid? because ye would not suffer me to gather you; ye would not see those things, that are good for you in the season of God's Love towards you; and therefore now, that Day being Expired, ye cannot see them: and for a further Judgement, God suffers you to be hardened in Unbelief.  

God hardens, when?  So it is after real Offer of Mercy and Salvation Rejected, that God hardens men's hearts, and not before. Thus that saying is verified, To him that hath, shall be given, and from him that hath not, shall be taken away, even that which he hath. This may seem a Riddle; yet is according to this Doctrine, easily solved. He hath not, because he hath lost the season of using it; and so to him it is now, as nothing: for Christ uses this Expression Matth 25.26. upon the occasion of taking the one Talon from the slothful Servant, 
The One Talon was sufficient.  and giving it to him, that was diligent; which Talon was no ways Insufficient of itself, but of the same nature with those given to the others; and therefore the Lord had reason to exact the Profit of it proportionably, as well as from the rest. So I say, it is after the Rejecting of the Day of Visitation, that the Judgement of Obduration is inflicted upon men and women, as Christ pronounceth it upon the Jews, out of Isa. 6.9. which all the Four Evangelists make mention of; Matth. 13.14. Mark 4.12. Luke 8.10. John 12.40. And last of all the Apostle Paul, after he had made offer of the Gospel of Salvation to the Jews at Rome, pronounceth the same, Acts 28.26. after that some believed not; Well spoke the Holy Ghost by Isaiah the Prophet unto our Fathers, saying, Go unto this people, and say, hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive: For the Heart of this people is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed, lest they should see with their Eyes, and hear with their Ears, and understand with their Heart, and should be Converted, and I should heal them: So it appears, that God would have them to see, but they closed their Eyes; and therefore they are justly hardened. 
Cyrill. Alex.  Of this matter Cyrillus Alexandrinus upon John, l. 6. c. 21. speaks well, answering to this Objection: But some may say, if Christ be come into the World, that those that see, may be blinded, their blindness is not to be Imputed unto them; but it rather seems, that Christ is the Cause of their blindness, who saith, he is come into the World, that those that see, may be blinded: But (saith he) they speak not rationally, who object these things unto God; and are not afraid to call him the Author of Evil. For, as the sensible Sun is carried upon our Horizon, that it may Communicate the gift of its Clearness unto All, and make its Light shine upon all; but if any one Close his Eyelids, 
The Cause of Man's Remaining in Darkness, the Closing his Eyes.  or willingly turn himself from the Sun, refusing the benefit of its light, he wants its Illumination, and remains in Darkness; not through defect of the Sun, but through his own Fault. So that the true Sun, who came to enlighten those that sat in Darkness, and in the region of the shadow of death, visited the Earth for this cause, that he might Communicate unto all the gift of Knowledge and Grace, and illuminate the inward Eyes of all by a peculiar splendour: but many reject this Gift of the Heavenly Light freely given to them, and have closed the Eyes of their minds, lest so excellent an Illumination or Irradiation of the Eternal Light should shine unto them. It is not then through defect of the true Sun; but only through their own Iniquity and Hardness: for as the wise man saith (Wisdom 2.) Their Wickedness hath blinded them. From all which I thus argue; 
If there was a Day, 
The Obstinate Jews had a Day.  wherein the Obstinate Jews might have known the things, that belonged to their Peace, which, because they Rejected it, was hid from their Eyes; If there was a time, wherein Christ would have gathered them, who, because they Refused, could not be Gathered; Then such as might have been saved, do actually perish, that slighted the Day of God's Visitation towards them, wherein they might have been Converted and Saved:  
— But the First is true: Therefore also the Last.   
§ XXI, Secondly: That, which comes in the Second Place to be proved Prop. TWO is, Proved. That whereby God offers to work this Salvation during the day of every man's Visitation: and that is, That he hath given to every man a measure of saving, sufficient and supernatural Light and Grace. This I shall do, by God's Assistance, by some plain and clear Testimonies of the Scripture.  
First, From that of John 1.9. That was the true Light, which Inlightneth Proof I every man, that cometh into the World. 
The Light enlightening every Man, etc.—  This place doth so clearly favour us, that by some it is called The Quakers Text: for it doth evidently Demonstrate our Assertion; so that it scarce needs either Consequence or Deduction, seeing itself is as a Consequence of two Propositions Asserted in the former verses, from which it followeth, as a Conclusion in the very Terms of our Faith. The first of these Propositions is; The Life, that is in him, is the Light of men: the second, The Light shineth in the darkness: And from these two he Infers; And he is the true Light that lighteth every man, that cometh into the World.  
From whence I do in short Observe, that this Divine Apostle calls Obseru. 1 Christ the Light of men, and giveth us this as one of the Chief Properties, at least considerably and especially to be Observed by us; seeing hereby, as he is the Light, and as we walk with him in that Light, which he Communicates to us, we come to have Fellowship and Communion with him: as the same Apostle saith elsewhere, 1 Joh. 1.7. Secondly, that this Light shineth in darkness, though the darkness comprehend it not. Thirdly, that this true Light inlightneth every man, 
— Not but a certain Number of men, but every man.  that cometh into the world. Where the Apostle, being directed by God's Spirit, hath carefully avoided their Captiousness, that would have Restricted this to any certain Number: Where Every one is, there is None Excluded. Next, should they be so obstinate (as sometimes they are) as to say, That this [Every man] is only Every one of the Elect; these words following, Every man, that cometh into the world, would obviate that Objection. So that it is plain, there comes no man into the World, whom Christ hath not Enlightened in some measure, and in whose dark heart this Light doth not shine, though the darkness Comprehend it not; yet it shineth there, and the Nature thereof is to dispel the Darkness, 
The Light dispelling Darkness begets Faith.  where men shut not their Eyes upon it. Now, for what End this Light is given, is Expressed vers. 7. where John is said to Come for a Witness, to bear witness to the Light, that all men through it might believe, to wit, through the Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth very well Agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being the nearest Antecedent; though most Translators have (to make it suit with their own Doctrine) made it Relate to John, as if all men were to believe through John: For which, as there is nothing directly in the Text, so it is Contrary to the very Strain of the Context. For, seeing Christ hath lighted Every man with this Light, is it not, that they may come to believe through it? All could not believe through John, because all men could not know of John's Testimony; whereas Every man being Lighted by this, may come therethrough to believe. John shined not in the Darkness; but this Light shineth in the Darkness; that having dispelled the Darkness, it may produce and beget Faith. And lastly: We must believe through That, and become believers through That, by Walking in which, Fellowship with God is known and enjoyed: but as hath been above observed, it is by Walking in this Light, that we have this Communion and Fellowship; not by Walking in John: which were Nonsense. So that this Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be Referred to the Light, whereof John bears Witness; that through that Light, wherewith Christ hath lighted every man, all men might come to believe. Seeing then, this Light is the Light of Jesus Christ, 
The Light is Supernatural, Saving and Sufficient.  and the Light through which men come to believe, I think it needs not be doubted, but that it is a supernatural, saving and sufficient Light. If it were not Supernatural, it could not be properly called the Light of Jesus: for though all things be his, and of him, and from him; yet those things, which are Common and Peculiar to our Nature, as being a part of them, we are not said in so special a manner to have from Christ. Moreover the Evangelist is holding out to us here the Office of Christ, as Mediator; and the Benefits, which from him, as such, do Redound unto us.  
Obseru. 2 Secondly, It cannot be any of the Natural Gifts or Faculties of our Soul, whereby we are said here to be Enlightened, because this Light is said to shine in the Darkness, and cannot be Comprehended by it. Now, this Darkness is no other, 
The Darkness is Man's Natural State and Condition.  but man's Natural Condition and State, in which Natural State he can easily Comprehend, and doth Comprehend those things, that are peculiar and common to him, as such. That Man in his Natural Condition is called Darkness, see Eph. 5.8. For ye were sometimes Darkness, but now are ye Light in the Lord. And in other places, as Acts 26.18. Col. 1.13. 1 Thess. 5.5. where the Condition of man in his Natural State is termed Darkness: Therefore I say, this Light cannot be any natural property or faculty of man's Soul; but a Supernatural Gift and Grace of Christ.  
Obseru. 3 Thirdly: It is Sufficient and Saving. 
Arg. 1 That which is given, That all men through it may believe, must needs be Saving and Sufficient: That, by Walking in which, Fellowship with the Saints, and the Blood of Christ, which cleanseth from all sin, is possessed, must be Sufficient:  
But such is the LIGHT: 1 Joh. 1.7. Therefore, etc.  Moreover; 
That, which we are Commanded to believe in, that we may become Arg. 2 the Children of the Light, must be a Supernatural, Sufficient and Saving Principle:  
But we are Commanded to believe in this Light: Therefore, etc.   
The Proposition cannot be denied. The Assumption is Christ's own words, Joh. 12.36. While ye have the Light, believe in the Light, that ye may be the Children of the Light.  
To this they Object, 
Object.  That by [Light] here is understood Christ's outward Person, in whom he would have them believe.  
That they ought to have believed in Christ, that is, Answ. that he was the MESSIAH, that was to come, is not denied; but how they Evince, that Christ intended that here, I see not: nay, 
Whether Christ's outward Person was the Light?  the place itself shows the Contrary by these words, While ye have the Light; and by the verse going before, Walk, while ye have the Light, lest darkness come upon you: Which words Import, that when that Light, in which they were to Believe, was Removed, than they should lose the Capacity, or Season of Believing: Now, this could not be understood of Christ's Person; else the Jews might have believed in him; and many did savingly believe in him, as all Christians do at this day, when the person, to wit, his bodily Presence or outward man is far removed from them. So that this Light, 
The Light of Christ is not Christ's outward Man or Person.  in which they were commanded to believe, must be that Inward, Spiritual Light, that shines in their hearts for a season, even during the Day o● man's Visitation; which, while it continueth to Call, Invite and Exhort, men are said to have it, and may believe in it: but when men refuse to believe in it, and Reject it, than it ceaseth to be a Light to show them the Way; but leaves the sense of their Unfaithfulness as a Sting in their Conscience: which is a Terror and Darkness unto them and upon them, in which they cannot know, where to go neither can work any ways profitably in order to their Salvation. And therefore to such Rebellious ones, the Day of the Lord is said to be Darkness and not Light, Amos 5.18.  
From whence it appears, that though many Receive not the Light, (as the Darkness comprehends it not) nevertheless this Saving Light shines in all, that it may save them. 
Cyrill. Alex. Upon Joh. lib 1. cap. 11.  Concerning which also Cyrillus Alexandrinus saith well, and defends our Principle: With great Diligence and Watchfulness (saith he) doth the Apostle John Endeavour to Anticipate and Prevent the vain Thoughts of men: for there is here a wonderful Method of sublime things and Overturning of Objections. He had just now called the Son the true Light, by whom he Affirmed, that every man coming into the world was Enlightened; yea, that he was in the World, and the World was made by him. One may then Object, If the Word of God be the Light, and if this Light enlighten the hearts of men, and suggest unto men piety and the understanding of things; if he was always in the World, and was the Creator or Builder of the World, why was he so long unknown unto the World? It seems rather to follow, because he was unknown to the World▪ therefore the World was not Enlightened by him, nor he totally Light. 
The World knew him not.  Lest any should so Object, he divinely infers [and the World knew him not.] Let not the World (saith he) Accuse the Word of God and his Eternal Light; but it's own Weakness: for the Son Inlightens, but the Creature Rejects the Grace, that's given unto it, and abuseth the sharpness of Understanding granted it, by which it might have naturally known God, and, as a Prodigal, hath turned its sight to the Creatures, neglected to go forward, and through Laziness and Negligence buried the Illumination, and despised this Grace. Which, that the Disciple of Paul might not do, he was Commanded to Watch: therefore it is to be imputed to their Wickedness, 
The Son Inlightens; but Man through Negligence buries Illumination.  who are Illuminated, and not unto the Light. For as albeit the Sun riseth upon all, yet he that is blind, receiveth no benefit thereby; none thence can justly accuse the brightness of the Sun, but will ascribe the Cause of not seeing to the Blindness: So I judge, it is to be understood of the Only Begotten Son of God: for he is the true Light, and sendeth forth his brightness upon all; but the God of this World, as Paul saith, hath blinded the minds of those, that believe not, 2 Cor. 4.4. that the Light of the Gospel shine not unto them. We say then, that Darkness is come upon men, not because they are altogether deprived of Light; for Nature retaineth still the strength of Understanding divinely given it: but because man is dulled by an Evil Habit, and become worse, and hath made the measure of Grace in some respect to languish. When therefore the like befalls to man, the Psalmist justly prays, crying, Open mine Eyes, that I may behold the wonderful things of thy Law. For the Law was given, that this Light might be kindled in us; the Blearedness of the Eyes of our minds being wiped away, and the Blindness being removed, which detained us in our former Ignorance. By these words then the World is accused as ungrateful and unsensible, not knowing its Author, nor bringing forth the good fruit of the Illumination: that it may now seem to be said truly of all, which was of Old said by the Prophet of the Jews; I expected, that it should have brought forth Grapes, but it brought forth wild Grapes. For the good Fruit of the Illumination was the Knowledge of the Only Begotten, as a Cluster hanging from a Fruitful Branch, etc.  
From whence it appears, Cyrillus believed, that a Saving Illumination was given unto all: For as to what he speaks of Nature, he understands it not of the Common Nature of Man by itself, 
Grace, no natural Gift.  but of that Nature, which hath the strength of Understanding Divinely given it: for he understands this Universal Illumination to be of the same kind with that Grace, of which Paul makes mention to Timothy, saying; Neglect not the Grace, that is in thee. Now it is not to be believed, that Cyrillus was so Ignorant, as to judge, that Grace to have been some Natural Gift.  
Proof TWO § XXII. That this Saving Light and Seed, or a Measure of it is given to all, Christ telleth expressly in the Parable of the Sour, Matth. 13. from vers. 18. Mark 4. and Luke 8.11. he saith, that this Seed sown in those several sorts of Grounds, 
The Seed of the Kingdom is sown in several sorts of Grounds without Distinction.  is the Word of the Kingdom, which the Apostle calls the Word of Faith, Rom. 10.8. James 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the implanted, engrafted Word, which is able to save the Soul: the words themselves declare, that it is that which is Saving in the nature of it; for in the good Ground it fructified abundantly.  
Let us then observe, that this Seed of the Kingdom, this Saving, Supernatural and Sufficient Word was really sown in the stony, thorny ground, and by the way side, where it did not profit, but became useless as to these grounds: It was, I say, the same Seed, that was sown in the good Ground. It is then the fear of Persecution, and deceitfulness of Riches (as Christ himself interpreteth the Parable) which hindereth this Seed to grow in the hearts of many: Not but that in its own Nature it is sufficient, being the same with that, which groweth up and prospereth in the hearts of those, who receive it. So that, though all are not saved by it, yet there is a Seed of Salvation planted and sown, in the hearts of all by God, which would grow up and redeem the Soul, if it were not choked and hindered. Concerning this Parable Victor Antiochenus (on Mark 4. as he is cited by Vossius in his Pelagian History, Book 7.) saith, That Our Lord Christ hath liberally sown the Divine Seed of the Word, and proposed it to all, without respect of persons; and as he that soweth, distinguisheth not betwixt ground and ground, but simply casteth in the Seed without distinction; so our Saviour hath offered the food of the Divine Word, so far as was his part; although he was not ignorant, what would become of many. Lastly, he so behaved himself, as he might justly say, What should I have done, than I have not done? And to this Answereth the Parable of the Talents; Matth. 25. he, that had Two Talents, was accepted, as well as he, that had Five; because he used them to his Master's Profit: And he that had One, might have done so; his Talon was of the same Nature with the rest: it was capable to have proportionably brought forth its Interest, as the rest. And so though there be not a like proportion of Grace given to all, to some Five Talents, to some Two Talents, and to some but One Talon; yet there is given to all that, which is Sufficient: and no more is required, than according to that, which is given. For unto whomsoever much is given, from him shall much be required, Luke 12.48. He, that had the Two Talents, was accepted for giving Four; nothing less than he, that gave the Ten: so should he also, that gave the One, if he had given Two; and no doubt, One was capable to have produced Two, as well as Five to have produced Ten, or Two Four.  
§ XXIII. Thirdly: This Saving Spiritual Light is the Gospel, which Proof III the Apostle saith expressly, is preached In Every Creature under Heaven; even that very Gospel, whereof Paul was a Minister, Col. 1.23. 
The Light is the Gospel, the Power of God, preached in every Creature under Heaven.  For the Gospel is not a mere Declaration of good things, being the Power of God unto Salvation unto all those that believe, Rom. 1.16. though the outward Declaration of the Gospel be taken sometimes for the Gospel; yet it is but figuratively, and by a Metonymy. For to speak properly, the Gospel is this inward Power and Life, which preacheth glad Tidings in the hearts of all men, offering Salvation unto them, and seeking to Redeem them from their Iniquities; and therefore it is said to be preached In every Creature under Heaven: whereas there are many Thousands of men and women, to whom the outward Gospel was never preached. Therefore the Apostle Paul, Rom. 1. where he saith, The Gospel is the Power of God unto Salvation, adds, That therein is revealed the Righteousness of God from Faith to Faith; and also the Wrath of God against such, as hold the Truth of God in unrighteousness: for this reason (saith he) because that which may be known of God, is manifest in them; for God hath showed it unto them. Now, that which may be known of God, is known by the Gospel, which was manifest in them: for those, of whom the Apostle speaks, had no outward Gospel preached unto them; so that it was by the Inward Manifestation of the Knowledge of God in them: which is indeed the Gospel preached in man, that the righteousness of God is revealed from Faith to Faith, that is, it Reveals to the Soul that, which is just, good and righteous; and that as the Soul receiveth it and believes, Righteousness comes more and more to be Revealed from one degree of Faith to another. For though (as the following verse saith) the outward Creation declares the Power of God; yet that which may be known of him, is manifest within: by which Inward Manifestation we are made capable to see and discern the Eternal Power and Godhead in the outward Creation. So, were it not for this Inward Principle, we could no more understand the Invisible things of God by the outward, Visible Creation, than a blind man can see and discern the variety of Shapes and Colours, or judge of the Beauty of the outward Creation. Therefore he saith first, That which may be known of God, is manifest in them, and in and by that they may read and understand the Power and Godhead in those things, that are Outward and Visible. And though any might pretend, that the outward Creation doth of itself without any Supernatural or Saving Principle in the heart, even declare to the natural man, that there is a God; yet what would such a Knowledge avail, if it did not also Communicate to me, what the Will of God is, and how I shall do that, 
The Onward Creation may beget a Persuasion in man of an Eternal Power and Virtue.  which is acceptable to him? For the outward Creation though it may beget a Persuasion, that there is some Eternal Power or Virtue, by which the World hath had its Beginning; yet it doth not tell me, nor doth it Inform me of that which is just, holy and righteous, how I shall be delivered from my Temptations and Evil Affections, and come unto Righteousness; that must be from some Inward Manifestation in my heart: whereas those Gentiles, of whom the Apostle speaks, knew by that Inward Law and Manifestation of the Knowledge of God in them to distinguish betwixt Good and Evil; as in the next Chapter appears; of which we shall speak hereafter. The Prophet Micah speaking of man Indefinitely, or in General, declares this, Mich. 6.8. He hath showed thee, O man, what is good: and what doth the Lord require of thee, but to do Justly, and to love Mercy, and to walk Humbly with thy God? He doth not say, God Requires; till he hath first assured, that he hath showed unto them. Now, because this is showed unto all men, and manifest in them; therefore (saith the Apostle) Is the Wrath of God revealed against them, for that they hold the Truth in unrighteousness, that is, the measure of Truth, the Light, the Seed, the Grace in them; for that they Hid the Talon in the Earth, that is, in the Earthly and Unrighteous part in their hearts, and suffer it not to bring forth fruit, but to be choked with the sensual Cares of this Life, the Fear of Reproach, and the Deceitfulness of Riches: as by the Parables abovementioned doth appear. But the Apostle Paul opens and illustrates this matter yet more, Rom. 10. where he declares, That the Word, which he preached (now the Word, which he preached and the Gospel, which he preached and whereof he was a Minister, is one and the same) is not far off, but nigh in the heart and in the mouth: 
This Divine Preacher (the Word nigh) hath sounded in the Ears and Hearts of all men.  which done, he frameth (as it were) the Objection of our Adversaries in Vers. 12, 15. How shall they believe in him, of whom they have not heard? how shall they hear without a Preacher? This he answers Verse 18. saying; But (I say) have they not heard? yes verily, their Sound went forth into all the Earth, and their Words unto the End of the World: insinuating, that this Divine Preacher hath sounded in the Ears and Hearts of all men; for of the outward Apostles that saying was not true, neither then, nor many hundred years after: yea, for aught we know, there may be yet great and spacious Nations and Kingdoms, who never have heard of Christ, nor his Apostles, as outwardly. This Inward and Powerful Word of God is yet more fully described in the Epistle to the Hebrews, c. 4. v. 12, 13. For the Word of God is quick▪ and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, and is a discerner of the Thoughts and Intents of the heart. The Virtues of this Spiritual Word are here enumerated: It is Quick, because it Searches and Tries the hearts of all; no man's Heart is Exempt from it: for the Apostle gives this Reason of its being so in the following Verse; 
Before whom all things are manifest.  But all things are naked and opened unto the Eyes of him, with whom we have to do; and there is not any Creature, that is not manifest in his sight. Though this ultimately and mediately be Referred to God; yet nearly and immediately it relates to the Word or Light, which, as hath been before proved, is in the hearts of all: else it had been Improper to have brought it in here. The Apostle shows, 
And every Thought and Intent of the heart.  how every Intent and Thought of the heart is discerned by the Word of God, because all things are naked before God; which imports nothing else, but it is in and by this Word, whereby God sees and discerns man's Thoughts; and so must needs be in all men, because the Apostle saith, There is no Creature, that is not manifest in his sight. 
The Faithful Witness.  This then is that faithful Witness and Messenger of God, that bears Witness for God and for his Righteousness in the hearts of all men: for he hath not left man without a Witness, Acts 14.17. and he is said to be given for a Witness to the people, Isa. 55.4. And as this Word beareth Witness for God, so it is not placed in men only to Condemn them; for as he is given for a Witness, so (saith the Prophet) he is given for a Leader, and a Commander. 
A Leader and Commander.  The Light is given, that all through it may believe, Joh 1.7. For Faith cometh by hearing, and hearing by this Word of God, which is placed in man's Heart both to be a Witness for God, and to be a Mean to bring man to God through Faith and Repentance. It is therefore powerful, that it may divide betwixt the Soul and the Spirit: It is like a Two-edged-sword, 
A Two-edged Sword.  that it may cut off Iniquity from him, and separate betwixt the precious and the vile. And because man's heart is cold and hard, like Iron naturally, therefore hath God placed this Word in him, which is said to be like a Fire, 
A Fire and a Hammer.  and like a Hammer, Jer. 23.29. that like as by the heat of the Fire the Iron, of its own nature Cold, is warmed, and by the strength of the Hammer is softened and framed, according to the mind of the Worker; so the Cold and Hard heart of man is by the virtue and powerfulness of this Word of God near, and in the heart, as it resists not, warmed and softened, and receiveth a Heavenly and Celestial Impression and Image. The most part of the Fathers have spoken at large touching this Word, Seed and Light, and Saving Voice calling all unto Salvation, and able to save.  
Clemens Alexandrinus saith, lib. 2. Stromat. 
Clem. Alex.  The Divine Word hath cried, calling all, knowing well those, that will not obey. And yet because it is in our power either to obey, or not to obey, that none may have a pretext of Ignorance, it hath made a righteous Call, and requireth but that, which is according to the ability and strength of every one. The selfsame, in his Warning to the Gentiles: For as (saith he) that Heavenly Ambassador of the Lord, the Grace of God, that brings Salvation, hath Appeared unto all, etc. This is the New Song Coming and Manifestation of the Word, which now shows itself in us, which was in the beginning, and was first of all. And again; Hear therefore ye, who are afar off, hear ye, who are near, the Word is hid from none, the Light is common to all, and shineth to all. There is no darkness in the Word, 
The Gathering unto the One and alone Love.  let us hasten to Salvation, to the New birth, that we being many, may be gathered unto the One alone Love. Ibid. he saith; That there is Infused into all, but principally into those, that are trained up in Doctrine, a certain Divine Influence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again he speaketh concerning the Innate Witness worthy of belief, which of itself doth plainly choose that which is most honest. And again he saith, That It is not Impossible to come unto the Truth, and lay hold of it; seeing it is most near to us, in our own Houses (as the most wise Moses declareth) living in three parts of us, viz. in our Hands, in our Mouth, and in our Heart, this (saith he) is a most true badge of the Truth: which is also fulfilled in three things, namely, in Counsel, in Action, in Speaking. And again he saith also unto the Unbelieving Nations; Receive Christ, receive Light, receive Sight, to the end thou may'st rightly know both God and Man. 
The Enlightening Word.  The Word, that hath enlightened us, is more pleasant than Gold, and the Stone of great value. And again he saith; Let us receive the Light, that we may receive God; let us receive the Light, that we may be the Scholars of the Lord. And again he saith to those Infidel Nations, The Heavenly Spirit helpeth thee Resist and Flee Pleasure. Again, Lib. Strom. 5. he saith; God forbidden, that man be not a partaker of Divine Acquaintance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who in Genesis is said to be a partaker of Inspiration. And Paed. lib. 1▪ cap 3. There is (saith he) some lovely and some desirable thing in man, which is called the In-breathing of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same man lib. 10. Strom. directeth men unto the Light and Water in themselves, who have the Eye of the Soul darkened or dimmed through Evil up-bringing and Learning: let them Enter-in unto their own domestic Light, or unto the Light, which is in their own house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the Truth, which manifests accurately and clearly these things, that have been written.  

Just. Martyr.  Justin Martyr in his First Apology saith, That the Word, which was and is, is in all, even that very same Word, which through the Prophets foretold things to come.  
The Writer of the Calling of the Gentiles saith, lib. 1. cap. 2. We Believe according to the same (viz. Scripture) and most religiously Confess, 
Auth. de Voc. Gent.  that God was never wanting in care to the generality of men: who although he did lead by particular Lessons a people gathered to himself unto Godliness, yet he withdrew from no Nation of men the Gifts of his own Goodness, that they might be Convinced, that they had received the Words of the Prophets and Legal Commands in services and testimonies of the First Principles. Cap. 7. he saith, That he believes, that the help of Grace hath been wholly withdrawn from no man. Lib. 2. cap. 1. Because, albeit Salvation is far from sinners, yet there is nothing void of the presence and virtue of his Salvation. Cap. 2. But seeing none of that people, over whom was set both the Doctrines, were justified, but through Grace by the Spirit of Faith, who can question, but that they, who of whatsoever Nation, in whatsoever Times could please God, were ordered by the Spirit of the Grace of God: which albeit in fore-time it was more sparing and hid, yet denied itself to no Ages; being in Virtue one, in Quantity different, in Counsel unchangeable, in Operation multifarious.  
Prop. III § XXIV. The Third Proposition, which ought to be proved, is: That it is by this Light, Proved. Seed or Grace, that God works the Salvation of all men; and many come to partake of the benefit of Christ's Death and Salvation purchased by him. 
God's Salvation wrought by the Light in all.  By the Inward and Effectual Operations of which, as many Heathens have come to be partakers of the Promises, who were not of the Seed of Abraham after the flesh; so may some now, to whom God hath rendered the Knowledge of the History Impossible, come to be saved by Christ. Having already proved, that Christ hath died for all; that there is a Day of Visitation given to all, during which Salvation is possible unto them; and that God hath actually given a measure of Saving Grace and Light unto all, preached the Gospel to and in them, and placed the Word of Faith in their hearts▪ the matter of this Proposition may seem to be proved: Yet shall I a little (for the further satisfaction of all, who desire to know the Truth, and hold it as it is Jesus) prove this from two or three clear Scripture-Testimonies, and Remove the most-Common, as well as the more-strong Objections usually brought against it.  
Our Theme then hath two parts; First, That those, that have the Part 1 Gospel and Christ outwardly preached unto them, are not saved, but by the working of the Grace and Light in their hearts.  
Secondly, That by the working and operations of this many have been, Part 2 and some may be saved, to whom the Gospel hath never been outwardly preached, and who are utterly ignorant of the outward History of Christ.  
As to the First, though it be granted by most, yet because it's more Part 1 in words, Proved. than deeds (the more full discussing of which will fall-in in the next Proposition concerning Justification) I shall prove it in few words. And first from the words of Christ to Nicodemus, Joh. 3.3. Verily, verily I say unto thee, except a man be born again, he cannot see the Kingdom of God: Now this Birth cometh not by the outward preaching of the Gospel, 
The New Birth (or Regeneration) cometh not by the Outward Knowledge of Christ▪  or knowledge of Christ, or historical Faith in him; seeing many have that, and firmly believe it, who are never thus Renewed. The Apostle Paul also goes so far, while he Commends the Necessity and Excellency of this New Creation, as in a certain respect to lay aside the outward Knowledge of Christ, or the Knowledge of him after the flesh, in these words, 2 Cor. 5.16, 17. Wherefore henceforth know we no man after the flesh: yea though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a New Creature, old things are passed away; behold all things are become new. Whence it manifestly appears, that he makes the Knowledge of Christ after the flesh but as it were the Rudiments, which young Children learn; which, after they are become better Scholars, are of less use to them, because they have, and possess the very Substance of those first Precepts in their minds. As all Comparisons halt in some part, so shall I not affirm, this to hold in every respect; yet so far will this hold, that as those, that go no further than the Rudiments, are never to be accounted Learned, and as they grow beyond these things, so they have less use of them: even so such, as go no further than the outward Knowledge of Christ, shall never Inherit the Kingdom of Heaven. But such as come to know this New Birth, to be in Christ indeed, to be a New Creature, to have Old things passed away, and all things become New, may safely say with the Apostle; Though we have known Christ after the flesh, yet now henceforth know we him no more. Now, 
— But by the Work of Light and Grace in the heart.  this New Creature proceeds from the Work of this Light and Grace in the heart: It is that Word, which we speak of, that is sharp and piercing, that Implanted Word able to save the Soul, by which this Birth is begotten; and therefore Christ hath purchased unto us this Holy Seed, that thereby this Birth might be brought forth in us: which is therefore also called The Manifestation of the Spirit, given to every one to profit withal; for it is written, that by One Spirit we are all baptised into One Body. And the Apostle Peter also ascribeth this Birth to this Seed and Word of God, which we have so much declared of, saying; 1 Pet. 1.23. Being born again not of Corruptible Seed, but of Incorruptible, by the Word of God, which liveth and abideth for ever. Though then this Seed be small in its Appearance, so that Christ Compares it to a grain of Mustardseed, which is the least of all seeds, Matth. 13.31, 32. and that it be hid in the earthy part of man's heart; yet therein is Life and Salvation towards the sons of men wrapped up: which comes to be Revealed, as they give way to it. 
The Kingdom of God is in the Seed, in the hearts of all men.  And in this Seed in the hearts of all men is the Kingdom of God, as in Capacity to be produced, or rather Exhibited, according as it receives depth, is nourished, and not choked: Hence Christ saith, that the Kingdom of God was in the very Pharisees, Luke 17.20, 21. who did Oppose and Resist him, and were justly accounted as Serpents, and a generation of Vipers. Now the Kingdom of God could be no other ways in them, than in a Seed, even as the Thirty-fold and the Hundred-fold is wrapped up in a small Seed, lying in a barren ground, which springs not forth, because it wants Nourishment: and as the whole body of a great Tree is wrapped up potentially in the Seed of the Tree, and so is brought forth in due season; and as the Capacity of a Man or a Woman is not only in a Child, but even in the very Embryo; even so the Kingdom of Jesus Christ, yea Jesus Christ himself, Christ within, who is the hope of glory, and becometh Wisdom, Righteousness, Sanctification and Redemption, is in Every man and woman's heart, in that little Incorruptible Seed, ready to be brought forth, as it is Cherished and Received in the love of it. For there can be no men worse, than those rebellious and unbelieving Pharisees were; and yet this Kingdom was thus within them, and they were directed to look for it there: so it is neither lo here, nor lo there, in this or the other Observation that this is known; but as this Seed of God in the heart is minded and entertained: And certainly, hence it is (even because this Light, Seed and Grace, that appears in the heart of man, is so little regarded, and so much overlooked) that so few know Christ brought forth in them. 
Calvinists, Papists, Arminians and Socinians Errors, denying the Light to be Saving.  The one sort, to wit, the Calvinists, they look upon Grace as an Irresistible Power, and therefore neglect and despise this Eternal Seed of the Kingdom in their hearts, as a low, insufficient, useless thing, as to their Salvation. On the other hand the Papists, Arminians and Socinians, they go about to set up their natural Power and Will, with one Consent denying, that this little Seed, this small Appearance of the Light is that Supernatural, Saving Grace of God given to Every man to save him: And so upon them is verified that saying of the Lord Jesus Christ, This is the Condemnation of the World, that Light is come into the World, but men love Darkness rather than Light (the reason is added) because their Deeds are Evil. All Confess, they feel this; but they will not have it to be of that virtue: Some will have it to be Reason; some a Natural Conscience; some Certain Relics of God's Image, that remained in Adam: So Christ, as he met with Opposition from all kinds of Professors in his Outward Appearance, so doth he now in his Inward. It was the Meanness of his outward Man, 
The Meanness of Christ's Appearance in the flesh.  that made many despise him, saying; Is not this the Son of the Carpenter? are not his Brethren and Sisters among us? Is not this a Galilean? and came there ever a Prophet out of Galilea? and such like Reasonings. For they expected an Outward Deliverer, who, as a Prince, should deliver them with great Ease from their Outward Enemies; and not such a MESSIAH, as should be Crucified shamefully, and as it were, lead them into many Sorrows, Troubles and Afflictions. So the Meanness of this Appearance makes the Crafty Jesuits, the pretended Rational Socinians, and the Learned Arminians overlook it; desiring rather something, that they might exercise their Subtlety, Reason and Learning about, and use the Liberty of their own Wills. And the Secure Calvinists, they would have a Christ to Save them without any Trouble, to destroy all their Enemies for them without them, and nothing, or little within; while they mean while be at Ease to live in their Sins secure. Whence, when all is well Examined, the Cause is plain, it is, because their deeds are evil, that with one Consent they Reject this Light: 
The Nature of the Light.  for it Checks the Wisest of them all, and the Learnedest of them all in secret, it Reproves them; neither can all their Logic silence it, nor can the securest among them stop its Voice from Crying and Reproving them within, for all their Confidence in the outward Knowledge of Christ, or of what he hath Suffered outwardly for them. For as hath been often said, in a Day it strives with all, wrestles with all; and it's the Unmortified Nature, the first Nature, the old Adam yet alive in the Wisest, in the Learnedest, in the most-zealous for the outward Knowledge of Christ, that denies this, that despises it, that shuts it out to their own Condemnation. They come all under this Description, Every one, that doth Evil, hateth the Light, neither cometh to the Light, lest his deeds should be Reproved, Joh. 3.20. so that it may be said now, and we can say from a true and certain Experience, as it was said of old, Psal. 118.22. Matth. 21.42. Mark 12.10. Luke 20.17. Acts 4.11. The Stone, which the Builders of all kinds have Rejected, the same is become unto us the Head of the Corner. Glory to God for ever! who hath chosen us a First-Fruits to himself in this day, wherein he is arisen to plead with the Nations; and therefore hath sent us forth to preach this Everlasting Gospel unto all, Christ nigh to all, the Light in all, the Seed sown in the Hearts of all, that men may come and apply their minds to it. And we Rejoice, that we have been made to lay down our Wisdom and Learning (such of us, as have had some of it) and our Carnal Reasoning, to Learn of Jesus; and sit down at the feet of Jesus in our hearts, and hear him, who there makes all things manifest, and reproves all things by his Light, Eph. 5.13. 
The Wise and Learned in the Notion, Crucifiers of Christ.  For many are Wise and Learned in the Notion, in the letter of the Scripture, as the Pharisees were, and can speak much of Christ, and plead strongly against Infidels, Turks and Jews, and it may be also against some Heresies; who in the mean time are Crucifying Christ in the small Appearance of his Seed in their Hearts. O! better were it to be Stripped naked of all, to account it as dross and dung, and become a Fool for Christ's sake, thus knowing him to Teach thee in thy heart, so as thou may'st witness him Raised there, feel the virtue of his Cross there, and say with the Apostle, I glory in nothing, save in the Cross of Christ, whereby I am Crucified to the World, and the World unto me: This is better, than to write Thousands of Commentaries, and to preach many Sermons. And it is thus to preach Christ, and direct people to his Pure Light in the Heart, 
None are saved by the Knowledge of the History, but by the Operation of the Light of Christ in the Mystery.  that God hath raised us up; and for which the Wise Men of this World account us Fools, because by the Operation of this Cross of Christ in our hearts, we have denied our own Wisdom and Wills in many things, and have forsaken the vain Worships, Fashions and Customs of this World. For these divers Centuries the World hath been full of a dry, fruitless and barren Knowledge of Christ, feeding upon the husk, and neglecting the kernel; following after the shadow, but strangers to the Substance. Hence the Devil matters not, how much of that Knowledge abounds; provided, he can but possess the heart, and rule in the Will, Crucify the Appearance of Christ there, and so keep the Seed of the Kingdom from taking Root. For he has led them abroad, lo here, and lo there, and has made them wrestle in a false Zeal so much one against another, contending for this outward Observation, 
Contentions about outward Observations and Lo-here's etc.  and for the other outward Observation, seeking Christ in this and the other External thing, as in Bread and Wine; contending one with another, how he is there? while some will have him to be present therein this way, and some the other way; and some in Scriptures, in Books, in Societies and Pilgrimages and Merits. But some Confiding in an External, Barren Faith, think all is well, if they do but firmly believe, that he died for their sins past, present and to come; while in the mean time Christ lies Crucified and Slain, and is daily Resisted and Gainsaid in his Appearance in their hearts. 
The Call of God to blinded Christendom.  Thus from a sense of this Blindness and Ignorance, that is come over Christendom, it is, that we are led and moved of the Lord so constantly and frequently to Call all, Invite all, Request all to turn to the Light in them, to mind the Light in them, to believe in Christ, as he is in them: And that in the Name, Power and Authority of the Lord, not in School-Arguments and Distinctions (for which many of the Wise men of this World account us Fools and Madmen) we do Charge and Command them to lay aside their Wisdom, to come down out of that proud, airy brain-knowledge, and to stop that mouth, how Eloquent soever to the worldly Ear it may appear; and to be silent, and sit down as in the Dust, and to mind the Light of Christ in their own Consciences: Which, if it be minded, they would find as a sharp, two-edged Sword in their hearts, and as a fire and a hammer, that would knock against and burn up all that Carnal, gathered, natural Stuff, and make the stoutest of them all Tremble, and become Quakers indeed. Which those, that come not to feel now, and kiss not the Son, while the day lasteth, but harden their hearts, will feel to be a certain Truth, when it is too late. To conclude, as saith the Apostle, All aught to Examine themselves, whether they be in the Faith indeed; and Try their own selves: for except Jesus be in them, they are certainly Reprobates, 2 Cor. 13.5.  
Part 2 § XXV. Secondly. That which remains now to be proved, is, That by the operation of this Light and Seed some have been, Proved. and may yet be saved, to whom the Gospel is not outwardly preached, nor the History of Christ outwardly known. 
That many by the Light may be saved, that have not the outward Knowledge of Christ.  To make this the easier, we have already shown, how that Christ hath died for all men; and consequently these are Enlightened by Christ, and have a measure of Saving Light and Grace: yea, that the Gospel (though not in any outward Dispensation) is preached to them, and in them; so that thereby they are stated in a possibility of Salvation. From which I may thus Argue: 
Arg. To whom the Gospel, the Power of God unto Salvation is manifest, they may be Saved, whatever Outward Knowledge they want:  
But this Gospel is preached in Every Creature, in which is certainly comprehended many, that have not the Outward Knowledge;  
Therefore of those, many may be saved.   
But to those Arguments, by which it hath been proved, that all men have a measure of Saving Grace, I shall add one, and that very observable, not yet mentioned, viz. that excellent saying of the Apostle Paul to Titus, c. 2. v. 11. The Grace of God, that brings Salvation, hath appeared to all men, teaching us, that denying Ungodliness and Worldly Lusts, we should live soberly, righteously and godly in this present World: Than which there can be nothing more clear, it comprehending both the parts of the Controversy. First: It Testifies, that it is no Natural Principle or Light; but saith plainly, it brings Salvation. Secondly: It says not, that it hath appeared to a few; but unto all men. The Fruit of it declares also, how Efficacious it is; seeing it Comprehends the Whole Duty of Man: It both teacheth us first, to forsake Evil, 
The Saving Grace of God Teaching the Whole Duty of Man.  to deny Ungodliness and Worldly Lusts; and than it teacheth us our Whole Duty. First, To live Soberly: that comprehends Temperance, Chastity, Meekness, and those things, that relate unto a Man's Self. Secondly, Righteously: that Comprehends Equity, Justice and Honesty, and those things, which relate to our Neighbours. And lastly, Godly: which Comprehends Piety, Faithfulness and Devotion; which are the Duties relating to God. So then there is nothing required of man, or needful to man, which this Grace Teacheth not. Yet I have heard a public Preacher (one of those, that are accounted Zealous men) to Evite the strength of this Text, deny this Grace to be saving, and say; It was only intended of Common Favours and Graces such as is the heat of the Fire and outward light of the Sun: Such is the Darkness and Ignorance of those, that Oppose the Truth! whereas the Text saith expressly, that it is Saving. Others, that cannot deny, but it is saving, Allege; This [All] comprehends not every Individual, but only all kinds: 
The Absurdity of our Adversaries Comment upon the word All, denying Grace to be Saving. Tit. 2.11.  But is a bare Negation sufficient to overturn the strength of a positive Assertion? If the Scriptures may be so abused, what so Absurd, as may not be pleaded for from them? or what so Manifest, as may not be denied? But we have not reason to be staggered by their denying, so long as our Faith is found in express Terms of the Scripture; they may as well seek to persuade us, that we do not Intent that, which we Affirm, (though we know the Contrary) as make us believe, that when the Apostle speaks forth our Doctrine in plain words, yet he intends theirs; which is the quite Contrary. And indeed, can there be any thing more Absurd, than to say, where the word is plainly [All,] few is only Intended? For they will not have [All] taken here for the greater number. Indeed, as the Case may be sometimes, by a Figure [All] may be taken of Two Numbers for the greater Number; but let them show us, if they can, either in Scripture, or Profane or Ecclesiastical Writings, that any man, that wrote sense, did ever use the word [All] to express of two Numbers the lesser? whereas they Affirm, that the far less Number have received Saving Grace; and yet will they have the Apostle by [All] to have signified so. Though this might suffice; yet to put it further beyond all question, I shall Instance another saying of the same Apostle, that we may use him as his own Commentator, Rom. 5.18. Therefore as by the Offence of One Judgement came upon all men to Condemnation, even so by the Righteousness of One, the Free Gift came upon all men to Justification of life. Here no man of reason, except he will be obstinately Ignorant, will deny, but this similitive particle [as] makes the [all] which goes before, and comes after, to be of one and the same Extent: Or else let them show us one Example, either in Scripture, or elsewhere among men, that speak proper Language, where it is otherwise? We must then either Affirm, that this Loss, which leads to Condemnation, hath not come upon all; or say that this Free Gift is come upon all by Christ. Whence I thus Argue; First: 
If all men have received a Loss from Adam, which leads to Condemnation, than all men have received a Gift from Christ, Arg. which leads to Justification.  
But the First is true: Therefore also the Last.   
From all which it naturally follows, that All men, even the Heathens may be saved: for Christ was given as a Light to enlighten the Gentiles, Isa. 49.6. Now to say, that though they might have been saved, yet none were; 
Even the Heathens may be saved by the Light.  is to Judge too Uncharitably. I see not, what Reason can be alleged for it; yea, though it were granted (which never can be) that none of the Heathens were saved; it will not from thence follow, that they could not have been saved, or that none now in their Condition can be saved. For A non esse ad non posse non datur sequela, i. e. That Consequence is false, that Concludes, a thing cannot be, because it is not.  

Object.  But if it be Objected (which is the great Objection) That there is no Name under heaven, by which Salvation is known, but by the Name JESUS: Therefore they, not knowing this, cannot be saved.  
I Answer: Though they know it not outwardly, yet if they know it inwardly, Answ. by feeling the virtue and power of it, the Name Jesus indeed, (which signifies a Saviour) to free them from Sin and Iniquity in their Hearts, they are saved by it. I confess, there is no other Name to be Saved by; 
The Literal Knowledge of Christ is not Saving, but the Real, Experimental.  but Salvation lieth not in the Literal, but in the Experimental Knowledge: albeit those, that have the literal Knowledge, are not saved by it, without this Real, Experimental Knowledge. Yet those, that have the Real Knowledge, may be saved without the External: as by the Arguments hereafter brought will more appear. For if the outward, distinct Knowledge of him, by whose means I receive Benefit, were necessary for me, before I could reap any Fruit of it; then by the Rule of Contraries it would follow, that I could receive no Hurt, without I had also the distinct Knowledge of him, that had occasioned it: whereas Experience proves the Contrary. How many are Injured by Adam's Fall, that know Nothing of ever there being such a Man in the World? or of his Eating the Forbidden Fruit? why may they not then be saved by the Gift and Grace of Christ in them, making them righteous and holy, though they know not distinctly, how that was purchased unto them by the death and sufferings of Jesus, that was Crucified at Jerusalem; especially seeing, God hath made that Knowledge simply Impossible to them? As many men are killed by poison Infused into their Meat, though they neither know, what the poison was, nor who Infused it; so also on the other hand, how many are cured of their diseases by good Remedies, who know not, how the Medicine is prepared, what the Ingredients are, nor often times who made it? The like may also hold in Spiritual things, as we shall hereafter prove.  

The Outward Knowledge not Essential to Salvation: Instance Infants and Deaf persons.  § XXVI. First. If there were such an Absolute Necessity for this Outward Knowledge, that it were even of the Essentials of Salvation, than none could be Saved without it; whereas our Adversaries deny not, but readily Confess, that many Infants and deaf Persons are saved without it: So that here they break that general Rule, and make Salvation possible without it. Neither can they Allege, that it is, because such are free from sin; seeing they also Affirm, that all Infants, because of Adam's sin deserve Eternal Condemnation, as being really guilty in the sight of God: and of Deaf people it is not to be doubted; and Experience shows us, that they are subject to many Common Iniquities, as well as other men.  
Object. 1 If it be said, That these Children are the Children of Believing Parents.  

Anws.  What then? They will not say, that they Transmit Grace to their Children. Do they not Affirm, that the Children of Believing Parents are guilty of Original Sin, and deserve death, as well as others? How prove they, that that makes up the Loss of all Explicit Knowledge?  

* Object. 2.  If they say; Deaf people may be made sensible of the Gospel by signs.  

* Answ.  All the signs cannot give them any Explicite Knowledge of the History of the Death, Sufferings and Resurrection of Christ. For what Signs can Inform a deaf man, That the Son of God took on him Man's Nature? was born of a Virgin, and suffered under Pontius Pilate?  
And if they should further Allege, That they are within the Bosom of the Visible Church, and partakers of the Sacraments; Object. 3  
All that gives no Certainty of Salvation: for as the Protestants Confess, they Confer not Grace ex opere operato. And will not they acknowledge, Answ. 1 that many are in the bosom of the Church, who are visibly no Members of it? But if this Charity be Extended towards such, who are, where the Gospel is preached, so that they may be judged Capable of Salvation, because they are under a simple Impossibility of distinctly knowing the Means of Salvation; what reason can be alleged, 
A Chinees or Indian excusable for not knowing the History of the Death of Christ, etc.  why the like Charity may not be had to such, as though they can hear, yet are under a simple Impossibility of hearing, because it is not spoken unto them? Is not a man in China or in India as much to be Excused for not knowing a thing, which he never heard of, as a deaf man here, who cannot hear? For as the deaf Man is not to be blamed, because God hath been pleased to suffer him to lie under this Infirmity; so is the Chinees or the Indian as Excusable, because God hath withheld from him the Opportunity of Hearing. He that cannot Hear a thing, as being necessarily Absent, and he that cannot Hear it, as being naturally deaf, are to be placed in the same Category.  
Secondly. This manifestly appears by that saying of Peter, Acts 10.34. Answ. 2 Of a truth I perceive, that God is no Respecter of persons; But in every Nation, he that feareth him, and worketh Righteousness, is accepted of him. Peter was before liable to that Mistake, that the rest of the Jews were in; judging, that all were unclean, except themselves, and that no man could be saved, except they were proselyted to their Religion, and Circumcised: But God shown Peter other ways in a Vision, and taught him to Call nothing Common or unclean. And therefore seeing, 
God regards the prayers of Cornelius, a Stanger to the Law.  that God regarded the prayers of Cornelius, who was a stranger to the Law and to Jesus Christ, as to the outward; yet Peter saw, that God had accepted him; and he is said to fear God, before he had this outward Knowledge; therefore Peter Concludes, that every one, that in every Nation, without respect of persons, feareth God, and worketh Righteousness, is Accepted of him. So he makes the Fear of God and the working of Righteousness, and not an outward, Historical Knowledge, the Qualification: They then, that have this, wherever they be, they are saved. Now we have already proved, that to Every man that Grace is given, whereby he may live God-likely and Righteously; and we see, that by this Grace Cornelius did so, and was accepted; and his prayers came up for a Memorial before God, before he had this outward Knowledge. Also was not Job a perfect and upright man, that feared God and eschewed evil? Who taught Job this? 
From what Scripture did Job learn his Excellent Knowledge?  how knew Job Adam's Fall? And from what Scripture learned he that Excellent Knowledge he had, and that Faith, by which he knew, his Redeemer lived? (for many make him as Old as Moses) Was not this by an Inward Grace in the heart? was it not that Inward Grace, that taught Job to eschew Evil, and to fear God? and was it not by the Workings thereof that he became a Just and Upright man? how doth he Reprove the Wickedness of men, Chap 24? and after he hath numbered up their Wickedness, doth he not Condemn them (vers. 13.) for rebelling against this Light? for not knowing the Way thereof, nor abiding in the Paths thereof? It appears then, Job believed, that men had a Light; and that because they Rebelled against it, therefore they knew not its Way, and abode not in its Paths: even as the Pharisees, who had the Scriptures, are said to Err, not knowing the Scriptures. And also Job's Friends, though in some things wrong, 
Job's Friends, their Excellent Say.  yet who taught them all those Excellent Say and Knowledge, which they had? Did not God give it them in order to save them? or was it merely to Condemn them? Who taught Elihu, That the Inspiration of the Almighty giveth Understanding? That the Spirit of God made him, and the Breath of the Almighty gave him life? And did not the Lord accept a Sacrifice for them? And who dare say, that they are Damned? But further, the Apostle puts this Controversy out of doubt; for if we may believe his plain Assertions, he tells us Rom 2. That the Heathens did the things contained in the Law. From whence I thus Argue: 
In every Nation, he that feareth God, and worketh Righteousness, is Accepted: Arg. But—  
Many of the Heathens feared God, and wrought Righteousness;  
Therefore They were Accepted.  The Minor is proved from the Example of Cornelius: But I shall further prove it thus; 
He that doth the things contained in the Law, feareth God, and worketh Righteousness: But—  
The Heathens did the things contained in the Law: Therefore—  
The Heathens feared God, and wrought Righteousness.   
Can there be any thing more Clear? For if to do the things contained in the Law be not to Fear God, and work Righteousness, ●hen what can be said to do so, seeing the Apostle calls the Law● spiritual, holy, just and good? But this appears manifestly by another Medium taken out of the same Chapter, vers. 13. So that nothing can be more Clear. The words are; The doers of the Law shall be justified: From which I thus Argue, without Adding any word of my own; 
Arg. The doers of the Law shall be justified: But—  
The Gentiles do the things contained in the Law.   

The Gentiles Justified in doing the Law.  All, that know but a Conclusion, do easily see, what follows from these Express Words of the Apostle. And indeed, He through that whole Chapter labours, as if he were Contending now with our Adversaries to Confirm this Doctrine, vers. 9, 10, 11. Tribulation and Anguish upon every Soul of man, that doth evil, to the Jew first, and also to the Gentile: For there is no respect of persons with God. Where the Apostle clearly homologates the Sentence of Peter beforementioned, and shows, that Jew and Gentile, or as he himself explains in the following verses, both they that have an outward Law, and they that have none, when they do good, shall be Justified. And to put us out of doubt, in the very following verses he tells, That the doers of the Law are Justified; and that the Gentiles did the Law. So that except we think, he spoke not what he intended, we may safely Conclude, that such Gentiles were Justified, and did partake of that honour, glory and peace, which comes upon Every one that doth good; even the Gentiles, that are without the Law, when they work good: seeing with God there is no Respect of persons. So as we see, that it is not the having of the Outward Knowledge, that doth save, without the Inward; so neither doth the Want of it to such, to whom God hath made it Impossible, who have the Inward, bring Condemnation. And many, that have wanted the Outward, have had a Knowledge of this Inwardly, by virtue of that Inward Grace and Light given to every man, working in them, by which they forsook Iniquity, and became Just and Holy, as is above proved; who, though they knew not the History of Adam's Fall, yet were sensible in themselves of the Loss, that came by it, 
Many wanting the History were sensible of the Loss by Adam, and Salvation come by Christ in themselves.  feeling their Inclinations to sin, and the Body of Sin in them: and though they knew not the Coming of Christ, yet were sensible of that Inward Power and Salvation, which came by him, even before as well as since his Appearance in the flesh. For I question, whether these men can prove, that all the Patriarches and Fathers before Moses had a distinct Knowledge either of the one or the other, or that they knew the History of the Tree of Knowledge of Good and Evil, and of Adam's Eating the forbidden Fruit; far less, that Christ should be Born of a Virgin, should be Crucified, and treated in the manner he was. For it is justly to be believed, that what Moses wrote of Adam and of the first times, was not by Tradition, but by Revelation: yea, we see, that not only after the Writing of Moses, but even of David and all the Prophets, who prophesied so much of Christ, how little the Jews, 
How little the Jews knew Christ, mistaking the Prophets.  that were expecting and wishing for the Messiah, could thereby Discern him, when he came, that they Crucified him as a Blasphemer, not as the Messiah, by mistaking the Prophecies concerning him: for Peter saith expressly (Acts 3.17.) to the Jews, that both They and their Rulers did it through Ignorance. And Paul saith, 1 Cor. 2.8. That had they known it, they would not have Crucified the Lord of Glory. Yea Mary herself, to whom the Angel had spoken, and who had laid up all the Miraculous things accompanying his Birth in her heart, she did not understand How, when he disputed with the Doctors in the Temple, that he was about his Father's business. And the Apostles that had believed him, Conversed daily with him, and saw his Miracles, could not understand neither believe those things, which related to his Death, Sufferings and Resurrection, but were in a certain respect stumbled at them.  
§ XXVII. So we see, how that it is the Inward Work, and not the Outward History and Scripture, that gives the True Knowledge; 
The Heathens were sensible of the Loss received by Adam.  and by this Inward Light many of the Heathen-Philosophers were sensible of the Loss received by Adam, though they knew not the outward History. Hence Plato asserted, That Man's Soul was fallen into a dark Cave, where it only conversed with shadows. Pythagoras saith, Man wandereth in this world, as a stranger, banished from the Presence of God. 
Heathen-Philosophers Divine Knowledge. Plato. Pythag. Ploti●.  And Plotinus compareth man's Soul fallen from God, to a Cinder or dead Coal, out of which the fire is extinguished. Some of them said, That the Wings of the Soul were clipped or fallen of, so that they could not fly unto God. All which, and many more such Expressions, that might be gathered out of their Writings, show, they were not without a sense of this Loss. Also they had a Knowledge and Discovery of Jesus Christ Inwardly, as a Remedy in them to deliver them from that Evil Seed, and the Evil Inclinations of their own hearts, though not under that particular Denomination.  
Some called him a Holy Spirit, as Seneca Epist. 41. who said, There is a Holy Spirit in us, that treateth us, as we treat him. 

Cicero calls it an Innate Light.  
Lactan. In Sect.   Cicero calleth it an Innate Light, in his Book de Republicâ, cited by Lactantius 6. Instit. where he calls this Right Reason given unto all, Constant and Eternal, calling unto duty by Commanding, and deterring from deceit by Forbidding: Adding, that it cannot be abrogated, neither can any be freed from it neither by Senate nor People; that it is One Eternal, and the same always to all Nations, so that there is not one at Rome, and another at Athens: who so obey it not, must flee from himself; and in this is greatly tormented, although he should escape all other punishment. Plotinus also calls him Light saying; That as the Sun cannot be known, but by its own Light; so God cannot be known, but with his own Light: and as the Eye cannot see the Sun, but by receiving its Image; so man cannot know God, but by receiving his Image: and that it behoved man to come to purity of heart, before he could know God; Calling him also Wisdom, a name frequently given him in Scripture: see Prov. 1.20. to the end, and Prov. 8.9, 34. where Wisdom is said to Cry, Entreat and Invite all to come unto her, and learn of her. And what is this Wisdom, but Christ? Hence such as came among the Heathen to forsake Evil, 
Philosophers, Whence Called?  and cleave to Righteousness, were called Philosophers; that is, Lovers of Wisdom: They knew, this Wisdom was nigh unto them, and that the best knowledge of God and Divine Mysteries was by the Inspiration of the Wisdom of God. 
Phocylides.  Phocylides affirmed, That the Word of the Wisdom of God was the best: His words in the Greek are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And much more of this kind might be Instanced; by which it appears they knew Christ, and by his Work working in them were brought from unrighteousness to Righteousness, and to love that Power, by which they felt themselves Redeemed: So that, as saith the Apostle, They show the work of the Law written in their hearts, and did the things contained in the Law; and therefore as all doers of the Law are, were, no doubt, Justified and Saved thus by the Power of Christ in them. And as this was the Judgement of the Apostle, so was it of the primitive Christians. Hence Just. Martyr stuck not to call Socrates a Christian, saying; That all such, as lived according to the Divine Word in them, 
Socrates a Christian, etc.  which was in all men, were Christians, such as Socrates and Heraclitus, and others among the Greeks, etc. That such as live with the Word, are Christians without fear or anxiety.  

Clem. Alexand.  Clemens Alexandrinus saith, Apol. 2. Strom. lib. 1. That this Wisdom or Philosophy was necessary to the Gentiles, and was their Schoolmaster to lead them unto Christ, by which of old the Greeks were Justified.  

Augustin. de Civ. Dei.  Nor do I think (saith Augustine, in his Book of the City of God, lib. 18. c. 47.) that the Jews dare affirm, that none belonged unto God, but the Israelites. 
Ludovic. Vives.  Upon which place Ludovicus Vives saith, That thus the Gentiles not having a Law, were a Law unto themselves; and the Light of so living is the Gift of God, and proceeds from the Son: of whom it is written, that he enlighteneth every man, that cometh into the World.  

The Platonists saw the Word in the beginning; which was Light.  Augustine also Testifies in his Confessions, l. 7. c. 9 That he had read in the Writings of the Platonists, though not in the very same words, yet that which by many and multiplied Reasons did persuade, that in the beginning was the Word, and the Word was with God; this was in the beginning with God, by which all things were made, and without which nothing was made, that was made: In him was Life, and the Life was the Light of men; and the Light shined in the darkness, and the darkness did not Comprehend it. And albeit the Soul gives Testimony concerning the Light, yet it is not the Light, but the Word of God: for GOD is the true LIGHT, which inlightneth every man, that cometh into the World; and so Repeats to vers. 14. of John 1. adding, These things have I there read.  
Yea, there is a Book translated out of the Arabic, which gives an account of one Hai Eben Yokdan, 
Hai Eben Yokdan.  who without Converse of man, living in an Island alone, attained to such a profound Knowledge of God, as to have Immediate Converse with him, and to affirm, That the best and most certain Knowledge of God is not that, which is attained by Premises premised, and Conclusions deduced; but that which is enjoyed by Conjunction of the mind of man with the Supreme Intellect, 
The Supreme Intellect enjoyed in the Mind of Man.  after the mind is purified from its Corruptions, and is separated from all bodily Images, and is gathered into a profound Stillness!  
§ XXVIII. Seeing then, it is by this Inward Gift, Grace and Light, that both those, that have the Gospel preached unto them, come to have Jesus brought forth in them, and to have the saving and sanctified Use of all outward Helps and Advantages; and also by this same Light, that all may come to be saved; and that God calls, invites and strives with all in a Day, and saveth many, to whom he hath not seen meet to Convey this outward Knowledge: Therefore we having the Experience of the Inward and Powerful Work of this Light in our hearts, even Jesus Revealed in us, cannot cease to Proclaim the Day of the Lord, that it is Arisen in it, 
The Day of the Lord proclaimed.  crying-out with the Woman of Samaria; Come and see One, that hath told me all that ever I have done: Is not this the Christ? That others may come, and feel the same in themselves, and may know, that that little small thing▪ that Reproves them in their hearts, however they have despised it, and neglected it, is nothing less, than the Gospel preached in them, Christ the Wisdom and Power of God, being in and by that Seed seeking to save their Souls.  
Of this Light therefore Augustine speaks in his Confessions, lib. 11. c. 9 In this beginning, O God thou madest the Heaven and the Earth in thy Word, in thy Son, in thy Virtue, in thy Wisdom, wonderfully saying, and wonderfully doing, who shall Comprehend it? who shall Declare it? 
Augustine Trembled at the In-shinings of the Light unto him: and why?  What is that, which shineth-in unto me, and smites my heart without hurt, at which I both Tremble, and am Inflamed? I Tremble, in so far as I am unlike unto it; and I am Inflamed, in so far as I am like unto it? It is Wisdom, which shineth-in unto me, and dispelleth my Cloud, which had again Covered me, after I was departed from that darkness and rampire of my punishments. And again he saith lib. 10. cap. 27. It is too late, that I have loved thee, O thou Beautifulness so Ancient, and so New! late have I loved thee! and behold thou wast within, and I was without, and there was seeking thee: thou didst call, thou didst cry, thou didst break my deafness; thou glancedst, thou didst shine, thou chasedst away my darkness.  
Of this also our Countryman George Buchanan speaketh thus, in his Book De Jure Regni apud Scotos: Truly, 
Buchanan testifying to the Light.  I understand no other thing at present, than that Light, which is divinely Infused into our Souls. For when God form man, he not only gave him Eyes to his Body, by which he might shun those things, that are hurtful to him, and follow those things, that are profitable; but also hath set before his mind, as it were, a certain Light, by which he may discern things that are Vile, from things that are Honest: Some call this Power, Nature, others the Law of Nature; I truly judge it to be Divine: and am persuaded, that Nature and Wisdom never say different things. Moreover God hath given us a Compend of the Law, which in few words comprehends the whole, to wit; That we should Love Him from our hearts, and our Neighbours as ourselves? And of this Law all the Books of the Holy Scriptures, which pertain to the forming of manners, contain no other, but an Explication.  
This is that Universal, Evangelical Principle, in and by which this Salvation 
* Jew and Gentile, Scythian and Barbarian, partakers of the Salvation of Christ.  of Christ is exhibited to all men, both Jew and Gentile, Scythian and Barbarian, of whatsoever Country or Kindred he be. And therefore God hath raised up unto himself, in this our Age, faithful Witnesses and Evangelists to preach again his Everlasting Gospel, and to direct Prop. 7 all, as well the high Professors, who boast of the Law and the Scripture, and the outward Knowledge of Christ, as the Infidels and Heathens, that know not him that way, that they may all come to mind the Light in them, and know Christ in them, the Just One, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ whom they have so long killed, and made merry over, and he hath not Resisted, James 5.6. and give up their sins, iniquities, false faith, professions and outside righteousness to be Crucified by the Power of his Cross in them; so as they may know Christ within to be the Hope of Glory, and may come to walk in his Light, and be saved, who is that True Light, that inlightneth Every man, that cometh into the world.   

PROPOSITION VII. Concerning Justification.  
As many as Resist not this Light, but Receive the same, it becomes in them a Holy, Pure and Spiritual Birth, bringing forth Holiness, Righteousness, Purity and all those other blessed Fruits, which are acceptable to God: by which holy Birth, to wit, Jesus Christ form within us, and working his Works in us, as we are sanctified, so are we justified in the sight of God, according to the Apostle's words; But ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.11. Therefore it is not by our Works wrought in our Will, nor yet by good Works, considered as of themselves; but by Christ, who is both the Gift and the Giver, and the Cause producing the Effects in us: who, as he hath Reconciled us, while we were Enemies; doth also in his Wisdom save us, and justify us after this manner, as saith the same Apostle elsewhere: According to his Mercy he hath saved us, by the washing of Regeneration and the Renewing of the Holy Ghost, Tit. 3.5.  
§ I. THE Doctrine of Justification comes well in order after the Discussing of the Extent of Christ's Death, and of the Grace thereby Communicated; some of the sharpest Contests concerning this having from thence their Rise. Many are the Disputes among those called Christians concerning this point; and indeed, if all were truly minding that, which justifieth, there would be less noise about the Notions of Justification. I shall briefly review this Controversy, as it stands among others, and as I have often seriously observed it; then in short State the Controversy, as to us, and open our Sense and Judgement of it: and Lastly, prove it (if the Lord will) by some Scripture-Testimonies, and the certain Experience of all, that ever were truly Justified.  
Obseru. I § II. That this Doctrine of Justification hath been, and is greatly vitiated in the Church of Rome, is not by us questioned: though our Adversaries (who for want of better Arguments do often make Lies their Refuge) have not spared in this respect to stigmatize us with Popery; 
The Method of Justification taken by the Church of Rome.  but how untruly, will hereafter appear. For to speak little of their Meritum ex Condigno, which was (no doubt) a very common Doctrine of the Romish Church, especially before Luther, though most of their modern Writers, especially in their Controversies with Protestants do partly deny it, partly qualify it, and seem to state the matter only, as if they were Propagators, and Pleaders for Good Works by the others denied. Yet if we look to the Effects of this Doctrine among them, as they appear in the generality of their Church-members, not in things disapproved, but highly approved and commended by their Father the Pope, 
The Pope's Doctrine of Merits, the most beneficial of all his Revenues.  and all his Clients, as the most beneficial Casuality of all his Revenue, we shall find, that Luther did not without great ground oppose himself to them in this matter; and if he had not himself run into another Extreme (of which hereafter) his Work would have stood the better: For in this, as in most other things he is more to be Commended, for what he pulled down of Babylon, than for what he built of his own. Whatever then the Papists may pretend, or even some good men among them may have thought, Experience showeth, and it is more than manifest by the universal and approved Practice of their people, that they place not their Justification so much in Works, that are truly and morally good, and in the being truly renewed and sanctified in the mind, as in such things as are either nor good, nor evil, or may truly be called Evil, and can not otherways be reckoned Good, 
Papists Justification depends upon the Pope's Bulls.  than because the Pope pleases to call them so. So that if the matter be well sifted, it will be found, that the greatest part of their Justification depends upon the Authority of his Bulls, and not upon the Power, Virtue and Grace of Christ Revealed in the heart, and Renewing of it. As will appear First, from their Principle concerning Proof I their Sacraments, which, they say, Confer Grace ex opere operatô. 
Their Sacraments.  So that if a man partake but of them, he thereby obtains Remission of sin, though he remain as he was; the Virtue of the Sacraments making up the want, that is in the man. So that this Act of Submission and Faith to the Laws of the Church, and not any Real, Inward Change is that, which justifieth him. As for Example: If a man make use of the Sacrament (as they call it) of Penance, so as to Tell over his Sins to a Priest, 
Papists Penance.  though he have not true Contrition (which the Lord hath made absolutely necessary for penitent sinners) but only Attrition (a figment of their own) that is, If he be sorry he hath sinned, not out of any love to God or his Law, which he hath Transgressed, but for fear of punishment; yet doth the Virtue of the Sacrament (as they affirm) procure to him Remission of Sins: so that being Absolved by the Priest, he stands accepted and Justified in the sight of God. This man's Justification than proceedeth not from his being truly Penitent, and in any measure inwardly Changed and Renewed by the working of God's Grace in his heart: but merely from the Authority of the Priest, and Virtue of the Sacrament, who hath pronounced him Absolved: so that his Justification is from somewhat without him, and not within him.  
Secondly: This will yet more appear in the matter of Indulgences, Proof TWO where Remission of all Sins not only passed, 
Papist-Indulgences.  but for Years to come is annexed to the Visiting such and such Churches and Relics, saying such and such Prayers: so that the person, that so doth, is presently Cleared from the guilt of his sin, and justified and accepted in the sight of God. As for Example; He that in the great Jubilee will go to Rome, and present himself before the Gate of Peter and Paul, and there receive the Pope's Blessing; or he that will go a Pilgrimage to James' Sepulchre in Spain, or to Mary of Loretta, is upon the Performance of those things promised forgiveness of Sins. Now if we ask them the Reason, how such things, as are not morally good in themselves, come to have Virtue? they have no other Answer, but because of the Church and Pope's Authority; who being the great Treasurer of the Magazine of Christ's Merits, lets them out upon such and such Conditions. Thus also the Invention of Saying Mass is made a Chief Instrument of Justification; 
Papists Mass, what it is?  for in it they pretend to Offer Christ daily to the Father a Propitiatory Sacrifice for the sins of the living and the dead: so that a man for Money can procure Christ thus to be Offered for him, when he pleases, by which Offering he is said to obtain Remission of Sins, and to stand Justified in the sight of God. From all which, and much more of this Nature, which might be mentioned, it doth appear, that the Papists place their Justification not so much in any Work of Holiness really brought forth in them, and real forsaking of Iniquity, as in the mere Performance of some Ceremonies, and a blind Belief, which their Teachers have begotten in them; that the Church and the Pope having the Absolute Dispensation of the Merits of Christ, have power to make these Merits Effectual for the Remission of sins and Justification of such as will perform those Ceremonies. This is the true and real Method of Justification taken by the generality of the Church of Rome, and highly Commended by their public Preachers, especially the Monks in their Sermons to the People; of which I myself have been an Ear- and an Eye-witness: However some of their Modern Writers have laboured to qualify it in their Controversies. 
Luther and the Protestants opposing the Pope's Doctrine of Works, fell into th'other Extreme of No good Works necessary to Justification.  This Doctrine Luther and the Protestants then had good Reason to deny and oppose; though many of them ran into another Extreme, so as to deny good Works to be necessary to Justification, and to preach up not only Remission of sins, but Justification by Faith alone, without all Works however good. So that men do not obtain their Justification, according as they are inwardly sanctified and renewed, but are justified merely by believing, that Christ died for them; and so some may perfectly be Justified, though they be lying in gross Wickedness: as appears by the Example of David, whom they say was fully and perfectly Justified, while he was lying in the gross sins of Murder and Adultery. As then the Protestants have sufficient ground to quarrel and confute the Papists concerning those many Abuses in the matter of Justification, showing, how the Doctrine of Christ is thereby vitiated and overturned, and the Word of God made void by many and useless Traditions, the Law of God neglected, while foolish and needless Ceremonies are prized and followed, through a false Opinion of being Justified by the Performance of them; and the Merits and Sufferings of Christ (which is the Only Sacrifice appointed by God for Remission of sins) derogated from, by the setting up of a Daily Sacrifice never appointed by God, 
Papists Device to get Money.  and chief devised out of Covetousness to get money by; so the Protestants on the other hand, by not rightly establishing and holding forth the Doctrine of Justification, according as it is delivered in the Holy Scriptures, have opened a door for the Papists to accuse them, as if they were Neglecters of good Works, Enemies to Mortification and Holiness, such as esteem themselves Justified, while lying in great sins: by which kind of Accusations (for which too great ground hath been given out of the Writings of some Rigid Protestants) the Reformation hath been greatly defamed and hindered, and the Souls of many Ensnared. Whereas who will narrowly look into the matter, may observe these Debates to be more in specie, than in genere, seeing both do upon the matter land in one, and like two men in a Circle, who, though they go sundry ways, yet meet at the last in the same Centre.  
For the Papists, they say: They obtain Remission of Sins, and are justified by the Merits of Christ, as the same are Applied unto them in the use of the Sacraments of the Church: 
Papists Belief of Justification meets in the same Centre with the—  and are dispensed in the Performance of such and such Ceremonies, Pilgrimages, Prayers and Performances, though there be not an inward Renewing of the mind, nor knowing of Christ inwardly form; yet they are remitted, and made Righteous ex opere operato, because of the Power and Authority accompanying the Sacraments and the Dispensators of them.  
The Protestants say, That they obtain Remission of Sins, 

— Protestant's Belief.  
So saith the Westminster-Conf. of Faith, Chap. 11. Sect. 1.   and stand Justified in the sight of God by Virtue of the Merits and Sufferings of Christ, not by Infusing Righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; they resting on him and his righteousness by Faith, which Faith, the Act of believing, is not imputed unto them for Righteousness.  
So the Justification of neither here is placed in any Inward Renewing of the Mind, or by virtue of any Siritual Birth or Formation of Christ in them; but only by a bare Application of the Death and Sufferings of Christ outwardly performed for them: whereof the one lays hold on a Faith resting upon them, and hoping to be Justified by them alone; the other by the saying of some outward Prayers and Ceremonies, which they judge makes the Death of Christ Effectual unto them. I Except here (being unwilling to wrong any) what things have been said as to the necessity of inward Holiness either by some Modern Papists, or some Modern Protestants, who in so far as they have laboured after a Midst betwixt these two Extremes, have come near to the Truth; as by some Citations out of them hereafter to be mentioned, will Appear: Though this Doctrine hath not since the Apostasy (so far as ever I could observe) been so distinctly and evidently held forth according to the Scriptures-Testimony, as it hath pleased God to Reveal it, and preach it forth in this day by the Witnesses of his Truth, whom he hath raised to that end. Which Doctrine, though it be briefly held forth and Comprehended in the Thesis itself; 
English state of Controversy.  yet I shall a little more fully Explain the State of the Controversy, as it stands betwixt us, and those that now Oppose us.  
§ III. First then, as by the Explanation of the former Thesis appears, Expl. 1 we Renounce all Natural Power and Ability in ourselves, in order to bring us out of our lost and fall●n Condition and first Nature: 
Justification springs of and from the Love of God.  and Confess, that as of ourselves we are able to do nothing, that is good; so neither can we procure Remission of Sins, or Justification by any Act of our own, so as to merit it, or draw it as a Debt from God due unto us: but we acknowledge all to be of and from his Love, which is the Original and Fundamental Cause of our Acceptance.  
Secondly. God manifested this love towards us in the sending of his Expl. 2 Beloved Son the Lord Jesus Christ into the World, who gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour: 
Christ giving himself a Sacrifice for us.  and having made peace through the blood of his Cross, that he might Reconcile us unto himself, and by the Eternal Spirit offered himself without spot unto God, and suffered for our Sins, the just for the unjust, that he might bring us unto God.  
Thirdly then; Forasmuch as all men, who have come to man's Estate, (the Man Jesus only Excepted) have sinned, therefore all have need of Expl. 3 this Saviour to remove the Wrath of God from them due to their Offences, in this respect he is truly said to have born the Iniquities of us all in his Body on the Tree; and therefore is the Only Mediator, having qualified the Wrath of God towards us: so that our former sins stand not in our way, being by virtue of his most satisfactory Sacrifice Removed and pardoned. 
To Remission of Sins.  Neither do we think, that Remission of Sins is to be expected, sought, or obtained any other way, or by any Works or Sacrifice whatsoever: (though as has been said formerly, they may come to partake of this Remission, that are Ignorant of the History.) So then Christ by his Death and Sufferings hath Reconciled us to God, 
The only Mediator betwixt God and Man.  even while we are Enemies, that is, he offers Reconciliation unto us, we are put into a Capacity of being Reconciled, God is willing to forgive us our Iniquities, and to accept us; as is well expressed by the Apostle, 2 Cor. 5.19. God was in Christ reconciling the World unto himself, not imputing their Trespasses unto them, and hath put in us the Word of Reconciliation. And therefore the Apostle, in the next verses entreats them in Christ's stead to be Reconciled to God, intimating, that the Wrath of God being removed by the Obedience of Christ Jesus, he is willing to be Reconciled unto them, and ready to Remit the sins that are past, if they Repent.  

A Twofold Redemption.  We Consider then our Redemption in a twofold Respect or State, both which in their own nature are perfect; though in their Application to us, the one is not, nor cannot be without respect to the other.  

I. The Redemption of Christ without us.  The first is the Redemption performed and accomplished by Christ for us in his Crucified Body without us. The other is the Redemption wrought by Christ in us: which no less properly is called and accounted a Redemption, than the former. The first than is that, whereby man, as he stands in the Fall, is put into a Capacity of Salvation, and hath conveyed unto him a measure of that Power, Virtue, Spirit, Life and Grace, that was in Christ Jesus; which, as the Free Gift of God, is able to Counterbalance, Overcome and Root-out the Evil Seed, wherewith we are naturally, as in the Fall, leavened.  

II. The Redemption wrought by Christ in us.  The second is that, whereby we Witness and Know this pure and perfect Redemption in ourselves, purifying, cleansing and redeeming us from the power of Corruption, and bringing us into Unity, Favour and Friendship with God. By the first of these two, we that were lost in Adam, plunged in the bitter and Corrupt Seed, unable of ourselves to do any good thing, but naturally joined and united to Evil, forward and propense to all Iniquity, Servants and Slaves to the power and spirit of Darkness, are notwithstanding all this so far Reconciled to God by the death of his Son, while Enemies, that we are put into a Capacity of Salvation; having the glad Tidings of the Gospel of Peace offered unto us: and God is Reconciled unto us in Christ, calls and invites us to himself, in which respect, we understand these Scriptures; 
* Eph. 2.15. 1 John 4.10. Ezech. 16.6. 1 Pet. 2.22, 24. and 3.18.  He slew the Enmity in himself. He loved us first, seeing us in our blood, he said unto us live; he, who did not sin his own self, bare our sins in his own body on the Tree, and he died for our sins, the Just for the unjust.  
By the second we witness this Capacity brought into Act, whereby receiving, and not resisting the purchase of his death, to wit, the Light, Spirit and Grace of Christ Revealed to us, we witness and possess a real, true and inward Redemption from the power and prevalency of sin, and so come to be truly and really Redeemed, Justified and made Righteous, and to a sensible Union and Friendship with God. Thus he died 
* Tit. 2.14. Phil. 3.10.  for us, that he might Redeem us from all Iniquity; and thus we know him and the Power of his Resurrection, and the fellowship of his Sufferings, being made conformable to us. This last follows the first in order, and is a Consequence of it, proceeding from it as an Effect from its Cause: So as none could have enjoyed the last, without the first had been, (such being the Will of God;) so also can none now partake of the first, but as he witnesseth the last. Wherefore as to us, they are both Causes of our Justification: The first the Procuring Efficient, the other the Formal Cause.  
Fourthly: We understand not by this Justification by Christ, barely the Expl. 4 good works, even as wrought by the Spirit of Christ; for they, as Protestants truly affirm, are rather an Effect of Justification, than the Cause of it. 
The Formation of Christ in us begets Good Works.  But we understand the Formation of Christ in us, Christ born and brought forth in us, from which good Works as naturally proceed, as Fruit from a fruitful Tree. It is this Inward Birth in us bringing forth Righteousness and Holiness in us, that doth Justify us; which having removed and done away the Contrary Nature and Spirit, that did bear Rule, and bring Condemnation, now is in Dominion over all in our hearts. Those then, that come to know Christ thus form in them, do enjoy him wholly and undivided; who is the LORD our RIGHTEOUSNESS, Jer. 23.6. This is to be Clothed with Christ and to have put him on, whom God therefore truly accounteth Righteous and Just. This is so far from being the Doctrine of Papists, that as the generality of them do not Understand it; so the Learned among them oppose it, and dispute against it: and particularly Bellarmine. Thus then (as I may say) the formal Cause of Justification is not the Works, to speak properly, they being but an Effect of it; but this Inward Birth, this Jesus brought forth in the heart: who is the Wellbeloved, whom the Father cannot but Accept, and all those, who thus are sprinkled with the blood of Jesus, and washed with it. By this also comes that Communication of the goods of Christ unto us, by which we come to be made partakers of the Divine Nature, as saith Peter, 2 Pet. 1.4. and are made one with him, as the Branches with the Vine, and have a Title and Right to what he hath done and suffered for us: 
Christ's Obedience, Righteousness, Death and Sufferings are ours.  So that his Obedience becomes Ours, his Righteousness ours, his Death and Sufferings ours. And by this Nearness we come to have a Sense of his Sufferings, and to suffer with his Seed, that yet lies pressed and crucified in the hearts of the ungodly; and so travel with it, and for its Redemption, and for the Repentance of those Souls, that in it are Crucifying as yet the Lord of Glory. Even as the Apostle Paul, who by his Sufferings is said to fill up that, which is behind of the Afflictions of Christ for his Body, which is the Church: Though this be a Mystery sealed up from all the Wise men, that are yet Ignorant of this Seed in themselves, and oppose it; nevertheless some Protestants speak of this Justification by Christ inwardly put-on; as shall hereafter be recited in its place.  
last: Though we place Remission of Sins in the Righteousness and Expl. 5 Obedience of Christ performed by him in the flesh, as to what pertains to the Remote procuring Cause; and that we hold ourselves formally Justified by Christ Jesus form and brought forth in us; yet can we not (as some Protestants have unwarily done) Exclude Works from Justification: 
Good Works are not excluded Justification.  for though properly we be not Justified for them, yet are we Justified in them; and they are necessary, even as Causa sine quâ non, i. e. the Cause, without which none are justified. For the denying of this, as it's contrary to the Scriptures Testimony, so it hath brought a great Scandal to the ProProtestant Religion, opened the mouths of Papists, and made many too secure, while they have believed to be justified without good works: Moreover, though it be not safe to say, They are Meritorious; yet seeing they Prop. 5, 6 are Rewarded, many of those, called the Fathers, have not spared to use the word [Merit] which some of us have perhaps also done, in a qualified Sense, but no ways to infer the Popish Abuses abovementioned. And lastly; If we had that notion of good works, which most Protestants have, we could freely agree to make them not only not necessary, but Reject them, as hurtful: viz. That the best works, even of the Saints, are defiled and polluted. For though we judge so of the best Works performed by man, endeavouring a Conformity to the outward Law by his own strength, and in his own will; yet we believe, that such works as naturally proceed from this Spiritual Birth and Formation of Christ in us, are pure and holy, even as the Root, from which they come: and therefore God Accepts them, Justifies us in them, and Rewards us for them of his own Free Grace. The State of the Controversy being thus stated, these following Positions do hencefrom arise, in the next place to be proved.  
Position I § iv First; That the Obedience, Sufferings and Death of Christ is that, by which the Soul obtains Remission of Sins, and is the procuring Cause of that Grace, by whose inward workings Christ comes to be form inwardly, and the Soul to be made Conformable unto him, and so just and justified. And that therefore in respect of this Capacity and Offer of Grace, God is said to be Reconciled, not as if he were actually Reconciled, or did actually Justify, or account any Just, so long as they remain in their Sins, really Impure and unjust.  
Position TWO Secondly; That it is by this Inward Birth of Christ in man, that man is made Just; and therefore so accounted by God: Wherefore, to be plain, we are thereby, and not till that be brought forth in us, formally (if we must use that word) Justified in the sight of God; because Justification is both more properly and frequently in Scripture taken in its proper signification, for making one Just, and not reputing one merely such, and is all one with Sanctification.  
Position III Thirdly, That since good Works as naturally follow from this Birth, as heat from fire; therefore are they of Absolute Necessity to Justification, as Causa sine quâ non, i. e. though not as the Cause for which, yet as that, 
Good Works are Causa sine quâ non— of Justification.  in which we are, and without which we cannot be Justified. And though they be not Meritorious, and draw no Debt upon God; yet he cannot but Accept and Reward them: for it is contrary to his Nature to deny his own; since they may be perfect in their kind, as proceeding from a Pure, Holy Birth and Root. Wherefore their Judgement is false, and against the Truth, that say, That the holiest Works of the Saints are defiled and sinful in the sight of God: for those Good Works are not the Works of the Law, excluded by the Apostle from Justification.  
Position I § V As to the first, I prove it from Rom. 3.25. Whom God hath set forth to be a Propitiation through Faith in his blood, Proof I to declare his Righteousness for the Remission of Sins that are past, through the forbearance of God. Here the Apostle holds forth the Extent and Efficacy of Christ's Death, 
The Efficacy of Christ's Death to Redeem man out of Evil.  showing, that thereby and by Faith therein, Remission of sins that are past, is obtained; as being that, wherein the forbearance of God is exercised towards Mankind. So that, though men for the Sins they daily Commit, deserve Eternal Death, and that the Wrath of God should lay hold upon them; yet by virtue of that most-satisfactory Sacrifice of Christ Jesus, the Grace and Seed of God moves in love towards them during the day of their Visitation: yet not so, as not to strike against the Evil (for that must be burned-up and destroyed) but to Redeem man out of the Evil. Prop. 7  
Secondly: If God were perfectly Reconciled with men, Proof TWO and did esteem them Just, while they are actually unjust, and do Continue in their Sins; then should God have no Controversy with them: 
* I do not only speak concerning men before Conversion, who afterwards are Converted, whom yet some of our Antagonists, called Antinomians, do aver were Justified from the beginning; but also touching those, who according to the common Opinion of Protestants have been Converted: whom albeit they confess, they persist always in some Misdeeds and sometimes in heinous Sins, as is manifest in David's Adultery and Murder; yet they assert to be perfectly and wholly Justified.  How comes he then so often to Complain, to Expostulate so much throughout the whole Scripture with such, as our Adversaries Confess to be Justified, telling them, That their sins separate betwixt him and them? Isa. 59.2. For where there is a perfect and full Reconciliation, there is no Separation. Yea, from this Doctrine it necessarily follows, either that such, for whom Christ died, and whom he hath thus Reconciled, never Sin; or that, when they do so, they are still Reconciled, and their Sins make not the least Separation from God: yea, that they are Justified in their Sins. From whence also would follow this Abominable Consequence, That the good Works and greatest Sins of such are alike in the sight of God, seeing neither the one serves to Justify them, nor the other to break their Reconciliation: which occasions great Security, and opens a door to every lewd Practice.  

† Proof III.  Thirdly: This would make void the whole practical Doctrine of the Gospel, and make Faith itself Needless. For if Faith and Repentance, and the other Conditions called for throughout the Gospel, be a Qualification upon our part necessary to be performed; then before this be performed by us, we are either fully reconciled to God, or but in a Capacity of being Reconciled to God; he being ready to Reconcile and Justify us, as these Conditions are performed: Which latter, if granted, is according to the Truth we profess. And if we are already perfectly Reconciled and Justified, before these Conditions are performed (which Conditions are of that Nature, that they cannot be performed at one time, but are to be done all one's life time; then can they not be said to be absolutely Needful: Which is contrary to the very express Testimony of Scripture, which is acknowledged by all Christians. For 
* Hebr. 11.6. John 3.18. Luke 13.3. Apoc. 2.5. Rom. 8.13.  without Faith it is Impossible to please God: They that believe not, are Condemned already, because they believe not in the Only begotten Son of God. Except ye Repent, ye cannot be Saved: For if ye live after the flesh, ye shall die. And of those, that were Converted: I will Remove your Candlestick from you, unless ye Repent— Should I mention all the Scriptures, that positively and evidently prove this, I might transcribe much of all the Doctrinal Part of the Bible. For since Christ said, It is finished, and did finish his Work sixteen hundred years ago and upwards, if he so fully perfected Redemption then, and did then actually Reconcile every one, that is to be Saved, not simply opening a Door of Mercy for them, 
A Door of Mercy opened by Christ, upon Repentance.  offering the Sacrifice of his Body, by which they may obtain Remission of their Sins, when they Repent, and Communicating unto them a measure of his Grace, by which they may see their sins, and be able to Repent; but really make them to be Reputed as Just, 
The Antinomians Opinion of Reconciliation and Justification.  either before they believe (as say the Antinomians) or after they have Assented to the Truth of the History of Christ, or are sprinkled with the Baptism of Water, while nevertheless they are actually unjust, so that no part of their Redemption is to be wrought by him now, as to their Reconciliation and Justification; then the whole doctrinal Part of the Bible is useless and of no profit: in vain were the Apostles sent forth to preach Repentance and Remission of Sins; and in vain do all the Preachers bestow their labour, spend their lungs, and give forth Writings; yea, much more in vain do the people spend their money, which they give them for preaching; seeing it is all but Actum agere, but a vain and uneffectual Essay to do that, which is already perfectly done without them.  
Proof IV But lastly: To pretermit their humane Labours, as not worth the disputing, whether they be needful or not, since (as we shall hereafter show) themselves Confess, the Best of them is Sinful; this also makes void the present Intercession of Christ for men. What shall become of that great Article of Faith, 
Christ's daily making Intercession for us.  by which we Affirm, That he sits at the right hand of God, daily making Intercession for us; and for which end the Spirit itself maketh Intercession for us with groan, which cannot be uttered? For Christ maketh not Intercession for those, that are not in a possibility of Salvation; that is absurd: Our Adversaries will not admit, that he prayed for the World at all; and to pray for those, that are already Reconciled, and perfectly Justified, is to no purpose: To pray for Remission of Sins is yet more Needless, if all be Remitted past, present and to come. Indeed, there is not any solid Solving of this, but by acknowledging▪ according to the Truth, that Christ by his Death removed the Wrath of God, so far as to obtain Remission of sins for as many, as Receive that Grace and Light, that he communicates unto them, and hath purchased for them by his Blood: which as they believe in, they come to know Remission of sins past, and power to save them from sin, and to wipe it away, so often as they may fall into it by unwatchfulness or weakness, if applying themselves to this Grace, they truly Repent. For to as many as receive him, he gives power to become the sons of God: So none are sons, none are justified, none reconciled, until they thus receive him in that little Seed in their hearts; and life Eternal is offered to those, who by patiented continuance in well-doing seek glory, honour and immortality: For if the righteous man departed from his righteousness, his righteousness shall be remembered no more. And therefore on the other part, none are longer Sons of God, and justified, than they patiently continue in righteousness and well-doing. And therefore Christ lives always making Intercession during the day of every man's Visitation, that they may be Converted: and when men are in some measure Converted, he makes Intercession, that they may Continue, and go-on, and not faint, nor go back again. Much more might be said to Confirm this Truth; but I go on to take notice of the Common Objections against it, which are the Arguments made use of to propagate the Errors Contrary to it.  
§ VI The First and Chief is drawn from that saying of the Apostle beforementioned, 2 Cor. 5.18, 19 God hath reconciled us to himself by Jesus Christ: God was in Christ reconciling the World unto himself, not Imputing their Trespasses unto them.  
Object. 1 From hence they seek to Infer, That Christ fully perfected the Work of Reconciliation, while he was on Earth.  
I Answer: If by [Reconciliation] be understood the Removing of Wrath, and the Purchase of that Grace, Answ. by which we may come to be Reconciled, we Agree to it; but that that place speaks no more, appears from the place itself. For when the Apostle speaks in the perfect Time, saying, He hath Reconciled us, 
The Difference between Reconciled to Christ, and Reconciling.  he speaks of himself and the Saints; who having received the Grace of God purchased by Christ, were through Faith in him actually Reconciled: But as to the World, he saith [Reconciling] not [Reconciled] which Reconciling, though it denote a time somewhat past, yet it is by the Imperfect Time, denoting, that the thing begun was not perfected. For this Work Christ began towards all in the days of his flesh, yea, and long before; for he was the Mediator from the beginning, and the Lamb slain from the foundation of the world▪ But in his flesh, after he had perfectly fulfilled the Law, and the Righteousness thereof, and Rend the Veil, and made way for the more clear and universal Revelation of the Gospel to all, both Jew and Gentile, he gave up himself a most satisfactory Sacrifice for Sin▪ which becomes Effectual to as many, as receive him in his Inward Appearance in his Light in the heart. Again, this very place showeth, that no other Reconciliation is intended, but the Opening of a Door of Mercy upon God's part, and a removing of Wrath for sins, that are past; so as men, notwithstanding their Sins, are stated in a Capacity of Salvation. For the Apostle in the following verse saith; Now than we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye Reconciled to God. For if their Reconciliation had already been perfectly accomplished, what need any Entreating then to be Reconciled? Ambassadors are not sent, after a peace already perfected, & Reconciliation made, to Entreat for a Reconciliation; for that implies a manifest Contradiction.  
Secondly: They object, verse 21. of the same Chapter; For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him.  
From whence they Argue; That as our sin is Imputed to Christ, who had Object. 2 no sin; so Christ's Righteousness is Imputed to us, without our being righteous.  
But this Interpretation is easily Rejected. For though Christ bore our sins, and suffered for us, and was among men accounted a sinner, Answ. and numbered among Transgressor's; yet that God reputed him a Sinner, is not where proved. For it is said, He was found before him holy, harmless and undefiled, neither was there found any guile in his mouth. 
Hebr. 7.26. 1 Pet. 2.22.  That We deserved these things, and much more for our Sins, which he endured in Obedience to the Father, and according to his Counsel, is true; but that ever God Reputed Him a sinner, is denied: Neither did he ever die, that we should be Reputed Righteous, though no more Really such, 
men's Imputed Righteousness solidly Refuted.  than he was a sinner (as hereafter appears.) For indeed, if this Argument hold, it might be stretched that length, as to become very pleasing to wicked men, that love to abide in their Sins: For if we be made Righteous, as Christ was made a Sinner, merely by Imputation, then as there was no sin, not in the least in Christ, so it would follow, that there needed no more Righteousness, no more Holiness, no more inward Sanctification in us, than there was Sin in him. So then by his [being made Sin for us] must be understood his Suffering for our Sins, that we might be made partakers of the Grace purchased by him; by the Workings whereof we are made the Righteousness of God in him. For that the Apostle understood here a being made really Righteous, and not merely a being Reputed such, appears by what follows, seeing in vers. 14, 15, 16. of the following Chapter he argues largely against any supposed Agreement of Light and Darkness, Righteousness and unrighteousness; which must needs be admitted, if men be to be reckoned Engrafted in Christ, and real Members of him merely by an Imputative Righteousness, wholly without them, while they themselves are actually Unrighteous. And indeed, it may be thought strange, how some men have made this so fundamental an Article of their Faith, which is so contrary to the whole strain of the Gospel: A thing, Christ in none of all his Sermons and gracious Speeches ever willed any to Rely upon; always recommending to us Works, as Instrumental in our Justification: and the more 'tis to be Admired at, because that that Sentence or Term (so frequent in their mouths, and so often pressed by them, as the very Basis of their Hope and Confidence) to wit, 
Christ's Imputed Righteousness not found in all the Bible.  The Imputed Righteousness of Christ, is not to be found in all the Bible, at least as to my Observation. Thus have I passed through the first part, and that the more briefly, because many, who Assert this Justification by bare Imputation, do neverthelss Confess, that even the Elect are not Justified, until they be Converted, that is, not until this Imputative Justification be applied to them by the Spirit.  
Position TWO § VII. I come then to the Second thing proposed by me, which is; That it is by this Inward Birth, 
By Christ form within we are Justified.  or Christ form within, that we are (so to speak) formally Justified in the sight of God. I suppose, I have said enough already to demonstrate, how much we ascribe to the Death and Sufferings of Christ, as that, whereby Satisfaction is made to the Justice of God, Remission of Sins obtained, and this Grace and Seed purchased; by and from which this Birth proceeds: The thing now to be proved is, That by Christ Jesus form in us we are Justified, or made Just. Let it be marked, I use Justification in this sense upon this occasion.  
Proof I First than I prove this by that of the Apostle Paul, 1 Cor. 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, 
Justified, i. e. being made Just really, not by Imputation.  and by the Spirit of our God. First, This [Justified] here understood must needs be a Being really made Just, and not a Being merely Imputed such; else [Sanctified] and [Washed] might be reputed a being Esteemed so, and not a being Really so: and then it overturns the whole intent of the Context. For the Apostle showing them in the preceding verses, how the Unrighteous cannot inherit the Kingdom of God, and descending to the several Species of Wickedness, subsumes; That they were sometimes such, but now are not any more such. Wherefore, as they are now Washed and Sanctified, so are they Justified: For if this Justification were not Real, than it might be alleged, that the Corinthians had not forsaken these Evils, but were, though still they Continued in them, notwithstanding Justified: Which as in itself it is most Absurd, so it luculently overturneth the very Import and Intent of the place, as if the Corinthians turning Christians had not wrought any real Change in them; but had only been a Belief of some barren Notions, which had wrought no Alteration in their Affections, Will, or Manner of Life. For my own part I neither see any thing, nor could ever yet hear or read any thing, that with any colour of Reason did evince [Justified] in this place to be understood any other ways, than in its own proper and genuine Interpretation of being made Iust And for the more clear understanding hereof let it be Considered, 
The Derivation of the word Justify Considered, etc.  that this word [Justify] is derived either from the Substantive Justice, or the Adjective Just: both which words Import the Substantive, that true and Real Virtue in the Soul, as it is in itself, to wit, it signifies really, and not suppositively that Excellent Quality expressed and understood among men by the word JUSTICE; and the Adjective [Just] as applied, signifies a man or woman, who is Just, that is, in whom this Quality of Justice is stated: For it would not only be great Impropriety, but also manifest falsity, to call a man Just merely by supposition; especially if he were really unjust. Now this word [Justify] form or from Justice, or Just, doth beyond all question signify a Making Just; it being nothing else, but a Composition of the Verb facio, and the Adjective Justus, which is nothing else than thus, Justifico, i. e. justum facio, to make just: and [Justified] of justus and fio, as justus fio, I become just, and justificatus, i. e. justus factus, I am made just. Thus also is it with Verbs of this kind, as sanctifico, from sanctus holy, and facio; honorifico from honour and facio; sacrifico from sacer and facio: all which are still understood of the Subject really and truly endued with that virtue and quality, from which the Verb is derived. Therefore as none are said to be sanctified, 
Justified none are, while they actually▪ remain unjust.  that are really unholy, while they are such; so neither can any be truly said to be Justified, while they actually remain unjust. Only this Verb Justify hath in a Metaphorical and Figurative sense been otherways taken, to wit, in a Law-sense; as when a man really guilty of a Crime is freed from the punishment of his sin, he is said to be Justified, that is, put in the place, as if he were Just: For this use of the word hath proceeded from that true supposition, That none ought to be acquitted, but the Innocent. Hence also that manner of speaking, I will Justify such a man, or I will justify this or that, is used from the supposition, that the person and thing is really Justifiable: And where there is an Error and Abuse in the matter, so far there is also in the Expression.  
This is so manifest and apparent, that Paraeus, 
Paraeus de Just. cont. Bell. l. 2. c. 7. p. 469.  a Chief Protestant (and a Calvinist also in his Opinion) acknowledges this; We never at any time said (saith he) nor thought, that the Righteousness of Christ was Imputed to us, that by him we should be named formally Just, and be so, as we have divers times already showed; for that would no less sound fight with right Reason, than if a guilty man absolved in Judgement should say, that he himself were formally Just by the Clemency of the Judge granting him his life. Now is it not strange, that men should be so facile in a matter of so great Concernment, as to build the stress of their Acceptance with God upon a mere borrowed and Metaphorical Signification, to the excluding, or at least esteeming that not necessary, without which the Scripture saith expressly, No man shall ever see God? 
Holiness required: therefore good Works are.  For if Holiness be requisite and necessary, of which this is said, then must good Works also; unless our Adversaries can show us a holy man without good works. But moreover, [Justified] in this figurative sense is used for Approved, and indeed for the most part, if not always in Scripture, when the word [Justify] is used, it is taken in the worst part, that is, that as the Use of the word that way is an Usurpation, so it is spoken of such as Usurp the thing to themselves, while it properly doth not belong unto them: as will appear to those, that will be at the pains to Examine these places, Exod. 23.7. Job 9.20: 27.5 Prov. 17.15. Isa. 5.23. Jer. 3.11. Ezech. 16.51, 52. Luk. 10.29: 16.15. which are all spoken of men justifying the Wicked, or of Wicked men justifying themselves, that is, Approving themselves in their Wickedness. If it be at any time in this Signification taken in good part, it is very seldom Comparatively; and that so obvious and plain by the Context, as leaves no scruple. But the Question is not so much of the Use of the word, where it is passingly or occasionally used; as where the very Doctrine of Justification is handled. Where indeed to mistake it, viz. in its proper place, so as to content ourselves with an Imaginary Justification, while God requires a Real, is of most dangerous Consequence. For the Disquisition of which let it be considered, that in all these places to the Romans, Corinthians, Galatians and elsewhere, where the Apostle handles this Theme, the word may be taken in its own proper signification without any Absurdity. As, where it is often asserted in the abovementioned Epistles to the Romans and Galatians, That a man cannot be justified by the Law of Moses, nor by the Works of the Law, there is no Absurdity nor Danger in understanding it according to its own proper signification, 
Justified, its proper signification.  to wit, That a man cannot be Made just by the Law of Moses; seeing this so well agrees with that saying of the same Apostle, That the Law makes nothing perfect. And also where it is said, We are Justified by Faith, it may very well be understood of being Made just; seeing it is also said, that Faith purifies the heart, and no doubt, the pure in heart are just, and The just live by faith. Again where it is said, We are justified by Grace, We are justified by Christ, We are Justified by the Spirit, it is no ways absurd to understand it of being Made Just, seeing by his Spirit and Grace he doth make men Just: But to understand it universally the other way, merely for Acceptance and Imputation, would infer great Absurdities; as may be proved at large: But because I judged, it would be acknowledged, I forbear at present for brevity's sake. But further, in the most weighty places, where this word Justify is used in Scripture with an Immediate Relation to the Doctrine of Justification, our Adversaries must needs acknowledge it to be understood of making just, 
Justification signifies a making Just.  and not barely in the Legal Acceptation. As first in that of 1 Cor. 6.11. But ye are washed, but ye are sanctified, but ye are justified, as I before have proved; which also many Protestants are forced to acknowledge. Neither diffide we (saith Thysius) because of the most great and strict Connexion, 
Thysius Disp. de Just. Thes. 3.  that Justification doth sometimes seem also to Comprehend Sanctification, as a Consequence, as in Rom. 8.30. Tit. 3.7. 1 Cor. 6.11. And such sometimes were ye, 
Zanchius in cap. 2. ad Eph. ver. 4. loc. de Just.  but ye are washed, etc. Zanchius having spoken concerning this sense of Justification, adds saying; There is another signification of the word, viz. for a man from Unjust to be made Just, even as sanctified, signifies from unholy to be made holy: In which signification the Apostle said (in the place above-cited) And such were some of you, etc. that is, of unclean ye are made holy, and of unjust ye are made just by the Holy Spirit, for Christ's sake, in whom ye have believed. Of this signification is that Rev. 22.11. Let him that is just, be just still, that is, really from just become more just, even as from unjust he became just. And according to this signification the Fathers, and especially Augustine, have Interpreted this word. 
H. Bullinger.  Thus far he. H. Bullinger on the same place 1 Cor. 6. speaketh thus; By divers words (saith he) the Apostle signifies the same thing, when he saith, ye are washed, ye are sanctified, ye are justified.  
Proof TWO Secondly: In that Excellent Saying of the Apostle so much observed, Rom. 8.30. Whom he called, them he also justified, and whom he justified them he also glorified: This is commonly called the Golden Chain, as being acknowledged to Comprehend the Method and Order of Salvation. And therefore, if [Justified] were not understood here in its proper signification, of being made just, Sanctification would be excluded out of this Chain. 
Righteousness, the only Medium, by which from our Calling we pass to Glorification.  And truly, it is very worthy of observation, that the Apostle in this succinct and compendious Account makes the word [Justified] to comprehend all betwixt Calling and Glorifying; thereby clearly insinuating, that the being really Righteous is that only Medium, by which from our Calling we pass to Glorification. All for the most part do acknowledge the word to be so taken in this place; and not only so, but most of those, who oppose, are forced to acknowledge, that as this is the most proper, so the most common Signification of it: thus divers famous Protestants do acknowledge? We are not (saith D. Chamierus) such Impertinent Esteemers of words, as to be ignorant, nor yet such importunate Sophists, as to deny, that the words of Justification and Sanctification do infer one another; yea we know, that the Saints are chief for this Reason so called, 
D. Chamier. Tom. 3. de Sanct. l. 10. c. 1.  because that in Christ they have received Remission of Sins: and we read in the Revelation, Let him, that is just, be just still; which cannot be understood, except of the fruit of Inherent Righteousness. Nor do we deny, but perhaps in other places they may be promiscuously taken, especially by the Father: I take, saith Beza, the name of Justification largely, 
Beza in cap. 3. ad Tit. vers. 7.  so as it comprehends, whatsoever we acquire from Christ, as well by Imputation, as by the Efficacy of the Spirit in sanctifying us. So likewise is the word of Justification taken, Rom. 8.30. Melanchthon saith, 
Melancht. in Apol. Confes. Aug.  that to be justified by Faith signifies in Scripture not only to be pronounced Just, but also of Unrighteous to be made Righteous. Also some Chief Protestants, though not so clearly, yet in part hinted at our Doctrine, whereby we ascribe unto the Death of Christ Remission of Sins, and the work of Justification unto the Grace of the Spirit acquired by his Death. 
Boraeus, in Gen. c. 15. ad verb▪ Credidit Abraham Deo, pag. 161.  Martinus Boraeus explaining that place of the Apostle, Rom. 4.25. Who was given for our sins, and risen again for our Justification, saith: There are two things beheld in Christ, which are necessary to our Justification; the one is his Death, the other is his Arising from the dead. By his Death the sins of this World behoved to be Expiated: By his Rising from the dead, it pleased the same goodness of God to give the Holy Spirit, whereby both the Gospel is believed, and the Righteousness lost by the fault of the first Adam, is restored. And afterwards he saith; The Apostle expresseth both parts in these words, Who was given for our sins, etc. In his Death is beheld the Satisfaction for sin; in his Resurrection the Gift of the Holy Spirit, by which our Justification is perfected. And again the same man saith elsewhere; 
Idem lib. 3. Reg. cap. 9 v. 4. pag. 681.  Both these kinds of Righteousness are therefore contained in Justification; neither can the one be separate from the other. So that in the Definition of Justification, the Merit of the Blood of Christ is included both with the Remission of sins, and with the gift of the Holy Spirit of Justification and Regeneration. Martinus Bucerus saith; Seeing by one sin of Adam the world was lost, 
Bucerus in Rom. 4. ad ver. 16.  the Grace of Christ hath not only abolished that one sin, and death which came by it; but hath together taken away those infinite sins, and also led into full Justification, as many as are of Christ: so that God now not only Remits unto them Adam 's sin and their own, but also gives them therewith the Spirit of a solid and perfect Righteousness, 
Righteousness, a Conformity to the Image of the First-begotten.  which renders us Conform unto the Image of the First-Begotten. And upon these words [by Jesus Christ] he saith; We always judge, that the whole benefit of Christ tends to this, that we might be strong through the Gift of Righteousness, being rightly and orderly adorned with all virtue, that is, restored to the Image of God. And lastly, William Forbes our Countryman, 
W. Forbes in Considerate. Modest. de Just. lib. 2. Sect 8.  Bishop of Edinburgh saith; Whensoever the Scripture makes mention of the Justification before God, as speaketh Paul, and from him (besides others) Augustin, it appears, that the word [Justify] necessarily signifies not only to pronounce Just in a Law- sense; but also really and inherently to make Just, because that God doth otherways justify a wicked man, than Earthly Judges. For he, when he Justifies a wicked or unjust man, 
How God justifies the Wicked.  doth indeed pronounce him, as these also do; but by pronouncing him Just, because his Judgement is according to Truth, he also makes him really of Unjust to become Just. And again the same man upon the same occasion, answering the more rigid Protestants, who say, That God first justifies, and then makes just; he adds: But let them have a care, lest by too great and empty subtlety, unknown both to the Scriptures and the Fathers, they lessen and diminish the weight and dignity of so great and Divine a Benefit so much celebrated in the Scripture, to wit, Justification of the Wicked. For if to the formal Reason of Justification of the Ungodly doth not at all belong his Justification, (so to speak) i. e. his being made Righteous, then in the Justification of a sinner, although he be justified, yet the stain of sin is not taken away, but remains the same in his Soul, as before Justification. And so notwithstanding the benefit of Justification, he remains as before, Unjust and a Sinner; and nothing is taken away, but the Gild and obligation to Pain, and the Offence and Enmity of God through non-Imputation. But both the Scriptures and Fathers do affirm, that in the Justification of a sinner their sins are not only remitted, forgiven, covered, not imputed, but also taken away, blotted out, cleansed, washed, purged and very far removed from us, as appears from many places of the Holy Scriptures. The same Forbes shows us at length in the following Chapter, that this was the Confessed Judgement of the Fathers out of the Writings of those, who hold the contrary Opinion; some whereof out of him I shall note. 
Calvin. Inst. l. 3. c. 11. § 15.  As First: Calvin saith; That the Judgement of Augustine, or at lest his manner of speaking is not throughout to be received, who although he took from man all praise of Righteousness, and ascribed all to the Grace of God; yet he refers Grace to Sanctification, by which we are Regenerate through the Spirit unto newness of life. Chemnitius saith, That they do not deny, but that the Fathers take the word [Justify] for Renewing, 
Chemnitius in Exam. Concil. Trid. de Just. p. 129.  by which works of Righteousness are wrooght in us by the Spirit. And p. 130. I am not ignorant, that the Fathers indeed often use the word [Justify] in this signification, to wit, of making just. Zanchius saith, That the Fathers, and chief Augustine interpret the word [Justify] according to this signification, 
Zanchius in cap. 2. ad Eph. ver. 4. loc. de Just. Thes. 1.5.  to wit, of making Just, so that according to them, to be Justified was no other, than of Unjust to be made Just through the Grace of God for Christ. He mentioneth more, but this may suffice to our purpose.  
Assert. I § VIII. Having thus sufficently proved that by Justification is to be understood a really being made Righteous, I do boldly affirm, and that not only from a Notional Knowledge, 
Christ revealed and form in the Soul of a man, is the formal Cause of man's Justification.  but from a real inward, experimental Feeling of the thing, that the Immediate, Nearest, or Formal Cause (if we must in Condescendence to some use this word) of a man's Justification in the sight of God is, the Revelation of Jesus Christ in the Soul, changing, altering and renewing the mind, by whom (even the Author of this inward Work) thus form and revealed, we are truly justified and accepted Proof I in the sight of God. For it is, as we are thus covered and clothed with him, in whom the Father is always well-pleased, that we may draw near to God, and stand with Confidence before his Throne, being purged by the blood of Jesus inwardly poured into our Souls, and clothed with his life and righteousness therein revealed. And this is that Order and Method of Salvation held forth by the Apostle in that Divine saying, Rom. 5.10. For if, when we were Enemies, we were reconciled to God by the Death of his Son; much more being Reconciled, we shall be saved by his Life. For the Apostle first holding forth the Reconciliation wrought by the Death of Christ, wherein God is near to receive and redeem man, holds forth his Salvation and Justification to be by the Life of Jesus: Now, that this Life is an Inward, Spiritual thing revealed in the Soul, whereby it is renewed and brought forth out of Death, where it naturally has been by the Fall, and so quickened and made alive unto God, the same Apostle shows, Eph. 2.5. Even when we were dead in Sins and Trespasses, he hath quickened us together in Christ (by whose Grace ye are saved) and hath raised us up together. Now, this none will deny to be the Inward Work of Renovation; and therefore the Apostle gives that Reason of their being saved by Grace, which is the inward Virtue and Power of Christ in the Soul: but of this place more hereafter. Of the Revelation of this Inward Life the Apostle also speaketh 2 Cor. 4.10. That the Life also of Jesus might be made manifest in our bodies; and v. 11. That the Life also of Jesus might be made manifest in our mortal flesh. Now, this inward Life of Jesus is that, whereby▪ as is before observed, he saith, We are saved.  
Secondly: That it is by this Revelation of Jesus Christ, and the New Proof TWO Creation in Us, that we are Justified, doth evidently appear from that Excellent Saying of the Apostle included in the Proposition itself, Tit. 3.5. According to his mercy he hath saved us, by the washing of Regeneration and Renewing of the Holy Ghost, etc. Now that, whereby we are saved, that we are also no doubt Justified by, which words are in this respect Synonymous. 
The Immediate Cause of Justification is the inward Work of Regeneration.  Here the Apostle clearly ascribes the Immediate Cause of Justification to this inward work of Regeneration, which is Jesus Christ Revealed in the Soul; as being that, which formally states us in a capacity of being Reconciled with God: the Washing or Regeneration being that inward Power and Virtue, whereby the Soul is cleansed and clothed with the Righteousness of Christ, so as to be made fit to appear before God.  
Thirdly: This Doctrine is manifest from 2 Cor. 13.5. Examine your own Proof III selves whether ye be in the faith; prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? First, It appears here, how earnest the Apostle was, that they should know Christ in them; so that he presses this Exhortation upon them, and inculcates it three times. Secondly, 
The Cause of Reprobation is Christ not known by Inward Revelation.  he makes the Cause of Reprobation or Not-justification the Want of Christ thus Revealed and known in the Soul: whereby it necessarily follows by the Rule of Contraries, where the parity is alike (as in this case it is evident) that, Where Christ is inwardly known, there the persons subjected to him are Approved and Justified. For there can be nothing more plain than this, that if we must know Christ in us, except we be Reprobates, or Vnjustified persons; that if we do know him in us, we are not Reprobates, and consequently Justified one's. Like unto this is that other saying of the same Apostle, Gal. 4.19. My little Children, of whom I travel in Birth again, until Christ be form in you; and therefore the Apostle terms this Christ within, the Hope of Glory, Col. 1.27, 28. Now that, which is the hope of glory, can be no other, than that which we immediately and most nearly Rely upon for our Justification, and that whereby we are really and truly made Just. And as we do not hereby deny, but the Original and Fundamental Cause of our Justification is the love of God manifested in the Appearance of Jesus Christ in the flesh, who by his life, death, 
Christ by his Death and Sufferings has opened a way for our Reconciliation.  sufferings and obedience made a way for our Reconciliation, and became a Sacrifice for the Remission of sins that are past, and purchased unto us this Seed and Grace, from which this Birth arises, and in which Jesus Christ is inwardly Received, form and brought forth in us, in his own pure and holy Image of Righteousness; by which our Souls live unto God, and are clothed with him, and have put him on, even as the Scripture speaks, Eph. 4.23, 24 Gal. 3.27. We stand Justified and Saved in and by him, and by his Spirit and Grace, Rom. 3.24. 1 Cor. 6.11. Tit. 3.7. So again reciprocally we are hereby made partakers of the fullness of his Merits, and his cleansing Blood is near, to wash away every Sin and Infirmity, and to heal all our back-slidings, as often as we turn towards him by unfeigned Repentance, and become Renewed by his Spirit. Those then, that find him thus Raised and Ruling in them, have a true ground of Hope to believe, that they are Justified by his Blood. But let not any deceive themselves, so as to foster themselves in a vain Hope and Confidence, that by the Death and Sufferings of Christ they are Justified, so long as sin lies at their door, Gen. 4.7. Iniquity prevails, and they remain yet Vnrenewed and Unregenerate; lest it be said unto them, I know you not. Let that saying of Christ be remembered, Not every one that saith, Lord, Lord▪ shall enter, but he, that doth the Will of my Father, Matth. 7.21. To which let these excellent say of the beloved Disciple be added; Little Children, let no man deceive you, he that doth righteousness, is righteous, even as he is righteous: He that committeth sin, is of the Devil, because if our heart condemn us, God is greater than our heart, and knoweth all things, 1 John 3.7. and 20.  
Many famous Protestants bear witness to this inward Justification by Christ inwardly Revealed and Form in man. 
Borhaeus in Gen. pag. 162.  As 1. M. Borhaeus: In the Imputation (saith he) wherein Christ is Ascribed and Imputed to believers for Righteousness, the Merit of his Blood, and the Holy Ghost given unto us by virtue of his Merits, are equally Included. And so it shall be Confessed, 
The Testimonies of Famous Protestants of Inward Justification.  that Christ is our Righteousness as well from his Merit, Satisfaction and Remission of sins obtained by him, as from the Gifts of the Spirit of Righteousness. And if we do this, we shall consider the whole Christ proposed to us for our Salvation, and not any single part of him. The same man p. 169. In our Justification then Christ is considered, who breaths and lives in us, to wit, by his Spirit put-on by us; concerning which putting-on the Apostle saith, Ye have put on Christ. And again, p. 171. We endeavour to Treat in Justification not of part of Christ, but him wholly, in so far as he is our Righteousness every way. And a little after; As than blessed Paul in our Justification, when he saith, Whom he Justified, them he Glorified, comprehends all things, which pertain to our being Reconciled to God the Father, and our Renewing, which fits us for attaining unto Glory, such as Faith, Righteousness, Christ, and the Gift of Righteousness exhibited by him, whereby we are Regenerated to the fulfilling of the Justification, which the Law requires: so we also will have all things comprehended in this cause, which are contained in the Recovery of Righteousness and and Innocency. And p. 181. The Form (saith he) of our Justification is the Divine Righteousness itself, by which we are form just and good. This is Jesus Christ, who is esteemed our Righteousness partly from the Forgiveness of sins, and partly from the Renewing and the Restoring of that Integrity, which was lost by the fault of the first Adam: so that this New and Heavenly Adam being put-on by us (of which the Apostle saith, Ye have put on Christ) ye have put him on, I say, as the Form, so the Righteousness, Wisdom and Life of God. So also affirmeth Claudius Alberius Inuncunanus: 
Inuncunanus.  see his Orat. Apodict. Lausaniae Excus. 1587. Orat. 2. p. 86, 87. Zuinglius also in his Epistle to the Princes of Germany, as cited by Himmelius, 
Zuinglius.  c. 7. p. 60. saith, That the Sanctification of the Spirit is true Justification, 
Essius.  which alone suffices to Justify. Essius upon 1 Cor. 6.11. saith, Lest Christian Righteousness should be thought to consist in the Washing alone, that is, in the Remission of Sins, he addeth the other Degree or part, [but ye are sanctified] that is, Ye have attained to Purity, so that ye are now truly holy before God. Lastly, expressing the sum of the Benefit received in one word, which includes both the parts; But ye are Justified (the Apostle adds) in the Name of the Lord Jesus Christ (that is, by his Merits) and in the Spirit of our God (that is, the Holy Spirit proceeding from God, and communicated to us by Christ) And lastly R. Baxter, 
R. Baxter.  a famous English Preacher (who yet liveth) in his Book called Aphorisms of Justification, p. 80. saith, That some ignorant Wretches gnash their Teeth at this Doctrine, as if it were flat Popery▪ not understanding the nature of the Righteousness of the New Covenant; which is all out of Christ in ourselves, though wrought by the Power of the Spirit of Christ in us.  
§ IX. The Third thing proposed to be considered is, Concerning Good Position III Works their necessity to Justification. I suppose there is enough said before to clear us from any Imputation of being Popish in this matter. 
Good Works.   
But if it be queried; Whether we have not said, or will not affirm, Quest. that a man is Justified by Works?  
I answer: I hope none need, neither aught to take Offence, Answ. if in this matter we use the plain language of the Holy Scripture, which saith expressly in Answer hereunto, James 2.24. Ye see then, 
That Works are necessary to Justification.  how that by Works a man is Justified, and not by Faith only. I shall not offer to prove the Truth of this saying, since what is said in this Chapter by the Apostle, is sufficient to Convince any man, that will read and believe it; I shall only from this derive this one Argument: 
If no man can be Justified without Faith, and no Faith be living, Arg. nor yet available to Justification without Works, Then Works are necessary to Justification:  
But the First is true: Therefore also the Last.  For this Truth is so apparent and evident in the Scriptures, that for the proof of it we might transcribe most of the Precepts of the Gospel. I shall Instance a few, which of themselves do so clearly Assert the thing in Question, that they need no Commentary, nor further Demonstration. And then I shall answer the Objections made against this; which indeed are the Arguments used for the Contrary Opinion, Hebr. 12.14. 
Not the Sayers, but the Doers are blessed.  Without holiness no man shall see God. Matth. 7.21. Not every one, that saith unto me, Lord, Lord! shall enter into the Kingdom of heaven; but he that doth the Will of my Father, which is in heaven. Joh. 13.17. If ye know these things, happy are ye, if ye do them. 1 Cor. 7.19. Circumcision is nothing, and Uncircumcision is nothing; but the keeping of the Commandments of God. Rev. 22.14. Blessed are they, that do his Commandments, that they may have right to the Tree of Life, and through the Gates may enter into the City: And many more, that might be Instanced: From all which I thus Argue; 
If those only can Enter into the Kingdom, Arg. that do the Will of the Father; If those be accounted only the Wise bvilders and happy, that do the say of Christ; If no Observations avail, but only the keeping of the Commandments; and if they be blessed, that do the Commandments, and thereby have right to the Tree of Life, and Entrance through the Gate into the City, Then Works are absolutely necessary to Salvation and Justification.  
But the First is true: And therefore also the Last.  The Consequence of the Antecedent is so clear and evident, that I think no man of sound Reason will call for a proof of it.  
§ X. 
* Object. 1.  But they Object, that Works are not necessary to Justification, First; Because of that saying of Christ, Luke 17.10. When ye shall have done all these things, that are Commanded you, say We are unprofitable servants, etc.  
Answer: As to God, we are indeed Unprofitable, for he needeth nothing; neither can we Add any thing unto him: 
Unprofitable Servants.  but as to ourselves, we are not Unprofitable; else it might be said, that it is not profitable for a man to keep God's Commandments: Answ. which is most Absurd, and would Contradict Christ's Doctrine throughout. 
God needeth nothing.  Doth not Christ, Matth. 5. through all those Beatitudes pronounce men blessed for their purity, for their meekness, for their peaceableness, & c? And is not then that, for which Christ pronounceth men blessed, profitable unto them? Moreover Matth. 25.21, 23. doth not Christ pronounce the men good and faithful servants, 
Those that had improved their Talents, were called Good and Faithful Servants.  that Improved their Talents? Was not their doing of that than profitable unto them? And vers. 30. it is said of him, that hide his Talon, and did not Improve it; Cast ye the Unprofitable servant into utter darkness. If then their not improving of the Talon made the man Unprofitable, and he was therefore cast into utter darkness, it will follow by the Rule of Contraries, so far at least, that the Improving made the other profitable; seeing, if our Adversaries will allow us to believe Christ's words, this is made a Reason, and so at least a Cause Instrumental of their Acceptance, Well done good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things, Enter thou into the Joy of thy Lord.  
Object. 2 Secondly, They object those say of the Apostle, where he excludes the deeds of the Law from Justification, as first; Rom. 3.20. Because by the deeds of the Law there shall be no flesh justified in his sight: and v. 28. Therefore we conclude, that a man is Justified by Faith, without the deeds of the Law.  
Answ. We have shown already, what place we give to Works, even to Answ. 1 the best of Works in Justification; and how we ascribe its Immediate and Formal Cause to the Worker brought forth in us, 
The Works of the Gospel or Grace distinguished from the Works of the Law.  but not to the Works. But in answer to this Objection I say, There is a great difference betwixt the works of the Law, and those of Grace or of the Gospel: The first are excluded, the second not, but are necessary. The first are those, which are performed in man's own will and by his strength, in a conformity to the outward Law and Letter; and therefore are man's own Imperfect Works, or works of the Law, which makes nothing perfect: And to this belong all the Ceremonies, Purifications, Washings and Traditions of the Jews. The second are the works of the Spirit of Grace in the heart wrought in Conformity to the Inward and Spiritual Law: which Works are not wrought in man's Will, nor by his power and ability, but in and by the Power and Spirit of Christ in us, and therefore are pure and perfect in their kind; as shall hereafter be proved: and may be called Christ's Works, for that he is the Immediate Author and Worker of them. Such Works we affirm absolutely Necessary to Justification, so that a man cannot be Justified without them; and all Faith without them is dead and useless, as the Apostle James saith. Now that such a Distinction is to be admitted, and that the Works excluded by the Apostle in the matter of Justification, are of the first kind, will appear, if we consider the Occasion of the Apostle mentioning this, as well here, as throughout in his Epistle to the Galatians, where he speaks of this matter and to this purpose at large: which was this; That, whereas many of the Gentiles, that were not of the Race nor Seed of Abraham as concerning the flesh, were come to be Converted to the Christian Faith and believe in him, some of those, that were of the Jewish Proselytes, thought to subject the faithful and believing Gentiles to the Legal Ceremonies and Observations, as necessary to their Justification: 
The Occasion of the Apostles speaking of the Works of the Law, which are Excluded.  This gave the Apostle Paul occasion at length in his Epistle to the Romans, Galatians, and elsewhere, to show the Use and Tendency of the Law and of its Works, and to Contradistinguish them from the Faith of Christ and Righteousness thereof; showing, how the former was Ceased, and become Ineffectual; the other Remaining, and yet Necessary. And that the Works excluded by the Apostle are of this kind of Works of the Law, appears by the whole strain of his Epistle to the Galatians, Chap. 1, 2, 3 & 4. For after (in Chap. 4.) he upbraideth them for their returning unto the Observation of days and times and that (in the beginning of Chap. 5.) he showeth them their Folly, and the Evil Consequence of adhering to the Ceremonies of Circumcision, than he adds v. 6. For in Christ Jesus neither Circumcision nor Uncircumcision availeth, but Faith, which worketh by love; and thus he concludes again, ch. 6. v. 15. For in Christ Jesus neither Circumcision availeth, nor Uncircumcision, but a New Creature. From which places appeareth that distinction of Works aforementioned, whereof the one is excluded, the other necessary to Justification. For the Apostle showeth here, that Circumcision (which word is often used to comprehend the whole Ceremonies and legal Performances of the Jews) is not Necessary, nor doth avail. Here are then the Works, which are excluded, by which no man is Justified; but Faith, which worketh by love, but the New Creature, this is that, which availeth, which is Absolutely necessary: for Faith, that worketh by love, cannot be without Works; for as is said in the same 5 Chap. v. 22. Love is a Work of the Spirit: Also the New Creature, if it avail and be necessary, cannot be without Works; seeing it is natural for it to bring forth Works of Righteousness. Again, that the Apostle no ways intends to exclude such good Works, appears, in that in the same Epistle he Exhorts the Galatians to them, 
The Usefulness and Necessity of good Works.  and holds forth the usefulness and Necessity of them, and that very plainly, c. 6. v. 7, 8, 9 Be not deceived, saith he, God is not mocked; for whatsoever man soweth, that shall he also reap: for he that soweth to the flesh shall of the flesh reap corruption; but he, that soweth in the Spirit▪ shall of the Spirit reap life everlasting. And let us not be weary of well-doing, for in due season we shall reap, if we faint not. Doth it not hereby appear, how necessary the Apostle would have the Galatians know, that he esteemed good Works to be? to wit, not the outward Ceremonies and Traditions of the Law, but the fruits of the Spirit mentioned a little before; by which Spirit he would have them to be led, and walk in those good Works: As also how much he ascribeth to these good Works, by which he affirms Life Everlasting is Reaped. Now that cannot be useless to man's Justification, which Capacitates him to Reap so rich a Harvest.  
But lastly▪ for a full Answer to this Objection, and for the Establishing of Answ. 2 this Doctrine of good Works, I shall instance another saying of the same Apostle Paul, which our Adversaries also in the blindness of their Minds make use of against us, to wit, Tit. 3.5. Not by Works of Righteousness, 
Justified not by our legal performances, but the fruits of the Spirit.  which we have done, but according to his Mercy he saved us, by the washing of Regeneration and Renewing of the Holy Ghost. It is generally granted by all, that [Saved] is here all one, as if it had been said [Justified:] Now, there are two kinds of Works here mentioned, one by which we are not saved, that is, not Justified; and another by which we are saved, or justified. The first, the Works of Righteousness, which we have wrought, that is, which we in our first, fallen Nature, by our own strength have wrought, our own legal performances; and therefore may be truly and properly called ours, whatever specious Appearances they may seem to have. And that it must needs, and aught so to be understood, doth appear from the other part, But by the washing of Regeneration and Renewing of the Holy Ghost; seeing Regeneration is a Work comprehensive of many good Works, even of all those, which are called the Fruits of the Spirit.  

Object.  Now, in case it should be objected, That these may also be called Ours, because wrought in us, and also by us many times, as Instruments.  
Answ. I Answer: It is far otherwise, than the former. For in the first we are yet alive in our own natural State, unrenewed, working of ourselves, seeking to save ourselves, by imitating and endeavouring a Conformity to the outward Letter of the Law, and so wrestling and striving in the Carnal Mind, that is Enmity to God, and in the Cursed Will not yet subdued. But in this second we are Crucified with Christ, we are become dead with him, have partaken of the fellowship of his sufferings, are made Conformable to his death, and our first man, our old man with all his deeds, as well the openly wicked, as the seeming righteous, our Legal Endeavours and foolish Wrestle are all buried and nailed to the Cross of Christ: and so it is no more We, 
Not We, but Christ in us is the worker of Righteousness.  but Christ alive in us, the Worker in us. So that though it be We in a sense, yet it is according to that of the Apostle to the same Gal. c. 2. v. 2O. I am crucified, yet nevertheless I live, yet not I, but Christ liveth in me; not I, but the Grace of Christ in me. These Works are especially to be ascribed to the Spirit of Christ, and Grace of God in us, as being immediately thereby acted and led in them, and enabled to perform them. And this manner of Speech is not strained, but familiar to the Apostles, as appears Gal. 2.8. For he, that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me, etc. Phil. 2.13. For it is God, which worketh in you both to will and to do, etc. So that it appears by this place, that since the Washing of Regeneration is necessary to Justification, and that Regeneration comprehends Works, Works are necessary; and that these Works of the Law, that are excluded, are different from these, that are necessary and admitted.  
§ XI. Thirdly they Object, That no Works, yea not the Works of Christ in us can have place in Justification, Object. 3 because nothing that is impure, can be useful in it; and all the Works wrought in us, are Impure. For this they allege that saying of the Prophet Isaiah, c. 64. v. 6. All our righteousness are as filthy Rags; adding this reason, That seeing we are Impure, so must our Works be; which, though good in themselves, yet as performed by us, they receive a tincture of Impurity, even as a clean Water passing through an unclean Pipe is defiled.  
Answ. 1 That no Impure Works are useful to Justification, is Confessed; but that all the Works wrought in the Saints are such, is Denied: And for answer to this the former Distinction will serve. We Confess, that the first sort of Works abovementioned, are Impure; but not the second: because the first are wrought in the unrenewed State, but not the other. And as for that of Isaiah, it must relate to the first kind; for though he saith, 
What sort of Righteousness is as filthy Rags.  All our Righteousness are as filthy Rags, yet that will not Comprehend the Righteousness of Christ in us, but only that, which we work of and by ourselves. For should we so Conclude, than it would follow, that we should throw away all Holiness and Righteousness, since that which is filthy Rags, and as a menstruous Garment, aught to be thrown away; yea, it would follow, that all the fruits of the Spirit mentioned Gal. 4. were as filthy Rags: whereas on the contrary, some of the Works of the Saints are said to have a Sweat savour in the nostrils of the Lord; are said to be an Ornament of great price in the sight of God; are said to Prevail with him, and to be Acceptable to him; which filthy Rags and a menstruous Garment cannot be. Yea many famous Protestants have acknowledged, that this place is not therefore so to be understood. 
Calvin's and others their sense concerning Isa. 64 6. of our Righteousness.  Calvin upon this place saith, That it is used to be cited by some, that they may prove, there is so little Merit in our Works, that they are before God filthy and defiled: but this seems to me to be different from the Prophet's Mind, (saith he) seeing he speaks not here of all Mankind. Musculus upon this place saith, 
Musculus.  That it was usual for this people to presume much of their legal Righteousness, as if thereby they were made Clean; nevertheless they had no more Cleanness, than the unclean Garment of a man. Others expone this place concerning all the Righteousness of our flesh; that Opinion indeed is true: Yet I think that the Prophet did rather accommodate these say to the Impurity of that people in legal Terms. The Author (commonly supposed Bertius) speaking concerning the True Sense of Chap. 7. of the Epistle to the Romans, 
(Bertius) Epistolae praefixae dissert. ann.  hath a Digression touching this of Isaiah, saying; This place is commonly corrupted by a pernicious wresting: for it is still alleged, as if the meaning thereof inferred the most Excellent Works of the best Christians, etc. 
Ja. Coret Apolog. Impress. Paris. ann. 1597· pag. 78.  James Coret a French Minister in the Church of Basil, in his Apology concerning Justification, against Alescales saith; Nevertheless according to the Counsel of certain good men I must admonish the Reader, that it never come into our minds to abuse that saying of Isa. 64.6. against good Works, in which it is said, that all our Righteousness are as filthy Rags, as if we would have that, which is good in our good Works, and proceedeth from the Holy Spirit, to be esteemed as a filthy and unclean thing.  
§ XII. As to the other part, That seeing the best of men are still Impure and Imperfect, therefore their Works must be so; It is to beg the Answ. 2 question, and depends upon a Proposition denied: and which is to be discussed at further length in the next Proposition. But though we should suppose a man not throughly perfect in all respects, yet will not that hinder, but good and perfect Works in their kind may be brought forth in them by the Spirit of Christ: Neither doth the Example of Water going through an unclean Pipe hit the matter; because, though Water may be capable to be tinctured with Uncleanness, yet the Spirit of God cannot, whom we assert to be the Immediate Author of those Works, that avail in Justification: and therefore Jesus Christ his Works in his Children are pure and perfect, and he worketh in and through that pure thing of his own forming and creating in them. Moreover if this did hold according to our Adversaries supposition, That no man ever was or can be perfect, it would follow, that the very Miracles and Works of the Apostles, which Christ wrought in them, 
Were the Miracles and Works of the Apostles wrought by the power of Christ in them, Impure and Imperfect?  and they wrought in and by the Power, Spirit and Grace of Christ, were also Impure and Imperfect: such as their Converting of the Nations to the Christian Faith; their gathering of the Churches, their writing of the Holy Scriptures, yea, and their Offering up and Sacrificing of their Lives for the Testimony of Jesus. What may our Adversaries think of this Argument, whereby it will follow, that the Holy Scriptures, whose Perfection and Excellency they seem so much to magnify, are proved to be Impure and Imperfect, because they came through Impure and Imperfect Vessels? It appears by the Confessions of Protestants, that the Fathers did frequently attribute unto Works of this kind, that Instrumental Work, which we have spoken of in Justification (albeit some ignorant persons cry out, that it is Popery) and also divers, and that famous Protestants do of themselves Confess it. Amandus' Polanus in his Symphonia Catholica, 
Am. Polanus.  c. 27. the Remissione Peccatorum, 
Our Doctrine of Justification and Works, is not Popery.  p. 651. places this These as the Common Opinion of Protestants, most agreeable to the Doctrine of the Fathers. We obtain the Remission of Sins by Repentance, Confession, Prayers and Tears proceeding from Faith, but do not Merit, to speak properly; and therefore we obtain Remission of Sins not by the Merit of our Repentance and Prayers, but by the Mercy and Goodness of God. 
Gentiletus Ex. Impressi. Genev. 151●.  Innocentius Gentiletus (a Lawyer of great fame among Protestants) in his Examen of the Council of Trent, p. 66, 67. of Justification, having before spoken of Faith and Works, adds these words: But seeing, the one cannot be without the other, we call them both conjunctly Instrumental Causes. 
Zanchius.  Zanchius in his 5. Book de Naturâ Dei saith, We do not simply deny that good Works are the Cause of Salvation, to wit, the Instrumental, rather than the Efficient Cause, which they call [sine quâ non] And afterwards, Good Works are the Instrumental Cause of the possession of Life Eternal, for by these, as by a means and a lawful way, 
G. Ames. in Medullâ S. Theologiae, l. 2. c. 1. Thes. 30.  God leads unto the possession of Life Eternal. G. Amesius saith, That our Obedience, albeit it be not the Principal and Meritorious Cause of Life Eternal, is nevertheless a Cause in some respect administering, helping and advancing towards the possession of the Life. 
R. Baxter.  Also R. Baxter in the Book above cited, p. 155. saith, That we are Justified by Works in the same kind of Causality, as by Faith, to wit, as being both Causes sine quâ non, or Conditions of the New Covenant on our part requisite to Justification. And p. 195. he saith, It is needless to teach any Scholar, who hath read the writings of Papists, how this Doctrine differs from them.  

Of the Merit and Reward of Works.  But lastly, because it is fit here to say something of the Merit and Reward of Works, I shall add something in this place of our Sense and Belief concerning that matter. We are far from thinking or believing, that man Merits any thing by his Works from God, all being of Free Grace; and therefore do we, and always have denied that Popish Notion of Meritum ex Condigno. Nevertheless we cannot deny, but that God out of his Infinite goodness, wherewith he hath loved mankind, after he Communicates to him his holy Grace and Spirit, doth, according to his own Will, Recompense and Reward the good Works of his Children: and therefore this Merit of Congruity or Reward, 
God Rewards the good Words of his Children.  in so far as the Scripture is plain and positive for it, we may not deny; neither wholly Reject the Word, in so far as the Scripture makes use of it. For the same Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies [Merit] is also in those places, where the Translators express it Worth, or Worthy, as Matth. 3.8. 1 Thess. 2.12 2 Thess. 1.5, 8. concerning which R. Baxter saith in the above cited Book, p. 8. But in a larger sense, as Promise is an Obligation, and the thing Promised is said to be Debt, so the Performers of the Conditions are called Worthy, and that, which they Perform, Merit; although properly all be of Grace, and not of Debt. Also those, who are called the Fathers of the Church, frequently used this word of Merit, whose sayings concerning this matter I think not needful to insert; because it is not doubted, but evident, that many Protestants are not averse from this word, in the sense that we use it. The Apology for the Augustan Confession, Art. 20. hath these words; We agree, that Works are truly Meritorious, not of Remission of Sins, or Justification, but they are Meritorious of ●ther rewards Corporal and Spiritual, which are indeed as well in this life, as after this life. And further, Seeing Works Prop. 8 are a certain fulfilling of the Law, they are rightly said to be Meritorious; it is rightly said, that a Reward is due to them.  
In the Acts of the Conference of Oldenburgh the Electoral Divines (p. 110. & 265.) say, 
Conference of Oldenburgh.  In this sense our Churches also are not Averse from the word [Merit] used by the Fathers; neither therefore do they defend the Popish Doctrine of Merit.  
G. Vossius, 
G. Vossius of the word Merit.  in his Theological These concerning the Merits of Good Works saith; We have not adventured to condemn the word [Merit] wholly, as being that, which both many of the Ancients use, and also the Reformed Churches have used in their Confessions. Now that God judgeth and accepteth men according to their Works, is beyond doubt to those, that seriously will read and consider these Scriptures, Matth. 17.26. Rom. 2.6, 7, 10. 2 Cor. 5.10. James 1.25. Hebr. 10.35. 1 Pet. 1.17. Rev. 22.12.  
§ XIII. And to conclude this Theme, let none be so bold as to mock God, supposing themselves Justified and Accepted in the sight of God by virtue of Christ's Death and Sufferings, while they remain unsanctified and unjustified in their own hearts, and polluted in their sins; left their Hope prove that of the Hypocrite, which perisheth. Neither let any foolishly Imagine, 
Job 8.13.  that they can by their own Works, or by the performance of any Ceremonies or Traditions, or by the giving of Gold or Money, or by afflicting their Bodies in Will-worship and voluntary Humility, or foolishly striving to Conform their Way to the ouward Letter of the Law, flatter themselves, that they Merit before God, or draw a Debt upon him, 
The Hope of the Hypocrite shall perish, but Grace is to the Humble.  or that any man or men have power to make such kind of things Effectual to their Justification; lest they be found foolish Boasters and Strangers to Christ and his Righteousness indeed. But blessed for ever are they, that having truly had a sense of their own unworthiness and Sinfulness, and having seen all their own Endeavours and Performances fruitless and vain, and beheld their own Emptiness, and the vanity of their vain Hopes, Faith and Confidence, while they remained inwardly pricked, pursued and condemned by God's Holy Witness in their hearts, and so having applied themselves thereto, and suffered his Grace to work in them, are become changed and renewed in the spirit of their minds, passed from death to Life, and know Jesus arisen in them, working both the Will and the Deed; and so having put on the Lord Jesus Christ, in Effect are Clothed with him, & partake of his Righteousness and Nature: such can draw near to the Lord with Boldness, and know their Acceptance in and by him; in whom, and in as many as are found in him, the Father is well-pleased.   

PROPOSITION VIII. Concerning Perfection.  
In whom this Pure and Holy Birth is fully brought forth, the body of Death and Sin comes to be Crucified, and Removed, and their Hearts united and subjected to the Truth; so as not to obey any Suggestions or Temptations of the Evil one, to be free from Actual Sinning and Transgressing of the Law of God, and in that respect perfect: yet doth this Perfection still admit of a Growth; and there remaineth always in some part a Possibility of Sinning, where the mind doth not most diligently and watchfully Attend unto the Lord.  
§ I. SInce we have placed Justification in the Revelation of Jesus Christ form and brought forth in the heart, there working his Works of Righteousness, and bringing forth the fruits of the Spirit; The question is, How far he may prevail in us, while we are in this life, or we over our Soul's Enemies in and by his strength? Those that plead for Justification wholly without them, merely by Imputative Righteousness, denying the Necessity of being clothed with real and inward Righteousness, do consequently affirm; 
These are the words of the Westminster larger Catechism.  That it is Impossible for a man, even the best of men to be Free of Sin in this life, which, they say, no man ever was: but on the contrary, that none can neither of himself, nor by any Grace received in this life (O wicked Saying against the power of God's Grace!) keep the Commandments of God perfectly; but that every man doth break the Commandments in thought, word and deed. Whence they also affirm (as was a little before observed) That the very best Actions of the Saints, their prayers, their worships are impure and polluted. 
Whether it is possible to keep the Commandments of God?  We on the contrary, though we freely acknowledge this of the Natural, Fallen Man in his first state, whatever his profession or pretence may be, so long as he is unconverted and Unregenerate; yet we do believe, that those, in whom Christ comes to be form, and the New Part I Man brought forth, and born of the Incorruptible Seed, as that Birth and man in Union therewith naturally doth the Will of God; so it is possible, so far to keep to it, 
Controversy stated.  as not to be found daily Transgressor's of the Law of God. And for the more clear Stating of the Controversy, let it be considered:  
§ II. First: That we place not this possibility in Man's own Will and Capacity, 
Notional Knowledge.  as he is a Man, the son of fallen Adam, or as he is in his natural State, however wise or knowing, or however much endued with a Notional and Literal Knowledge of Christ; thereby endeavouring a Conformity to the Letter of the Law, as it is outward.  
Secondly: That we attribute it wholly to man, as he is Born again, renewed in his mind, 
The New Birth.  raised by Christ, knowing Christ alive reigning and ruling in him, and guiding and leading him by his Spirit, and revealing in him the Law of the Spirit of Life; which not only manifests and reproves sin, but also gives power to come out of it.  
Thirdly: That by this we understand not such a Perfection, as may not daily admit of a Growth, 
Growth in Perfection.  and consequently mean not, as if we were to be as pure, holy and perfect, as God in his Divine Attributes of Wisdom, Knowledge and Purity; but only a Perfection proportionable and answerable to man's Measure, whereby we are kept from Transgressing the Law of God, and enabled to answer what he Requires of us: 
He that Improved his Two Talents, was nothing less accepted than he with the Five.  Even as he, that improved his Two Talents, so as to make four of them, perfected his work, and was so accepted of his Lord, as to be called a good and faithful servant; nothing less than he, that made his Five, Ten. Even as a little Gold is perfect Gold in its kind, as well as a great Mass: and a Child hath a perfect Body, as well as a Man, though it daily grow more and more. Thus Christ is said Luke 2.52. to have Increased in Wisdom and Stature, and in favour with God and Man; though before that time he had never sinned, and was (no doubt) perfect in a true and proper sense.  
Fourthly: Though a man may witness this for a season, and therefore all aught to press after it; 
Wiles of the Enemy.  yet we do not affirm, but those that have attained it in a measure, may by the wiles and temptations of the Enemy fall into Iniquity, and lose it sometimes, if he be not watchful, and diligently attend not to that of God in the heart. And we doubt not, but many good and holy men, who have not arrived to Everlasting Life, have had divers Ebb and Flow of this kind: 
* Every Sin weakens a man in his Spiritual Condition, but doth not destroy him altogether.  for though every sin weaken a man in his Spiritual Condition, yet it doth not so as to destroy him altogether, or render him Uncapable of rising again.  
last: 
† Righteousness made Natural.  Though I affirm, that after a man hath arrived to such a Condition, in which a man may not sin, he yet may sin; I will nevertheless not deny, but there may be a State attainable in this life, in which to do Righteousness may become so natural to the Regenerate Soul, that in the stability of this condition they cannot sin. Others may perhaps speak more certainly of this State, as having Arrived to it; for me I shall speak modestly, as acknowledging myself not to have Arrived at it: yet dare I not deny it, for that it seems so positively to be asserted by the Apostle in these words, 1 Joh. 3.9. He, that is born of God, sinneth not, neither can he, because the Seed of God remaineth in him.  
The Controversy being thus Stated, which will serve to obviate Objections; Part TWO I shall proceed first to show the Absurdity of that Doctrine, that Sect. I pleads for sin for term of live, even in the Saints.  
Secondly, Prove this Doctrine of Perfection from many pregnant Testimonies Sect. TWO of the Holy Scripture.  
And lastly, Answer the Arguments and Objections of our Opposers. Sect. III  
§ III. 
‖ The Doctrine of pleading for sin Term of life, Absurd.  First then: This Doctrine, viz that the Saints nor can, nor ever Sect. I will be free of sinning in this life, Is Inconsistent with the Wisdom of God, Proof I and with his glorious Power and Majesty, who is of purer eyes, than to behold iniquity 
* Habb. 1. 13· ; who having purposed in himself to gather to him, that should Worship him, and be Witnesses for him on Earth, a Chosen People, doth also no doubt sanctify and purify them. For God hath no delight in Iniquity; but abhors Transgression: and though he regard man in Transgression, so far as to pity him, and afford him means to come out of it; yet he loves him not, neither delights in him, as he is Joined thereunto. Wherefore if man must always be Joined to Sin, than God should always be at a Distance with them, as it is written, Isa. 59.2. Your Iniquities have separated between you and your God, and your sins have hid his face from you; whereas, on the contrary, the Saints are said to partake, even while here, of the Divine Nature, 2 Pet. 1.4. and to be one spirit with the Lord, 1 Cor. 6.17. Now no unclean thing can be so. It is expressly written, That there is no Communion betwixt Light and Darkness, 2 Cor. 6.14. But God is Light, and every sin is Darkness in a measure: What greater stain than can there be, than this upon God's Wisdom, 
Hath God's Wisdom been wanting to prepare a Means to serve and Worship him perfectly?  as if he had been wanting to prepare a Means, whereby his Children might perfectly serve and worship him? or had not provided a Way, whereby they might serve him in any thing; but that they must withal still serve the Devil, no less, yea, more than himself? For he that sinneth, is the servant of sin, Rom. 6.16. and every Sin is an Act of Service and Obedience to the Devil: So then, if the Saint's sin daily in thought, word and deed, yea, if the very Service they offer to God, be Sin; surely, they serve the Devil more than they do God. For besides that they give the Devil many entire Services, without mixture of the least grain to God; they give God not the least Service, in which the Devil hath not a large share: and if their Prayers, and all their Spiritual Peuformances be Sinful, the Devil is as much served by them in these, as God, and in most of them much more; since they Confess, That many of them are performed without the Leadings and Influence of God's Spirit. Now, who would not account him a foolish Master among men, who being able to do it, and also desirous that it might be so, yet would not provide a Way, whereby his Children and Servants might serve him more entirely, than his avowed Enemy, or would not guard against their serving of him; but be so Imprudent and unadvised in his Contrivance, that whatever Way his Servants and Children served him, they should no less, yea often much more serve his Enemy? What may we then think of that Doctrine, that would infer this Folly upon the Omnipotent and Only wise GOD?  
Proof TWO § iv Secondly: It is Inconsistent with the Justice of God. For since he requires Purity from his Children, 
It's Inconsistency with the Justice of God.  and Commands them to abstain from every Iniquity so frequently and precisely, as shall hereafter appear; and since his Wrath is revealed against all ungodliness and unrighteousness of men; it must needs follow, that he hath Capacitated man to answer his Will, or else that he Requires more, than he has given power to perform: which is to declare him openly unjust, and with the slothful servant to be a Hard Master. We have elsewhere spoken of the Injustice these men ascribe to God, in making him to damn the Wicked, to whom they allege he never afforded any means of being good: But this is yet an Aggravation more Irrational and Inconsistent, to say, That God will not afford to those, whom he has Chosen to be his own (whom they confess he loveth) the Means to please him: What can follow then from so strange a Doctrine? This Imperfection in the Saints either proceeds from God, or from themselves: If it proceed from them, it must be, because they are short in Improving or making use of the Power given them, whereby they are Capable to Obey; and so it is a thing possible to them (as indeed it is by the help of that Power;) but this our Adversaries deny: They are then not to be blamed for their Imperfection and Continuing in sin, since it is not possible to them to do otherwise. If it be not of themselves, it must be of God, who hath not seen meet to allow them Grace in that degree to produce that Effect: And what is this, but to attribute to God the Height of Injustice, to make him require his Children to forsake sin, and yet not to afford them sufficient means for so doing? Surely, this makes God more Unrighteous, than Wicked men, 
Who will give their Children a Stone instead of Bread?  Who if (as Christ saith) Their Children require bread of them, will not give them a stone, or instead of a fish a serpent; but these men confess, We ought to seek of God power to Redeem us from Sin, and yet believe, They are never to Receive such a power: such Prayers than cannot be in Faith, but are all vain. Is not this to make God as unjust to his Children, as Pharaoh was to the Israelites, in requiring brick, and not giving them straw? But blessed be God, he deals not so with those, that truly Trust in him, and Wait upon him, as these men vainly imagine; for such Faithful ones find of a truth, that his Grace is sufficient for them, and know, how by his power and Spirit to overcome the Evil one.  
Proof III § V Thirdly: This Evil Doctrine is highly Injurious to Jesus Christ, and greatly derogates from the Power and Virtue of his Sacrifice, and renders his Coming and Ministry, 
The great and principal End of Christ's Coming and Appearance was for the removing of Sin, and to redeem us from all Iniquity.  as to the great End of it, Ineffectual. For Christ (as for other Ends) so principally he appeared for the Removing of Sin, for gathering a righteous Generation, that might serve the Lord in purity of mind, and walk before him in fear, and bring-in Everlasting Righteousness, and that Evangelical Perfection, which the Law could not do: Hence he is said Tit. 2.14. to have Given himself for us, that he might Redeem us from all Iniquity, and purify unto himself a peculiar people, zealous of good Works; This is certainly spoken of the Saints, while upon Earth. But contrary thereunto these men Affirm, That we are never Redeemed from all Iniquity; and so make Christ's giving of himself for us void and ineffectual, and give the Apostle Paul the Lie plainly, by denying, That Christ purifieth to himself a peculiar people, zealous of good works. How are they Zealous of Good works, who are ever committing Evil ones? How are they a Purified people, that are still in Impurity; as are they, that daily sin, unless sin be accounted no Impurity? Moreover it is said expressly, 1 Joh.. 3.5, 8. That for this purpose the Son of God was manifested, that he might destroy the works of the Devil; and ye know, that he was manifested to take away our sins: But these men make this purpose of none Effect; for they will not have the Son of God to destroy the works of the Devil in his Children in this World: Neither will they at all believe, that he was manifest to take away our sins; seeing they plead a necessity of always living in them. And lest any should wrest this place of the Apostle, as if it were spoken only of Taking away the guilt of sin, as if it related not to this life, the Apostle as of purpose to obviate such an Objection, adds in the two following verses, Whosoever abideth in him, sinneth not, etc. I hope then, they sin not daily in thought, word and deed. Let no man deceive you, he that doth Righteousness, is Righteous, even as he is Righteous; he that committeth sin, is of the Devil: But he, that sinneth daily in thought, word and deed, committeth sin; how comes such a one then to be the Child of God? And if Christ was manifest to take away sin, how strangely do they overturn the Doctrine of Christ, that deny, that it is ever taken away here? And how Injurious are they to the Efficacy and Power of Christ's Appearance? Came not Christ to gather a people out of Sin into Righteousness, out from the Kingdom of Satan into the Kingdom of the Dear Son of God? and are not they, that are thus gathered by him, his Servants, his Children, his Brethren, his Friends? Who as he was, so are they to be in this World holy, pure and undefiled. And doth not Christ still Watch over them, Stand by them, Pray for them, Preserve them by his Power and Spirit, Walk in them, and Dwell among them; 
The Devil dwells among the Reprobates.  even as the Devil on the other hand doth among the Reprobate ones? How comes it then, that the Servants of Christ are less his Servants, than the Devil's are his? or is Christ unwilling to have his Servants throughly pure? which were gross Blasphemy to assert, contrary to many Scriptures. Or is he not able by his Power to preserve, and enable his Children to serve him? which were no less blasphemous to affirm of him, concerning whom the Scriptures declare, that he has Overcome sin, death, hell and the grave, and Triumphed over them openly; and that all power in heaven and earth is given to him. But certainly, if the Saint's sin daily in thought, word and deed, as these men Assert, they serve the Devil daily, and are subject to his power; and so he prevails more than Christ doth, and holds the Servants of Christ in bondage, whether Christ will, or not. But how greatly then doth it Contradict the End of Christ's Coming? as it is expressed by the Apostle, Eph. 5.25, 26, 27. Even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the word: That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Now if Christ hath really thus answered the thing he Came for, than the Members of this Church are not always sinning in thought, word and deed; or there is no difference betwixt being sanctified and unsanctified, clean and unclean, holy and unholy, being daily blemished with sin, and being without blemish.  
§ VI Fourthly: This Doctrine renders the Work of the Ministry, the Proof IV Preaching of the Word, the Writing of the Scriptures, and the Prayers of the holy men altogether useless and Ineffectual. As to the first, Eph. 4.11. Pastors and Teachers are said to be given for the perfection of Saints, etc. till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man, unto a measure of the stature of the fullness of Christ: Now, if there be a Necessity of sinning daily, and in all things, than there can be no perfection; for such as do so, cannot be esteemed perfect. And if for Effectuating this perfection in the Saints, the Ministry be appointed and disposed of God, 
Pastors, Teachers and Scriptures are given for the Perfecting of the Saints.  do not such, as deny the possibility hereof, render the Ministry useless, and of no profit? seeing there can be no other true Use assigned, but to lead people out of sin into righteousness. If so be these Ministers assure us, that we need never expect to be delivered from it, do not they render their own Work needless? what needs Preaching against sin, for the reproving of which all preaching is, if it can never be forsaken? Our Adversaries are Exalters of the Scriptures in words, much crying up their usefulness and perfection: Now the Apostle tells us, 2 Tim. 3.17 that the Scriptures are for making the man of God perfect; and if this be denied to be Attainable in this life, than the Scriptures are of no profit: For in the other life we shall not have use for them. It renders the Prayers of the Saints altogether useless; seeing themselves do Confess, they ought to pray daily, that God would deliver them from evil, and free them from sin by the help of his Spirit and Grace, while in this world: But though we might suppose this Absurdity to follow, that their Prayers are without Faith; yet were not that so much, if it did not infer the like upon the holy Apostles, who prayed earnestly for this End, and therefore (not doubt) believed it Attainable, Col 4.12. Labouring fervently for you in prayers, that ye may stand perfect, etc. 1 Thess. 3.13. &. 5.23. etc.  
Proof V § VII. But Fifthly: This Doctrine is Contrary to Common Reason and Sense. For the Two opposite Principles, whereof the one Rules in the Children of Darkness, 
Darkness and Light, Sin and Righteousness Inconsistent together.  the other in the Children of Light, are Sin and Righteousness: And as they are respectively leavened and acted by them, so they are accounted either as Reprobated, or Justified: seeing it is Abomination in the sight 
* Prov. 17.15.  of God either to Justify the Wicked, or Condemn the Just. Now to say, that men cannot be so leavened with the one, as to be delivered from the other, is in plain words to affirm, that Sin and Righteousness are Consistent, and that a man may be truly termed Righteous, though he be daily sinning in every thing he doth. And then what difference betwixt Good and Evil? Is not this to fall into that great abomination of Putting Light for darkness, and calling good evil, and evil good? since they say, The very best Actions of God's Children are defiled and polluted; and that Those, that sin daily in thought, word and deed, are good men and women, the Saints and holy Servants of the Holy Pure God: Can there be any thing more repugnant, than this to Common Reason? Since the Subject is still denominated from that Accident, that doth most Influence it. As a Wall is called White, when there is much Whiteness; and black, when there is much blackness, and such like: But when there is more unrighteousness in a man, than Righteousness; that man ought rather to be denominated unrighteous, than righteous. 
If all daily sin, where is the Righteous man then spoken of in Scripture?  Then surely, if every man sin daily in thought, word and deed, and that in his Sins there is no Righteousness at all, and that all his Righteous Actions are polluted and mixed with sin, than there is in every man more unrighteousness, than Righteousness; and so no man ought to be called Righteous, no man can be said to be sanctified or washed. Where are then the Children of God? Where are the purified ones? where are they, who were sometimes Unholy, but now Holy? That sometimes were Darkness, but now are Light in the Lord? There can none such be found then at this rate, except that unrighteousness be esteemed so. And is not this to fall into that abomination abovementioned of Justifying the ungodly? This certainly lands in that horrid Blasphemy of the Ranters, that affirm, There is no difference betwixt good and evil, and that all is one in the sight of God. I could show many more Gross Absurdities, Evil Consequences, and manifest Contradictions plied in this sinful Doctrine; but this may suffice at present, by which also, in a good measure, 
The Blasphemy of the Ranters or Libertines.  the probation of the Truth we affirm is Advanced. Yet nevertheless for the further Evidencing of it, I shall proceed to the second thing proposed by me, to wit, To prove this from several Testimonies of the Holy Scriptures.  
§ VIII. And first, I prove it from the peremptory, positive Command of Sect. TWO Christ and his Apostles; seeing this is a Maxim engraven in every man's Proof I heart naturally, That no man is bound to that, which is Impossible. Since than Christ and his Apostles have commanded us to keep all the Commandments, and to be perfect in this respect, it is possible for us so to do. 
Be ye Perfect, etc. Ke●p my Commandments.  Now that this is thus Commanded without any Commentary or Consequence, is evidently apparent from these plain Testimonies, Matth. 5.48: 7.21. John 13.17. 1 Cor. 7.19. 2 Cor. 13.11. 1 John 2.3, 4, 5, 6. & 3.2, 3, 4, 5, 6, 7, 8, 9, 10. These Scriptures intimate a positive Command for it; they declare the Absolute Necessity of it; and therefore, as if they had purposely been written to answer the Objections of our Opposers, they show the Folly of those, that will esteem themselves Children or Friends of God, while they do otherwise.  
Secondly: It is Possible, because we receive the Gospel and Law thereof Proof TWO for that Effect, and it's expressly promised to us, as we are under Grace, as appears by these Scriptures, Rom. 6.14. 
The possibility of it.  Sin shall not have dominion over you: for ye are not under the Law, but under Grace. And Rom. 8.3. For what the Law could not do, in that it was weak through the flesh, God sending his own Son, etc. That the Righteousness of the Law might be fulfilled in us, etc. For if this were not a Condition both requisite, necessary and attainable under the Gospel, there were no difference betwixt the Bringing-in of a better Hope, and the Law, which made nothing perfect: 
The Difference of the Law and Gospel.  neither betwixt those, which are under the Gospel, or who under the Law enjoyed and walked in the Life of the Gospel, and mere Legalists. Whereas the Apostle throughout that whole sixth to the Romans argues not only the Possibility, but Necessity of being Free from sin, from their being under the Gospel, and under Grace, and not under the Law; and therefore states himself, and those to whom he wrote, in that Condition in these verses 2— 7. and therefore in the 11, 12, 13, 16, 17, 18 verses he argues both the Possibility and Necessity of this Freedom from sin, almost in the same manner we did a little before: and in the 22th he declares them in measure to have Attained this Condition, in these words; But now being made free from sin, and become servants to God, ye have your fruit unto Holiness, and the end Everlasting Life. 
Perfection and Freedom from sin Attained and made possible by the Gospel.  And as this Perfection or Freedom from Sin is Attained and made Possible, where the Gospel and inward Law of the Spirit is received and known; so the Ignorance hereof has been and is an occasion of Opposing this Truth. For man not minding the Light and Law within his heart, which not only discovers sin, but leads out of it, and so being a stranger to the new Life and Birth, that is born of God, which naturally doth his Will, and cannot of its own Nature Transgress the Commandments of God, doth, I say, in his Natural State look at the Commandments, as they are without him in the Letter; 
The Letter kills, and maketh not alive.  and finding himself Reproved and Convicted, is by the Letter killed, but not made alive. So man finding himself wounded, and not applying himself Inwardly to that which can heal, labours in his own Will after a Conformity to the Law, as it is without him; which he can never obtain: but finds, the more he wrestles, the more he falleth short. So this is the Jew still in Effect, with his Carnal Commandment, with the Law without, in the first Covenant-state, which makes not the Comers thereunto perfect, as pertaining to the Conscience, Hebr. 9.9. though they may have here a Notion of Christianity, and an External Faith in Christ. This hath made them strain and wrest the Scriptures for an Imputative Righteousness wholly without them, to cover their Impurities; and this hath made them imagine an Acceptance with God possible, though they suppose it Impossible ever to Obey Christ's Commands. But alas! O deceived Souls! That will not avail in the Day, wherein God will judge every man according to his Works, whether good or bad. It will not save thee to say, It was necessary for thee to sin daily in thought, word and deed; for such as do so, have certainly obeyed unrighteousness: And what is provided for such, but Tribulation and Anguish, Indignation and Wrath, even as glory, honour and peace, Immmortality and Eternal life to such as have done good, and patiently continued in well-doing. So then, if thou desirest to know this Perfection and Freedom from sin possible for thee, Turn thy mind to the Light and Spiritual Law of Christ in the heart, and suffer the Reproofs thereof; bear the Judgement and Indignation of God upon the unrighteous part in thee, as therein it is Revealed, which Christ hath made Tolerable for thee; and so suffer Judgement in thee to be brought forth into Victory: 
How we partake of Christ's Sufferings, and are made Conformable unto his Death.  and thus come to partake of the Fellowship of Christ's Sufferings, and be made Conformable unto his Death, that thou may'st feel thyself Crucified with him to the World by the Power of his Cross in thee; so that that life, that sometimes was alive in thee to this World, and the love and lusts thereof, may die, and a New Life be raised, by which thou may'st live henceforward to God, and not to or for thyself; and with the Apostle thou may'st say, Gal. 2.20. It is no more I, but Christ alive in me: and then thou wilt be a Christian indeed, and not in name only, as too many are. Then thou wilt know, what it is to have put off the old man with his deeds, who indeed sins daily in thought, word and deed; and to have put on the New Man, that is renewed in holiness after the Image of him, that hath Created him, Eph. 4.24. and thou wilt witness thyself to be God's Workmanship Created in Christ Jesus unto good Works; 
Matth. 11.30. 1 John 5.3.  and so not to sin always. And to this New Man Christ's yoke is Easie and his burden is light; though it be heavy to the Old Adam: yea, the Commandments of God are not unto this grievous; for it is his meat and drink to be found fulfilling the Will of God.  
Proof III Lastly: This Perfection or Freedom from sin is possible, because many have attained it; according to the express Testimony of the Scripture. Some before the Law, 
Many have Attained Perfection.  and some under the Law, through witnessing and partaking of the benefit and effect of the Gospel; and much more many under the Gospel. As first; It is written of Enoch, Gen. 5.22, 24. that he walked with God: 
Enoch walked with God, and was Perfect.  which no man, while sinning, can; nor doth the Scripture record any feeling of his. It is said of Noah, Gen. 6.9. and of Job 1.8. and of Zacharias and Elizabeth, Luke 1.6. That they were perfect: But under the Gospel, besides that of the Romans abovementioned, see what the Apostle saith of many Saints in general; Eph. 2.4, 5, 6. But God, who is rich in mercy, for his great love, wherewith he hath loved us, even when we were dead in sins, hath quickened us together with Christ (by Grace ye are saved) and hath raised us up together, and made us fit together in heavenly places in Christ Jesus, etc. I judge, while they were sitting in these heavenly places, they could not be daily sinning in thought, word and deed, neither were all their Works, which they did there, as filthy Rags, or as a menstruous Garment: See what is further said to the Hebrews 12.22, 23. Spirits of just men made perfect. And to Conclude, let that of the Revelations c. 14.1, 2, 3, 4, 5. be considered; where though their being found without fault, be spoken in the present time, yet is it not without respect to their Innocency while upon earth: and their being Redeemed from among men, and no guile found in their mouth, is expressly mentioned in the time past. But I shall proceed now in the Third place, to answer the Objections, which indeed Sect. III are the Arguments of our Opposers.  
§ IX. I shall begin with their chief and great Argument, Object. I which is the words of the Apostle, 1 Joh. 1.8. If we say, that we have no sin, we deceive ourselves, and the Truth is not in us: This they think Invincible.  
But is it not strange to see men so blinded with partiality! How many Answ. 1 Scriptures tenfold more plain do they Reject, and yet stick so tenaciously to this, that can receive so many Answers? As first, [If we say, we have no sin, etc.] will not import, the Apostle himself to be included: 
If we say, we have no sin, etc. objected.  Sometimes the Scripture useth this manner of Expression, when the person speaking cannot be Included; which manner of speech the Grammarians call Metaschematismus. Thus James 3.9, 10. speaking of the Tongue, saith; Therewith bless we God, and therewith curse we men: adding, these things ought not so to be: Who from this will conclude, that the Apostle was one of those Cursers? But Secondly, this Objection hitteth not the matter: he saith not, Answ. 2 We sin daily in thought, word and deed; far less, that the very good works, which God works in us by his Spirit, are sin. Yea, the next verse clearly shows, that upon Confession and Repentance we are not only forgiven, but also cleansed; He is faithful to forgive us our Sins, and to cleanse us from all unrighteousness: Here is both a Forgiveness and Removing of the guilt, and a Cleansing or removing of the Filth; for to make forgiveness and cleansing to belong both to the removing of the Gild, as there is no reason for it from the Text, so it were a most violent forcing of the words, and would imply a Needless Tautology. The Apostle having shown, how that not the Gild only, but even the Filth also of sin is removed, subsumes his words in the time past, in verse 10. If we say, we have not sinned, we make him a liar. Thirdly, as Augustine well observed in his Exposition upon the Epistle to the Galatians; It is one thing not to sin, another thing Answ. 3 not to have sin: The Apostle's words are not, If we say we sin not, 
It is one thing, not to sin; and another thing, not to have sin.  or commit not sin daily; but if we say, we have no sin: And betwixt these two there is a manifest difference; for in respect all have sinned, as we freely acknowledge, all may be said in a sense to have sin. Again, Sin may be taken for the Seed of Sin, which may be in those, that are Redeemed from actual Sinning: but as to the Temptations and Provocations proceeding from it, being Resisted by the Servants of God, and not yielded to, they are the Devil's Sin, that tempteth; not the man's, that is preserved. Fourthly, this being considered, as also how positive and how plain once and again the Answ. 4 same Apostle is, in the very same Epistle, as in divers places above cited, Is it equal or rational, to strain this one place presently, after so qualified and subsumed in the time past, to contradict not only other positive Expressions of his, but the whole Tendency of his Epistle, and of the rest of the holy Commands and Precepts of the Scripture?  
Secondly, Object. TWO Their second Objection is from Two places of Scripture much of one signification: The one is, 1 Kings 8.46. For there is no man, that sinneth not. The other is Eccles. 7.20. For there is not a Just man upon earth, that doth good, and sinneth not.  
I Answer, first: These affirm nothing of a daily and continual sinning, so as never to be Redeemed from it; but only, that all have sinned, or that there is none, that doth not sin, though not always; so as never to cease to sin: and in this lies the Question. Yea, in that place of the Kings he speaks, Answ. within two verses, of the Returning of such with all their Souls and hearts; 
Diversity of Seasons and Dispensations respected.  which implies a Possibility of leaving off sin. Secondly: There is a respect to be had to the seasons and dispensations. For if it should be granted, that in Solomon's time there was none, that sinned not; it will not follow, that there are none such now, or that it is a thing is not now Attainable by the Grace of God under the Gospel: for A non esse ad non posse non valet sequela. And lastly; This whole Objection hangs upon a false Interpretation: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— that sinneth not, or who may not sin.  for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be read in the Potential Mood, thus, There is no man, who may not sin, as well as in the Indicative: so both the old Latin, Junius and Tremellius, and Vatablus have it; and the same word is so used, Psal. 119.11. I have hid thy Word in my heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, that I may not sin against thee, in the Potential Mood, and not in the Indicative, as it is in the English; which being more answerable to the universal scope of the Scriptures, the Testimony of the Truth, and the sense almost of all Interpreters, doubtless aught to be so understood, and the other Interpretation rejected as spurious.  
Object. III Thirdly: They object some Expressions of the Apostle Paul, Rom. 7.19. For the good, that I would, I do not; but the evil, which I would not, that I do. And verse 24. O wretched man that I am! Who shall deliver me from the body of this death?  
Answ. I Answer: This place infers nothing, unless it were apparent, that the Apostle here were speaking of his own Condition; and not rather in the person of others, or what he himself had sometimes born: which is frequent in Scripture, as in the case of Cursing in James, beforementioned. But there is nothing in the Text, that doth clearly signify the Apostle to be speaking of himself, or of a Condition he was then under, or was always to be under; yea, on the contrary in the former Chapter (as afore is at large shown) he declares, They were Dead to sin; demanding, how such should yet live any longer therein? 
Paul personates the Wretched man, to show them the Redeemer.  Secondly: It appears, that the Apostle only personated one not yet come to a Spiritual Condition, in that he saith, vers. 14. But I am carnal, sold under sin. Now, is it to be Imagined, that the Apostle Paul, as to his own proper Condition, when he wrote that Epistle, was a Carnal man, who in Chap. 1. testifies of himself, that he was Separated to be an Apostle, Capable to impart to the Romans Spiritual gifts? and Chapter 8. vers. 2. That the Law of the Spirit of Life in Christ Jesus had made him free from the Law of sin and death? so than he was not Carnal. And seeing, there are Spiritual men in this life, as our Adversaries will not deny, and is intimated through this whole 8 Chapter to the Romans; it will not be denied, but the Apostle was one of them. So then, as his calling himself Carnal in Chap. 7. cannot be understood of his own proper state; neither can the rest, of what he speaks there of that kind, be so understood: yea, after verse 24. where he makes that Exclamation, he adds in the next verse; I thank God through Jesus Christ our Lord; signifying, that by him he witnessed deliverance: and so goeth on, showing, how he had obtained it, in the next Chapter, viz. 8. v. 35. Who shall separate us from the love of Christ? and vers. 37. But in all these things we are more than Conquerors: And in the last verse, Nothing shall be able to separate us, etc. But wherever there is a Continuing in sin, there is a separation in some degree; seeing every Sin is contrary to God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Trangression of the Law, I Joh. 3.4. and whoever committeth the least Sin, is overcome of it; and so in that respect is not a Conqueror, 
* Whom sin has Conquered, is no Conqueror.  but Conquered. This Condition then, which the Apostle plainly testified, he with Some others had obtained, could not consist with Continual Remaining and Abiding in Sin.  

† Obj. IU.  Fourthly: They object the Faults and Sins of several Eminent Saints, as Noah, David, etc.  
I Answer: That doth not at all prove the Case. For the question is not, Whether good men may not fall into sin, which is not denied; Answ. but Whether it be not possible for them not to sin? It will not follow, because these men sinned, that therefore they were never free of sin, but always sinned: For at this rate of arguing it might be urged according to this Rule, Contrariorum par ratio, i. e. The reason of Contraries is alike, That if, because a Good man hath sinned once or twice, he can never be free from sin, 
Can they that sin, be never freed from sin?  but must always be daily and continually a sinner all his life long; then by the Rule of Contraries, If a Wicked man have done good once or twice, he can never be free from Righteousness, but must always be a Righteous man all his life time: which as it is most Absurd in itself, so it is Contrary to the plain Testimony of the Scripture, Ezech. 33.12. to the 18 th'.  
Lastly they Object, That if Perfection or Freedom from sin be Attainable, Object. V this will render Mortification of Sin useless, and make the Blood of Christ of no service to us, neither need we any more pray for forgiveness of sins.  
I Answer: I had almost omitted this Objection, Answ. because of the manifest Absurdity of it. For can Mortification of sin be useless, where the End of it is obtained? seeing there is no attaining of this perfection, but by mortification. Doth the hope and belief of Overcoming render the Fight unnecessary? Let rational men judge, which hath most sense in it, to say, as our Adversaries do: It is necessary, that we fight and wrestle, 
Who fights, and not in hopes to Overcome his Foe?  but we must never think of overcoming; We must resolve still to be overcome: Or to say, Let us fight, because we may overcome? Whether do such as believe, they may be Cleansed by it, or those that believe they can never be Cleansed by it, render the Blood of Christ most effectual? If Two Men were both grievously diseased, and applied themselves to a Physician for Remedy, which of those do most Commend the Physician and his Cure? he that believeth, he may be Cured by him, and as he feels himself Cured, confesseth, that he is so; and so can say, This is a skilful Physician, This is good Medicine, behold! I am made whole by it? or he, that never is Cured, nor ever believes that he can, so long as he lives? As for praying for forgiveness, we deny it not, 
Praying for Forgiveness of Sin.  for that all have sinned; and therefore all need to pray, that their sins past may be blotted out, and that they may be daily preserved from sinning. And if hoping or believing to be made free from sin, hinders praying for forgiveness of sin; it would follow by the same Inference, that men ought not to forsake Murder, Adultery or any of these gross Evils, seeing, the more men are sinful, the more plentiful occasion there would be of ask forgiveness of sin, and the more work for Mortification: But the Apostle hath sufficiently refuted such sin-pleasing Cavils, in these words, Rom. 6.1, 2. Shall we continue in sin, that Grace may abound? God forbidden!  
But Lastly, It may be easily answered by a Retortion to those, that press this from the words of the Lord's Prayer, Forgive us our debts, that this militates no less against perfect Justification, than against perfect Sanctification. For if all the Saints, the least as well as the greatest, be perfectly Justified in that very hour, wherein they are Converted, as our Adversaries will have it; then they have Remission of sins long before they die: May it not then be said to them; What need have ye to pray for Remission of Sin, who are already Justified, whose sins are long ago forgiven, both past and Prop. 9 to come?  
§ X. But this may suffice. Concerning this Possibility Jerom speaks clearly enough, 
Testimonies of the Father's concerning Perfection or Freedom from Sin  lib. 3. adver. Pelagium: This we also say, that a man may not sin, if he will, for a time and place, according to his bodily weakness, so long as his mind is Intent, so long as the Cords of the Cythar relax not by any Vice: And again in the same Book; Which is that, that I said, that it is put in our power (to wit, being helped by the Grace of God) either to sin, 
Jerom.  or not to sin. For this was the Error of Pelagius, which we indeed reject and abhor, and which the Fathers deservedly withstood, that man by his natural strength, without the help of God's Grace, could attain to that state, 
Augustine.  so as not to sin. And Augustine himself, a great Opposer of the Pelagian Heresy, did dot deny this possibility, as Attainable by the help of God's Grace, as in his Book de Spiritu & Literâ, cap. 2. and his Book de Naturâ & Gratiâ against Pelagius, cap. 42, 50, 60, & 63. de Gestis Concilii Palaestini, 
Gelasius.  cap. 7. & II. and de Peccatô Originali, lib. 2. cap. II. Gelasius also in his Disputation against Pelagius saith; But if any affirm, that this may be given to some Saints in this life, not by the Power of man's strength, but by the Grace of God, he doth well to think so confidently, and hope it faithfully: 
That by the Gift of God all things are possible.  for by the Gift of God all things are possible. That this was the Common Opinion of the Fathers, appears from the words of the Aszansik Council, Canon last, We believe also this, according to the Catholic Faith, that all, that are baptised through Grace by Baptism received, and Christ helping them, and Coworking, may and aught to do whatsoever belongs to Salvation, if they will faithfully labour.  

Conclusion.  § XI. Blessed then are they, that believe in him, who is both able and willing to Deliver, as many as come to him through True Repentance from all Sin; and do not resolve, as these men do, to be the Devil's Servants all their life time: 
Phil. 3.14.  but daily go on forsaking unrighteousness, and forgetting those things that are behind, 
Press forwards to the Mark, the Prize, an Overcoming.  press forwards towards the Mark, for the Prize of the high Calling of God in Christ Jesus. Such shall not find their Faith and Confidence to be in vain; but in due time shall be made Conquerors through him, in whom they have believed: and so Overcoming, shall be established as pillars in the house of God, so as they shall go no more out, Rev. 3.12.   

PROPOSITION IX. Concerning Perseverance, and the possibility of Falling from Grace.  
Although this Gift and inward Grace of God be sufficient to work out Salvation, yet in those, in whom it is Resisted, it both may and doth become their Condemnation. Moreover they, in whose hearts it hath wrought in part to purify and sanctify them in order to their further perfection, may by disobedience fall from it, 
The Grace of God is lost by Disobedience.  turn it to wantonness, 1 Tim. 1.19. make shipwreck of faith, and after having tasted the heavenly Gift, and been made partakers of the Holy Ghost, again fall away, Hebr. 6.4, 5, 6▪ yet such an Increase and Stability in the Truth may in this life be attained, from which there cannot be a Total Apostasy.  
§ I. THe first Sentence of this Proposition hath already been treated of in the fifth and sixth Propositions, where it hath been shown, that that Light, which is given for Life and Salvation, becomes the Condemnation of those, that Refuse it; and therefore is already proved in those places, where I did demonstrate the possibility of man's Resisting the Grace and Spirit of God: And indeed it is so apparent in the Scriptures, that it cannot be denied by such, as will but seriously consider these Testimonies, Prov. 1.24, 25, & 26. John 3.18, 19 2 Thess. 2.11, 12. Acts 7.51. & 13.46. Rom. 1.18. As for the other part of it, That they, in whom this Grace may have wrought in a good measure in order to purify and sanctify them, tending to their further perfection, may afterwards through disobedience fall away, etc. the Testimonies of the Scripture included in the Proposition itself, are sufficient to prove it to men of unbiased Judgements: But because as to this part our Cause is Common with many other Protestants, I shall be the more brief in it. For it is not my design to do that, which is done already; neither do I covet to appear knowing by writing much: but simply purpose to present to the World a faithful Account of our Principles; and briefly to let them understand, what we have to say for ourselves. 
A falling from Grace by Disobedience, Evinced.   
§ II. From these Scriptures than included in the Proposition (not to mention many more, which might be urged) I argue thus: 
If men may turn the Grace of God into Wantonness, than they must once Arg. 1 have had it:  
But the First is true: Therefore also the Second.  
If men may make shipwreck of Faith, they must once have had it; neither Arg. 2 could they ever have had true Faith without the Grace of God.  
But the First is true: Therefore also the Last.  
If men may have tasted of the heavenly Gift, and been made partakers, Arg. 3 of the Holy Spirit, and afterwards fall away, they must needs have known in measure the operation of God's Saving Grace and Spirit, without which no man could taste the heavenly Gift, nor yet partake of the Holy Spirit:  
But the First is true: Therefore also the Last.   
Secondly. Seeing, the Contrary Doctrine is built upon this false Hypothesis, That Grace is not given for Salvation to any, but to a certain Elect Number, which cannot lose it; 
The Doctrine of Election and Reprobation is Inconsistent with Preaching, and daily Exhortation.  and that all the rest of mankind by an absolute Decree are debarred from Grace and Salvation; that being destroyed, this falls to the ground. Now as that Doctrine of theirs is wholly Inconsistent with the daily Practice of those, that Preach it, in that they Exhort people to believe and be saved, while in the mean time, if they belong to the Decree of Reprobation, it is simply Impossible for them so to do: and if to the Decree of Election, it is needless; seeing, it is as Impossible to them to miss of it, as hath been before demonstrated: So also in this matter of Perseverance, their Practice and Principle are no less Inconsistent and Contradictory. For while they daily Exhort people to be Faithful to the end, showing them, if they Continue not, they shall be Cut off, and fall short of the Reward: which is very true; but no less Inconsistent with that Doctrine, that affirms, There is no hazard, because no possibility of departing from the least measure of true Grace: Which if true, it is to no purpose to beseech them to Stand, to whom God hath made it Impossible to Fall. I shall not longer insist upon the probation of this, seeing what is said, may suffice to answer my design; and that the thing is also abundantly proved by many of the same Judgement. That this was the Doctrine of the primitive Protestants, thence appears, that the Augustane Confession Condemns it as an Error of the Anabaptists, to say, That who once are Justified, they cannot lose the Holy Spirit: Many such like say are to be found in the Common Places of Philip Melanchthon. Vossius, in his Pelagian History lib. 6. testifies, 
The Opinion of the Father's concerning falling from Grace.  That this was the Common Opinion of the Fathers: In the Confirmation of the twelfth These, pag. 587. he hath these words; That this, which we have said, was the common Sentiment of Antiquity, those at present can only deny, who other ways perhaps are men not Unlearned, but nevertheless in Antiquity altogether strangers, etc. These things thus observed, I come to the Objections of our Opposers.  
Object. 1 § III. First they Allege, That those places mentioned of making shipwreck of Faith, is only understood of seeming Faith, and not of a real, true Faith.  
This Objection is very weak, and apparently Contrary to the Text, 1 Tim. 1.19. Answ. Where the Apostle addeth to Faith a good Conscience, by way of Complaint: 
A good and evil Conscience.  whereas, if their Faith had been only seeming and hypocritical, the men had been better without it, than with it; neither had they been worthy of blame for losing that, which in itself was Evil. But the Apostle expressly adds [and of a good Conscience,] which shows, it was Real: neither can it be supposed, that men could truly attain a good Conscience without the operation of God's Saving Grace; far less, that a good Conscience doth consist with a seeming, false and hypocritical Faith. Again, these places of the Apostle, being spoken by way of Regret, clearly Import, that these Attainments they had fallen from, were good and real, not false and deceitful; else he would not have Regretted their falling from them: And so he saith positively, They tasted of the heavenly Gift, and were made partakers of the Holy Ghost, etc. not that they seemed to be so. Which showeth, this Objection is very frivolous.  
Secondly they Allege, Phil. 1.6. Being confident of this very thing▪ that Object. 2 he, which hath begun a good Work in you, will perform it, until the day of Jesus Christ, etc. and 1 Pet. 1.5. who are kept by the Power of God through Faith unto Salvation.  
Answ. These Scriptures, as they do not affirm any thing positively Contrary to us, so they cannot be understood otherwise, than as the Condition is performed upon our part; seeing Salvation is no otherways proposed there, but upon certain, 
Salvation is proposed upon certain Conditions by us to be performed.  necessary Conditions to be performed by us; as hath been above proved, and as our Adversaries also acknowledge, as Rom. 8.13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. And Hebr. 3.14. We are made partakers of Christ, if we hold the beginning of our Confidence steadfast unto the end. For if these places of the Scripture, upon which they build their Objection, were to be admitted without these Conditions, it would manifestly overturn the whole Tenor of their Exhortations throughout all their Writings. Some other Objections there are of the same nature, which are solved by the same Answers: which also, because largely treated of by others, I omit; to come to that Testimony of the Truth, which is more especically ours in this matter: and is contained in the latter part of the Proposition in these words; Yet such an Increase and Stability in the Truth may in this life be attained, from which there cannot be a total Apostasy.  
§ iv As in the Explanation of the fifth and sixth Propositions I observed, that some, that had denied the Errors of others concerning Reprobation, and affirmed the Universality of Christ's Death, did notwithstanding fall short in sufficiently holding forth the Truth; and so gave the contrary party an occasion by their defects to be strengthened in their Errors: so may it be said in this Case. 
* The two Extremes some run into by Asserting a final falling or not falling from Grace Impossible.  As upon the one hand they Err, that affirm, That the least degree of true and Saving Grace cannot be fallen from; so do they Err upon the other hand, that deny any such Stability to be attained, from which there cannot be a total and final Apostasy. And betwixt these Two Extremes lieth the Truth apparent in the Scriptures, which God hath Revealed unto us by the Testimony of his Spirit; and which also we are made sensible of by our own sensible Experience. And even as in that former Controversy was observed, so also in this the defence of Truth will readily appear to such, as seriously weigh the matter: for the Arguments upon both hands rightly applied, will as to this hold good; and the Objections, which are strong, as they are respectively urged against the two opposite, false Opinions, are hereby easily solved by the establishing of this Truth. For as the Arguments, which these allege, that affirm, There can be no falling away, may well be received upon the one part, as of those, who have attained to this Stability and Establishment, and their Objections solved by this Concession; so upon the other hand the Arguments alleged from Scripture-Testimonies by those, that affirm the possibility of falling away, may well be received of such, as are not come to this Establishment; though having attained a measure of true Grace. Thus than the contrary Battering of our Adversaries, who miss the Truth, do Concur the more strongly to Establish it, while they are destroying each other. But lest this may not seem to suffice to satisfy such, as judge it always possible for the best of men, before they die, to fall away; I shall add for the proof of it some Brief Considerations from some few Testimonies of the Scripture.  
§ V And first; I freely acknowledge, that it is good for all to be Humble, and in this respect not over-Confident, so as to lean to this, 
Watchfulness and Diligence is of Indispensible necessity to all.  to foster themselves in Iniquity, or lie down in Security, as if they had attained this Condition; seeing Watchfulness and Diligence is of indispensible necessity to all mortal men, so long as they breath in this World: for God will have this to be the Constant Practice of a Christian, that thereby he may be the more fit to serve him, and the better armed against all the daily Temptations of the Enemy. For since the Wages of sin is death, there is no man, while he sinneth, and is subject thereunto, but may lawfully suppose himself capable of perishing: Hence the Apostle Paul himself saith, 1 Cor. 9.27. But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a Castaway. Here the Apostle supposeth it possible for him to be a Castaway; and yet it may be judged, he was far more advanced in the Inward Work of Regeneration, when he wrote that Epistle, than many, who now a-days too presumptuously suppose, they cannot fall away, because they feel themselves to have attained some small degree of true Grace. But the Apostle makes use of this Supposition, or possibility of his being a Castaway (as I before observed) as an Inducement to him to be Watchful: I keep under my body, lest, etc. Nevertheless the same Apostle at another time, in the sense and feeling of God's Holy Power, and in the Dominion thereof, finding himself a Conqueror therethrough over sin and his Soul's Enemies, maketh no difficulty to affirm, Rom. 8.38. For I am persuaded, that neither death nor life, etc. which clearly showeth, that he had Attained a Condition, from which he knew, he could not fall away.  
But secondly; It appears such a 
* A Condition attainable in this life, from which there is no falling away.  Condition is Attainable, because we are Exhorted to it: and as hath been proved before, the Scripture never proposeth to us things Impossible. Such an Exhortation we have from the Apostle, 2 Pet. 1.10. Wherefore the rather, Brethren, give diligence to make your Calling and Election sure. And though there be a Condition here proposed, yet since we have already proved, that it is possible to fulfil this Condition, than also the Promise annexed thereunto may be attained. And since, where Assurance is wanting, there is still a place left for Doubtings and Despairs; if we should affirm it never attainable, then should there never be a place known by the Saints in this World, wherein they might be free of Doubting and Despair: Which as it is most Absurd in itself, so it's Contrary to the manifest Experience of Thousands.  
Thirdly; God hath given to many of his Saints and Children, and is ready to give unto all a full and certain Assurance, 
A Certain Assurance and Establishment given of God to many of his Saints and Children.  that they are his; and that no power shall be able to pluck them out of his hand. But this Assurance would be no Assurance, if those, who are so Assured, were not Established, and Confirmed beyond all Doubt and Hesitation: If so, then surely, there is no possibility for such to miss of that, which God hath Assured them of. And that there is such Assurance attainable in this life, the Scripture abundantly declareth both in general, and as to particular persons. As first: Rev. 3.12. Him that overcometh, will I make a pillar in the Temple of my God, and he shall go no more out, etc. which containeth a general Promise unto all. Hence the Apostle speaks of some, that are sealed, 2 Cor. 1.22. Who hath also sealed us, and given the Earnest of his Spirit in our hearts: wherefore the Spirit so sealing is called the Earnest or Pledge of our Inheritance, Eph. 1.13. In whom ye were sealed by the Holy Spirit of promise. And therefore the Apostle Paul not only in that of the Romans above-noted declareth himself to have Attained that Condition; but 2 Tim. 4.7. he affirmeth in these words, I have fought a good fight, etc. which also many good men have, and do witness. And therefore as there can be nothing more manifest, than that, which the manifest Experience of this time showeth, and therein is found agreeable to the Experience of former times; so we see, there have been both of old and of late, that have turned the Grace of God into Wantonness, and have fallen from their Faith and Integrity: thence we may safely conclude such a falling away possible. We also see, that some of old and of late have Attained a certain Assurance some time before they departed, that they should Inherit Eternal Life; and have accordingly died in that good hope: Of and concerning whom the Spirit of God Testified, that they are saved. Wherefore we also see, that such a State is Attainable in this life, from which there is not a Falling away: For seeing, the Spirit of God did so Testify, it was not possible, that they should perish; concerning whom he, who cannot lie, thus bare Witness.   

PROPOSITION X. Concerning the Ministry. Prop. 10  
As by this Light or Gift of God all true Knowledge in things Spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof every true Minister of the Gospel is ordained, prepared and supplied in the Work of the Ministry: and by the leading, moving and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel, both as to the place Where, as to the persons to whom, and as to the time, wherein he is to Minister. Moreover who have this Authority, may and aught to preach the Gospel, though without Humane Commission or Literature; as on the other hand, who want the Authority of this Divine Gift, however Learned or Athorized by the Commission of Men and Churches, are to be esteemed but as Deceivers, and not true Ministers of the Gospel. 
The Gospel to be preached freely. Matth. 10.8.  Also who have received this holy and unspotted Gift, as they have freely received it, so are they freely to give it, without hire or bargaining; far less to use it as a Trade to get money by: yet, if God hath called any one from their Employments or Trades, by which they acquire their Livelihood; it may be lawful for such, according to the liberty which they feel given them in the Lord, to receive such Temporals (to wit, what may be needful for them for Meat and Clothing) as are given them freely and cordially by those, to whom they have Communicated Spirituals.  
§ I. HItherto I have treated of those things, which relate to the Christian Faith and Christians, as they stand each in his private and particular Condition; and how and what way every man may be a Christian indeed, and so abide. Now I come in order to speak of those things, that relate to Christians, as they are stated in a Joint-Fellowship and Communion, and come under a Visible and Outward Society: which Society is called the Church of God, 
The Church of God is the Spiritual Body of Christ.  and in Scripture compared to a Body; and therefore named the Body of Christ. As then in the Natural Body there be divers Members, all concurring to the common end of preserving and confirming the whole Body so in this Spiritual and Mystical Body there are also divers Members, according to the different measures of Grace and of the Spirit, diversely administered unto each Member: and from this Diversity ariseth that distinction of persons in the visible Society of Christians, as of Apostles, Pastors, Evangelists, Ministers, etc. That which in this Proposition is proposed, is, What makes or constitutes any a Minister of the Church? what his Qualifications ought to be? and how he ought to behave himself? But because it may seem somewhat preposterous, to speak of the distinct Offices of the Church, until something be said concerning the Church in general, though nothing positively be said of it in the Proposition; yet as here implied, I shall briefly premise something thereof, and then proceed to the particular Members of it.  
§ II. It is not in the least my design to meddle with those tedious and many Controversies, wherewith the Papists and Protestants do Tear one another concerning this thing; but only according to the Truth manifested to me, and Revealed in me by the Testimony of the Spirit, according to that proportion of Wisdom given me, briefly to hold forth, as a necessary Introduction both to this matter of the Ministry, and of Worship, which followeth those things, which I, together with my Brethren, do believe concerning the Church.  
The [Church] then, according to the Grammatical signification of the word, as it is used in the Holy Scripture, signifies An Assembly or Gathering of many into one place; 
The Etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Church) and signification of it.  for the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call out of, and originally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call: and indeed, as this is the Grammatical sense of the word, so also it is the real and proper signification of the thing, the Church being no other thing, but the Society, Gathering or Company of such, as God hath called out of the World and worldly spirit, to walk in his LIGHT and LIFE. The Church then so defined, is to be considered, as it comprehends all, that are thus called and gathered truly by God, both such as are yet in this Inferior World, and such, as having already laid down the Earthly Tabernacle, are passed into their heavenly Mansions; which together do make up the One Catholic Church: (concerning which there is so much Controversy.) Out of which Church we freely acknowledge, 
No Salvation without the Church.  there can be no Salvation; because under this Church and its Denomination are comprehended all and as many, of whatsoever nation, kindred, tongue or people they be, (though outwardly strangers and remote from those, who profess Christ and Christianity in words, and have the benefit of the Scriptures) as become obedient to the Holy Light and Testimony of God in their hearts, so as to become sanctified by it, 
What the Church is?  and cleansed from the evils of their ways. For this is the Universal or Catholic Spirit, by which many are called from all the four Corners of the Earth, and shall sit down with Abraham, Isaac and Jacob: By this the secret Life and Virtue of Jesus is conveyed into many, that are afar off; even as by the Blood, that runs into the Veins and Arteries of the natural Body, the Life is conveyed from the head and heart unto the extremest parts. There may be Members therefore of this Catholic Church both among Heathens, 
Turks and Jews may become Members of this Church.  Turks, Jews, and all the several sorts of Christians, men and women of Integrity and Simplicity of heart, who though blinded in something in their Understanding, and perhaps burdened with the Superstitions and Formality of the several Sects, in which they are Ingrossed; yet being upright in their hearts before the Lord, chief aiming and labouring to be delivered from Iniquity, and loving to follow Righteousness, are by the secret Touches of this Holy Light in their Souls inlivened and quickened, thereby secretly united to God, and therethrough become true Members of this Catholic Church. Now the Church in this respect hath been in being in all Generations; For God never wanted some such Witnesses for him, though many times slighted, and not much observed by this World: And therefore this Church, though still in being, hath been oftentimes, as it were, Invisible, in that it hath not come under the Observation of the men of this World, being, as saith the Scripture Jer. 3.14. One of a City, and two of a Family. And yet though the Church thus considered, may be, as it were, hid from wicked men, as not then gathered into a visible Fellowship, yea, and not observed even by some, that are Members of it; yet may there notwithstanding many belong to it: as when Elias complained, he was left alone, 1 Kings 19.18. God answered unto him; I have reserved to myself seven thousand men, who have not bowed their knees to the Image of Baal: whence the Apostle argues, Rom. 11. the being of a Remnant in his day.  
§ III. Secondly: The Church is to be considered, as it signifies a Certain Number of persons gathered by God's Spirit, and by the Testimony of some of his Servants (raised up for that end) unto the belief of the true Principles and Doctrines of the Christian Faith: who through their hearts being united by the same Love, and their understanding informed in the same Truths, gather, 
The Definition of the Church of God, as Gathered into a Visible Fellowship.  meet and assemble together to Wait upon God to worship him, and to bear a joint-Testimony for the Truth against Error, suffering for the same; and so becoming through this fellowship as one family and household in certain respects, do each of them watch over, teach, instruct and care for one another, according to their several measures and attainments: Such were the Churches of the primitive Times gathered by the Apostles; whereof we have divers mentioned in the Holy Scriptures. And as to the Visibility of the Church in this respect, there hath been a great Interruption since the Apostles days, by reason of the Apostasy; as shall hereafter appear.  
§ iv To be a Member then of the Catholic Church, 
How to become a Member of that Church?  there is need of the Inward Calling of God by his Light in the heart, and a being leavened into the Nature and Spirit of it, so as to forsake unrighteousness, and be turned to Righteousness; and in the Inwardness of the mind to be cut out of the wild Olive-tree of our own first fallen Nature, and engrafted into Christ by his Word and Spirit in the heart. And this may be done in those, who are strangers to the History (God not having pleased to make them partakers thereof) as in the fifth and sixth Proposition hath already been proved.  
To be a Member of a particular Church of Christ, 
The Outward Profession of the Members of the True Church.  as this inward Work is indispensibly necessary, so is also the outward Profession of, and Belief in Jesus Christ, and those holy Truths delivered by his Spirit in the Scriptures: seeing, the Testimony of the Spirit recorded in the Scriptures, doth answer the Testimony of the same Spirit in the heart, even as face answereth face in a glass. Hence it follows, that the Inward work of Holiness, and forsaking Iniquity is necessary in every respect, to the being a Member in the Church of Christ; and that the outward Profession is necessary to be a Member of a particular, gathered Church, but not to the being a Member of the Catholic Church; yet it is absolutely necessary, where God affords the opportunity of knowing it: And the outward Testimony is to be believed, where it is presented and revealed; the sum whereof hath upon other occasions been already proved.  
§ V But contrary hereunto the Devil, 
The Members of the Antichristian Church in the Apostasy their Empty Profession.  that worketh and hath wrought in the Mystery of Iniquity, hath taught his followers to affirm, That no man, however holy, is a Member of the Church of Christ without the outward Profession; and that he be Initiated thereunto by some outward Ceremonies. And again; That men, who have this outward Profession, though inwardly unholy, may be Members of the true Church of Christ, yea, and aught to be so esteemed: This is plainly to put Light for Darkness, and Darkness for Light: as if God had a greater regard to words, than actions; and were more pleased with vain professions, than with real holiness: But these things I have sufficiently Refuted heretofore. Only from hence let it be observed, that upon this false and rotten Foundation Antichrist hath built his Babylonish Structure, and the Antichristian Church in the Apostasy hath hereby reared herself up to that Height and Grandeur she hath attained; so as to Exalt herself above all, that is called God, and sit in the Temple of God, as God.  
For the particular Churches of Christ gathered in the Apostles days, 
The Decay of the Church.  soon after beginning to decay as to the inward Life, came to be overgrown with several Errors; and the hearts of the Professors of Christianity to be leavened with the old Spirit and Conversation of the World. Yet it pleased God for some Centuries to preserve that life in many, whom he emboldened with zeal to stand and suffer for his Name through the Ten Persecutions: But these being over, the Meekness, Gentleness, Love, Long-suffering, Goodness and Temperance of Christianity came to be lost. For, after that the Princes of the Earth came to take upon them that Profession, 
When Men became Christians by Birth, and not by Conversion, Christianity came to be lost.  and that it ceased to be a Reproach to be a Christian, but rather became a means to Preferment; men became such by Birth and Education, and not by Conversion and Renovation of Spirit: then there was none so Vile, none so Wicked, none so Profane, who became not a Member of the Church. And the Teachers and Pastors thereof becoming the Companions of Princes, and so being enriched by their Benevolence, and getting Vast Treasures and Estates, became puffed up, and as it were, drunken with the vain pomp and glory of this world: and so Marshaled themselves in manifold Orders and Degrees; not without innumerable Contests and Altercations, who should have the 
* As was betwixt the Bp of Rome and the Bp. of Constantinople.  Precedency. So the virtue, life, substance and kernel of the Christian Religion came to be lost; and nothing remained, but a Shadow and Image: which dead Image or Carcase of Christianity (to make it take the better with the superstitious Multitude of Heathens, that became Ingrossed in it not by any inward Conversion of their hearts, or by becoming less wicked or superstitious; but by a little Change in the Object of their Superstition) not having the inward Ornament and life of the Spirit, became decked with many outward and visible Orders, and beautified with the gold, silver, precious stones, and the other splendid Ornaments of this perishing world: so that this was no more to be accounted the Christian Religion and Christian Church, notwithstanding the outward profession, than the dead body of man is to be accounted a living man; which, however cunningly Embalmed and Adorned with ever so much gold or silver, or most precious stones, or sweet ointments, is but a dead body still without sense, 
In the Church of Rome are no less Superstitions and Ceremonies Introduced, than were either among Jews or Heathens.  life or motion. For that Apostate Church of Rome has introduced no less Ceremonies and Superstitions into the Christian Profession, than was either among Jews, or Heathens; and that there is and hath been as much, yea, and more pride, covetousness, unclean lust, luxury, fornication, profanity and Atheism among her Teachers and Chief Bishops, as ever was among any sort of people, none need doubt, that have read their own Authors, to wit, Platina and others.  
Now though Protestants have Reform from her in some of the most gross points and absurd Doctrines relating to the Church and Ministry; 
Whether, and what difference there is betwixt the Protestants and Papists in Superstitions?  yet (which is to be regretted) they have but lopped the Branches, but retain and plead earnestly for the same Root, from which these Abuses have sprung. So that even among them, though all that Mass of Superstition, Ceremonies and Orders be not again Established, yet the same pride, covetousness and sensuality is found to have overspread and leavened their Churches and Ministry; and the life, power and virtue of true Religion is lost among them, and the very same death, barrenness, dryness and emptiness is found in their Ministry. So that in Effect they differ from Papists but in Form and some Ceremonies; being with them Apostatised from the life and power, the true primitive Church and her Pastors were in: so that of both it may be said truly (without breach of Charity) that having only a Form of Godliness (and many of them not so much as that) they are Deniers of, yea, Enemies to the power of it. And this proceeds not simply from their not walking answerable to their own principles, and so degenerating that way, (which also is true;) but which is worse, their setting down to themselves, and adhering to Certain Principles, which naturally, as a cursed Root, bring forth these bitter Fruits: these therefore shall afterwards be Examined and Refuted, as the Contrary Positions of Truth in the Proposition are Explained and Proved.  
For as to the Nature and Constitution of a Church (abstract from their Disputes concerning its constant Visibility, Infallibility, 
The Protestant Church, how they become Members thereof.  and the Primacy of the Church of Rome) the Protestants as in practice, so in principles differ not from Papists; for they engross within the compass of their Church whole Nations, making their Infant's Members of it, by sprinkling a little Water upon them: so that there is none so wicked or profane, who is not a Fellow-member; no evidence of Holiness being required to constitute a Member of the Church. And look through the Protestant Nations, and there shall no difference appear in the Lives of the generality of the one, more than of the other; but he, who ruleth in the Children of Disobedience, reigning in both: so that the Reformation through this defect is but in holding some less gross Errors in the Notion, but not in having the heart Reform and Renewed, 
* Christianity chief consists in the Renewing of the heart.  in which mainly the Life of Christianity consisteth.  
§ VI But the Popish Errors concerning the Ministry, 

A Popish, Corrupt Ministry all Evils follow.  
Like Priest, like People.   which they have retained, are most of all to be Regretted; by which chief the life and power of Christianity is barred out among them, and they kept in death, barrenness and dryness: there being nothing more hurtful, than an Error in this respect. For where a false and corrupt Ministry entereth, all other manner of Evils follows upon it; according to the Scripture-Adage, Like People, like Priest: For by their Influence, 
Hosea 4.9.  instead of ministering Life and Righteousness, they minister Death and Iniquity. The whole backslidings of the Jewish Congregations of Old is hereto ascribed: The Leaders of my people have caused them to Err. The whole writings of the Prophets are full of such Complaints; and for this Cause under the New Testament we are so often warned and guarded to Beware of false Prophets, and false Teachers, etc. What may be thought then, where all, as to this, is out of order; where both the Foundation, Call, Qualifications, Maintenance and whole Discipline is different from, and opposite to the Ministry of the primitive Church; yea, and necessarily tends to the shutting out a Spiritual Ministry, and the inbringing and establishing a Carnal? This shall appear by parts.  
§ VII. That then, which comes first to be questioned in this matter, is Quest. I concerning the Call of a Minister, to wit; What maketh, or how cometh a man to be a Minister, Pastor or Teacher in the Church of Christ?  
We Answer: By the inward power and virtue of the Spirit of God. Answ. For as saith our Proposition, Having received the true knowledge of things Spiritual by the Spirit of God, 
The Call of a Minister, and wherein it consisteth?  (without which they cannot be known) and being by the same in measure purified and sanctified, he comes thereby to be called and moved to Minister to others; being able to speak from a living Experience, of what he himself is a Witness: and therefore knowing the Terror of the Lord, he is fit to persuade men, etc. 2 Cor. 5.11. and his Words and Ministry proceeding from the inward power and virtue, reaches to the heart of his Hearers, and makes them approve of him, and be subject unto him. Our Adversaries are forced to confess, that this were indeed desirable and best; but this they will not have to be absolutely necessary. 
Object.  I shall first prove the Necessity of it; and then show, how much they Err in that, which they make more necessary, than this Divine and Heavenly Call.  
First: That which is necessary to make a man a Christian, so as without it he cannot be truly one, must be much more necessary to make a man a Minister of Christianity; seeing the one is a degree above the other, and has it included in it: nothing less than he, that supposeth a Master, Arg. supposeth him first to have attained the knowledge and capacity of a Scholar. 
1. The necessity of an Inward Call to make a man a Christian.  They that are not Christians, cannot be Teachers or Ministers among Christians:  
But this Inward Call, Power and Virtue of the Spirit of God is necessary to make a man a Christian, as we have abundantly proved before in the second Proposition, according to these Scriptures; He that hath not the Spirit of Christ, is none of his: As many as are led by the Spirit of God, are the sons of God.  
Therefore this Call, Moving and Drawing of the Spirit must be much more Necessary to make a Minister.  

2. The Ministry of the Spirit requires the Operation and Testimony of the Spirit  Secondly: All Ministers of the New Testament ought to be Ministers of the Spirit, and not of the Letter, according to that 2 Cor. 3.6. and as the old Latin hath it, not by the Letter, but by the Spirit: But how can a man be a Minister of the Spirit, who is not inwardly Called by it, and who looks not upon the Operation and Testimony of the Spirit as Essential to his Call? As he could not be a Minister of the Letter, who had thence no ground for his Call, yea, that were altogether a Stranger to, and unacquainted with it; so neither can he be a Minister of the Spirit, who is a Stranger to it, and unacquainted with the Motions thereof, and knows it not to draw, act and move him, and go before him in the Work of the Ministry. I would willingly know, how those that take upon them to be Ministers (as they suppose) of the Gospel, merely from an outward Vocation, without so much as being any ways sensible of the Work of the Spirit, or any Inward Call therefrom, can either satisfy themselves or others, that they are Ministers of the Spirit, or wherein they differ from the Ministers of the Letter? For—  

3. Under the Law the People needed not to doubt, who should be Priests and Ministers.  Thirdly: If this Inward Call or Testimony of the Spirit were not Essential and Necessary to a Minister, than the Ministry of the New Testament should not only be no ways preferable to, but in divers respects far Worse than that of the Law. For under the Law there was a certain Tribe allotted for the Ministry, and of that Tribe certain Families set apart for the Priesthood and other Offices by the Immediate Command of God to Moses; so that the people needed not be in any doubt, who should be Priests and Ministers of the holy things: yea, and besides this God called forth by the Immediate Testimony of his Spirit several, at divers times to Teach, Instruct and Reprove his people; as Samuel, Nathan, Elias, Elisa, Jeremiah, Amos and many more of the Prophets: But now under the New Covenant, where the Ministry ought to be more Spiritual, the Way more Certain, and the Access more Easy unto the Lord, our Adversaries by denying the Necessity of this Inward and Spiritual Vocation, make it quite other ways. For there being now no certain Family or Tribe, to which the Ministry is limited, we are left in Uncertainty to choose and have Pastors at a venture, without all Certain Assent of the Will of God; having neither an outward Rule nor Certainty in this affair to walk by: for that the Scripture cannot give any Certain Rule in this matter, hath in the Third Proposition concerning it been already shown.  

4. Christ, the Door.  Fourthly: Christ proclaims them all Thiefs and Robbers, that enter not by him, the Door into the Sheep-fold, but climb up some other way; whom the sheep ought not to hear: 
John 10.1.  but such as come in without the Call, Movings and Leadings of the Spirit of Christ, wherewith he leads his Children into all Truth, come in certainly not by Christ, who is the Door, but some other way; and therefore are not True Shepherds.  
§ VIII. To all this they Object The Succession of the Church, alleging; 
Object.  That since Christ gave a Call to his Apostles and Disciples, they have conveyed that Call to their Successors, 
Succession pleaded by the false Church from Christ and his Apostles.  having power to Ordain Pastors and Teachers; by which power the Authority of Ordaining and making Ministers and Pastors, is successively conveyed to us: so that such, who are Ordained and Called by the Pastors of the Church, are therefore true and lawful Ministers; and others, who are not so Called, are to be accounted but Intruders. Hereunto also some Protestants add a Necessity, though they make it not as a thing Essential; that besides this Calling of the Church, every one being Called, aught to have the Inward Call of the Spirit, inclining him so chosen to his Work: but this they say is subjective, and not objective; of which before.  
As to what is subjoined of the Inward Call of the Spirit, Answ. in that they make it not Essential to a True Call, but a Supererogation, as it were; it showeth, how little they set by it: since those they admit to the Ministry, are not so much as questioned in their Trials, whether they have this, or not? Yet in that it hath been often mentioned, 
The Call of the Spirit preferred to any other by Primitive Protestants  especially by the primitive Protestants in their Treatises of this Subject, it showeth, how much they were secretly Convinced in their minds, that this Inward Call of the Spirit was most Excellent, and preferable to any other; and therefore in the most noble and heroic Acts of the Reformation they laid claim unto it: so that many of the primitive Protestants did not scruple both to despise and disown this Outward 
* Succession.  Call, when urged by the Papists against them. But now Protestants having gone from the Testimony of the Spirit, plead for the same Succession; and being pressed (by those, 
Modern Protestants denying the Call by the Spirit.  whom God now raiseth up by his Spirit to Reform these many Abuses, that are among them) with the Example of their Forefathers practice against Rome, they are not at all ashamed utterly to deny, that their Fathers were Called to their Work by the Inward and Immediate Vocation of the Spirit; clothing themselves with that Call, which they say their Forefathers had, as Pastors of the Roman Church. For thus (not to go further) affirmeth 
* Who gives himself out Doctor and Professor of the Sacred Theology at Franequer.  Nicolaus Arnoldus in a Pamphlet written against the same Propositions, called, A Theologick Exercitation, Sect. 40. averring; That they pretended not to an Immediate Act of the Holy Spirit; but Reform by the virtue of the Ordinary Vocation, which they had in the Church, as it then was, to wit, that of Rome, etc.  
§ IX. Many Absurdities do Protestants fall into by deriving their Ministry thus through the Church of Rome. As first, 
Absurdities, Protestants fall into by deriving their Ministry through the Church of Rome.  They must acknowledge her to be a True Church of Christ, though only Erroneous in some things; which Contradicts their Forefathers, so frequently and yet truly calling her Antichrist. Secondly: They must needs acknowledge, that the Priests and Bishops of the Romish Church are True Ministers and Pastors of the Church of Christ, as to the Essential part; else they could not have been fit Subjects for that Power and Authority to have resided in, neither could they have been Vessels capable to receive that power, and again Transmit it to their Successors. Thirdly: It would follow from this, that the Priests and Bishops of the Romish Church are yet really true Pastors and Teachers: for if Protestant-Ministers have no Authority, but what they received from them; and since the Church of Rome is the same, she was at that time of the Reformation in doctrine and manners; and she has the same power now, she had then; and if the power lie in the Succession; then these Priests of the Romish Church now, which derive their Ordination from those Bishops, that Ordained the First Reformers, have the same Authority, which the Successors of the Reformed have; and consequently are not less Ministers of the Church, than they are. But how shall this Agree with that Opinion, which the primitive Protestants had of the Romish Priests and Clergy to whom Luther did not only deny any Power or Authority, 
Luther affirmed, that a Woman might be a Preacher.  but contrariwise affirmed, That it was wickedly done of them, to assume to themselves only this Authority to Teach, and be Priests and Ministers, & c.? For he himself affirmed, That every good Christian (not only men, but even women also) is a Preacher.  
§ X. But against this Vain Succession, as asserted either by Papists or Protestants, 
The pretended Succession of Papists and Protestants Exploded.  as a necessary thing to the Call of a Minister, I Answer; That such as plead for it, as a sufficient or necessary thing to the Call of a Minister, do thereby sufficiently declare their Ignorance of the Nature of Christianity, and how much they are strangers to the Life and Power of a Christian Ministry, which is not entailed to Succession, as an outward Inheritance: and herein, as hath been often before observed, they not only make the Gospel not better than the Law, but even far short of it. For Jesus Christ, as he regardeth not any distinct, particular Family or Nation in the gathering of his Children, but only such as are joined to, and leavened with his own pure and righteous Seed; so neither regards he a bare, outward Succession, where his pure, immaculate and righteous Life is wanting: for that were all one. He took not in the Nations within the New Covenant, that he might suffer them to fall into the Old Errors of the Jews, or to approve them in these Errors; but that he might gather unto himself a pure people out of the Earth. 
The Jews Error of Abraham's outward Succession.  Now, this was the great Error of the Jews, to think, they were the Church and People of God, because they could derive their Outward Succession from Abraham; whereby they reckoned themselves the Children of God, as being the Offspring of Abraham, who was the Father of the Faithful: But how severely doth the Scripture rebuke this vain and frivolous pretence? Telling them, That God is able of the stones to raise Children unto Abraham; and that not the outward Seed, but those that were found in the Faith of Abraham, are the true Children of faithful Abraham. Far less than can this Pretence hold among Christians, seeing Christ rejects all outward Affinity of that kind: 
Matth. 12.48, etc. Mark 3 33. etc.  These, saith he, are my Mother, Brethren and Sisters, who do the Will of my Father, which is in heaven: And again; He looked round about him, and said, who shall do the Will of God, these (said he) are my Brethren. So then, such as do not the Commands of Christ, as are not found Clothed with his Righteousness, are not his Disciples; and That which a man hath not, he cannot give to another: and its clear, that no Man nor Church, though truly Called of God, and as such, having the Authority of a Church and Minister, can any longer retain that Authority, than they retain the power, 
The Form (of Godliness) is entailed to the Power and Substance, and not the Substance to the Form.  life and righteousness of Christianiy: for the Form is entailed to the Power and Substance; and not the Substance to the Form. So that when a Man ceaseth inwardly in his heart to be a Christian (where his Christianity must lie) by turning to Satan, and becoming a Reprobate; he is no more a Christian, though he retain the Name and Form, than a dead man is a man, though he have the Image and Representation of one; or than the Picture or Statue of a man is a man: And though a dead man may serve to a Painter to retain some Imperfect Representation of the man, that sometimes was alive, and so one Picture may serve to make another by; yet none of those can serve to make a true living man again, neither can they Convey the life and spirit of the man; it must be God, that made the man at first, that alone can Revive him. As Death then makes such Interruption of an outward, natural Succession, that no Art nor outward Form can uphold; and as a dead man, after he is dead, can have no Issue; 
Succession interrupted.  neither can dead Images of men make living men: so that it is the living, that are only capable to Succeed one another; and such as die, so soon as they die, cease to succeed, or to transmit Succession. So it is in Spiritual things; It is the life of Christianity taking place in the heart, that makes a Christian: and so it is a Number of such being Alive, 
The Living Members make the Church: Life lost, the Church is ceasing.  joined together in the life of Christianity, that make a Church of Christ; and it is all those, that are thus alive and quickened, Considered together, that make the Catholic Church of Christ: Therefore where this Life ceaseth in one, then that one ceaseth to be a Christian; and all power, virtue and Authority, which he had as a Christian, ceaseth with it: so that if he hath been a Minister or Teacher, he ceaseth to be so any more; and though he retain the Form, and hold to the Authority in Words, yet that signifies no more, nor is it of any more real Virtue or Authority, than the mere Image of a dead man. And as this is most agreeable to Reason, so is it to the Scriptures Testimony: for it is said of Judas, Acts 1.25. 
Judas fell from his Ministry by Transgression.  That Judas fell from his Ministry and Apostleship by Transgression; so his Transgression caused him Cease to be an Apostle any more: whereas had the Apostleship been Entailed to his person, so that Transgression could not cause him to lose it, until he had been formally degraded by the Church (which Judas never was, so long as he lived) Judas had been as really an Apostle, after he betrayed Christ, as before. And as it is of one, so of many, yea, of a whole Church: for seeing, nothing makes a man truly a Christian, but the life of Christianity inwardly ruling in his heart; so nothing makes a Church, but the gathering of several true Christians into one body. Now, where all these Members lose this life, there the Church ceaseth to be; though they still uphold the Form, and retain the Name: for when that, which made them a Church, and for which they were a Church, ceaseth; then they cease also to be a Church: and therefore the Spirit speaking to the Church of Laodicea, because of her Lukewarmness, Rev. 3.16. threatneth to spew her out of his mouth. Now, 
The Lukewarmness of the Church of Laodicea.  suppose the Church of Laodicea had continued in that Lukewarmness and had come under that Condemnation and Judgement, though she had retained the Name and Form of a Church, and had had her Pastors and Ministers, as no doubt she had at that time; yet surely, she had been no true Church of Christ, nor had the Authority of her Pastors and Teachers been to be regarded because of any outward Succession, though perhaps some of them had it Immediately from the Apostles. From all which I infer, that since the Authority of the Christian Church and her Pastors is always United, and never Separated from the inward power, virtue and righteous life of Christianity; where this ceaseth, that ceaseth also. But our Adversaries acknowledge, That many, if not most of those, by and through whom they derive this Authority, were altogether destitute of this life and virtue of Christianity; Therefore they could neither receive, have, nor transmit any Christian Authority.  
But if it be Objected, 
Object.  That though the generality of the Bishops and Priests of the Church of Rome, during the Apostasy, were such wicked men; yet Protestants affirm, and thou thyself seem'st to acknowledge, that there were some good men among them, whom the Lord regarded, and who were true Members of the Catholic Church of Christ: might not they then have Transmitted this Authority?  
I Answer; This saith nothing in respect Protestants do not at all lay claim to their Ministry, as Transmitted to them by a direct line of such good men; which they can never show, nor yet pretend to: but generally place this Succession as Inherent in the whole Pastors of the Apostate Church. Answ. Neither do they plead their Call to be good and valid, because they can derive it through a line of good men, 
The Protestants plead a Succession Inherent.  separate and observably distinguishable from the rest of the Bishops and Clergy of the Romish Church; but they derive it as an Authority residing in the whole: For they think it Heresy to Judge, that the Quality or Condition of the Administrator any ways invalidates or prejudiceth his Work.  
This Vain and Pretended Succession not only militates against, and fights with the very manifest purpose and intent of Christ in the gathering and calling of his Church; but makes him (so to speak) more blind and less prudent, then natural men are in Conveying and Establishing their outward Inheritances. 
An Estate void of Heirship devolves to the Prince, none Claims it, but whom he to give it sees meet; so the Heirship of Life is Enjoyed from Christ, the true Heir.  For where an Estate is Entailed to a certain Name and Family, when that Family weareth out, and there is no lawful Successor found of it, that can make a just Title appear, as being really of blood and affinity to the Family; it is not lawful for any one of another Race or Blood, because he assumes the Name or Arms of that Family, to possess the Estate, and Claim the Superiorities and Privileges of the Family: but by the Law of Nations the Inheritance devolves into the Prince, as being Vltimus Haeres; and so he giveth it again immediately, to whom he seethe meet, and makes them bear the Name and Arms of the Family: who then are entitled to the Privileges and Revenues thereof. So in like manner the True Name and Title of a Christian, by which he hath Right to the heavenly Inheritance, and is a Member of Jesus Christ, is inward Righteousness and Holiness, and the mind Redeemed from the Vanities, Lusts and Iniquities of this World; and a Gathering or Company made up of such Members, makes a Church. Where this is lost, the Title is lost; and so the true Seed, to which the promise is, and to which the Inheritance is due, becomes extinguished in them, and they become dead as to it: and so it retires, and devolves itself again into Christ, who is the righteous heir of Life; and he gives the Title and true Right again immediately, to whom it pleaseth him, even to as many as being turned to his Pure Light in their Consciences, come again to walk in his righteous and innocent Life, and so become true Members of his Body, which is the Church. So the Authority, power and heirship is not annexed to persons, as they bear the bare Names, or retain a Form, holding the mere shell or shadow of Christianity; but the promise is to Christ, and to the Seed, in whom the Authority is Inherent, and in as many as are one with him, and united unto him by purity and holiness, and by the inward Renovation and Regeneration of their minds.  
Moreover, this pretended Succession is contrary to Scripture-definitions and nature of the Church of Christ, and of the true Members. For first; The Church is the house of God, the pillar and ground of Truth, 1 Tim. 3.15. But according to this Doctrine the house of God is a polluted Nest of all sort of Wickedness and Abominations, 
1. The House of God is no polluted Nest, no Atheist nor Pretender here can rest.  made up of the most ugly, defiled and perverse Stones, that are in the Earth; where the Devil rules in all manner of unrighteousness: For so our Adversaries Confess, and History informs the Church of Rome to have been, as some of their Historians acknowledge: and if that be truly the House of God, what may we call the House of Satan? or may we call it therefore the House of God, notwithstanding all this Impiety, because they had a bare Form, and that vitiated many ways also? and because they pretended to the Name of Christianity, though they were Antichristian, Devilish, and Atheistical in their whole practice and spirit, and also in many of their principles? Would not this infer yet a greater Absurdity, as if they had been something to be accounted of, because of their Hypocrisy and Deceit, and false pretences? whereas the Scripture looks upon that as an Aggravation of Gild, and calls it Blasphemy, Rev. 2.9. Of two wicked men he is most to be abhorred, who covereth his Wickedness with a vain pretence of God and Righteousness: even so these abominable Beasts and fearful Monsters, who look upon themselves to be Bishops in the Apostate Church, were never a whit the better, that they falsely pretended to be the Successors of the Holy Apostles; unless to Lie be commendable, and that Hypocrisy be the Way to Heaven. Yea, were not this to fall into that Evil condemned among the Jews? Jer. 7.4. Trust ye not in lying words, saying, the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these; but throughly amend your ways, etc. as if such outward Names and things were the thing the Lord regarded, and not Inward Holiness? or can that then be the Pillar and Ground of Truth, which is the very Sink and Pit of Wickedness; from which so much Error, Superstition, Idolatry and all Abomination springs? Can there be any thing more contrary both to Scripture and Reason?  
Secondly: The Church is defined To be the Kingdom of the Dear Son of God, into which the Saints are Translated; 
2. Christ is the Head, his Body undefiled.  being delivered from the power of darkness. It is called the Body of Christ, which from him by Joints and Bands having nourishment ministered, and knit together increaseth with the Increase of God, Col. 2.19. But can such Members, such a Gathering, as we have demonstrated that Church and Members to be (among whom they allege their pretended Authority to have been preserved, and through which they derive their Call) can such, I say, be the Body of Christ, or the Members thereof? or is Christ the Head of such a corrupt, dead, dark, abominable, stinking Carcase? If so; then might we not as well affirm against the Apostle, 2 Cor. 6.14. That Righteousness hath fellowship with Unrighteousness? that Light hath communion with Darkness? 
What Fellowship hath Christ with Belial?  that Christ hath Concord with Belial? that a Believer hath part with an Infidel? and that the Temple of God hath Agreement with Idols? Moreover, no man is called the Temple of God, nor of the Holy Ghost, but as his Vessel is purified, and so he fitted and prepared for God to dwell in: and many thus fitted by Christ, become his body, in and among whom he dwells and walks, according as it is written; I will dwell in them, and walk in them, and I will be their God, and they shall be my people. It is therefore, that we may become the Temple of Christ, and people of God, that the Apostle in the following verse exhorts, saying out of the Prophet; Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you; and I will be a Father unto you; and ye shall be my Sons and Daughters, saith the Lord Almighty. But to what purpose is all this Exhortation? and why should we separate from the unclean, if a mere outward Profession and Name be enough to make the True Church; and if the unclean and Polluted were both the Church and lawful Successors of the Apostles, inheriting their Authority, and transmitting it to others? Yea, how can the Church be the Kingdom of the Son of God, as contra-distinguished from the Kingdom and Power of Darkness? and what need, yea, what possibility of being Translated out of the one into the other, if those, that make up the Kingdom and Power of Darkness, be real Members of the True Church of Christ; and not simple Members only, but the very Pastors and Teachers of it? But how do they Increase in the Increase of God, and receive Spiritual Nourishment from Christ the Prop. 01 Head, that are Enemies of him in their hearts by wicked works, and openly go into perdition? Verily, as no Metaphysical and nice Distinctions, (that though they were practically, 
Priests frivolous Distinction of Enemies to God by Practice, and Members of his Church by Office.  as to their own private states Enemies to God and Christ, and so Servants of Satan; yet they were by virtue of their Office, Members and Ministers of the Church, and so able to Transmit the Succession) I say, as such invented and frivolous Distinctions will not please the Lord God, neither will he be deluded by such, nor make up the glorious Body of his Church with such mere outside, Hypocritical Shows, nor be beholden to such painted Sepulchers for to be Members of his Body, which is sound, pure and undefiled (and therefore he needs not such false and corrupt Members to make up the Defects of it) so neither will such Distinctions satisfy truly tender and Christian Consciences: especially considering, the Apostle is so far from desiring us to Regard that, as that we are expressly commanded to Turn away from such as have a Form of godliness, but deny the Power of it. For we may well Object against these, as the poor man did against the proud Prelate, 
The Answer of a poor Rustic to a proud Prelate.  that went about to cover his vain and unchristianlike Sumptuousness, by distinguishing, That it was not as Bishop, but as Prince, he had all that splendour: To which the poor Rustic wisely is said to have answered; When the Prince goeth to Hell, what shall become of the Prelate? And indeed, this were to suppose the Body of Christ to be defective; and that to fill up these defective places, he puts counterfeit and dead Stuff instead of real, living Members; like such as lose their Eyes, Arms, or Legs, make Sergeant one's of Timber or Glass instead of them. But we cannot think so of Christ, neither can we believe for the Reasons above adduced, that either we are to account, or that Christ doth account any man or men a whit the more Members of his Body, because though they be really Wicked, they hypocritically and deceitfully clothe themselves with his Name pretended to it; for this is contrary to his own Doctrine, where he saith expressly, Joh. 15.1— 6, etc. That he is the Vine, and his Disciples are the Branches: that except they abide in him, they cannot bear fruit; and if they be unfruitful, they shall be cast forth as a branch, and whither. Now I suppose, these Cut and Withered Branches are no more true Branches, 
A Withered Branch can draw no Nourishment; so has no life nor virtue.  nor Members of the Vine, they can draw no more Sap nor Nourishment from it, after that they are Cut off, and so have no more Virtue, Sap nor Life: What have they then to Boast or Glory of any Authority, seeing they want that life: virtue and nourishment, from which all Authority comes? So such Members of Christ, as are become dead to him through unrighteousness, and so derive no more virtue nor life from him, are Cutoff by their sins, and Whither; and have no more any true or real Authority: and their Boasting of any is but an Aggravation of their Iniquity by hypocrisy and deceit. But further, would not this make Christ's Body a mere shadow and phantasm? Yea, would it not make him the Head of a lifeless, rotten, stinking Carcase, having only some little, outward, false show, while inwardly full of rottenness and dirt? 
A Living Head upon a Lifeless Body, what Monster would that be?  And what a Monster would these men make of Christ's Body, by assigning it a real, pure, living, quick Head, full of virtue and life, and yet tied to such a dead, lifeless Body, as we have already described these Members to be, which they allege to have been the Church of Christ? Again, the Members of the Church of Christ are specified by this definition, to wit, as being the Sanctified in Christ Jesus, 1 Cor. 1.2. But this notion of Succession supposeth not only some unsanctified Members to be of the Church of Christ, but even the Whole to consist of unsanctified Members; yea, that such as were professed Necromancers, and open Servants of Satan, were the true Successors of the Apostles, and in whom the Apostolic Authority Prop. 10 resided, these being the Vessels, through whom this Succession is Transmitted: though many of them, as all Protestants, and also some Papists Confess, attained these Offices in the (so called) Church, not only by such means as Simon Magus sought it; but by much worse, even by Witchcraft, Murder, Traditions, Money and Treachery; which Platina himself confesseth 
* In the life of Benedict. 4. of Joh. 16. of Silvester 3. of Boniface 8. of Steph. 6. of Jean 8. Also Onuphrius Annotations upon this Papass (or Popess) towards the end  of divers Bishops of Rome.  
§ XI. But such, as Object not this Succession of the Church, (which yet most Protestants begin now to do) distinguish in this matter, affirming; That in a great Apostasy, such as was that of the Church of Rome, God may raise up some singularly by his Spirit, who from the Testimony of the Scriptures perceiving the Errors, into which such as bear the name of Christians, are fallen, may instruct and teach them; and then become Authorized by the people's joining with, and accepting of their Ministry only. Most of them also will affirm, That the Spirit herein is subjective, and not objective.  
But they say; 
Object.  That where a Church is Reform (such as they pretend the Protestant Churches are) there an ordinary, orderly Call is necessary; and that of the Spirit, as extraordinary, is not to be sought after: alleging; that Res aliter se habet in Ecclesiâ Constituendâ quàm in Ecclesiâ Constitutâ, that is, There is a difference in the Constituting of a Church, and after it is Constitute.  
I Answer: This Objection as to us saith nothing; seeing we Accuse, Answ. and are ready from the Scriptures to prove the Protestants guilty of gross Errors, and needing Reformation, as well as they did, and do the Papists: 
A Difference Objected between a Constituting Church, and one as Constituted.  and therefore we may justly lay claim, if we would, to the same Extraordinary Call, having the same Reason for it, and as good Evidence to prove ours, as they had for theirs. As for that Maxim, viz. That the Case is different in a Constituting Church, and a Church Constituted, I do not deny it; and therefore there may be a greater measure of power required to the one, than to the other: and God in his Wisdom distributes the same, as he seethe meet. But that the same Immediate Assistance of the Spirit is not necessary for Ministers in a gathered Church, as well as in gathering one, I see no solid Reason alleged for it. For sure, Christ's promise was, To be with his Children to the end of the world; and they need him no less to preserve and guide his Church and Children, than to gather and beget them. Nature taught the Gentiles this Maxim, Non minor est Virtus, quam quaerere, parta tueri. Englished thus, 
For to Defend what you Attain,  
Requires no less strength, than to Gain.  For it is by this inward and immediate Operation of the Spirit (which Christ promised to Led his Children with into all Truth, and to Teach them all things) that Christians are to be lead in all steps (as well last as first) which relate to God's Glory, and their own Salvation; as we have heretofore sufficiently proved, and therefore need not now Repeat it. And truly, this Device of Satan, 
'Tis a Device of Satan for Men to put the Spirit's Leadings far off to former times.  whereby he has got people to put the Immediate Guidings and Leadings of God's Spirit, as an Extraordinary thing afar off, which their Forefathers had, but which they now are neither to Wait for, nor Expect, is a great Cause of the growing Apostasy upon the many gathered Churches; and is one great reason, why a dry, dead, barren, lifeless, spiritless Ministry, which leavens the people into the same death, doth so much abound, and is so much overspreading, even the Protestant Nations, that their Preach and Worships, as well as whole Conversation is not to be discerned from Popish by any fresh, living zeal, or lively Power of the Spirit accompanying it; but merely by the difference of some Notions and Opinions.  

Object.  § XII. Some unwise and unwary Protestants do sometimes Object to us, That if we have such an immediate Call, as we lay claim to, we ought to Confirm it by Miracles.  
Answ. But this being an Objection once and again objected to the primitive Protestants by the Papists, we need but in short return the Answer to it, that they did to the Papists, 

Whether Miracles be now necessary to Confirm the Gospel?  
John Baptist and divers Prophets did none.   to wit; That we need not Miracles, because we preach no new Gospel, but that, which is already Confirmed by all the Miracles of Christ and his Apostles: and that we offer nothing but that, which we are ready and able to Confirm by the Testimony of the Scriptures, which both already acknowledge to be true: And that John the Baptist, and divers of the Prophets did none, that we hear of; and yet were both immediately and extraordinarily sent. This is the Common Protestant Answer, therefore may suffice in this place; though if need were, I could say more to this purpose, but that I study Brevity.  
§ XIII. There is also another sort of Protestants, to wit; The English Independents: 
The Constitution of the Independent Church.  who differing from the Calvinistical Presbyterians, and denying the Necessity of this Succession▪ or the Authority of any National Church, take another way, affirming; That such as have the benefit of the Scriptures, any Company of People agreeing in the Principles of Truth, as they find them there declared, may Constitute among themselves a Church, without the Authority of any other; and may Choose to themselves a Pastor: who by the Church thus Constitute and Consenting, is Authorized; requiring only the Assistance and Concurrence of the Pastors of the Neighbouring Churches (if any be) not so much as absolutely Necessary to Authorise, as Decent for Order sake. Also they go so far as to affirm, That in a Church so Constitute, 
Gifted Brethren.  any gifted Brother (as they call them) if he find himself qualified thereto, may Instruct, Exhort and Preach in the Church; though as not having the Pastoral Office, he cannot Administer, that they Call, their Sacraments.  
To this I Answer: That this was a good step out of the Babylonish Darkness; and no doubt, did proceed from a Real Discovery of the Truth, and from the sense of a great Abuse of the promiscuous, National gatherings. Also this Preaching of the Gifted Brethren (as they called them) did proceed at first from certain, 
Their Loss and Decay.  lively Touches and Movings of the Spirit of God upon many: But (alas!) because they went not forward, that is much decayed among them; and the Motions of God's Spirit begin to be denied and rejected among them now, as much as by others.  

The Scripture gives no Call to persons Individual.  But as to their pretended Call from the Scripture, I Answer: The Scripture gives a mere declaration of true things, but no Call to particular Persons: so that though I believe the things there written to be true, and deny the Errors, which I find there Testified against; yet as to these things, which may be my particular duty, I am still to seek. And therefore I can never be Resolved in the Scripture, whether I such a one by name ought to be a Minister? And for the Resolving this doubt, I must needs recur to the Inward and Immediate Testimony of the Spirit; as in the Proposition concerning the Scriptures more at large is shown.  
§ XIV. From all this than we do firmly Conclude, that not only in a general Apostasy it is needful, men be extraordinarily Called, and Raised up by the Spirit of God; but that even when several Assemblies or Churches are gathered by the Power of God (not only into the belief of the Principles of Truth, so as to deny Errors and Heresies, but also into the Life, Spirit and Power of Christianity, so as to be the Body and House of Christ indeed, and a fit Spouse for him) that he who gathers them, doth also for the preserving them in a lively, fresh and powerful Condition, raise up and move among them by the inward, immediate Operation of his own Spirit, Ministers and Teachers to Instruct and Teach, and Watch over them: 
True Ministers Qualifications, Call and Title.  who being thus Called, are Manifest in the hearts of their Brethren, and their Call is thus verified in them; who by the feeling of that life and power, that passeth through them, being inwardly built up by them daily in the most holy Faith, become the Seals of their Apostleship. And this is answerable to another saying of the same Apostle Paul, 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me, which to you wards is not weak, but is mighty in you. So this is that, which gives a true, substantial Call and Title to a Minister, whereby he is a Real Successor of the Virtue, Life and Power, that was in the Apostles, and not of the bare Name: 
Their Laying on of hands a Mock of God and Man, a Keeping up the Shadow, whilst Substance is a-wanting.  and to such Ministers we think the outward Ceremony or Ordination, or laying on of hands not necessary; neither can we see the Use of it: seeing our Adversaries, who use it, acknowledge, that the Virtue and Power of Communicating the Holy Ghost by it, is Ceased among them. And is it not then foolish and ridiculous for them, by an Apish Imitation to keep up the Shadow, where the Substance is wanting? And may not they by the same Rule, where they see blind and lame men, in Imitation of Christ and his Apostles bid them see and walk? yea, is it not in them a mocking of God and Men, to put-on their hands, and bid men Receive the Holy Ghost; while they believe the thing Impossible, and Confess, that that Ceremony hath no real Effect? Having thus far spoken of the Call, I shall proceed next to treat of the Qualifications and Work of a true Minister.  
§ XV. As I have placed the True Call of a Minister in the Motion of Quest. TWO this Holy Spirit, so is the power, life and virtue thereof, 
The Qu●lifications of a Minister.  and the pure Grace of God, that comes therefrom, the Chief and most Necessary Qualification; without which he can no ways perform his Duty neither acceptably to God, nor beneficially to men. Our Adversaries in this case affirm, that three things go to the making up of a Minister, viz. 1. Natural Parts, 
§ I. Philosophy and School-Divinity will never make a Gospel-Ministry.  that he be not a fool. 2. Acquired Parts, that he be Learned in the Languages, in Philosophy and School-Divinity. 3. The Grace of God.  
The Two first They reckon Necessary to the being of a Minister, so as a man cannot be one without them: the Third they say, goeth to the well-being of one, but not to the being; so that a man may truly be a lawful Minister without it, and aught to be heard and received as such. But we (supposing a natural Capacity, that one be not an Idiot) judge the Grace of God indispensibly Necessary to the very being of a Minister, as that without which any can neither be a true, nor lawful, nor good Minister. As for Letter-Learning, we judge it not so much necessary to the well-being of one; though accidentally sometimes in certain respects it may Concur, but more frequently it is hurtful, then helpful: as appeared in the Example of Taulerus, who being a Learned man, 
A poor Laic Instructed the Learned Taulerus.  and who could make an Eloquent preaching, needed nevertheless to be Instructed in the way of the Lord by a poor Laic. I shall first speak of the Necessity of Grace; and then proceed to say something of that Literature, which they judge so needful.  
First then, as we said in the Call, so may we much more here. If the Proof I Grace of God be a necessary Qualification to make one a true Christian, it must be a Qualification much more necessary to Constitute a true Minister of Christianity. That Grace is necessary to make up a true Christian, I think will not be questioned; since it is By Grace, we are saved, Eph. 2.8. it is the Grace of God, 
God's Grace alone doth constitute a true and lawful Teacher.  that teacheth us to deny ungodliness, and the lusts of this World; and to live godly and righteously, Tit. 2.11. yea, Christ saith expressly, that Without him we can do nothing, John 15.5. and the Way, whereby Christ helpeth, assisteth and worketh with us, is by his Grace. Hence saith he to Paul, My Grace is sufficient for thee. A Christian without Grace is indeed no Christian, but an Hypocrite, and a false pretender: Then I say▪ If Grace be necessary to a private Christian, far more to a Teacher among Christians, who must be as a Father and Instructor of others; seeing this dignity is bestowed upon such as have attained a greater measure, than their Brethren▪ Even Nature itself may teach us, that there is more required in a Teacher, than in those, that are Taught; and that the Master must be above and before the Scholar in that Art or Science, which he Teacheth others. Since than Christianity cannot be truly enjoyed, neither any man denominated a Christian without the true Grace of God; Therefore neither can any man be a true nor lawful Teacher of Christianity without it.  
Proof TWO Secondly: No man can be a Minister of the Church of Christ, which is his Body, unless he be a Member of the Body, and receive of the Virtue and Life of the Head; 
Arg▪   

Who first must be a Member of the Body, and then Life is received and Virtue from the Head.  But he that hath not true Grace, can neither be a Member of the Body, neither receive of that Life and Nourishment, which comes from the Head:  
Therefore far less can he be a Minister to Edify the Body.  
That he cannot be a Minister, who is not a Member, is Evident; because who is not a Member, is shut out and cut-off, and hath no place in the Body: whereas the Ministers are counted among the most-Eminent Members of the Body. But no man can be a Member, unless he receive of the Virtue, Life and Nourishment of the Head: for the Members, that receive not this life and nourishment, decay and whither; and then are Cut-off. And that every true Member doth thus receive Nourishment and Life from the Head, the Apostle Expressly affirmeth, Eph. 4.16. From whom the whole body being fitly joined together, and compacted by that which every Joint supplieth, according to the effectual working in the measure of every part, makes Increase of the Body, unto the edifying of itself in Love. Now this, that thus is Communicated, and which thus uniteth the whole, is no other than the Grace of God; and therefore the Apostle in the same Chapter, v. 7. affirms, But unto every one of us is given Grace according to the measure of the gift of Christ: and vers. 11. he showeth, how that by this Grace and Gift both Apostles, Prophets, Evangelists, Pastors and Teachers are given for the work of the Ministry and edifying of the Body of Christ. And certainly, no man destitute of this Grace is fit for this Work, seeing that all that Christ gives, are so qualified; and those that are not so qualified, are not given, 
The Sheep of Christ nor ought nor will not hear the Stranger's Voice.  nor sent of Christ: and who are not given and sent of Christ, are not to be heard, nor received, nor acknowledged as Ministers of the Gospel; because his sheep neither aught, nor will hear the voice of a Stranger. This is also clear from 1 Cor. 12. throughout: For the Apostle in that Chapter treating of the diversity of Gifts and Members of the Body, showeth, how by the working of the same Spirit in different Manifestations or Measures in the several Members the whole Body is edified, saying; vers. 13. That we are all baptised by the One Spirit into one Body: and then vers. 28. he numbers out the several Dispensations thereof, which by God are set in the Church through the various Working of his Spirit, for the Edification of the whole. Then if there be no true Member of the Body, which is not thus Baptised by this Spirit, neither any thing, that worketh to the Edifying of it, but according to a measure of Grace received from the Spirit, surely, without Grace none ought to be admitted to work or labour in the Body; because their labour and work without this Grace and Spirit would be but Ineffectual.  
§ XVI. Thirdly: That this Grace and Gift is a necessary Qualification to a Minister, is clear from that of the Apostle Peter, 1 Pet. 4.10, 11. As every man hath received the Gift, even so minister the same one to another, as good stewards of the manifold Grace of God. If any man speak, let him speak as the Oracles of God; if any man minister, let him do it as of the Ability, which God giveth: that God in all things may be glorified through Jesus Christ; to whom be praise and dominion for ever and ever, Amen. From which it appears, that those that Minister, must Minister according to the Gift and Grace received; but they, that have not such a Gift, 
The Ministering must be by Gift and Grace received.  cannot Minister according thereunto. Secondly; As good stewards of the manifold Grace of God: But how can a man be a good steward, of that which he hath not? Can ungodly men, that are not gracious themselves, be good stewards of the manifold Grace of God? 
Good stewardship, of what? of God's abounding Grace; which is the Ability and Stewardship received.  And therefore in the following verses he makes an Exclusive limitation of such, as are not thus furnished, saying; If any man speak, let him speak as the Oracles of God; and if any man Minister, let him do it as of the Ability that God giveth: which is as much as if he had said; They that cannot thus speak, and thus Minister, ought not to do it: for this [If] denotes a necessary Condition. Now what this Ability is, is manifest by the former words, to wit, the Gift received, and the Grace, whereof they are Stewards; as by the immediate Context and dependency of the words doth appear: neither can it be understood of a mere Natural Ability; because man in this condition is said not to know the things of God, and so he cannot Minister them to others. And the following words show this also, in that he immediately subjoineth; That God in all things may be glorified: but surely, God is not glorified, but greatly dishonoured, when Natural Men from their mere natural Ability meddle in Spiritual things, which they neither know nor understand.  
Fourthly: That Grace is a most Necessary Qualification for a Minister, Proof IV appears by these Qualifications, which the Apostle expressly requires, 1 Tim 3.2. Tit. 1. etc. where he saith: A Bishop must be blameless, vigilant, sober, of good behaviour, apt to teach, patiented, a lover of good men, just, holy, temperate, as the steward of God, holding fast the faithful Word, as he hath been taught: Upon the other hand, He must neither be given to wine, nor a striker, nor covetous, nor proud, nor self-willed, nor soon angry. Now I ask, If it be not Impossible, that a man can have all these abovenamed Virtues, 
How can a Bishop have these Virtues without the Grace of God?  and be free of all these Evils without the Grace of God? If then these Virtues (for the producing of which in a man Grace is absolutely necessary) be necessary to make a true Minister of the Church of Christ according to the Apostles judgement, surely, Grace must be necessary also.  
Concerning this thing a Learned Man, and well-skilled in Antiquity, about the time of the Reformation writeth thus; 
* Whatsoever is done in the Church without the Ministry of God's Spirit, is vain and wicked.  Whatsoever is done in the Church either for Ornament or Edification of Religion, whether in choosing Magistrates, or instituting Ministers of the Church, except it be done by the Ministry of God's Spirit, which is, as it were, the Soul of the Church, it is vain and wicked. For whoever hath not been called by the Spirit of God to the great Office of God and Dignity of Apostleship, as Aaron was, and hath not entered in by the door, which is Christ; but hath otherways risen in the Church by the Window, by the favours of men, etc. truly, such a one is not the Vicar of Christ and the Apostles, but a Thief and a Robber, and the Vicar of Judas Iscariot 
† Who is Judas Iscariot's Vicar?  and Simon the Samaritan. Hence it was so strictly appointed concerning the Election of Prelates (which holy Dionysius calls the Sacrament of Nomination) that the Bishops and Apostles, who should Oversee the service of the Church, should be men of most entire manners and life, powerful in sound doctrine to give a reason for all things. So also 
* Franciscus Lambertus Avenionensis in his Book concerning Prophecy, Learning, Tongues and the Spirit of Prophecy. Argentorat. excus. anno 1516 de prov. cap 24.  another about the same time writeth thus; Therefore it can never be, that by the Tongues or Learning any can give a sound Judgement concerning the Holy Scriptures, and the Truth of God. Lastly (saith he) the sheep of Christ seek nothing, but the voice of Christ, which he knoweth by the holy Spirit, wherewith he is filled: he regards not Learning, Tongues or any outward thing, so as therefore to believe this or that to be the Voice of Christ his true shepherd; he knoweth, that there is need of no other thing, but the Testimony of the Spirit of God.  
Object. 1 § XVII. Against this Absolute Necessity of Grace they Object; That if all Ministers had the Saving Grace of God, than all Ministers should be Saved; seeing none can fall away from, or lose Saving Grace.  
Answ. But this Objection is built upon a false Hypothesis purely denied by us: and we have in the former Proposition concerning Perseverance already Refuted it.  
Object. 2 Secondly: It may be objected to us; That since we affirm, that every man hath a measure of True and Saving Grace, there needs no singular Qualification neither to a Christian, nor Minister; for seeing, every man hath this Grace, than no man needs forbear to be a Minister for want of Grace.  
Answ. I answer; We have above shown, that there is Necessary to the making a Minister a special and particular Call from the Spirit of God: which is something besides the Universal Dispensation of Grace to all; according to that of the Apostle: 
Hebr. 5.4.  No man taketh this honour unto himself, but he, that is Called of God, as was Aaron. Moreover we understand by Grace, as a Qualification to a Minister, 
All have God's Grace, which calls to Righteousness; but all are not so leavened in its Nature to bring forth fruits, a blameless, holy life.  not the mere measure of Light, as it is given to Reprove, and Call him to Righteousness; but we understand Grace, as it hath Converted the Soul, and Operateth powerfully in it: as hereafter concerning the Work of Ministers will further appear. So we understand not men simply, as having Grace in them, as a Seed, (which we indeed affirm all have in a measure) but we understand men, that are gracious, leavened by it into the Nature thereof; so as thereby to bring forth these good fruits of a blameless Conversation, and of Justice, holiness, patience and temperance, which the Apostle requires as Necessary in a true Christian Bishop and Minister.  
Object. 3 Secondly: They 
‖ So Nic. Arnoldus sect. 32. upon These 4.  object the Example of the false Prophets, of the Pharisees, and of Judas.  
But first; As to the false Prophets, there can nothing be more foolish and ridiculous: as if because there were false Prophets truly false, without the Grace of God, therefore Grace is not necessary to a true Christian Minister. Answ. Indeed if they had proved, that true Prophets wanted this Grace, 
The false, not the true Prophets want the Grace of God.  they had said something; but what have false Prophets common with true Ministers, but that they pretend falsely that, which they have not? And because false Prophets want true Grace, will it therefore follow, that true Prophets ought not to have it, that they may be true, and not false? The Example of the Pharisees and Priests under the Law will not answer to the Gospel-times; because God set apart a particular Tribe for that Service, and particular Families, to whom it belonged by a Lineal Succession: and also their Service and Work was not purely Spiritual, but only the performance of some outward and carnal Observations and Ceremonies; which were but a shadow of the Substance, that was to come: 
The Service under the Law was not purely Spiritual, but Figurative; for the performance of which, as they behoved to be purified from their outward Pollutions, so the Ministers of the Gospel must be inwardly without blemish.  and therefore their Work made not the Comers thereunto perfect, as pertaining to the Conscience; seeing, they were appointed only according to the Law of a carnal Commandment, and not according to the Power of an endless Life. Notwithstanding, as in the Figure they behoved to be without blemish, as to their outward man, and in the performance of their Work they behoved to be Washed and Purified from their outward pollutions; so now under the Gospel-times the Ministers in the Anti-type must be inwardly without blemish in their Souls and Spirits, being as the Apostle requires, blameless, and in their work and service must be pure and undefiled from their inward pollutions; and so clean and holy, that they may offer up Spiritual Sacrifices, acceptable to God by Jesus Christ, 1 Pet. 2.5. As to Judas, the Season of his Ministry was not wholly Evangelical, as being before the Work was finished, and while Christ himself, 
The Ministry of the Disciples of Christ before the Work was finished, was more Legal, than Evangelical.  and his Disciples were yet subject to the Jewish Observances and Constitutions: and therefore his Commission, as well as that which the Rest received with him at that time, was only to the house of Israel, Matth. 10.5, 6. which made, that by virtue of that Commission the Rest of the Apostles were not Impowered to go forth and preach after the Resurrection, until they had waited at Jerusalem for the pouring-forth of the Spirit: So that it appears, Judas' Ministry was more Legal, than Evangelical. Secondly: Judas' Case, as all will acknowledge, was singular and extraordinary; 
Judas was Immediately Called of Christ, and preached freely, which our Adversaries will not do; although they make of him a Pattern of their Graceless Ministry, saying, he had not the least Measure of God's Grace at that time.  he being Immediately Called by Christ himself, and accordingly furnished and impowered by him to Preach, and do Miracles: which Immediate Commission our Adversaries do not so much as pretend to; and so fall short of Judas, who trusted in Christ's Words, and therefore went forth and preached without Gold or Silver, or Scrip for his Journey, Giving freely, as he had freely received: which our Adversaries will not do; as hereafter shall be observed. Also that Judas at that time had not the least measure of God's Grace, I have not as yet heard proved: But is it not sad, that even Protestants should lay aside the Eleven good and faithful Apostles, and all the Rest of the holy Disciples and Ministers of Christ, and betake them to that one, of whom it was testified, that he was a Devil, for a Pattern▪ and Example to their Ministry? Alas! it is to be Regretted, that too many of them resemble this Pattern over much!  
Another Objection is usually made against the Necessity of Grace, 
Object.  
* Ibid. Nic. Arnoldus.  That in case it were necessary, than such as wanted it, could not truly administer the Sacrament: and consequently the people would be left in doubts and infinite scruples, as not knowing certainly, whether they had truly received them; because not knowing infallibly, whether the Administrators were truly gracious men.  
But this Objection hitteth us not at all: Answ. because the Nature of that Spiritual and Christian Worship, which we according to the Truth plead for, is such, as is not necessarily attended with these carnal and outward Institutions, from the administering of which the Objection ariseth; and so hath not any such Absurdity following upon it: as will afterwards more Clearly appear.  
§ XVIII. Though then we make not Humane Learning necessary, 
§ II. What True Learning is?  yet we are far from Excluding true Learning, to wit, that Learning, which proceedeth from the Inward Teachings and Instructions of the Spirit, whereby the Soul learneth the secret Ways of the Lord, becomes acquainted with many inward Travels and Exercises of the Mind, and learneth by a living Experience, how to overcome Evil and the Temptations of it, by following the Lord, and walking in his Light, and waiting daily for Wisdom and Knowledge immediately from the Revelation thereof: and so layeth up these Heavenly and Divine Lessons in the good Treasure of the heart, as honest Mary did the say which she heard, and things which she observed; and also out of this Treasure of the Soul, as the good Scribe, brings forth things new and old, according as the same Spirit moves, and gives a true Liberty, and as need is for the Lord's Glory, whose the Soul is; and for whom, and with an Eye to whose Glory she, which is the Temple of God, 
The good Learning, which is necessary to a true Minister.  learneth to do all things. This is that Good Learning, which we think necessary to a true Minister, by and through which Learning a man can well Instruct, Teach and Admonish in due season; and Testify for God from a certain Experience, as did David, Solomon and the holy Prophets of old, and the blessed Apostles of our Lord Jesus Christ, who testified of what they had seen, heard, felt and handled of the Word of Life, 1 Joh. 1.1. ministering the Gift, according as they had received the same, as good stewards of the manifold Grace of God: and preached not the uncertain Rumours of others by hear-say, which they had gathered merely in the Comprehension, while they were strangers to the thing in their own Experience in themselves; as to Teach people how to believe, while themselves were unbelieving; or how to overcome sin, while themselves are slaves to it, as all Ungracious men are; or to believe and hope for an Eternal Reward, which themselves have not as yet Arrived at, etc.  

Literature is first the Knowledge of Latin, Greek and Hebrew to the Scriptures.  § XIX. But let us Examine this Literature, which they make so necessary to the being of a Minister: as in the first place, the Knowledge of the Tongues, at least of the Latin, Greek and Hebrew. The reason for this is, that they may Read the Scriptures, which is their Only Rule, in the Original Languages; and thereby be the more capable to Comment upon it, and Interpret it, etc. That also, which made this Knowledge be the more prized by the primitive Protestants, was indeed that dark Barbarity, that was over the World in the Centuries immediately preceding the Reformation; 
Before the Reformation the Prayers of the people were performed in the Latin Tongue.  the Knowledge of the Tongues being about that time (until it was even then Restored by Erasmus and some others) almost lost and Extinct. And this Barbarity was so much the more Abominable, that the whole Worship and Prayers of the people was in the Latin Tongue: and among that vast Number of Priests, Monks and Friars scarce one of a Thousand understood his Breviary, or that Mass, that he daily read and repeated; the Scriptures being not only to the people, but to the greater part of the Clergy even as to the Literal Knowledge of it, as a Sealed Book. I shall not at all discommend the Zeal, that the first Reformers had against this Babylonish Darkness, 
The Zeal and Endeavours of the first Reformers commended.  nor their pious Endeavours to Translate the Holy Scriptures; but I do truly believe, according to their Knowledge, that they did it Candidly: and therefore to answer the just desires of those, that desire to Read them, and for other very good Reasons, as maintaining a Commerce and Understanding among divers Nations by these Common Languages and other of that kind, 
The Knowledge of Languages Commendable, and Schools necessary.  we judge it Necessary and Commendable, there be Public Schools for the Teaching and Instructing Youth, as are inclinable thereunto, in the Languages. All although that Papal Ignorance deserved justly to be abhorred and abominated; we see nevertheless that the True Reformation consists not in that Knowledge: because, although since that time the Papists, stirred up through Emulation of the Protestants, have more applied themselves unto Literature, and it now more flourisheth in their Universities and Cloisters, than before (especially in the Ignatian or Jesuitick Sect;) they are as far now, as ever, from a True Reformation, and more obdured in their pernicious Doctrines. 
The Papists Literature and Knowledge, especially the Jesuits.  But all this will not make this a Necessary Qualification to a Minister; far less a more necessary Qualification, than the Grace of God and his Spirit: because the Spirit and Grace of God can make up this Want in the most-Rustick and Ignorant; but this Knowledge can no ways make up the Want of the Spirit in the most-Learned and Eloquent. For all that, 
The Spirit is the truest Interpreter of the Scriptures, whether from the Original Languages, or without them.  which man by his own Industry, Learning and Knowledge in the Languages can Interpret of the Scriptures, or find out, is nothing without the Spirit; he cannot be certain of it, and may still miss of the sense of it: but a poor man, that knoweth not a Letter, when he heareth the Scriptures read, by the same Spirit he can say, this is true, and by the same Spirit he can understand, open and interpret it, if need be: yea, he finding his Condition to answer the Condition and Experience of the Saints of old, knoweth and possesseth the Truths there delivered, because they are sealed and witnessed in his own heart by the same Spirit. And this we have plentiful Experience of in many of those Illiterate Men, whom God hath raised up to be Ministers in his Church in this day; so that some such by his Spirit have Corrected some of the Errors of the Translators, as in the Third Proposition concerning the Scriptures I before observed. Yea, I know myself a poor Shoemaker, that cannot Read a word, 
A poor Shoemaker that could not read, refutes a Professor of Divinity's false Assertions from Scripture.  who being Assaulted with a false Citation of Scripture from a public Professor of Divinity before the Magistrate of a City, when he had been taken preaching to some few, that came to hear him; I say, I know such a one (and he yet liveth) who, though the Professor (who also is esteemed a Learned Man) constantly Asserted his saying to be a Scripture-Sentence, yet affirmed not through any certain Letter-Knowledge he had of it, but from the most- certain Evidence of the Spirit in himself, that the Professor lied; and that the Spirit of God never said any such thing, as the other affirmed: and the Bible being brought, it was found, as the poor Shoemaker had said.  
§ XX. The second part of their Literature is Logic and Philosophy, 
2. The Logic and Philosophy not needful to a Preacher.  an Art so little needful to a true Minister, that if one, that comes to be a true Minister, hath had it, it is safest for him to forget and lose it; for it is the Root and Ground of all Contention and Debate, and the way to make a thing a great deal Darker, than Clearer. For under the pretence of Regulating man's Reason into a certain Order and Rules, that he may find out (as they pretend) the Truth, it leads into such a Labyrinth of Contention, as is far more fit to make a Sceptic, than a Christian, far less a Minister of Christ; yea, it often hinders man from a clear Understanding of things, that his own Reason would give him: and therefore through its manifold Rules and divers Inventions it often gives occasion for a man, that hath little Reason, foolishly to speak much to no purpose. Seeing a man, that is not very Wise, may notwithstanding be a perfect Logician: and then if ye would make a man a fool to purpose (that is, not very Wise) do but teach him Logic and Philosophy; and whereas before he might have been fit for something, he shall then be good for nothing, but to speak Nonsense: for these Notions will so swim in his head, that they will make him extremely Busy about nothing. The Use, 
The Use of Logic is to see its Emptiness.  that Wise men and solid make of it, is, To see the EMPTINESS thereof: therefore saith one; It is an Art of Contention and Darkness, by which all other Sciences are rendered more obscure, and harder to be understood.  

* Inst.  If it be urged, That thereby the Truth may be Maintained and Confirmed, and Heretics Confuted;  
I answer: The Truth in men truly Rational needeth not the Help thereof; and such as are obstinate, this will not Convince: for by this they may learn twenty Tricks and Distinctions, how to shut out the Truth; and the Truth proceeding from an honest heart, Answ. and spoken forth from the Virtue and Spirit of God, will have more Influence, and take sooner and more effectually, than by a Thousand Demonstrations of Logic. As that 
* Lucae Osiandri Epit. H●st. Eccles. lib. 2. cap. 5. Cent. 4.  Heathen Philosopher acknowledged, who disputing with the Christian 
† An Heathen-Philosopher disputing with the Bishops in the Council of Nice, was Converted to the Christian Faith by an Ignorant Old Man, whom they could not.  Bishops in the Council of Nice, was so subtle, that he could not be overcome by them: but yet by a few words spoken by a simple, old Rustic, was presently Convinced by him, and Converted to the Christian Faith. And being Inquired, how he came to yield to that Ignorant Old Man, and not to the Bishops? he said; That they contended with him in his own way; and he could still give words for words: but there came from the Old Man that virtue, which he was not able to Resist. This secret Virtue and Power ought to be the Logic and Philosophy, wherewith a true Christian Minister ought to be furnished; and for which they need not be beholden to Aristotle. As to Natural Logic, 
‖ Natural Logic useful.  by which Rational men without that Art and Rules, or Sophistical Learning deduce a certain Conclusion out of true Propositions, which scarce any man of Reason wants, we deny not the Use of it; and I have sometimes used it in this Treatise: which also may serve without that Dialectical Art. As for the other part of Philosophy, which is called Moral, 
3. Ethics, or the Manner-Rules to Christians not needful.  or Ethics, it is not so necessary to Christians; who have the Rules of the Holy Scriptures, and the Gift of the Holy Spirit, by which they can be much better Instructed. The 
* 4. Physics and the Metaphysics make no Preachers of the Truth.  Physical and Metaphysical part may be reduced to the Arts of Medicine, and the Mathematics; which have nothing to do with the Essence of a Christian Minister. And therefore the Apostle Paul, who well understood, what was good for Christian Ministers, and what hurtful, thus exhorted the Colossians, Col. 2.8. Beware, lest any man spoil you through Philosophy and vain deceit: And to his beloved Disciple Timothy he writes also thus, 1 Tim. 6.20. O Timothy, keep that which is committed to thy trust, avoiding profane and vain babble, and oppositions of Science, falsely so called.  


III. The Learned School-Divinity obnoxious a Monster.  
A Letter-Knowledge Heathenized.   § XXI. The Third and main part of their Literature is School-Divinity, a Monster made up betwixt some Scriptural Notions of Truth, and the Heathenish Terms and Maxims; being, as it were, the Heathenish Philosophy Christianized, or rather the Literal External Knowledge of Christ Heathenized. It is man in his first, fallen, natural State, with his Devilish Wisdom, pleasing himself with some Notions of Truth, and adorning them with his own Serpentine and Worldly Wisdom; because he thinks the simplicity of the Truth too low and mean a thing for him: and so despiseth that simplicity, wheresoever it is found; that he may set up and Exalt himself, puffed up with this his monstrous Birth. It is the Devil darkening, obscureing and vailing the Knowledge of God with his sensual and carnal Wisdom, that so he may the more securely deceive the hearts of the simple, and make the Truth, as it is in itself, despicable, and hard to be known and understood, by multiplying a Thousand hard and needless Questions, and Endless Contentions and Debates. All which whoso perfectly knoweth, he is not a whit less the Servant of Sin, than he was; but ten times more, in that he is Exalted and Proud of Iniquity, and so much the further from Receiving, understanding or learning the Truth, as it is in its own naked Simplicity; because he is full, learned, rich and wise in his own Conceit: And so those, that are most skilled in it, wear out their Day, and spend their precious Time about the Infinite and Innumerable Questions they have feigned and invented concerning it. A certain Learned Man called it a Twofold Discipline, as of the Race of the Centauris, partly proceeding from Divine Say, partly from Philosophical Reasons. A Thousand of their Questions they confess themselves to be no ways necessary to Salvation; and yet many more of them they could never Agree upon, 
It's needless Questions and endless Janglings.  but are and still will be in endless Janglings about them. The Volumes, that have been written about it, a man in his whole Age, though he lived very Old, could scarce Read; and when he has Read them all, he has but wrought himself a great deal more Vexation and Trouble of Spirit, than he had before. These certainly are the Words multiplied without knowledge, by which Counsel hath been darkened, Job 38.2. They make the Scripture the Text of all this Mass; and it's concerning the Sense of it, that their Voluminous Debates arise. But a man of a good upright heart may learn more in half an hour, and be more certain of it by Waiting upon God and his Spirit in the heart, than by reading a Thousand of their Volumes; which by filling his Head with many needless Imaginations may well stagger his Faith, but never Confirm it: and indeed those, that give themselves most to it, are most capable to fall into Error; as appeareth by the Example of Origen, who by his Learning was one of the first, that falling into this way of Interpreting the Scriptures, wrote so many Volumes, and in them so many Errors, as very much troubled the Church. 
Whereby Arrius fell into Error and Schism?  Also Arrius led by this Curiosity and Humane Scrutiny, despising the Simplicity of the Gospel, fell into his Error; which was the Cause of that horrible Heresy, which so much troubled the Church. Methinks, the Simplicity, Plainness and Brevity of the Scriptures themselves should be a sufficient Reproof for such a Science; and the Apostles being honest, plain, illiterate men, may be better understood by such kind of men now, than with all that Mass of Scholastic Stuff, which neither Peter, nor Paul, nor John ever thought of.  
§ XXII. But this Invention of Satan, wherewith he began the Apostasy, 
The Apostasy, and its dangerous Consequence.  hath been of dangerous Consequence: For thereby he at first spoiled the simplicity of Truth, by keeping up the Heathenish Learning; which occasioned such Uncertainty even among those called Fathers, 
Many of the Fathers not only Contradict each other, but themselves also, and why?  and such Debate, that there are few of them to be found, who by reason of this Mixture, do not only frequently Contradict one another, but themselves also. And therefore, when the Apostasy grew greater, he, as it were, buried the Truth with this Veil of Darkness, wholly shutting out people from true Knowledge, and making the Learned (so accounted) busy themselves with idle and needless Questions; while the weighty Truths of God were neglected, and as it were, went into desuetude. Now, though the grossest of these Abuses be swept away by Protestants, yet the evil Root still remains, and is nourished and upheld, and upon the growing hand; that this Science is still kept up, and deemed Necessary for a Minister: for while the pure Learning of the Spirit of Truth is despised and neglected, and made Ineffectual, man's fallen, Earthly Wisdom is upheld; and so in that he labours and works with the Scriptures, being out of the Life and Spirit those that wrote them were in; by which they are only rightly understood and made use of. And so he, that is to be a Minister, 
Merchandizing with the Scriptures, What it is?  must learn this Art or Trade of Merchandizing with the Scriptures, and be that, which the Apostle would not be, to wit, a Trader with them; 2 Cor. 2.17. 
* See also 2 Pet. 2.3.  That he may acquire a Trick from a Verse of Scripture, by adding his own barren Notions and Conceptions to it, and his uncertain Conjectures, and what he hath stolen out of Books (for which end he must have of necessity a good many by him;) and may each Sabbath-day (as they call it) or oftener make a Discourse for an Hour long. And this is called the Preaching of the Word: whereas the Gift, Grace and Spirit of God to teach, 
And this they call the Preaching of the Word.  open and instruct, and to preach a word in season is neglected; and so man's Arts and Parts, and Knowledge and Wisdom, which is from below, set up 
* Thus Antichrist is Established above the Seed of the Kingdom  and established in the Temple of God, yea, and above the little Seed: which in effect is Antichrist working in the Mystery. And so the Devil 
† How the Devil may be a Minister of the Priest's Gospel.  may be as good and able a Minister, as the best of them; for he has better skill of Languages, and more Logic, Philosophy and School-Divinity, than any of them, and knows the Truth in the Notion, better than they all, and can talk more Eloquently, than all those Preachers. But what availeth all this? Is it not all but as Death? as a Painted Sepulchre, and dead Carcase without the Power, Life and Spirit of Christianity, which is the marrow and substance of a Christian Ministry? And he, that hath this, and can speak from it, though he be a poor Shepherd, or a Fisherman, and Ignorant of all that Learning, and of all those Questions and Notions, yet speaking from the Spirit, his Ministry will have more Influence towards the Converting of a Sinner unto God, than all of them Learned after the flesh; as in that Example of the Old Man at the Council of Nice did appear.  

The Power of God by weak Instruments restoring the Simplicity of Truth.  § XXIII. And if in any Age since the Apostles days God hath purposed to show his Power by Weak Instruments, for the battering down of that Carnal and Heathenish Wisdom, and restoring again the Ancient Simplicity of Truth, this is it. For in our Day God hath raised up Witnesses for himself, as he did Fishermen of Old; many, yea most of whom are Labouring and Mechanic men: who altogether without that Learning have by the Power and Spirit of God struck at the very Root and Ground of Babylon; and in the Strength and Might of this Power have gathered Thousands (by reaching their Consciences) into the same Power and Life, who, as to the outward part, have been far more knowing than they, yet not able to Resist the Virtue, that proceeded from them. Of which I myself am a true Witness; and can declare from a certain Experience, because my heart hath been often greatly broken and tendered by that virtuous Life, that hath proceeded from the powerful Ministry of those Illiterate men: 
The Powerful Ministry of Illiterate Men.  so that by their very Countenance, as well as Words I have felt the Evil in me often Chained down, and the good Reached to and Raised. What shall I then say to you, who are Lovers of Learning, and Admirers of Knowledge? Was not I also a Lover and Admirer of it, who also sought after it according to my Age and Capacity? But it pleased God in his unutterable Love early to withstand my vain Endeavours, while I was yet but Eighteen years of Age; 
The Time of the Author's first Convincement.  and made me seriously to consider (which I wish also may befall others) That without Holiness 
* Job 28.28.  and Regeneration no man can see God: and that the Fear of the Lord is the beginning of Wisdom, and to departed from Iniquity, a good Understanding; and how much Knowledge puffeth up, and leadeth away from that Inward Quietness, Stillness and Humility of Mind, where the Lord appears, and his heavenly Wisdom is Revealed. If ye consider these things, then will ye say with me, that all this Learning▪ Wisdom and Knowledge gathered in this fallen Nature is but as Dross and Dung in comparison of the Cross of Christ; especially being destitute of that Power, Life and Virtue, which I perceived these Excellent (though despised, because Illiterate) Witnesses of God to be filled with: and therefore seeing, that in and among them I with many others have found the heavenly Food, that gives Contentment, let my Soul seek after this Learning, and Wait for it for ever.  
§ XXIV. Having thus spoken of the Call and Qualifications of a Gospel Minister; that which comes next to be considered is, What his proper Work is? How, and by what Rule he is to be Ordered? Our Adversaries Quest. III do all along go upon Outwards, 
The Work of a Minister.  and therefore have Certain prescribed Rules and Methods contrived according to their humane and earthly Wisdom: We on the contrary, walk still upon the same Foundation, and lean always upon the Immediate Assistance and Influence of that 
* The Holy Spirit a Spirit of Order, and not of Confusion.  Holy Spirit, which God hath given his Children to teach them all things, and lead them in all things; which Spirit, being the Spirit of Order and not of Confusion, leads us, and as many as follow it, into such a Comely and Decent Order, as becometh the Church of God. But our Adversaries, having shut themselves out from this Immediate Counsel and Influence of the Spirit, have run themselves into many Confusions and Disorders, seeking to establish an Order in this matter. For some will have first a Chief Bishop or Pope to Rule, and be Prince over all; and under him by degrees Cardinals, Patriarches, Arch-Bishops, Priests, Deacons, Subdeacons; 
Popish Orders and Offices, etc.  and besides these Acoluthi, Tonsorati, Ostiarii, etc. And in their Theology (as they call it) Professors, Bachelors, Doctors, etc. And others are to have every Nation Independent of another, having its own Metropolitan or Patriarch; and the rest in order Subject to him, as before. Others again are against all Precedency among Pastors, and constitute their Subordination not of persons, but of powers: as first the Consistory, or Session; then the Class, or Presbytery: then the Provincial; and then the National Synod or Assembly. Thus do they Tear one another, and Contend among themselves concerning the Ordering, Distinguishing and making their several Orders and Offices; concerning which there hath been no less Contest not only by way of Verbal Dispute, but even by Fight, Tumults, Wars, 
Wars and Bloodshed about Church Government.  Vastations and Bloodshed, than about the Conquering, Overturning and Establishing of Kingdoms. And the Histories of late times are as full of the various Tragedies acted upon the account of this Spiritual and Ecclesiastic Monarchy and Commonwealth, as the Histories of Old times, that gave account of the Wars and Contests, that fell out both in the Assyrian, Persian, Greek and Roman Empires: These last upon this account, though among those that are called Christians, have been no less Bloody and Monstrous, than the former among Heathens concerning their outward Empires and Governments. 
The Ground and Cause thereof.  Now all this both among Rapists and Protestants proceedeth, in that they seek in Imitation to uphold a Form and Shadow of things; though they want the Power, Virtue and Substance: though for many of their Orders and Forms they have not so much as the Name in the Scripture. But in Opposition to all this Mass of Formality and heap of Orders, Rules and Governments we say, the Substance is chief to be sought after, and the Power, Virtue and Spirit is to be known and waited for, which is One in all the different Names and Offices the Scripture makes use of; as appears by 1 Cor. 12.4. (often beforementioned) There are diversities of Gifts, but the same Spirit. And after the Apostle throughout the whole Chapt. hath shown, how one and the self same Spirit worketh in and quickeneth each Member, then in vers. 28. he showeth, how thereby God hath set in the Church first Apostles, secondly Prophets, Teachers, etc. And likewise to the same purpose Eph. 4.11. he showeth, how by these Gifts he hath given some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers, etc. Now it was never Christ's purpose, nor the Apostles, that Christians should without this Spirit and Heavenly Gift set up a shadow and form of these Orders, and so make several Ranks and Degrees to establish a Carnal Ministry of men's making, without the Life, Power and Spirit of Christ; this is that Work of Antichrist and Mystery of Iniquity, 
The Work of Antichrist and Mystery of Iniquity.  that hath got up in the dark night of Apostasy. But in a true Church of Christ gathered together by God, not only unto the belief of the Principles of Truth, but also into the Power, Life and Spirit of Christ, the Spirit of God is the Orderer, Ruler and Governor, as in each particular, so in the general. And when they Assemble together to wait upon God, and Worship and Adore him; then such as the Spirit sets apart to the Ministry, 
Such as the Spirit sets apart to the Ministry, their brethren hear them.  by its Divine Power and Influence opening their mouths, and giving them to Exhort, Reprove and Instruct with virtue and power, these are thus of God Ordained and Admitted into the Ministry; and their Brethren cannot but hear them, receive them, and also honour them for their works sake. And so this is not Monopolised to a certain kind of men, as the Clergy (who are to that purpose Educated and brought up, 
The Clergy and Laics.  as other Carnal Artists) and the rest to be despised, as Laics; but it is left to the free Gift of God to choose any, whom he seethe meet thereunto, whether Rich or Poor, Servant or Master, Young or Old, yea, Male or 
* Women may preach.  Female. And such as have this Call, verify the Gospel by preaching not in speech only, but also in power, and in the Holy Ghost, and in much fullness, 1 Thess. 1.5. and cannot but be received and heard by the sheep of Christ.  

Object.  § XXV. But if it be objected here, That I seem hereby to make no distinction at all betwixt Ministers, and others; which is contrary to the Apostle, saying: 1 Cor. 12.29. Are all Apostles? are all Prophets? are all Teachers? etc. from thence they insinuate, That I also Contradict his Comparison in that Chapter, of the Church of Christ with a Humane Body; as where he saith vers. 17. If the whole Body were an Eye, where were the Hearing? If the whole were Hearing, where were the Smelling? etc. Also the Apostle not only thus distinguisheth the Ministers of the Church in general from the rest of the Members; but also among themselves, as naming them distinctly and separately Apostles, Prophets, Evangelists, Pastors and Teachers, etc.  
Answ. 1 As to the last part of this Objection, to which I shall first Answer, it is apparent, that this Diversity of Names is not for to distinguish separate Offices; 
Diversity of Names makes no distinct Offices; but which may Coincide or be together in one person.  but to denote the different and various Operations of the Spirit, a manner of speech frequent with the Apostle Paul, wherein he sometimes exspatiates to the illustrating of the glory and praise of God's Grace: as in particular Rom. 12.6. Having then Gifts differing according to the Grace, that is given to us, whether Prophecy, let us prophesy according to the proportion of faith; Or Ministry, let us wait on our Ministering; or he that Teacheth, on Teaching; Or he that exhorteth, on Exhortation. Now none will say from all this, that these are distinct Offices, or do not or may not coincide in one person, as may all these other things mentioned by him in the subsequent verses, viz. of loving, being kindly affectioned, fervency of spirit, hospitality, diligence, blessing, rejoicing, etc. Which yet he numbers forth as different Gifts of the Spirit, and according to this Objection might be placed, as distinct and separate Offices, which were most Absurd.  
(Secondly.) In these very places mentioned it is clear, that it is no Real Distinction of separate Offices: because all acknowledge, that Pastors and Teachers (which the Apostle there no less separateth and distinguisheth, than Pastors and Prophets, or Apostles) are one and the same, and Coincide in the same office and person; and therefore so may be said of the rest. For [Prophecy] as it signifieth the foretelling of things to come, is indeed a distinct Gift, but no distinct Office; and therefore our Adversaries do not place it among their several Orders: neither will they deny, but that both may be, and have been given of God to some, 
Prophecy and Prophesying, its twofold signification.  that not only have been Pastors and Teachers, and that there it hath Coincided in one person with these other Offices; but also to some of the Laics: and so it hath been found, according to their own Concession, without the Limits of their Clergy. Prophecy in the other sense, to wit, as it signifieth a Speaking from the Spirit of Truth, is not only peculiar to Pastors and Teachers, 
To Prophecy, a Privilege of Teachers, and of all the Saints.  who ought so to Prophecy; but even a Common Privilege to the Saints. For though to Instruct, Teach, and Exhort be proper to such, as are more particularly called to the Work of the Ministry; yet it is not so Proper to them, as not to be (when the Saints are met together, as any of them are moved by the Spirit) Common to others: for some Acts belong to all in such a Relation: but not only to those within that Relation; Competunt omni, sed non soli. Thus to see and hear, are proper acts of a man, seeing it may be properly predicated of him, that he heareth and seethe; yet are they Common to other Creatures also. So to Prophecy in this sense is indeed proper to Ministers and Teachers; yet not so, but that it is also Common and Lawful to other Saints, when moved thereunto, though it be not proper to them by way of Relation: because notwithstanding that Motion, they are not particularly called to the Work of the Ministry; as appears by 1 Cor. 14. where the Apostle at large declaring the Order and ordinary Method of the Church, saith vers. 30, 31. But if any thing be Revealed to another, that sitteth by, let the first hold his peace; for we may all prophecy one by one, that all may learn, and all may be comforted: which showeth, that none is here Excluded. But yet that there is a Subordination, according to the various measures of the Gift received, the next verse showeth; And the spirits of the Prophets are subject to the Prophets: For God is not the Author of Confusion, but of Peace. Now that Prophesying in this sense may be Common to all Saints, appears by verse 39 of the same Chapter; where speaking to [all] in general, he saith; Therefore, Brethren, Covet to Prophecy: and verse 1. he exhorts them, saying; Covet Spiritual Gifts, but rather that ye may Prophecy.  
Secondly: As to Evangelists the same may be said. 
Who are Evangelists? and whether any may term themselves so now a-days.  For whoever preacheth the Gospel, is really an Evangelist; and so consequently every true Minister of the Gospel is one: else what proper Office can they assign to it, unless they should be so foolish, as to affirm, that None were Evangelists, but Matthew, Mark, Luke and John, who wrote the Account of Christ's Life and Sufferings? And then it were neither a particular Office, seeing John and Matthew were Apostles, Mark and Luke Pastors and Teachers; so that there they Coincided in one: And indeed, it is Absurd to think, that upon that particular Account the Apostle used the word [Evangelist.] Calvin acknowledgeth, that such as preach the Gospel in purity after some time of Apostasy, may be truly called Evangelists; and therefore saith, That there were Apostles in his time; and hence the Protestants at their first Coming forth termed themselves Evangelici, or Evangeliks'.  
last: An Apostle, if we look to the Etymology of the word, 
Who is an Apostle?  signifies One that is sent; and in respect Every true Minister is sent of God, in so far is he an Apostle: though these Twelve, because of their being specially Sent of Christ, were therefore called Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
They were not Limited to such a Numbe●▪  or per Eminentiam, i. e. by way of Excellency. And yet that there was no Limitation to such a Number, as some foolishly imagine, it appears; because after that Number was filled up, the Apostle Paul was afterwards so Called: therefore we judge, that these are no distinct, separate Offices, but only Names used upon occasions to express the more eminent Arising and Shining forth of God's Grace. 
Whether any man be Called an Apostle this day.  As if any Minister of Christ should now proselyte or turn a whole Nation to the Christian Faith, though he had no distinct Office; yet I doubt not, but both Papists and Protestants would judge it tolerable, to call such an one an Apostle, or an Evangelist. For some of the Jesuits call of their Sect Apostles of India, and of Japan, upon this alleged account; and Calvin testifies, that there were Apostles and Evangelists in his time upon the account of the Reformation: upon which account we have known John Knox often called the Apostle of Scotland. 
Upon what Account John Knox was called the Apostle of Scotland.  So that we conclude, that Ministers, Pastors or Teachers do Comprehend all; and that the Office is but one. And therefore in that respect we judge, there ought to be no Precedency among them: to prove which I shall not insist, seeing it is shown largely, and treated of by such, as have denied the Diocesian Episcopacy, as they call it.  
Answ. 2 § XXVI. As to the first part of the Objection, viz. That I seem to make no distinction betwixt the Minister and People; I Answer: If it be understood of a Liberty to speak or prophecy by the Spirit, 
Liberty to Prophecy all have, by the Spirit.  I say, all may do that, when moved thereunto; as above is shown. But we do believe and affirm, that some are more particularly called to the Work of the Ministry; and therefore are fitted of the Lord for that purpose: whose Work is more constantly and particularly to Instruct, Exhort, Admonish, Oversee and Watch over their Brethren; and that as there is something more incumbent upon them in that respect, than upon every Common Believer, so also as in that relation, there is due to them from the Flock such Obedience and Subjection, as is mentioned in these Testimonies of the Scripture, Hebr. 13.17. 1 Thess. 5.12, 13. 1 Tim. 5.17. 1 Pet. 5.5. Also besides these, who are thus particularly Called to the Ministry, and constant Labour in the Word and Doctrine, 
The Elders take Care for the Widows, the Poor, and Fatherless.  there are also the Elders: who, though they be not moved to a frequent Testimony by way of Declaration in words; yet as such, as are grown up in the Experience of the blessed work of Truth in their hearts, Watch over and privately Admonish the young, Care for the Widows, the Poor and Fatherless; and care and look, that nothing be wanting; but that Peace, Love, Unity, Concord and Soundness be preserved in the Church of Christ: and this answers to the Deacons mentioned Acts 6.  

The distinction of Clergy and Laity not to be found in Scripture.  That which we Oppose, is the distinction of Laity and Clergy (which in the Scripture is not to be found;) whereby none are admitted unto the work of the Ministry, but such as are Educated at Schools on purpose, and Instructed in Logic and Philosophy, etc. and so are at their Apprenticeship to learn the Art and Trade of Preaching, even as a man learns any other Art: whereby all other honest Mechanic men, who have not got this Heathenish Art, are Excluded from having this privilege. And so he, that is a Scholar thus bred up, must not have any honest Trade, whereby to get him a Livelihood, if he once intent for the Ministry; but he must see to get him a Place: and then he hath his set Hire for a Livelihood to him. He must also be distinguished from the rest by the Colour of his clothes; 
Their Garb.  for he must only wear Black, and must be a Master of Arts: but more of this hereafter.  
§ XXVII. As this manner of Separating men for the Ministry, is nothing like the Church in the Apostles days; so great Evils have and do follow upon it. For first; Parents seeing both the honour and profit that attends the Clergy, do allot their Children sometimes from their Infancy to it; and so breed them up on purpose. And others come to Age upon the same Account, betake them to the same Trade; and having these natural and acquired Parts, that are judged the Necessary Qualifications of a Minister, are thereby Admitted: and so are bred up in Idleness and Pleasure, thinking it a disgrace for them to work with their hands; only if they study a little out of their Books to make a Discourse once or twice in a week, During the Running of an Hour glass: whereas the Gift, 
The Clergies Study out of Books: the Gift of God Neglected.  Grace and Spirit of God to call, gift and qualify for the Ministry, is neglected and overlooked. And many Covetous, Corrupt, Earthly, Carnal men, having a mere show and form, but strangers to and utterly ignorant of the inward work of Grace upon their hearts, are Brought-in and Intrude themselves; and so through them death, barrenness and darkness, and by consequence Superstition, Error and Idolatry hath entered and leavened the Church. And they, that will narrowly observe, shall find, that it was thus the Apostasy came to take place: of the truth of which I could give many Examples; which for brevity's sake I omit. For so the Office, Reverence and Respect due to it was annexed to the mere Name: so that, when once a man was Ordained a Bishop or a Priest, he was heard and believed; though he had nothing of the Spirit, Power and Life, that the true Apostles and Ministers were in: that in a short time the Succession came to be of the Name and Title; and the Office was thereto annexed, and not of the nature, virtue and life. Which in effect made them to Cease to be the Ministry & Ministers of Christ; but only a Shadow and vain Image of it: 
The Marred Church Compared to Thesci pieced Boat.  which also decaying, was in some Ages so Metamorphosed, that not only the Substance was lost; but the very Form wholly vitiated, alterated and marred: that it may be far better said of the pretended, Christian Church, as was disputed of Theseus' Boat, (which by the piecing of many new pieces of timber was wholly Altered) whether indeed it were the same or another? But in case that the first had been of Oak, and the last pieces put in but of rotten Fir; and that also the Form had been so far changed, as to be nothing like the first; I think it would have suffered no Dispute, but might have easily been concluded to be quite another, retaining nothing but the Name, and that also Unjustly. Secondly, 
The Abuse following the Distinction of Laity and Clergy.  from this distinction of Laity and Clergy this Abuse also follows, that good, honest mechanic men and others, who have not learned the Art and Trade of Preaching, and so are not Licentiated according to these Rules they prescribe unto themselves; such, I say, being possessed with a false Opinion, that it is not lawful for them to meddle with the Ministry, nor that they are any ways fit for it because of the defect of that Literatur; do thereby neglect the Gift in themselves, and quench many times the pure breathe of the Spirit of God in their hearts: which, if given way to, might have proved much more for the Edification of the Church, than many of the Cunned Sermons of the Learned. And so by this means the Apostles Command and Advice is slighted, who exhorteth 1 Thess. 5.19, 20. Not to quench the Spirit, nor despise prophesying. 
Both Protestants and Papists exclude Mechanic men from Preaching, who greatly contributed to Reformation.  And all this is done by men pretending to be Christians, who glory, that the first Preachers and Propagators of their Religion were such kind of plain, Mechanic men, and Illiterate: And even Protestants do, no less than Papists, Exclude such kind of men from being Ministers among them; and thus limit the Spirit and Gift of God, though their Fathers in opposition to Papists asserted the contrary: and also their own Histories declare, how that kind of Illiterate men did without Learning, by the Spirit of God, greatly contribute in divers places to the Reformation.  
By this it may appear, that as in Calling and Qualifying, so in Preaching and Praying, and the other particular steps of the Ministry, every true Minister is to know the Spirit of God by its virtue and Life to accompany and assist him: But because this relates to Worship, I shall speak of it more largely in the next Proposition; which is concerning Worship. The last thing to be considered and inquired into is, concerning the Maintenance of a Gospel-Minister: But before I proceed, I judge it fit to speak something in short concerning the Preaching of Women, and to declare, what we hold in that matter.  
Seeing Male and Female are one in Christ Jesus, and that he gives his Spirit no less to the one, 
women's public Preaching and Praying Asserted.  than to the other, when God moveth by his Spirit in a Woman, we judge it no ways unlawful for her to preach in the Assemblies of God's People. Neither think we that of Paul, 1 Cor. 14.34. to reprove the Inconsiderate and Talkative Women among the Corinthians, who troubled the Church of Christ with their unprofitable Questions; or that 1 Tim. 2.11. That Women ought to learn in all silence, not usurping authority over the man, any ways Repugnant to this Doctrine; because it's clear, that Women have Prophesied and Preached in the Church, else had the saying of Joel been badly applied by Peter, Acts 2.17. And seeing, Paul himself in the same Epistle to the Corinthians giveth Rules, how Women should behave themselves in their public preaching and praying, it would be a manifest Contradiction, if that place were other ways taken in a larger sense: and the same Paul speaks of a Woman, that laboured with him in the work of the Gospel, and it is written, that Philip had four Daughters, that prophesied. 
Acts 21.9.  And lastly, it hath been observed, that God hath effectually in this day Converted many Souls by the Ministry of Women, and by them also Quest. IV frequently Comforted the Souls of his Children; which manifest experience puts the thing beyond all Controversy: 
Minister's Maintenance.  but now I shall proceed to speak of the Maintenance of Ministers.  

The Minister's Food and their Maintenance Stated.  § XXVIII. We freely acknowledge (as the Proposition holds forth) that there is an Obligation upon such, to whom God sends, or among whom he raiseth up a Minister, that, if need be, they Minister to his necessities. Secondly: That it is lawful for him to receive, what is necessary and convenient. To prove this, I need not insist, for our Adversaries will readily grant it to us: for the thing we affirm, is, that this is all, that these Scripture-Testimonies relating to this thing, do grant, Gal. 6.6. 1 Cor. 9.11, 12, 13, 14. 1 Tim. 5.16. That which we then oppose in this matter, is First, That it should be Constrained and Limited. Secondly, That it should be Superfluous, Chargeable and Sumptuous. And Thirdly: The manifest Abuse hereof: Of which I shall also briefly Treat.  
As to the First; Our Adversaries are forced to recur to the Example of the Law; 
Against Constrained Maintenance.  a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the nature and purity of the Gospel.  

Object.  They say; God appointed the Levites the Tithes; therefore they belong also to such, as Minister in holy things under the Gospel.  
Answ. I Answer: All that can be gathered from this, is, that as the Priests had a Maintenance allowed them under the Law, so also the Ministers and Preachers under the Gospel; 
Tithes were appointed for the Levites, not for Gospel-Preachers.  which is not denied: but the Comparison will not hold, that they should have the very same; since First, there is no Express Gospel-Command for it neither by Christ, nor his Apostles. Secondly: The parity doth no ways hold betwixt the Levites under the Law, and the Preachers under the Gospel: because the Levites were one of the Tribes of Israel, and so had a Right to a part of the Inheritance of the Land, as well as the rest of their Brethren; and having none, had this allotted to them in lieu of it. Next: The Tenth of the Tithes was only allowed to the Priests, that served at the Altar; the rest being for the Levites: and also to be put up in Storehouses for entertaining of the Widows and Strangers: But these preachers, notwithstanding they Inherit what they have by their Parents, as well as other men, yet claim the whole Tithes; allowing nothing either to Widow or Stranger. But as to the Tithes I shall not insist; because divers others have clearly and learnedly Treated of it apart; and also divers Protestants do confess them not to be jure Divino: and the parity, as to the quota, doth not hold; but only in general as to the Obligation of a Maintenance. Which Maintenance, though the Hearers be obliged to give, and fail of their Duty, if they do not; yet that it ought Reason I neither to be received, nor yet forced, I prove: because Christ, when he sent forth his Apostles, said; Freely ye have received, freely give, 
The Gospel freely to be preached without so much a year.  Matth. 10.8. and yet they had liberty to Receive Meat and Drink from such as offered them to supply their Need. Which shows, that they were not to seek or require any thing by force, or to stint, or make a Bargain before hand, as the Preachers as well among Papists as Protestants do in these days, who will not preach to any, until they be sure first of so much a year: but on the contrary, these were to do their Duty, and freely to Communicate (as the Lord should order them) what they had received, without seeking or expecting a Reward.  
The Answer of this, given by Nicolaus Arnoldus, 
Nic. Arnold his Answer to- Freely ye have received, etc.  Exercit. Theolog. Sect. 42.43. is not to be forgotten; but indeed to be kept upon Record for a Perpetual Remembrance of him and his Brethren: for he frankly answers after this manner; We have not freely received, and therefore are not bound to give it freely. The Answer I confess, is Ingenuous and good: For if those, that Receive freely, are to Give freely, it would seem to follow by the Rule of Contraries, that those, who Receive not freely, ought not to Give freely; and I shall grant it. Only they must grant me, that they preach not by and according to the Gift and Grace of God Received; nor can they be Good Stewards of the manifold Grace of God, as every true Minister ought to be: or then they have gotten this Gift or Grace by Money, as Simon Magus would have been compassing it, 
Simon Magus.  since they think themselves not bound to give it without Money again. But to be plain, I believe he intended not, that it was from the Gift or Grace of God they were to Preach; but from their Acquired Arts and Studies, which hath Cost them much Labour, and also some Money at the University. And therefore as he, that puts his Stock in the public Bank, expects Interest again; so these Scholars having spent some Money, learning the Art of Preaching, think, they may boldly say, They have it not freely, for it hath cost them both Money and Pains; and therefore they expect both Money and Ease again. And therefore as Arnoldus gets Money for teaching his Young Students the Art and Trade of Preaching, so he intends they should be Repaid, before they give it again to others. It was of old said, Omnia venalia Romae, i. e. All things are set out to sale at Rome; 
All things are set to sale at Rome, To Franque Applied.  but now the same proverb may be applied to Franequer: And therefore Arnoldus' Students, when they go about to Preach, may safely Seek and Require hereby, telling their Hearers their Master's Maxim, Nos gratis non accepimus, ergo neque gratis dare tenemur. But then they may answer again, that they find them and their Master to be none of his Ministers, who, when he sent forth his Disciples, gave them this Command, Freely ye have received, freely give; and therefore we will have none of your Teaching, because we perceive you to be of the number of those, that look for their Gain from their Quarter. 
Jes. 56.11.   
§ XXIX. Secondly: The Scripture-Testimonies, that urge this, are in the same nature of these, that press Charity and Liberality towards the Poor, and command hospitality, etc. But these are not, nor can be stinted to a certain Quantity, because they are deeds merely Voluntary, where the Obedience Reason TWO to the Command lieth in the good will of the Giver, and not in the matter of the thing given; 
Mere Voluntary Deeds no man can stint them.  as Christ showeth in the Example of the Widow's Mite. So that, though there be an Obligation upon Christians to minister of outward things to their Ministers, yet there can be no Definition of the Quantity, but by the givers own Consent: and a little from one may more truly fulfil the Obligation, than a great deal from another. And therefore as Acts of Charity and Hospitality can neither be limited nor forced; so neither can this.  
If it be Objected, That Ministers may and aught to exhort, persuade, yea, and earnestly press Christians (if they find them defective therein) to acts of Charity and Hospitality, 
Object.  and so may they do also to the giving of Maintenance.  
Answ. I Answer: All this saith nothing for a stinted and forced Maintenance, for which there cannot so much as the show of one solid Argument be brought from Scripture. I confess, Ministers may use Exhortation in this, as much as in any other case; 
Paul's Labour was, a Gospel free of Charge.  even as the Apostle did to the Corinthians, showing them their Duty: but it were fit for Ministers, that do so, that their Testimony might have the more Weight, and be the freer of all suspicion of Covetousness and Self-interest, that they might be able to say truly in the sight of God, that which the same Apostle subjoins upon the same occasion, 1 Cor. 9.15, 16, 17, 18. But I have used none of these things. Neither have I written these things, that it should be so done unto me: For it were better for me to die, than that any man should make my glorying void. For though I preach the Gospel, I have nothing to glory of; for necessity is laid upon me, yea, woe is unto me, if I preach not the Gospel. For if I do this thing willingly, I have a reward; but if against my will, a Dispensation of the Gospel is committed unto me. What is my Reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without Charge, that I abuse not my power in the Gospel.  
Thirdly: As there is neither Precept nor Example for this forced and Reason III stinted Maintenance in the Scripture, so the Apostle in his solemn farewell to the Pastors and Elders of the Church of Ephesus, 
Paul Coveted no body's Silver or Gold.  guards them against it, Acts 20.33, 34, 35. But if the thing had been either lawful, or practised, he would rather have Exhorted them to be Content with their stinted Hire, and not to Covet more; whereas he showeth them first by his own Example, that they were not to Covet or expect any man's silver or Gold. Secondly; That they ought to Work with their hands for an honest livelihood, as he had done. And lastly, he exhorts them so to do from the words of Christ, Because it is a more blessed thing to give, then to receive; showing, that it is so far from a thing, that a true Minister ought to aim at, or expect, that it is rather a Burden to a true Minister and Cross to him, to be brought upon Necessity so to lack.  
Reason IV § XXX. Fourthly: If a forced and stinted Maintenance were to be supposed, it would make the Ministers of Christ just one with those Hirelings, whom the Prophets cried out against. 
No Hireling fitting the Gospel of Christ.  For certainly, if a man make a Bargain to preach to people for so much a year, so as to refuse to preach, unless he have, and seek to force the people to give it by Violence; it cannot be denied, that such a one preacheth for Hire, and so looks for his gain from his quarter; 
Mich. 3: 5.  yea, and prepares war against such, as put not into his mouth: but this is the particular, special Mark of a false Prophet, and a Hireling, and therefore can no ways compete to a True Minister of Christ.  
Next: That a superfluous Maintenance, that is, more than in reason is needful, ought not to be received by Christian Ministers, will not need much proof, seeing the more moderate and sober both among Papists and Protestants readily confess it; who with one voice Exclaim against the excessive Revenues of the Clergy. And that it may not want a proof from Scripture, 
Moderate Protestants and Papists exclaim against the Excess of the Clergy's Revenues.  what can be more plain, than that of the Apostle to Timothy? 1 Tim. 6.7, 8, 9, 10. where he both shows, wherewith we ought to be content; and also the hazard of such, as look after more: and indeed, since that very obligation of giving Maintenance to a Minister is founded upon their Need, and such as have opportunity to Work, are Commended rather in Not receiving, than in Receiving; it can no ways be supposed lawful for them to Receive more than is sufficient. And indeed, were they truly pious and right, though Necessitate, they would rather incline to take too little, than to be gaping after too much.  
§ XXXI. Now that there is great Excess and Abuse hereof among Christians, the Vast Revenues, which the Bishops and Priests have, 
The Excess of the Priests and the Bishop's Revenues.  both Papist and Protestant, do declare; since I judge, it may be said without any Hyperbole, that some particular persons have more paid them yearly, than Christ and his Apostles made use of their whole life time: who yet wanted not, what was needful as to the outward man; and no doubt, deserved it far better, than those that Enjoy that Fullness. But it is manifest, these Bishops and Priests love their fat Benefices, and the Pleasure and Honour that attend them, so well, that they purpose neither to follow Christ, nor his Apostles Example nor Advice in this matter.  
But it's usually Objected; That Christians are become so hard-hearted, 
Object.  and generally so little heed Spiritual things, that if Ministers had not a settled and stinted Maintenance secured them by Law, they and their families might starve for want of bread.  
I Answer: Answ. This Objection might have some weight as to a Carnal Ministry, made up of natural men, who have no life, power, nor virtue with them; and so may insinuate some need of such a Maintenance for such a Ministry: but it saith nothing as to such, as are called and sent of God, 
They wanted nothing, whom God sent; they laboured with their hands.  who sends no man away faring upon his own Charges: and so go forth in the Authority and Power of God, to turn people from darkness to Light: for such can trust to him, that sendeth them, and do believe, that he will Provide for them; knowing, that he requireth nothing of any, but what he giveth power to perform: and so when they return, if he Inquire, can say, They wanted nothing. And such also, when they stay in a place, (being Immediately furnished by God, and not needing to borrow and steal what they preach, from books, and take up their time that way) fall a working of their lawful Employments, and labour with their hands, as Paul did, when he gathered the Church of Corinth. And indeed, if this Objection had any weight, the Apostles and primitive Pastors should never had gone forth to Convert the Nations for fear of Want. Doth not the doctrine of Christ teach us to Venture all, and part with all to serve God? Can they then be accounted Ministers of Christ, who are afraid to preach him, lest they get not Money for it? or will not do it, until they be sure of their payment? What-for serves the Ministry, but to perfect the Saints, and so to Convert them from that hardheartedness?  
But thou wilt say: I have laboured and preached to them, 
Object.  and they are hard-hearted still, and will not give me any thing.  
Then surely, thou hast either not been Sent to them of God, Answ. and so thy Ministry and Preaching hath not been among them in the Power, Virtue and Life of Christ, and so thou deserv'st nothing; or else they have Rejected thy Testimony, and so are not Worthy: and from such thou ought'st not to Expect, yea, nor yet to Receive any thing, if they would give thee; but thou ought'st to shake off the dust from thy feet, and leave them. And how frivolous this Objection is, 
Matth. 10.14.  appears, in that in the Darkest and most-Superstitious times the Priests Revenues Increased most, 
If they reject thy Testimony shake the Dust from off thy feet.  and they were most richly Rewarded, though they Deserved least. So that he, that is truly sent of God, as he needs not, so neither will he be afraid of Want, so long as he serves so good a Master; neither will he ever forbear to do his Work for that cause. And indeed, such as make this Objection, show truly, that they serve not the Lord Christ, but their own belly; and that makes them so Anxious for Want of Food to it.  
§ XXXII. But lastly, as to the Abuses of this kind of Maintenance, indeed he, 
The many Abuses, Priests Maintenance brings.  that would go through them all, though he did it passingly, might make of it alone an huge Volumn, they are so great and numerous. For this Abuse, as others, Crept-in with the Apostasy; there being nothing of this in the primitive-times: Then the Ministers claimed no Tithes, neither sought they a stinted or forced Maintenance; but such as Wanted, had their Necessity supplied by the Church, and others Wrought with their hands. But the Persecutions being over, and the Emperors and Princes coming under the Name of Christians, the Zeal of those Great Men was quickly Abused by the Covetousness of the Clergy, who soon learned to change their Cottages with the Palaces of Princes; and rested not, until by degrees some of them came to be Princes themselves, nothing Inferior to them in Splendour, Luxury and Magnificence: a Method of living, that honest Peter and John the Fishermen, and Paul the Tentmaker never coveted; and perhaps as little imagined, that men pretending to be their Successors, should have arrived to these things. And so soon as the Bishops were thus Seated and Constitute, forgetting the Life and Work of a Christian, they went usually by the Ears together about the Precedency and Revenues, 
The Protestants having forsaken the Pope, yet would not forsake the Rich Popish Revenues.  each Coveting the Chiefest and Fattest Benefice. It is also to be Regretted to think, how soon this Mischief Crept-in among Protestants: who had scarce well appeared, when the Clergy among them began to speak at the old rate, and show, that though they had forsaken the Bishop of Rome, they were not resolved to part with their Old Benefices. And therefore so soon as any Princes or States shook off the Pope's Authority, and so demolished the Abbeys, Nunneries and other Monuments of Superstition; the Reformed Clergy began presently to cry out to the Magistrates to beware of meddling with the Church's patrimony, severely exclaiming against making a lawful Use of those Vast Revenues, that had been Superstitiously bestowed upon the Church (so called) to the good and benefit of the Commonwealth, as no less than Sacrilege.  
But by keeping up of this kind of Maintenance for the Ministry and Clergymen (so called) there is first a bait laid for Covetousness, 
1. The Clergy's Covetousness.  which is Idolatry, and of all things most hurtful; so that for Covetousness sake many, being led by the desire of filthy Lucre, do apply themselves to be Ministers, that they may get a Livelihood by it. If a man have several Children, he will allot one of them to be a Minister; which if he can get him to be, he reckons it as good, as a Patrimony: so that a Fat Benefice hath always many Expectants; and than what Bribing, what Courting, what Industry and shameful Actions are used to acquire these things, is too openly known, and needs not be proved.  
The Scandal, that here-through is raised among Christians, is so manifest, that it is become a proverb, that The KIRK is always GREEDY: Whereby the Gift and Grace of God being neglected, they have for the most part no other Motive or Rule, in applying themselves to one Church more than another, but the Greater Benefice. 
The Greedy Kirk, A Proverb.  For though they hypocritically pretend at their Accepting of and Entering unto their Church, that they have nothing before them, but the Glory of God, and the Salvation of Souls; yet if a richer Benefice offer itself, they presently find it more for God's Glory to remove from the first, and go thither. And thus they make no difficulty often to Change, while notwithstanding they accuse us, that we allow Ministers to go from place to place, and not to be tied to one place; but we allow this not for the gaining of Money, but as moved of God. For if a Minister be called to Minister in a particular place, he ought not to leave it, except God Call him from it; and then he ought to Obey: for we make the Will of God inwardly Revealed, and not the Love of Money and More Gain the ground of Removing.  
Secondly: From this Abuse hath proceeded that Luxury and Idleness, 
2 The Clergy's Luxury.  that most of the Clergy live in, even among Protestants, as well as Papists, to the great Scandal of Christianity. For not having lawful Trades to work with their hands, and being so superfluously and sumptuously provided for, they live in Idleness and Luxury: and there doth more Pride, Vanity, and worldly Glory appear in their Wives and Children, than in most others; which is open and evident to all.  
Thirdly: They become hereby so Glued to the Love of Money, 
3 The Clergy's Cruelty.  that there is none like them in Malice, Rage and Cruelty: if they be denied their Hire, they Rage's like drunken men, fret, fume, and as it were go mad. A man may sooner satisfy the Severest Creditor, than them; The general Voice of the poor doth Confirm this. For indeed, they are far more Exact in taking up the Tithes of Sheep, Geese, Swine, and Eggs, etc. and look more narrowly to it, than to the Members of their Flock: they will miss the least mite; 
Poor Widows Mite cannot escape the Priest's most Greedy hands.  and the poorest Widow cannot escape their avaricious Hands. Twenty Lies they will hear Vnreproved; and as many Oaths a man may Swear in their hearing without offending them: and greater Evils than all this, they can overlook. But if thou Owest them aught, and refuse to Pay it, than nothing but War will they Thunder against thee, and they will stigmatize thee with the horrible title of Sacrilege, and send thee to Hell without mercy; as if thou hadst committed the Sin against the Holy Ghost. 
The Work of Antichrist is Fury, Envy, Malice.  Of all people we can best bear witness to this: for God having shown us this Corrupt and Antichristian Ministry, and called us out from it, and gathered us unto his own Power and Life to be a Separate People, so that we dare not Join with, nor Hear these Antichristian Hirelings, neither yet put into their mouths, or feed them▪ O! what Malice, Envy and Fury hath this raised in their hearts against us! That though we get none of their Wares, neither will buy them, as knowing them to be Nought; yet will they force us to give them Money: and because we cannot for Conscience sake do it, our Sufferings have upon that account been Unutterable. Yea, to give account of their Cruelty and several sorts of Inhumanity used against us, would make no small History. These Avaricious Hirelings have come to that degree of Malice and Rage, that several poor labouring men have been carried hundreds of Miles from their own dwellings, and shut up in prison, some two, some three, yea some seven years together, for the value of one pound sterling, and less. I know myself a poor Widow, that for the Tithes of her Geese 
* A Widow for the Tithes of Geese about four years in prison.  which amounted not to five shillings, was about four years kept in prison, thirty miles from her house. Yea, they by Violence for this cause have plundered of men's goods the hundredfold; and prejudiced much more: yea, hundreds have hereby spilt their Innocent blood, by dying in the filthy, noisome holes and prisons. And some of the Priests have been so Enraged, 
Some lost their Lives in nasty Holes, some wounded by the Priest, &c▪  that goods thus ravished could not satisfy them; but they must also satisfy their fury by beating, knocking and wounding with their hands Innocent men and women, for refusing (for Conscience sake) to put into their Mouths.  
The only way then sound to Reform and remove all these Abuses, and take away the Ground and Occasion of them, is to take away all stinted and forced Maintenance and Stipend: and seeing, those Revenues were anciently given by the people, that they Return again into the public Treasure; and thereby the people may be greatly benefited by them, for that they may supply for these public Taxations and Impositions, that are put upon them, and may Ease themselves of them. And whoever Call or Appoint Teachers to themselves, 
Whoso heap Teachers to themselves, let them provide their Stipend.  let them accordingly Entertain them: And for such as are Called and Moved to the Ministry by the Spirit of God, those that receive them, and taste of the good of their Ministry, will no doubt provide things needful for them; and there will be no need of a Law to force a Hire for them: for he that sends them, will take care for them; and they also having Food and Raiment, will therewith be Content.  

The Difference between the Ministry of the Quakers, and their Adversaries.  § XXXIII. The Sum then of what is said, is, That the Ministry that we have pleaded for, and which also the Lord hath raised up among us, is in all its parts like the true Ministry of the Apostles and Primitive Church: Whereas the Ministry our Adversaries seek to uphold and plead for, as it doth in all its parts differ from them; so on the other hand, it is very like the false Prophets and Teachers testified against, and condemned in the Scripture: as may be thus briefly Illustrated.  

1. The true Ministers Call.  1. The Ministry and Ministers we plead for, are such, as are Immediately called and sent forth by Christ and his Spirit unto the Work of the Ministry: so were the holy Apostles and Prophets; as appears by these places, Matth. 10. verse 1.5. Eph. 4.11. Heb. 5.4.  
1. But the Ministry and Ministers our Opposers plead for, are such, as have no Immediate Call from Christ; to whom the Leading and Motion of the Spirit is not reckoned necessary: but who are called, sent forth and ordained by wicked and ungodly men. Such were of old the false Prophets and Teachers, as appears by these places, Jer. 14.14, 15. item Chap. 23.21. and 27.15.  

2. True Ministers Guide.  2. The Ministers we plead for, are such, as are acted and led by God's Spirit, and by the Power and Operation of his Grace in their hearts, are in some measure Converted and Regenerate; and so are good, holy and gracious men. Such were the Holy Prophets and Apostles, as appears from 1 Tim. 3.2, 3, 4, 5, 6. Tit. 1.7, 8, 9  
2. But the Ministers our Adversaries plead for, are such, to whom the Grace of God is no needful qualification; and so may be true Ministers according to them, though they be ungodly, unholy, and profligate men. Such were the false Prophets and Apostles; as appears from Mic. 3.5, 11. 1 Tim. 6.5, 6, 7, 8, etc. 2 Tim. 3.2. 2 Pet. 2.1, 2, 3.  

3. True Ministers Work.  3. The Ministers we plead for, are such, as act, move and labour in the Work of the Ministry, not from their own mere natural Strength and Ability, but as they are acted, moved, under-propped, assisted and influenced by the Spirit of Christ; and minister according to the Gift received, as good stewards of the manifold Grace of God. Such were the holy Prophets and Apostles, 1 Pet. 4.10, 11. 1 Cor. 1.17. 1 Cor. 2.3, 4, 5, 13. Act. 2.4. Matth. 10.20. Mark 13.11. Luk. 12. v. 12. 1 Cor. 13.2.  
3. But the Ministers our Adversaries plead for, are such, as wait not for, nor expect, nor need the Spirit of God, to Act and Move them in the Work of the Ministry; but what they do, they do from their own mere natural strength and ability, and what they have gathered and stolen from the letter of the Scripture, and other Books, and so speak it forth in the strength of their own Wisdom and Eloquence, and not in the evidence and demonstration of the Spirit and of Power. Such were the false Prophets and Apostles, as appears Jer. 23.30, 31, 32, 34, etc. 1 Cor. 4.18. Judas 16.  
4. The Ministers we plead for, are such, as being holy and humble, 
True Ministers Humility.  Contend not for Precedency and Priority; but rather strive to prefer one another, and serve one another in love: neither desire to be distinguished from the rest by their Garments and large Phylacteries, nor seek the Greetings in the Market-places, nor uppermost Rooms at Feasts, nor the Chief Seats in the Synagogues, nor yet to be called of men MASTER, etc. Such were the holy Prophets and Apostles, as appears from Matth. 23.8, 9, 10. and 20.25, 26, 27.  
4. But the Ministers our Adversaries plead for, are such as strive and contend for Superiority, and claim Precedency over one another; affecting and ambitiously seeking after the forementioned things. Such were the false Prophets and Apostles in time past, Matth. 23.5, 6, 7.  
5. The Ministers we plead for, are such, as having freely received, 
True Ministers Free Gift.  freely give▪ who covet no man's silver, gold or garments; who seek no man's goods, but seek them, and the Salvation of their Souls: whose hands supply their own necessities, working honestly for Bread to themselves and their Families. And if at any time they be called of God, so as the Work of the Lord hinder them from the use of their Trades, take what is freely given them by such, to whom they have communicated Spirituals; and having Food and Raiment, are therewith content. Such were the holy Prophets and Apostles, as appears from Matth. 10.8. Act. 20.33, 34, 35. 1 Tim. 6.8.  
5. But the Ministers our Adversaries plead for, are such, as not having freely received, will not freely give; but are Covetous, doing that which they ought not, for filthy lucre's sake: as to preach for Hire, and divine for Money, and look for their gain from their Quarter, and prepare War against such, as put not into their Mouths, etc. Greedy dogs, which can never have enough; Shepherds, who feed themselves, and not the flock; eating the fat, and clothing themselves with the Wool, making Merchandise of Souls, and following the Way of Balaam, that loved the Wages of unrighteousness. Such were the false Prophets and Apostles, Isa. 56.11. Ezech. 34.2, 3, 8. Mic. 3.5, 11. Tit. 1.10, 11. 2 Pet. 2. verses 1, 2, 3, 14, 15.  
And in a word, We are for a holy, Spiritual, pure and living Ministry, 
True Ministers Life and Qualification.  where the Ministers are both called, qualified and ordered, acted and influenced in all the steps of their Ministry by the Spirit of God; which being wanting, we judge they Cease to be the Ministers of Christ.  
But they judging this Life, Grace and Spirit no Essential part of their Ministry, are therefore for the upholding of an humane, carnal, dry, barren, fruitless and dead Ministry; of which (alas!) we have seen the fruits in the most part of their Churches: of whom that saying of the Lord is certainly verified, Jer. 23.32.— I sent them not, nor commanded them, therefore they shall not profit this people at all, saith the LORD.   

PROPOSITION XI. Prop. 11 Concerning Worship.  
All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit, 
What the true Worship is, that is Acceptable to God.  which is neither limited to places, times nor persons. For though we be to worship him always, and that we are continually to Fear before him: yet as to the outward signification thereof in Prayers, Praises or Preach, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret Inspiration of the Spirit of God in our hearts: 
How to be performed.  which God heareth and accepteth of, and is never wanting to move us thereunto, when need is; of which he himself is the alone proper Judge. All other Worship then, both praises, prayers or preach, 
Superstition and Will-worship.  which man sets about in his own Will, and at his own Appointment, which he can both begin and end at his pleasure, do, or leave undone, as himself seethe meet, whether they be a prescribed Form, as a Liturgy, etc. or prayers conceived extempore by the natural strength and faculty of the mind, they are all but Superstitions, Will-Worship, and abominable Idolatry in the sight of God, 
Idolatry.  which are now to be denied and rejected, and separated from in this day of his Spiritual Arising. However it might have pleased him (who winked at the Times of Ignorance, with a respect to the Simplicity and Integrity of some, and of his own innocent Seed, which lay, as it were, buried in the hearts of men under that Mass of Superstition) to blow upon the dead and dry bones, and to raise some Breathe of his own, and Answer them; and that until the Day should more clearly dawn and break forth.  
§ I. THE Duty of man towards God lieth chief in these Two Generals. 1. In an holy Conformity to the pure Law and Light of God, so as both to forsake the evil, and be found in the practice of these perpetual and moral precepts of righteousness and equity: And 2. In rendering that Reverence, Honour and Adoration to God, that he requires and demands of us: which is comprehended under Worship. Of the former we have already spoken, as also of the different Relations of Christians, as they are distinguished by the several measures of Grace received, and given to every one; and in that respect have their several Offices in the body of Christ, which is the Church. Now I come to speak of Worship, or of those Acts, whether private, or public; general, or particular; whereby man renders to God that part of his Duty, which relates immediately to him: And as Obedience is better than Sacrifice, so neither is any Sacrifice acceptable, but that, which is done according to the Will of him, to whom it is offered. But men, finding it Easier to sacrifice in their own wills, than obey God's Will, have heaped up Sacrifices without Obedience; and thinking to deceive God, as they do one another, 
True Worship and Duty to God-ward Corrupted.  give him a show of Reverence, Honour and Worship, while they are both inwardly estranged and alienated from his holy and righteous life, and wholly strangers to the pure Breathe of his Spirit, in which the acceptable Sacrifice and Worship is only offered up. Hence it is, that there is not any thing relating to Man's Duty towards God, which among all sorts of people hath been more Vitiated, and in which the Devil hath more prevailed, than in abusing man's mind concerning this thing: and as among many others, so among those called Christians, nothing hath been more out of order, and more Corrupted; as some Papists, and all Protestants do acknowledge. As I freely Approve, whatsoever the Protestants have Reform from Papists in this respect; so I meddle not at this time with their Controversies about it: only it suffices me with them to deny, as no part of the true Worship of God, that abominable Superstition and Idolatry, the Popish Mass, 
The Popish Mass (Idolatry) denied with all their Trumpery.  the Adoration of Saints and Angels, the Veneration of Relics, the Visitation of Sepulchers, and all these other superstitious Ceremonies, Confraternities, and endless Pilgrimages of the Romish Synagogue. Which all may suffice to Evince to Protestants, that Antichrist hath wrought more in this, than in any other part of the Christian Religion; and so it concerns them narrowly to Consider, whether herein they have made a clear and perfect Reformation? 
If Protestants have made a perfect Reformation?  as to which stands the Controversy betwixt them, and us. For we find many of the branches lopped off by them, but the Root yet remaining; to wit, a Worship acted in and from man's will and spirit, and not by and from the Spirit of God: for the true Christian and Spiritual Worship of God hath been so early lost, and man's Wisdom and Will hath so quickly and throughly mixed itself herein, that both the Apostasy in this respect hath been greatest, and the Reformation here-from, as to the evil Root, most difficult. Therefore let not the Reader suddenly stumble at the account of our Proposition in this matter, but hear us patiently in this respect Explain ourselves; and I hope (by the Assistance of God) to make it appear, that though our manner of Speaking and Doctrine seem most singular and different from all other sorts of Christians; yet it is most according to the purest Christian Religion, and indeed most needful to be observed and followed. And that there be no ground of Mistake, (for that I was necessitate to speak in few words, and therefore more obscurely and dubiously in the Proposition itself) it is fit in the first place to Explain and hold forth our Sense, and Clear the State of the Controversy.  
§ II. And first let it be considered, that what is here affirmed, 
I. What Worship here is spoken to.  is spoken of the Worship of God in Gospel-times, and not of the Worship that was under or before the Law: For the particular Commands of God to men then, are not sufficient to Authorise us now to do the same things; else we might be supposed at present acceptably to offer Sacrifice, as they did; which all acknowledge to be Ceased. So that what might have been both commendable and acceptable under the Law, may justly now be charged with Superstition, yea, and Idolatry. So that impertinently in this respect doth Arnoldus rage against this Proposition, (Exercit. Theolog. Sect. 44.) saying; That I deny all public Worship, and that, according to me, such as in Enoch 's time publicly began to call upon the Name of the Lord, and such as at the Command of God went twice up to Jerusalem to Worship, and that Anna, Simeon, Mary, etc. were Idolaters, because they used the public Worship of these times: Such a Consequence is most Impertinent, and no less foolish and absurd, than if I should infer from Paul's Expostulating with the Galatians, for their returning to the Jewish Ceremonies, that he therefore Condemned Moses and all the Prophets, as foolish and ignorant, 
Ceremonies under the Law were not Essential to true Worship.  because they used those things: the forward man, not heeding the different Dispensations of times, ran into this Impertinency. Though a Spiritual Worship might have been, and no doubt was practised by many under the Law in great simplicity; yet will it not follow, that it were no Superstition to use all those Ceremonies, that they used, which were by God dispensed to the Jews, not as being Essential to true Worship, or Necessary as of themselves for transmitting and entertaining an holy Fellowship betwixt him and his people; but in Condescension to them, who were inclinable to Idolatry. Albeit then in this, as in most other things, the Substance was enjoyed under the Law by such as were Spiritual indeed; yet was it Veiled and surrounded with many Rites and Ceremonies, which is no ways lawful for us to use now under the Gospel.  

II. True Worship is not limited to time, to place or persons.  § III. Secondly: Albeit I say, that this Worship is neither limited to times, places, nor persons, yet I would not be understood, as if I intended the putting away of all set Times and Places to Worship; God forbidden, I should think of such an Opinion. Nay, we are none of those, that forsake the Assembling of ourselves together; but have even certain Times and Places, in which we carefully Meet together (nor can we be driven therefrom by the Threats or Persecutions of men) to Wait upon God, 
Necessity of Meetings.  and Worship him. To meet together we think necessary for the people of God, because, so long as we are clothed with this outward Tabernacle, there is a necessity to the entertaining of a Joint and Visible Fellowship, and bearing of an outward Testimony for God, and seeing of the faces one of another, that we concur with our persons, as well as spirits: To be accompanied with that inward love and unity of spirit, doth greatly tend to encourage and refresh the Saints.  
But the Limitation we condemn is, that whereas the Spirit of God should be the immediate Actor, 
1. Will-Worship doth limit the Spirit of God.  Mover, Persuader and Influencer of man in the particular Acts of Worship, when the Saints are met together, this Spirit is limited in its Operations, by setting up a particular man, or men to preach and Pray in man's Will; and all the rest are excluded from so much as believing, that they are to Wait for God's Spirit to move them in such things: and so they neglecting that, which should quicken them in themselves, and not Waiting to feel the pure breathe of God's Spirit, so as to obey them, are led merely to depend upon the Preacher, and hear, what he will say.  
Secondly: In that these peculiar men come not thither to Meet with the Lord, 
2▪ True Teaching of the Word of God.  and to Wait for the inward Motions and Operations of his Spirit, and so to pray, as they feel the Spirit to breath through them, and in them, and to preach, as they find themselves acted and moved by God's Spirit, and as he gives utterance; so as to speak a word in season, to refresh weary Souls, and as the present Condition and State of the people's hearts requires; suffering God by his Spirit both to prepare people's hearts, and also give the Preacher to speak, what may be fit and seasonable for them. But he hath hammered together in his Closet, according to his own Will, 
Priests Preach by hap-hazzard their studied Sermons.  by his humane Wisdom and Literature, and by stealing the words of Truth from the letter of the Scriptures, and patching together other men's writings and observations, so much as will hold him speaking an Hour, while the glass runs; and without Waiting or feeling the inward Influence of the Spirit of God, he declaimes that by hap-hazzard, whether it be fit or seasonable for the people's Condition, or no: and when he has ended his Sermon, he saith his Prayer also in his own Will; and so there is an end of the business. Which Customary Worship, as it is no ways acceptable to God, so how unfruitful it is and unprofitable to those, that are found in it, the present Condition of the Nations doth sufficiently declare. It appears then, that we are not against set Times for Worship, as Arnoldus against this Proposition, sect. 45. no less impertinently allegeth; offering needlessly to prove that, which is not denied: only these Times being Appointed for outward Conveniency, we may not therefore think with the Papists, that these Days are Holy, and lead people into a superstitious Observation of them; being persuaded, 
Whether Days are Holy.  that all days are alike holy in the sight of God. And albeit it be not my present purpose to make a long digression concerning the Debates among Protestants concerning the first day of the Week, commonly called the Lord's day; yet forasmuch as it comes fitly in here, I shall briefly signify our sense thereof.  
§ iv We not seeing any ground in Scripture for it, 
Of the first day of the Week, commonly called the Lord's Day.  cannot be so superstitious, as to believe, that either the Jewish Sabbath now continues, or that the First Day of the Week is the Anti-Type thereof, or the true Christian Sabbath; which with Calvin we believe to have a more Spiritual sense: and therefore we know no moral Obligation by the fourth Command or elsewhere, to keep the first day of the Week more as any other, or any Holiness Inherent in it. But first, forasmuch as it is most necessary, that there be some Time set apart for the Saints to Meet together to Wait upon God; and that secondly, it is fit at some times they be freed from their other outward Affairs; and that Thirdly, Reason and Equity doth allow, that servants and beasts have some time allowed them, to be eased from their continual labour; and that fourthly it appears, that the Apostles and primitive Christians did use the First Day of the Week for these purposes; We find ourselves sufficiently moved for these Causes to do so also, without superstitiously straining the Scriptures for another Reason: which that it is not to be there found, many Protestants, yea Calvin himself upon the fourth Command hath abundantly evinced. And though we therefore Meet, and abstain from Working upon this day; yet doth not that hinder us from having Meetings also for Worship at other Times.  
§ V Thirdly: Though according to the Knowledge of God revealed unto us by the Spirit, through that more full Dispensation of Light, which we believe the Lord hath brought about in this day, we judge it our duty to hold forth that Pure and Spiritual Worship, which is acceptable to God, and answerable to the Testimony of Christ and his Apostles; and likewise to Testify against, and deny not only manifest Superstition and Idolatry, but also all formal Will-worship, which stands not in the Power of God: yet I say, we do not deny the whole Worship of all those, 
The Worship in th' Apostasy.  that have born the Name of Christians even in the Apostasy, as if God had never heard their prayers, nor accepted any of them; God forbidden, we should be so void of Charity! The latter part of the Proposition showeth the Contrary. And as we would not be so Absurd on the one hand to conclude, because of the Errors and Darkness, that many were covered and surrounded with in Babylon, that none of their Prayers were heard or accepted of God; so will we not be so unwary on the other, as to conclude, that because God heard and pitied them so, we ought to continue in these Errors and Darkness, and not come out of Babylon, when it is by God discovered unto us. The Popish Mass and Vespers I do believe to be, 

The Popish Mass and Vespers.  
Bernard and Bonavent, Taulerus, Thomas à Kempis have tasted of the Love of God.   as to the matter of them, Abominable Idolatry and Superstition, and so also believe the Protestants; yet will either I or they affirm, that in the darkness of Popery no upright-hearted men, though zealous in these Abominations, have been heard of God, or accepted of him? Who can deny, but that both Bernard and Bonaventur, Taulerus, Thomas à Kempis, and divers others have both known and tasted of the love of God, and felt the Power and Virtue of God's Spirit working with them for their Salvation? And yet ought we not to forsake and deny those Superstitions, which they were found in? The Calvinistical Presbyterians do much upbraid (and I say, not without Reason) the formality and deadness of the Episcopalian and Lutheran Liturgies; 
The Bishop's Liturgy.  and yet as they will not deny, but there have been some good men among them, so neither dare they refuse, but that when that good step was brought in by them of turning the public prayers into the vulgar Tongues, though continued in a Liturgy, it was acceptable to God, and sometimes accompanied with his Power and Presence: yet will not the Presbyterians have it from thence concluded, that the Common-Prayers should still continue: so likewise, though we should confess, that through the mercy and wonderful Condescension of God, there have been Upright in heart both among Papists and Protestants, yet can we not therefore Approve of their Way in the general, or not go on to the upholding of that Spiritual Worship, which the Lord is calling all to, and so to the testifying against, whatsoever stands in the way of it.  
§ VI Fourthly: To come then to the State of the Controversy, as to the Public Worship, 
Assemblies of Worship in public, described.  we judge it the Duty of all, to be diligent in the Assembling of themselves together, (and what we have been, and are in this matter, our Enemies in Great Britain, who have used all means to hinder our Assembling together to worship God, may bear witness. And when Assembled, the great Work of one and all aught to be to Wait upon God; and returning out of their own Thoughts and Imaginations, to feel the Lord's Presence, and know a gathering into his Name indeed, where he is in the midst, according to his Promise. And as every one is thus gathered, and so Met together inwardly in their spirits, as well as outwardly in their persons, there the secret Power and Virtue of Life is known to refresh the Soul; and the pure motions and breathe of God's Spirit are felt to arise, from which as words of Declaration, prayers or praises arise, the acceptable Worship is known, which edifies the Church, and is wellpleasing to God. And no man here limits the Spirit of God, nor bringeth forth his own cunned and gathered Stuff; but every one puts that forth, 
It's Glorious Dispensation.  which the Lord puts into their hearts: and it's uttered forth not in man's Will and Wisdom, but in the Evidence and Demonstration of the Spirit and of Power. Yea, though there be not a word spoken, yet is the true Spiritual Worship performed, and the Body of Christ edified: yea, it may and hath often fallen out among us, that divers Meetings have passed without one word; and yet our Souls have been greatly edified and refreshed, and our hearts wonderfully overcome with the secret sense of God's Power and Spirit, which without words hath been ministered from one Vessel to another. This is indeed strange and incredible to the mere natural and carnally-minded men, who will be apt to judge all time lost, where there is not something spoken, that's obvious to the outward senses; and therefore I shall insist a little upon this subject; as one, that can speak from a Certain Experience, and not by mere hear-say of this wonderful and glorious Dispensation; which hath so much the more of the Wisdom and Glory of God in it, as it's contrary to the nature of man's Spirit, Will and Wisdom.  

The silent Waiting upon God obtained.  § VII. As there can be nothing more opposite to the Natural Will and Wisdom of man, than this silent-Waiting upon God; so neither can it be obtained, nor rightly comprehended by man, but as he layeth down his own Wisdom and Will, so as to be content to be throughly subject to God. And therefore it was not preached, nor can be so practised, but by such as find no outward Ceremony, no Observations, no Words, yea, not the best and purest Words, even the Words of Scripture able to satisfy their weary and afflicted Souls: because where all these may be, the life, power and virtue, which make such things effectual, may be wanting. Such, I say, were necessitate to cease from all outwards, and to be silent before the Lord: and being directed to that Inward Principle of Life and Light in themselves, as the most-excellent Teacher, which can never be removed into a Corner, came thereby to be Learned to Wait upon God in the measure of Life and Grace received from him, and to Cease from their own forward words and actings in the natural willing and comprehension, and feel after this inward Seed of Life; that as it moveth, they may move with it, and be acted by its Power, and influenced, whether to pray, preach or sing. And so from this Principle of man's being Silent, and not acting in the things of God of himself, until thus acted by God's Light and Grace in the heart, did naturally spring that manner of Sitting silent together, and Waiting together upon the Lord. For many thus principled, Meeting together in the pure fear of the Lord, did not apply themselves presently to speak, pray or sing, etc. being afraid to be found acting forwardly in their own wills; but each made it their work to Retire inwardly to the measure of Grace in themselves, not only being silent as to Words, but even abstaining from all their own Thoughts, Imaginations and Desires. So Watching in a holy dependence upon the Lord, and meeting together not only outwardly in one place, 
What it is to meet in Jesus Name.  but thus inwardly in One Spirit, and in One Name of Jesus, which is his Power and Virtue, they came thereby to enjoy and feel the arisings of this Life, which, as it prevails in each particular, becomes as a flood of Refreshment, and over-spreads the whole Meeting. For man and man's Part and Wisdom being denied and chained down in every Individual, and God exalted, and his Grace in dominion in the heart, thus his Name comes to be One in all, and his Glory breaks forth, and covers all; and there is such a holy Awe and Reverence upon every Soul, that if the natural part should arise in any, or the wise part, or what is not one with the Life, it would presently be Chained down and Judged out. And when any are through the breaking forth of this Power, constrained to utter a Sentence of Exhortation or Praise, or to breath to the Lord in Prayer, 
Prov. 27. ver. 19  than all are sensible of it: for the same Life in them answers to it, as in water Face answereth to Face. This is that Divine and Spiritual Worship, which the World neither knoweth, nor understandeth, which the Vulture-Eye seethe not into. Yet many and great are the Advantages, 
Advantages of silent Meetings.  which my Soul with many others hath tasted of hereby; and which would be found of all such, as would seriously Apply themselves hereunto. For when people are gathered thus together, not merely to hear men, nor depend upon them; but all are inwardly taught to stay their Minds upon the Lord, 
Isa. 10.20.26.3.  and wait for his appearance in their hearts; thereby the forward working of the spirit of man is stayed and hindered from mixing itself with the Worship of God: and the Form of this Worship is so naked and void of all outward and worldly splendour, that all occasion for man's Wisdom to be exercised in that Superstition and Idolatry, hath no lodging here; and so there being also an inward Quietness and Retiredness of mind, the Witness of God ariseth in the heart, and the Light of Christ shineth, whereby the Soul cometh to see its own Condition. And there being many joined together in this same Work, there is an inward Travel and Wrestling; and also, as the measure of Grace is abode in, an Overcoming of the power and spirit of darkness. And thus we are often greatly strengthened and renewed in the spirits of our minds without a word; and we enjoy and possess the holy Fellowship and Communion of the Body and Blood of Christ, 
Eph. 4. ver. 23.  by which our inward man is nourished and fed: Which makes us not to dote upon outward Water, and Bread and Wine in our Spiritual things. Now as many thus gathered together, grow up in the strength, power and virtue of Truth, and as Truth comes thus to have Victory and Dominion in their Souls, than they receive an Utterance, 
Speaking to Edification.  and speak steadily to the Edification of their Brethren; and the pure Life hath a free passage through them: and what is thus spoken, Edifieth the Body indeed. Such is the evident Certainty of that Divine Strength, that is communicated by thus Meeting together, and Waiting in silence upon God; that sometimes, when one hath come in, that hath been Vnwatchful, and Wandering in his Mind, or suddenly out of the Hurry of outward Business, and so not inwardly gathered with the rest, so soon as he retires himself inwardly, this Power being in a good measure raised in the whole Meeting, will suddenly lay hold upon his Spirit, and wonderfully help to raise up the good in him, and beget him into the sense of the same Power, to the melting and warming of his heart: even as the Warmth would take hold upon a man, that is Cold, coming into a Stove; or as a Flame will lay hold upon some little Cumbustible Matter being near unto it. Yea, if it fall out, that several Met together be straying in their minds, though outwardly silent, and so wandering from the measure of Grace in themselves, (which through the working of the Enemy, and Negligence of some, may fall out) if either one come in, or may be in, who is Watchful, and in whom the Life is raised in a great measure, as that one keeps his place, he will feel a secret Travel for the rest, in a Sympathy with the Seed, which is oppressed in the other, and kept from arising by their Thoughts and Wander. 
A secret Travel one for another in Silent Meetings.  And as such a Faithful one waits in the Light, and keeps in this Divine Work, God oftentimes answers the secret Travel and Breathe of his own Seed through such a one; so that the rest will find themselves secretly smitten without words: and that one will be as a Midwife, through the secret Travel of his Soul, to bring forth the Life in them, just as a little Water thrown into a Pump, brings up the rest; whereby Life will come to be raised in all, and the vain Imaginations brought down: and such a one is felt by the rest to Minister Life unto them without words. Yea sometimes, when there is not a word in the Meeting, but all are silently Waiting, if one come in, that is Rude and Wicked, and in whom the power of darkness prevaileth much, perhaps with an intention to Mock, or do Mischief; if the whole Meeting be gathered into the Life, and it be raised in a good measure, 
The Mocker struck with Terror, when no word is spoken.  it will strike Terror into such an one, and he will feel himself unable to resist, but by the secret strength and virtue thereof the power of darkness in him will be chained down: and if the day of his Visitation be not expired, it will reach to the measure of Grace in him, and raise it up to the Redeeming of his Soul. And this we often bear witness of; so as we had hereby frequent occasion in this respect, since God hath gathered us to be a people, to renew this old saying of many, Is Saul also among the Prophets? 
1 Sam. 10.12.  For not a few have come to be Convinced of the Truth after this manner: of which I myself in a part am a true Witness, who not by strength of Arguments, or by a particular Disquisition of each Doctrine, 
The true Convincement.  and Convincement of my Understanding thereby, came to receive and bear witness of the Truth; but by being secretly reached by this Life. For when I came into the Silent Assemblies of God's people, I felt a secret power among them, which touched my heart; and as I gave way unto it, I found the Evil weakening in me, and the Good raised up: and so I became thus knit and united unto them, hungering more and more after the Increase of this Power and Life, whereby I might feel myself perfectly redeemed. And indeed, this is the surest Way to become a Christian; to whom afterwards the knowledge and understanding of principles will not be wanting; but will grow up, so much as is needful, as the natural Fruit of this good Root: and such a knowledge will not be barren nor unfruitful. After this manner therefore we desire all, that come among us, to be proselyted; knowing, that though Thousands should be Convinced in their understandings of all the Truths we maintain, yet if they were not sensible of this inward Life, and their Souls not Changed from unrighteousness to Righteousness, they could add nothing to us: for this is that Cement, whereby we are Joined as to the Lord, so to one another; and without this none can Worship with us. Yea, 
1 Cor. 6. ver. 17.  if such should come among us, 
The Life of Righteousness doth join us to the Lord.  and from that Understanding and Convincement they have of the Truth, speak ever so true things, and utter them forth with ever so much Excellency of Speech, if this Life were wanting, it would not Edify us at all; but be as sounding Brass, or a tinkling Cymbal, 1 Cor. 13.1.  
§ VIII. Our Work then and Worship is, when we Meet together, 
Our Work and Worship in our Meetings.  for every one to Watch, and Wait upon God in themselves, and to be gathered from all Visibles thereinto. And as every one is thus stated, they come to find the Good arise over the Evil, and the Pure over the Impure, in which God reveals himself, and draweth near to every Individual, and so he in the midst in the general: Whereby each not only partakes of the particular Refreshment and Strength, which comes from the good in himself; but is a sharer of the whole Body, as being a living Member of the Body, having a joint- Fellowship and Communion with all. And as this Worship is steadfastly preached and kept to, it becomes Easy; though it be very hard at first to the Natural Man, whose roving Imaginations, and running, worldly Desires are not so easily brought to silence. And therefore the Lord oftentimes, when any turn towards him, and have true desires thus to Wait upon him, and find great difficulty through the unstayedness of their minds, doth in Condescension and Compassion cause his Power to break forth in a more strong and powerful manner. And when the Mind sinks down, and waits for the appearance of Life, and that the power of darkness in the Soul wrestles and works against it, than the good Seed, as it ariseth, will be found to work as Physic in the Soul; especially, if such a Weak one be in the Assembly of divers others, in whom the Life is arisen in greater dominion: and through the contrary Workings of the power of darkness there will be found an inward striving in the Soul, as really in the Mystery, as ever Esau and Jacob strove in Rebekkah's Womb. And from this Inward Travel, while the Darkness seeks to obscure the Light, 
Esau and Jacob strove in Rebeccah's Womb.  and the Light break through the Darkness (which always it will do, if the Soul give not its strength to the Darkness) there will be such a painful Travel found in the Soul, that will even work upon the outward man; so that oftentimes through the working thereof, the Body will be greatly shaken, and many Groans, and Sighs and Tears, even as the Pangs of a Woman in Travail, will lay hold upon it. Yea, and this not only as to one: but when the Enemy (who, when the Children of God Assemble together, is not wanting to be present, to see, if he can let their Comfort) hath prevailed in any measure in a whole Meeting, and strongly worketh against it by spreading and propagating his dark Power, and by drawing out the minds of such as are Met, from the Life in them; as they come to be sensible of this power of his, that Works against them, and to wrestle with it by the armour of Light, sometimes the Power of God will break forth into a whole Meeting, 
The Travel crowned with a victorious song.  and there will be such an Inward Travel, while each is seeking to Overcome the Evil in themselves, that by the strong contrary Workings of these opposite Powers, like the going of two contrary Tides, every Individual will be strongly exercised, as in a Day of Battle, and thereby Trembling; and a Motion of Body will be upon most, if not upon all: which, as the Power of Truth prevails, will from pangs and groans end with a sweet Sound of Thanksgiving and Praise. 
The name of Quakers whence it sprung.  And from this the name of Quakers, i. e. Tremblers, was first reproachfully cast upon us: which, though it be none of our Choosing, yet in this respect we are not Ashamed of it; but have rather reason to Rejoice therefore, even that we are sensible of this Power, that hath oftentimes laid hold upon our Adversaries, and made them yield unto us, and join with us, and confess to the Truth, before they had any distinct or discursive Knowledge of our Doctrines. So that sometimes many at one Meeting have been thus Convinced: and this Power would sometimes also reach to, and wonderfully Work even in little Children, to the Admiration and Astonishment of many.  
§ IX. Many are the blessed Experiences, which I could relate of this Silence and manner of Worship: 
Yet silence is no Law; but words may follow.  yet do I not so much commend and speak of Silence, as if he had a Law in it to shut out praying or preaching, or tied ourselves thereunto; not at all: for as our Worship consisteth not in the words, so neither in silence, as silence; but in an holy dependence of the mind upon God, from which dependence Silence necessarily follows in the first place, until words can be brought forth, which are from God's Spirit. And God is not wanting to move in his Children to bring forth Words of Exhortation or Prayer, when it is needful: so that of the many Gatherings and Meetings of such, as are Convinced of the Truth, there is scarce any, in whom God raiseth not up some or other to Minister to his Brethren; that there are few Meetings, that are altogether silent. For when many are Met together in this one Life and Name, it doth most naturally and frequently excite them to pray to, and praise God, and stir up one another by mutual Exhortation and Instructions: yet we judge it needful, there be in the first place, some times of Silence, during which every one may be gathered inward to the Word and Gift of Grace, from which he that Ministereth, may receive Strength to bring forth what he Ministereth; and that they that hear, may have a sense to discern betwixt the precious and the vile: and not to hurry into the Exercise of these things, so soon as the Bell rings, as other Christians do. Yea, and we doubt not, but assuredly know, that the Meeting may be good and refreshful, though from the sitting down to the rising up thereof, there hath not been a word, as outwardly spoken; and yet Life may have been known to abound in each Particular, and an inward growing up therein, 
No absolute Necessity for words, though from the life, at times.  and thereby; yea, so as words might have been spoken acceptably, and from the life: yet there being no absolute Necessity laid upon any so to do, all might have chosen rather quietly and silently to possess and enjoy the Lord in themselves. Which is very sweet and comfortable to the Soul, that hath thus learned to be gathered out of all its own thoughts and workings, to feel the Lord to bring forth the Will and the Deed; which many can declare by a blessed Experience. Though indeed, it cannot but be hard for the Natural man to receive or believe this doctrine: and therefore it must be rather by a sensible Experience, and by coming to make proof of it, than by Arguments, that such can be Convinced of this thing; seeing it is not enough to believe it, if they come not also to enjoy and possess it. Yet in Condescension to, and for the sake of such, as may be the more willing to Apply themselves to the practice and experience hereof, that they found their understandings Convinced of it, and that it is founded upon Scripture and Reason, I find a freedom of mind to add some few Considerations of this kind for the Confirmation hereof, besides what is before mentioned of our Experience.  
§ X. That to wait upon God, and to watch before him, 
To Wait and Watch, Commanded in the Scriptures.  is a Duty incumbent upon all, I suppose none will deny; and that this also is a Part of Worship, will not be called in question: since there is scarce any other so frequently commanded in the Holy Scriptures, as may appear from Psal. 27.14: 37. v. 7. & 34. Prov. 20.22. Isai. 30.18. Hosea 12.6. Zach. 3.8. Matth. 24.42: 25.13: 26.41. Mark 13.33: 35. & 37. Luke 21.36. Acts 1.4: 20.31. 1 Cor. 16.13. Col. 4.2. 1 Thess. 5.6. 2 Tim. 4.5. 1 Pet. 4.7. Also this Duty is often recommended with very great and precious Promises, as Psal. 25.3: 37.9: 69.6. Isai. 40.31.42: 23. Lam. 3.25, 26. They that wait upon the Lord, shall renew their strength, etc. Now, how is this Waiting upon God or Watching before him, but by his Silence, of which we have spoken? Which, as it is in itself a great and principal Duty, so it necessarily in Order both of Nature and Time precedeth all other. But that it may be the better and more perfectly understood, as it is not only an outward Silence of the Body, but an inward Silence of the Mind from all its own Imaginations and self-Cogitations, let it be considered according to Truth and to the Principles and Doctrines heretofore affirmed and proved, that Man is to be considered in a twofold respect, to wit, in his Natural, unregenerate and fallen State; and in his Spiritual and Renewed Condition: from whence ariseth that distinction of the Natural and Spiritual man, so much used by the Apostle, and heretofore spoken of. Also these two Births of the mind proceed from the two Seeds in man respectively, to wit, the Good Seed and the Evil: And from the Evil Seed doth not only proceed all manner of Gross and abominable Wickedness and Profanity, but also Hypocrisy, and these Wickednesses, which the Scripture calls spiritual, 
Whence wickednesses rise, that are spirituals▪  because it is the Serpent working in and by the natural man in things that are spiritual, which having a show & appearance of good, are so much the more hurtful & dangerous, as it is Satan transformed & transforming himself into an Angel of Light. And therefore doth the Scripture so pressingly and frequently (as we have heretofore had occasion to observe) shut out and exclude the Natural man from meddling with the things of God, denying his Endeavours therein; though acted and performed by the most eminent of his parts, as of Wisdom and Utterance.  
Also this spiritual Wickedness is of two sorts, though both one in kind, as proceeding from one Root, yet different in their Degrees, and in the Subjects also sometimes. The one is, 
From whence all Heresies did spring?  when as the Natural man is meddling in, and working in the things of Religion, doth from his own Conceptions and Divinations affirm or propose Wrong and Erroneous Notions and Opinions of God and things spiritual, and invent superstitions, ceremonies, observations and rites in Worship: from whence have sprung all the Heresies and Superstitions, that are among Christians: The other is, when as the Natural Man, from a mere Conviction of his understanding, doth in the forwardness of his own Will, and by his own natural strength, without the influence and leading of God's Spirit, go about either in his understanding to imagine, conceive or think of the things of God, or actually to perform them by preaching or praying. The first is a missing both in Matter and Form; The second is a retaining of the Form without the Life and Substance of Christianity: 
True Christianity wherein it not consists.  because Christian Religion consisteth not in a mere belief of true Doctrines, or a mere performance of Acts good in themselves; or else the bare letter of the Scripture, though spoken by a Drunkard or a Devil, might be said to be Spirit and Life, which I judge none will be so absurd as to affirm: and also it would follow, that where the Form of Godliness is, there the Power is also; which is contrary to the express words of the Apostle. For the Form of Godliness cannot be said to be, where either the Notions and Opinions believed are erroneous and ungodly, or the Acts performed evil and wicked; for than it would be the Form of Ungodliness, and not of Godliness: But of this further hereafter, when we shall speak particularly of preaching and praying. Now, though this last be not so bad, as the former, yet hath it made way for it: for men having first departed from the Life and Substance of true Religion and Worship, to wit, from the inward Power and Virtue of the Spirit, so as therein to act, and thereby to have all their actions enlivened; have only retained the Form and Show, to wit, the true words and appearance: and so acting in their own natural and unrenewed Wills in this Form, the Form could not but quickly decay and be vitiated. For the working and active Spirit of man could not contain itself within the simplicity and plainness of Truth; but giving way to his own numerous Inventions and Imaginations, began to vary in the Form, and adapt it to his own Inventions; until by degrees the Form of Godliness for the most part came to be lost, 
Idolatry does hug his own Conceivings.  as well as the Power. For this kind of Idolatry, whereby man loveth, idolizeth and huggeth his own Conceptions, Inventions, and Product of his own Brain, is so incident unto him, and seated in his fallen Nature, that so long as his natural Spirit is the first Author and Actor of him, and is that, by which he only is guided and moved in his Worship towards God, so as not first to Wait for another Guide to direct him; he can never perform the pure Spiritual Worship, nor bring forth any thing, but the fruit of the first, fallen, natural and corrupt Root. Wherefore the time appointed of God being come, wherein by Jesus Christ he hath been pleased to restore the true Spiritual Worship, and the outward Form of Worship, 
No Form of Worship, but the Spirit, is prescribed by Christ.  which was appointed by God to the Jews, and whereof the manner and time of its performance was particularly determined by God himself, being come to an end, we find, that Jesus Christ, the Author of the Christian Religion, prescribes no set Form of Worship to his Children under the more pure administration of the New Covenant; 
* 
If any object here, That the Lord's Prayer is a prescribed Form of Prayer, and therefore of Worship, given by Christ to his Children.  
I answer: First, This cannot be objected by any sort of Christians, that I know, because there are none, who use not other Prayers, or that limit their Worship to this. Secondly, This was commanded to the Disciples, while yet Weak, before they had received the dispensation of the Gospel; not that they should only use it in praying, but that he might show them by one Example, how that their Prayers ought to be short, and not like the long Prayers of the Pharisees. And that this was the Use of it, appears by all the Prayers, which divers Saints afterwards made use of, whereof the Scripture makes mention: for none made use of this, neither repeated it; but used other words, according as the thing required, and as the Spirit gave utterance. Thirdly, That this aught so to be understood, appears from Rom 8.26. of which afterwards mention shall be made at greater length, where the Apostle saith, We know not, what we should pray for as we ought, but the Spirit itself maketh intercession for us, etc. But if this Prayer had been such a prescribed Form of Prayer to the Church, that had not been true; neither had they been Ignorant, what to pray, nor should they have needed the help of the Spirit to teach them.   save that he only tells them, that the Worship now to be performed, is Spiritual, and in the Spirit. And it's especially to be observed, that in the whole New Testament there is no Order nor Command given in this thing, but to follow the Revelations of the Spirit, save only that general, of Meeting together, a thing dearly owned, and diligently practised by us; as shall hereafter more appear. True it is, mention is made of the Duties of Praying, Preaching and Singing; 
Pray, Preach and Sing in Spirit.  but what Order or Method should be kept in so doing, or that presently they should be set about, so soon as the Saints are gathered, there is not one word to be found: yea, these Duties (as shall afterwards be made appear) are always annexed to the assistance, leadings and motions of God's Spirit. Since than man in his natural state is thus excluded from acting or moving in things Spiritual, 
To Wait on God, by what it is performed?  how or what way shall he exercise this first and previous duty of Waiting upon God, but by Silence, and by bringing that natural part to silence? Which is no other ways, but by abstaining from his own Thoughts and Imaginations, and from all the self-workings and motions of his own Mind, as well in things materially good, as evil; that he being silent, God may speak in him, and the Good Seed may arise. This, tho' hard to the natural man, is so answerable to Reason, and even natural Experience in other things, that it cannot be denied. He that cometh to learn of a Master, if he expect to hear his Master, 
A Simile of a Master and his Scholar.  and be instructed by him, must not continually be speaking of the matter to be taught, and never be quiet; otherwise how shall his Master have time to instruct him? Yea, though the Scholar were never so earnest to learn the Science, yet would the Master have Reason to Reprove him, as untoward and indocile, if he would always be meddling of himself, and still speaking, and not Wait in silence patiently to hear his Master instructing and teaching him; who ought not to open a mouth, until by his Master he were commanded and allowed so to do. So also, if one were about to Attend a great Prince, 
Of a Prince and his Servant.  he would be thought an impertinent and imprudent Servant, who, while he ought patiently and readily to Wait, that he might Answer the King, when he speaks, and have his Eye upon him to observe the least Motions and Inclinations of his Will, and to do accordingly, would be still deafening him with Discourse, though it were in praises of him; and running to and fro, without any particular and immediate Order to do things, that perhaps might be good in themselves, or might have been Commanded at other times to others; Would the Kings of the Earth accept of such Servants, or Service? Since than we are Commanded to Wait upon God diligently, and in so doing it is promised, that our Strength shall be renewed; this Waiting cannot be performed, but by a Silence, 
To Wait in Silence.  or Cessation of the natural part on our side: since God manifests himself not to the outward man or senses so much, as to the inward, to wit, to the Soul and Spirit. If the Soul be still thinking and working in her own Will, 
The thinking busy Soul excludes the Voice of God.  and busily exercised in her own Imaginations, though the matters, as in themselves, may be good concerning God; yet thereby she incapacitates herself from discerning the still, small Voice of the Spirit, and so hurts herself greatly, in that she neglects her Chief Business of Waiting upon the Lord. Nothing less, than if I should busy myself, crying out and speaking of a Business, while in the mean time I neglect to hear one, who is quietly Whispering into my Ear, and informing me in these things, which are most needful for me to hear and know concerning that Business. And since it is the Chief Work of a Christian to know the natural Will in its own proper motions Crucified, that God may both move in the Act and in the Will; the Lord chief regards this profound Subjection and Self-denial. For some men please themselves as much, and gratify their own sensual Wills and Humours in high and curious Speculations of Religion, 
Religious Speculations.  affecting a Name and Reputation that way; or because those things by Custom, or other ways, are become pleasant and habitual to them, though not a whit more Regenerated, or inwardly Sanctified in their Spirits; 
Sensual Recreations.  as others gratify their Lusts in Actions of Sensuality: and therefore both are alike hurtful to men, and sinful in the sight of God, it being nothing, but the mere Fruit and Effect of man's natural and unrenewed Will and Spirit. Yea, should one (as many no doubt do) from a sense of sin and fear of punishment, seek to terrify themselves from Sin by multiplying thoughts of Death, Hell and Judgement, and by presenting to their Imaginations the Happiness and Joys of Heaven, 
The Thoughts of Death and Hell to keep out sin, are Fig-leaves.  and also by multiplying Prayers and other Religious Performances; as these things could never deliver him from one Iniquity, without the secret and inward Power of God's Spirit and Grace, so would they signify no more, than the Fig-leaves, wherewith Adam thought to cover his Nakedness. And seeing, it is only the Product of man's own natural Will, proceeding from a Self-Love, and seeking to save himself, and not arising purely from that Divine Seed of Righteousness, which is given of God to all for Grace and Salvation, it is Rejected of God, and no ways acceptable unto him; since the natural man, as natural, while he stands in that State, is with all his Arts, Parts and Actings Reprobated by him. This great Duty then of Waiting upon God must needs be exercised in man's denying self both inwardly and outwardly, 
Denial of ones self.  in a still and mere dependence upon God, in abstracting from all the Workings, Imaginations and Speculations of his own mind, that being emptied, as it were, of himself, and so throughly Crucified to the natural products thereof, he may be fit to Receive the Lord, who will have no Copartner nor Corrival of his Glory and Power. And man being thus stated, the little Seed of Righteousness, which God hath planted in his Soul, and Christ hath purchased for him, even the measure of Grace and Life, (which is burdened and crucified by man's natural thoughts and imaginations) receives a place to arise, and becometh a holy Birth and geniture in man; 
The Holy Birth.  and is that Divine Air, in and by which man's Soul and Spirit comes to be leavened: And by Waiting therein, he comes to be accepted in the sight of God, to stand in his presence, hear his Voice, and observe the Motions of his Holy Spirit. And so man's place is, to Wait in this: and as hereby there are any Objects presented to his mind concerning God, or things relating to Religion, his Soul may be exercised in them without hurt, and to the great profit both of himself and others; because those things have their rise not from his own Will, but from God's Spirit. And therefore as in the arisings and move of this his mind is still to be exercised in thinking and meditating, so also in the more obvious acts of preaching and praying. 

No Quakers are against a Meditating Mind.  
From Nature's Thoughts all Errors rise, we find.   And so it may hence appear, we are not against Meditation, as some have sought falsely to infer from our Doctrine; but we are against the thoughts and imaginations of the natural man in his own Will, from which all Errors and Heresies concerning the Christian Religion in the whole World have proceeded. But if it please God at any time, when one or more are Waiting upon him, not to present such Objects, as gives them occasion to exercise their Minds in Thoughts and Imaginations, but purely to keep them in this holy Dependence, and as they persist therein, to cause his secret Refreshment and the pure Incomes of his holy Life to flow in upon them; then they have good reason to be Content, because by this (as we know by good and blessed Experience) the Soul is more strengthened, renewed and confirmed in the love of God, and armed against the Power of sin, than any ways else: 
The Soul Renewed, by what? the holy Life of God.  this being a Foretaste of that real and sensible Enjoyment of God, which the Saints in Heaven daily possess; which God frequently affords to his Children here for their Comfort and Encouragement, especially, when they are Assembled together to Wait upon him.  
§ XI. For there are Two contrary Powers or Spirits, to wit, 
Whatever Man does Act without the power of God, is not Accepted.  the Power and Spirit of this World, in which the Prince of Darkness bears rule, and over as many as are acted by it, and work from it; and the Power or Spirit of God, in which God worketh and beareth rule, and over as many as Act in and from it. So whatever be the things, that a man thinketh of, or acteth in, however Spiritual or Religious, as to the notion or form of them, so long as he acteth and moveth in the natural and corrupt Spirit and Will, and not from, in and by the Power of God, he sinneth in all, and is not accepted of God. 
Prov. 21. ver. 4.  For hence both The ploughing and praying of the wicked is sin: as also whatever a man acts in and from the Spirit and Power of God, having his Understanding and Will influenced and moved by it, whether it be Actions Religious, Civil, or even Natural, he is accepted in so doing in the sight of God, and is blessed in them. From what is said, it doth appear, 
Ja. 1.25.  how frivolous and impertinent their Objection is, that say, They Wait upon God in praying and preaching; 
To pray and preach without the Spirit, is Offence to God.  since Waiting doth of itself imply a passive Dependence rather than an Acting. And since it is, and shall yet be more shown, that preaching and praying without the Spirit is an Offending of God, not a Waiting upon him; and that praying and preaching by the Spirit pre-supposes necessarily a silent Waiting, for to feel the motions and influence of the Spirit to lead thereunto; and lastly, that in several of these places, where praying is commanded, as Matth. 26.41. Mark 13.33. Luke 21.36. 1 Pet. 4.7. Watching is specially prefixed, as a previous preparation thereunto; so that we do well and certainly conclude, that since Waiting and Watching is so particularly commanded and recommended, and this cannot be truly performed, but in this inward Silence of the mind from men's own Thoughts and Imaginations; This Silence is, and must necessarily be a special and principal part of God's Worship.  
§ XII. But Secondly: 
II. This silent Waiting the Devil cannot counterfeit.  The Excellency of this silent Waiting upon God doth appear, In that it is impossible for the Enemy, viz. the Devil, to Sergeant it, so as for any Soul to be deceived or deluded by him in the Exercise thereof. Now, in all other matters he may mix himself-in with the natural Mind of Man, and so, by transforming himself, he may deceive the Soul, by busying it about things perhaps innocent in themselves, while yet he keeps them from beholding the Pure Light of Christ; and so from knowing distinctly his Duty, and doing of it. For that Envious Spirit of man's Eternal Happiness knoweth well, how to accommodate himself, and fit his Snares for all the several Dispositions and Inclinations of men: if he find one not fit to be engaged with gross Sins or worldly Lusts, but rather averse from them, and Religiously inclined; he can fit himself to beguile such an one, by suffering his Thoughts and Imaginations to run upon Spiritual matters, and so hurry them to work, act and meditate in their own Wills. For he well knoweth, that so long as Self bears rule, and the Spirit of God is not the principal and chief Actor, Man is not put out of his reach: so therefore he can accompany Prop. 10 the Priest to the Altar, the Preacher to the Pulpit, the Zealot to his Prayers, yea, the Doctor and Professor of Divinity to his Study; and there he can cheerfully suffer him to labour and work among his Books, 
Altar, Prayers, Pulpit, Study cannot shut the Devil out.  yea, and help him to find out and invent subtle Distinctions and Quiddities, by which both his mind, and others through him may be kept from heeding God's Light in the Conscience, and waiting upon him. There is not any Exercise whatsoever, wherein he cannot enter, and have a chief place, so as the Soul many times cannot discern it, except in this alone; for he can only work in and by the natural man, and his Faculties, by secretly acting upon his Imaginations and Desires, etc. and therefore, when he (to wit, the natural man) is silent, there he must also stand. And therefore when the Soul comes to this Silence, and, as it were, is brought to Nothingness as to her own workings, than the Devil is shut out; for the pure Presence of God, and shining of his Light he cannot abide, because so long as a man is thinking and meditating as of himself, he cannot be sure, but the Devil is Influencing him therein; but when he comes wholly to be silent, as the Pure Light of God shines in upon him, than he is sure, that the Devil is shut out; for beyond the Imaginations he cannot go, which we often find by sensible Experience. For he that of Old is said to have come to the gathering together of the Children of God is not wanting to come to our Assemblies. And indeed he can well enter and work in a Meeting, that's Silent only as to words, either by keeping the Minds in various Thoughts and Imaginations, or by stupifying them, so as to overwhelm them with a spirit of heaviness and slothfulness: but when we Retire out of all, and are Turned in, both by being diligent and watchful upon the one hand, and also silent and retired out of all our Thoughts upon the other; as we abide in this sure place, we feel ourselves out of his Reach. Yea, oftentimes the Power and Glory of God will break forth and appear, just as the bright Sun through many Clouds and Mists, to the dispelling of that Power of Darkness; which will also be sensibly felt seeking to cloud and darken the Mind, and wholly to keep it from purely Waiting upon God.  
§ XIII. Thirdly: The Excellency of this Worship doth appear, in that It can neither be stopped, 
III. The Worship of the Quakers not stopped nor interrupted by Men nor Devils.  nor interrupted by the malice of Men or Devils; as all others can. Now Interruptions and Stops of Worship may be understood in a twofold respect, either as we are hindered from Meeting, as being outwardly by Violence separated one from another; or when permitted to Meet together, as we are interrupted by the Tumult, Noise and Confusion, which such as are malicious, may use, to molest or distract us. Now in both these respects this Worship doth greatly overpass all others: For how far soever people be separate or hindered from coming together, yet as every one is inwardly gathered to the measure of Life in himself, there is a secret Unity and Fellowship enjoyed, which the Devil and all his Instruments can never break or hinder. But Secondly, it doth as well appear as to these Molestations, which occur, when we are met together, what advantage this true and Spiritual Worship gives us beyond all others; seeing in despite of a Thousand Interruptions and Abuses, one of which were sufficient to have stopped all other sorts of Christians, we have been able, through the Nature of this Worship, to keep it Uninterrupted as to God, and also at the same time to show forth an Example of our Christian patience towards all, even oftentimes to the reaching and convincing of our Opposers. For there is no sort of Worship used by others, which can subsist, (though they be permitted Prop. 11 to Meet) unless they be either Authorized and Protected by the Magistrate, or defend themselves with the Arm of Flesh; but we at the same time exercise Worship towards God, and also patiently bear the Reproaches and Ignominies, which Christ prophesied should be so incident and frequent to Christians. For how can the Papists say their Mass, if there be any there to disturb and interrupt them? Do but take away the Mass-book, 
The Worship of the Papists soon Interrupted.  the Calais, the Host, or the Priest's Garments; yea, do but spill the Water, or the Wine, or blow out the Candles, (a thing quickly done) and the whole Business is marred, and no Sacrifice can be offered. 
The Protestants the like and Anabaptists.  Take from the Lutherans or Episcopalians their Liturgy, or Common prayer-book, and no service can be said. Remove from the Calvinists, Arminians, Socinians, Independents or Anabaptists the Pulpit, the Bible and the Hourglass, or make but such a Noise, as the Voice of the Preacher cannot be heard; or disturb him but so, before he come; or strip him of his Bible and his Books, and he must be dumb: for they all think it an Heresy to Wait to speak, as the Spirit of God giveth utterance; and thus easily their Whole Worship may be marred. But when people Meet together, and their Worship consisteth not in such outward Acts, and they depend not upon any one's speaking, but merely sit down to Wait upon God, and to be gathered out of all Visibles, and to feel the Lord in Spirit, none of these things can hinder them; of which we may say of a truth, we are sensible Witnesses. For when the Magistrates, stirred up by the Malice and Envy of our Opposers, have used all means possible (and yet in vain) to deter us from Meeting together, and that openly and publicly in our own hired Houses for that purpose; both Death, Banishments, Imprisonments, Finings, Beat, Whip, 
The Sufferings of the Quakers for their Religious Meetings.  and other such Devilish Inventions have proved ineffectual to Terrify us from our holy Assemblies. (I say) And we having thus oftentimes purchased our liberty to Meet by deep Sufferings, our Opposers have then taken another way, by turning in upon us the worst and wickedest People, yea, the very Off-scowrings of men, who by all manner of inhuman, beastly and brutish behaviour have sought to provoke us, weary us, and molest us; but in vain. It would be almost incredible to declare, and indeed a Shame, that among men pretending to be Christians it should be mentioned, what things of this kind men's Eyes have seen, and I myself, with others, have shared of in suffering.! There they have often beaten us, and cast water and dirt upon us; there they have danced, leapt, sung and spoken all manner of profane and ungodly Words; offered Violence and shameful Behaviour to grave Women and Virgins; jeered, mocked and scoffed, ask us, If the Spirit was not yet come? And much more, which were tedious here to relate: and all this, while we have been seriously and silently sitting together, and waiting upon the Lord. So that by these things our Inward and Spiritual Fellowship with God, and one with another in the pure life of Righteousness hath not been hindered: But on the contrary the Lord knowing our Sufferings and Reproaches for his Testimony's sake, hath caused his Power and Glory more to abound among us, and hath mightily Refreshed us by the sense of his love, which hath filled our Souls; and so much the rather as we found ourselves gathered into the Name of the Lord, which is the strong Tower of the Righteous, 
Prov. 18.10.  whereby we felt ourselves sheltered from receiving any inward Hurt through their malice: and also that he had delivered us from that Vain Name and profession of Christianity, under which our Opposers were not ashamed to bring forth these bitter and cursed Fruits. Yea, sometimes in the midst of this Tumult and Opposition God would powerfully move some or other of us by his Spirit, both to Testify of that Joy, which notwithstanding their Malice we enjoyed, and powerfully to declare in the Evidence and Demonstration of the Spirit against their Folly and Wickedness; so as the Power of Truth hath brought them to some measure of Quietness and Stillness, and stopped the impetuous Streams of their Fury and Madness: 
The Rod of Moses did Divide the Sea: through Raging waves the Spirit maketh way.  that as ever of old Moses by his Rod divided the Waves of the Red Sea, that the Israelites might pass; so God hath thus by his Spirit made a way for us in the midst of this Raging Wickedness, peaceably to enjoy and possess him, and accomplish our Worship to him: So that sometimes upon such occasions several of our Opposers and Interrupters have hereby been Convinced of the Truth, and gathered from being Persecutors to be Sufferers with us. And let it not be forgotten, but let it be inscribed and abide for a constant Remembrance of the thing, 
What Brutish Pranks did not commit that young Fry of the Clergy?  that in these beastly and brutish pranks, used to molest us in our Spiritual Meetings, none have been more Busy, than the Young Students of the Universities, who were learning Philosophy and Divinity (so called) and many of them preparing themselves for the Ministry. Should we commit to Writing all the Abominations committed in this respect by the young Fry of the Clergy, it would make no small Volume; as the Churches of Christ, gathered into his Pure Worship in Oxford and Cambridge in England, and Edinburgh and Aberdeen in Scotland, where the Universities are, can well bear witness.  

How the Old Covenant-worship doth differ from the New.  § XIV. Moreover in this we know, that we are partakers of the New Covenant's Dispensation, and Disciples of Christ indeed, sharing with him of that Spiritual Worship, which is performed in the Spirit and in Truth, because as he was, so are we in this World. For the Old Covenant-Worship had an outward Glory, Temple and Ceremonies, and was full of outward Splendour and Majesty, having an outward Tabernacle, and Altar beautified with gold, silver and precious Stones, and their Sacrifices were tied to an outward, particular place, even the outward Mount Zion; and those that prayed, behoved to pray with their Faces towards that outward Temple: And therefore all this behoved to be protected by an outward Arm. Nor could the Jews peaceably have enjoyed it, but when they were secured from the Violence of their outward Enemies: and therefore when at any time their Enemies prevailed over them, their Glory was darkened, and their Sacrifices stopped; and the Face of their Worship marred: Hence they complain, lament and bewail the destroying of the Temple, as a Loss Irreparable. But Jesus Christ, the Author and Institutor of the New Covenant-Worship testifies, 
The New Covenant-Worship is Inward. John 18.36.  that God is neither to be Worshipped in this, nor that place, but in the Spirit and in Truth; and forasmuch as his Kingdom is not of this world, neither doth his Worship consist in it, or need either the Wisdom, Glory, Riches or Splendour of this World to beautify or adorn it; nor yet the outward Power or Arm of flesh to maintain, uphold or protect it; but it is and may be performed by those, that are spiritually minded, notwithstanding all Opposition, Violence and Malice of men: because it being purely Spiritual, it is out of the reach of Natural men to interrupt or molest it. Even as Jesus Christ, the Author thereof, did enjoy and possess his Spiritual Kingdom, while oppressed, persecuted and rejected of men, and as in despite of the Malice and Rage of the Devil, he spoilt principalities and powers, Triumphing over them, and through death destroyed him, that had the power of death, that is, the Devil; so also all his Followers both can and do Worship him, 
Col. 2.15.  not only without the Arm of flesh to protect them, but even when oppressed. For their Worship being Spiritual, is by the Power of the Spirit defended and maintained; but such Worships, as are carnal, and consist in carnal and outward Ceremonies and Observations, 
Carnal Worships cannot stand without the Arm of Flesh.  need a Carnal and outward Arm to protect them, and defend them, else they cannot stand and subsist. And therefore it appears, that the several Worships of our Opposers both Papists and Protestants are of this kind, and not the true, Spiritual and New Covenant-worship of Christ; because, as hath been observed, they cannot stand without the Protection or Countenance of the outward Magistrate, neither can be performed, if there be the least Opposition: For they are not in the Patience of Jesus, to serve and worship him with sufferings, ignominies, calumnies and reproaches. And from hence have sprung all those Wars, Fightings and Bloodshed among Christians, while each by the Arm of flesh endeavoured to defend and protect their own Way and Worship: and from this also sprung up that Monstrous Opinion of Persecution; of which we shall speak more at length hereafter.  
§ XV. But Fourthly: The Nature of this Worship, 
IU. True Worship in Spirit Established by Christ.  which is performed by the Operation of the Spirit, the Natural man being silent, doth appear from these words of Christ, Joh. 4.23, 24. But the hour cometh, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth: for the Father seeketh such to Worship him. God is a Spirit and they that Worship him, must Worship him in Spirit and in Truth. This Testimony is the more specially to be observed, for that it is both the first, chiefest and most ample Testimony, which Christ gives us of his Christian Worship, as different and contradistinguished from that under the Law. For first, he showeth, that the Season is now come, wherein the Worship must be in Spirit and in Truth; for the Father seeketh such to Worship him: so than it is no more a Worship consisting in outward Observations, to be performed by man at set Times or Opportunities, which he can do in his own will, and by his own natural strength; for else it would not differ in Matter, but only in some Circumstances from that under the Law. Next, as for a Reason of this Worship we need not to give any other, and indeed none can give a better, than that which Christ giveth, 
The Reason Christ gives for a Worship in Spirit.  which I think should be sufficient to satisfy every Christian, to wit; GOD is a SPIRIT, and they that Worship him, must Worship him in Spirit and in Truth. As this aught to be received, because it is the words of Christ; so also it is founded upon so clear a Demonstration of Reason, as sufficiently evidenceth its Verity. For Christ excellently argues from the Analogy, that aught to be betwixt the Object, and the Worship directed thereunto: 
God is a Spirit; Arg.  
Therefore he must be worshipped in Spirit.   
This is so certain, that it can suffer no Contradiction; yea, and this Analogy is so necessary to be minded, that under the Law, when God instituted and appointed that Ceremonial Worship to the Jews, because that Worship was Outward, that there might be an Analogy, he saw it necessary to Condescend to them as in a special manner, to dwell betwixt the Cherubims within the Tabernacle, and afterwards to make the Temple of Jerusalem in a sort his habitation, and cause something of an outward Glory and Majesty to appear, by causing Fire from Heaven to consume the Sacrifices, 
The Glory of the Outward Temple.  and filling the Temple with a Cloud: Through and by which Mediums, Visible to the outward Eye, he manifested himself proportionably to that outward Worship, which he had Commanded them to perform. So now under the New Covenant, he seeing meet in his heavenly Wisdom to lead his Children in a path more Heavenly and Spiritual, and in a Way both more easy and familiar, and also purposing to disappoint Carnal and Outward Observations, that his may have an Eye more to an Inward Glory and Kingdom, than to an Outward, he hath given us for an Example hereof the Appearance of his Beloved Son, the Lord Jesus Christ, who (instead that Moses delivered the Israelites out of their outward Bondage, 
Like Moses did from Outward, so Christ delivers his from Inward Slavery.  and by outwardly destroying their Enemies) hath delivered and doth deliver us by suffering, and dying by the hands of his Enemies; thereby Triumphing over the Devil, and his, and our inward Enemies, and delivering us therefrom. He hath also instituted an Inward and Spiritual Worship: so that God now toeth not his people to the Temple of Jerusalem, nor yet unto outward Ceremonies and Observations; but taketh the Heart of every Christian for a Temple to dwell-in, and there immediately appeareth, and giveth him directions, how to serve him in any outward Acts: Since, as Christ argueth, God is a Spirit, he will now be Worshipped in the Spirit, where he reveals himself; and dwelleth with the Contrite in heart. Now, since it is the Heart of Man, that now is become the Temple of God, in which he will be Worshipped, and no more in particular, Outward Temples, (since, as blessed Stephen said out of the Prophet to the professing Jews of old, The Most High dwelleth not in Temples made with hands) as, before the Glory of the Lord descended to fill the outward Temple, it behoved to be purified and cleansed, and all polluted stuff removed out of it; yea, and the place for the Tabernacle was overlaid with Gold, the most precious, clean and clearest of Metals; so also, before God be Worshipped in the Inward Temple of the Heart, it must also be purged of its own filth, and all its own Thoughts and Imaginations, that so it may be fit to receive the Spirit of God, and to be acted by it: and doth not this directly lead us to that Inward Silence, of which we have spoken, and exactly pointed out? And further, This Worship must be in Truth; intimating, that this Spiritual Worship thus acted is only and properly a true Worship, as being that, which for the Reasons above observed, cannot be Counterfeited by the Enemy, nor yet Performed by the Hypocrite.  
§ XVI. And though this Worship be indeed very different from the divers established, Invented Worships among Christians, and therefore may seem strange to many; yet hath it been testified of, commended and practised by the most pious of all sorts in all Ages; as by many evident Testimonies might be proved. So that from the professing and practising thereof, the Name of Mystics hath arisen, as of a Certain Sect generally commended by all; 

A certain Sect of Mystics among the Papists, their Inward Exercise.  
See Sancta Sophia▪ Printed Ad. Dom. 1657.   whose Writings are full both of the Explanation and of the Commendation of this sort of Worship, where they plentifully assert this Inward Introversion, and Abstraction of the Mind (as they call it) from all Images and Thoughts, and the Prayer of the Will. Yea, they look upon this as the height of Christian Perfection; so that some of them, though professed Papists, do not doubt to affirm, that such, as have attained this Method of Worship, or are aiming at it, (as in a Book, called Sancta Sophia, put out by the English Benedictines, printed at Dovay Anno 1657. Tract. 1. Sect. 2. cap. 5.) need not, 
The English Benedictines Testimony for the Spiritual Worship, against their Masses and set Devotions.  nor aught to trouble or busy themselves with frequent and unnecessary Confessions, with exercising Corporal Labours and Austerities, the using of Vocal, Voluntary Prayers, the hearing of a Number of Masses or set Devotions, or Exercises to Saints, or Prayers for the Dead, or having solicitous and distracting Cares to gain Indulgences by going to such and such Churches, or adjoining one's self to Confraternities, or entangling one's self with Vows and Promises; because such kind of things hinder the Soul from observing the Operations of the Divine Spirit in it, and from having liberty to follow the Spirit, whither it would draw her. And yet who knows not, but that in such kind of Observations the very Substance of the Popish Religion consisteth? Yet nevertheless it appears by this and many other passages, which out of their Mystic Writers might be mentioned, how they look upon this Worship as Excelling all other, and that such as arrived hereunto, had no absolute Need of the others; yea, (see the Life of Balthasar Alvares, in the same Sancta Sophia, Tract 3. Sect. 1. cap. 7.) such as tasted of this, quickly Confessed, that the other Forms and Ceremonies of Worship were useless as to them; neither did they perform them as things necessary, but merely for Order or Example's sake. And therefore, though some of them were so Overclouded with the common darkness of their Profession, yet could they affirm, that this Spiritual Worship was still to be retained and sought for; though there be a necessity of omitting their outward Ceremonies. Hence Bernard, 
Bernard preferring the Spirit above Popish Orders.  as in many other places, so in his Epistle to one William, Abbot of the same Order, saith, Take heed to the Rule of God; the Kingdom of God is within you: and afterwards saying, That their outward Orders and Rules should be observed, he adds; But otherwise when it shall happen, that one of these two must be omitted in such a Case, these are much rather to be omitted, than those former: For by how much the Spirit is more excellent and noble, than the Body, by so much Spiritual Exercises are more profitable, than Corporal. Is not that then the best of Worships, which the best of Men in all Ages and of all Sects have commended, and which is most suitable to the Doctrine of Christ? I say, is not that Worship to be followed and performed? And so much the rather, as God hath raised a People to Testify for it, and Preach it to their great Refreshment and Strengthening in the very Face of the World, and notwithstanding much Opposition; who do not, as these Mystics, 
Those Mystics did confine that Mystery to Cloisters.  make of it a Mystery only to be attained by a few Men or Women in a Cloister, or, as their Mistake was, after wearying themselves with many Outward Ceremonies and Observations, as if it were the Consequence of such a Labour: but who in the free Love of God (who respects not Persons, and was near to hear and reveal himself as well to Cornelius, a Centurion and a Roman, as to Simeon and Anna; and who discovered his Glory to Mary, a poor Handmaid, and to the poor Shepherds rather, than to the High-Priests and devout Proselytes among the Jews) in and according to his free Love finding, that God is revealing and establishing this Worship, and making many poor Tradesmen, yea, young Boys and Girls Witnesses of it, Do Entreat and beseech all to lay aside all their own Will-Worships and voluntary Acts performed in their own Wills, and by their own mere natural Strength and Power, without retiring out of their own vain Imaginations and Thoughts, or feeling the pure Spirit of God to move and stir in them; that they may come to practise this acceptable Worship, which is in Spirit and in Truth. But against this Worship they Object—  
§ XVII. First: It seems to be an unprofitable Exercise for a Man to be Object. 1 doing or thinking nothing; and that one might be much better employed either in meditating upon some good Subject, or otherwise praying to, or praising God.  
I Answer: That is not Unprofitable, which is of absolute Necessity, before any other Duty can be acceptably performed; Answ. as we have shown this Waiting to be. Moreover, those have but a carnal and gross Apprehension of God, and of the things of his Kingdom, that imagine, that Men please him by their own Workings and Actings; whereas, as hath been shown, the first step for Man to fear God is, To cease from his own thoughts and imaginations, 
Isa. 1.16, 17.  and suffer God's Spirit to work in him. For we must Cease to do evil, ere we learn to do well; and this meddling in things Spiritual by man's own natural Understanding is one of the greatest and most dangerous Evils, 
We must Cease to do ill, ere we learn to do well.  that man is incident to, being that, which occasioned our first Parents Fall, to wit, a Forwardness to desire to know things, and a meddling with them both without and contrary to the Lord's Command.  
Object. 2 Secondly some Object; If your Worship merely consist in inwardly retiring to the Lord, and feeling of his Spirit arise in you, and then to do outward Acts, 
Set times and places for Meetings.  as ye are led by it; what need ye have public Meetings at set times and places, since every one may enjoy this at home? Or should not every one stay at home, until they be particularly moved to go to such a place at such a time; since to meet at set times and places seems to be an Outward Observation and Ceremony, contrary to what ye at other times Assert.  
Answ. I Answer first: To meet at set times and places is not any Religious Act, or part of Worship in itself, but only an outward Coveniency, necessary for our seeing one another, 
Public Meetings their Use and its Reason Asserted.  so long as we are clothed with this outward Tabernacle: and therefore our Meeting at set times and places is not a part of our Worship, but a preparatory Accommodation of our outward man, in order to a public visible Worship; since we set not about the Visible Acts of Worship, when we Meet together, until we be led thereunto by the Spirit of God. Secondly: God hath seen meet, so long as his Children are in this World, to make use of the outward Senses, not only as a means to Convey Spiritual Life, as by speaking, praying, praising, etc. which cannot be done to mutual Edification, but when we hear and see one another, but also for to entertain an outward, visible Testimony for his Name in the World: He causeth the Inward Life (which is also many times not conveyed by the outward Senses) the more to abound, when his Children Assemble themselves diligently together to Wait upon him; that as Iron sharpeneth Iron, so the seeing of the Face one of another, 
Prov. 27. v. 17.  when both are inwardly gathered unto the Life, giveth occasion for the Life secretly to arise, and pass from Vessel to Vessel. And as many Candles lighted and put in one place, do greatly augment the light, and make it more to shine forth; so when many are gathered together into the same Life, there is more of the Glory of God, and his Power appears to the Refreshment of each Individual; for that he partakes not only of the Light and Life raised in himself, but in all the rest. And therefore Christ hath particularly promised a Blessing to such, as Assemble together in his Name, seeing he will be in the midst of them, Matth. 18.20. and the Author to the Hebrews doth precisely prohibit the Neglect of this Duty, as being of very dangerous and dreadful Consequence, in these words; Heb. 10.24. And let us consider one another to provoke unto love, and to good works; 
Assembling of ourselves is not to be neglected.  not forsaking the Assembling of ourselves together, as the manner of some is;— For if we sin wilfully, after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins. And therefore the Lord hath shown, that he hath a particular Respect to such, as thus Assemble themselves together, because that thereby a public Testimony for him is upheld in the Earth, and his Name is thereby glorified; and therefore such as are right in their Spirits, are naturally drawn to keep the Meetings of God's People, and never want a Spiritual Influence to lead them thereunto: And if any do it in a mere Customary Way, they will no doubt suffer Condemnation for it. Yet cannot the Appointing of Places and Times be accounted a Ceremony and Observation done in man's Will in the Worship of God; seeing none can say, that it is an Act of Worship, but only a mere presenting of our Persons in order to it, as is abovesaid. Which that it was practised by the Primitive Church and Saints, all our Adversaries do acknowledge.  
Lastly, some object; That this manner of Worship in Silence is not to Object. 3 be found in all the Scripture.  
I Answer; We make not Silence to be the sole matter of our Worship; Answ. since, as I have above said, there are many Meetings, 
In Waiting for the Spirits Guidance, Selence is supposed.  which are seldom (if ever) altogether Silent, some or other are still moved either to preach, pray, and praise: and so in this our Meetings cannot be but like the Meetings of the Primitive Churches recorded in Scripture, since our Adversaries confess, that they did preach and pray by the Spirit. And then what Absurdity is it to suppose, that at some times the Spirit did not move them to these outward Acts, and that then they were Silent? since we may well conclude, they did not speak, until they were moved; and so no doubt had sometimes Silence. Act. 2.1. before the Spirit came upon them, it is said,— They were all with one accord in one place: and then it is said, The Spirit suddenly came upon them; but no mention is made of any one speaking at that time; and I would willingly know, what Absurdity our Adversaries can infer, should we conclude, they were a while Silent?  
But if it be urged, 
Inst.  That a whole Silent Meeting cannot be found in Scripture.  
I Answer: Supposing such a thing were not recorded, Answ. it will not therefore follow, that it is not lawful; seeing it naturally followeth from other Scripture-Precepts, as we have proved this doth. For seeing the Scripture commands to Meet together, and when Met, 
Silent Meetings are proved from Scripture and Reason.  the Scripture prohibits prayers or preach, but as the Spirit moveth thereunto: if people Meet together, and the Spirit move not to such Acts, it will necessarily follow, that they must be Silent. But further, there might have been many such things among the Saints of Old, though not recorded in Scripture; and yet we have enough in Scripture, signifying, that such things were. For Job sat silent seven days with his Friends together; Here was a Long Silent Meeting: See also Ezra c. 9.4. and Ezechiel c. 1.14. and 20.1. Thus having shown the Excellency of this Worship, proved it from Scripture and Reason, and answered the Objections, which are commonly made against it; which, though it might suffice to the Explanation and Probation of our Proposition, yet I shall add something more particularly of Preaching, Praying and Singing, and so proceed to the following Proposition.  


I. What reaching is with Protestants and Papists?  
A studied Talk an hour or two.   § XVIII. Preaching, as it's used both among Papists and Protestants, is for One Man to take some Place or Verse of Scripture, and thereon speak for an hour or two, what he hath studied and premeditated in his Closet, and gathered together from his own Inventions, or from the Writings and Observations of others; and then having got it by heart, (as a Schoolboy doth his Lesson) he brings it forth, and repeats it before the People. And how much the fertiler and stronger a Man's Invention is, and the more industrious and laborious he is in Collecting such Observations, and can utter them with the Excellency of Speech and Humane Eloquence, so much the more is he accounted an Able and Excellent Preacher.  
To this we Oppose, that when the Saints are met together, and every one gathered to the Gift and Grace of God in themselves, 
True Preaching by the Spirit.  he that Ministereth, being acted thereunto by the arising of the Grace in himself, aught to speak forth, what the Spirit of God furnisheth him with; not minding the Eloquence and Wisdom of Words, but the Demonstration of the Spirit and of Power: and that either in the Interpreting some part of Scripture, in case the Spirit, which is the good Remembrancer, lead him so to do; or otherwise Words of Exhortation, Advice, Reproof and Instruction, or the sense of some Spiritual Experiences: all which will still be agreeable to the Scripture, though perhaps not relative to, nor founded upon any particular Chapter or Verse, as a Text. Now let us Examine and Consider, which of these two sorts of Preaching be most agreeable to the Precepts and Practice of Christ and his Apostles, and the Primitive Church recorded in Scripture? For First, as to their Preaching upon a Text, if it were not merely Customary or Premeditated, but done by the Immediate Motion of the Spirit, we should not blame it; but to do it, as they do, there is neither Precept nor Practice, that ever I could observe in the New Testament, as a part of the Instituted Worship thereof.  

Object.  But they Allege, That Christ took the Book of Isaiah, and Read out of it, and Spoke therefrom: and that Peter preached from a sentence of the Prophet Joel.  
Answ. I Answer, That Christ and Peter did it not, but as Immediately acted and moved thereunto by the Spirit of God, and that without Premeditation; 
1. Christ's and Peter's speaking was not by Premeditation.  which, I suppose, our Adversaries will not deny: in which case we willingly approve of it. But what is this to their Customary, Conned Way, without either Waiting for, or expecting the Movings or Leadings of the Spirit? Moreover, that neither Christ nor Peter did it, as a settled Custom or Form, to be constantly practised by all the Ministers of the Church, appears, in that most of all the Sermons recorded by Christ and his Apostles in Scripture, were without this; as appears from Christ's Sermon upon the Mount, Matth. 5.1, etc. Mark 4.1, etc. and Paul's Preaching to the Athenians, and to the Jews, etc. As than it appears, that this Method of preaching is not grounded upon any Scripture-precept, so the Nature of it is contrary to the preaching of Christ under the New Covenant, as expressed and recommended in Scripture. For Christ in sending forth his Disciples, expressly mentioneth, that they are not to speak of or from themselves, or to forecast before hand; but that which the Spirit in the same hour shall teach them: as is particularly mentioned in the Three Evangelists, Matth. 10.20. Mark 13.11. Luke 12.12. Now, if Christ gave this Order to his Disciples, before he departed from them, as that, which they were to practise during his Abode outwardly with them; much more were they to do it after his Departure, since than they were more specially to receive the Spirit to lead them in all things, and to bring all things to their remembrance, Joh. 14.26. And if they were to do so, when they appeared before the Magistrates and Princes of the Earth, much more in the Worship of God, when they stand specially before him; seeing, as it is above shown, his Worship is to be performed in Spirit: and therefore after their receiving of the Holy Ghost it is said, Acts 2.4. They spoke as the Spirit gave them Utterance; not what they studied and gathered from Books in their Closets in a premeditated Way. Franciscus Lambertus (before cited) speaketh well, 
Franc. Lambertus his Testimony against the Priests studied Inventions and Figments.  and showeth their Hypocrisy, Tract. 5. of Prophecy, Chap. 3. saying; Where are they now, that glory in their Inventions, who say, A brave Invention, A brave Invention! This they call Invention, which themselves have made up; but what have the Faithful to do with such kind of Inventions? It is not Figments, nor yet Inventions, that we will have; but things that are Solid, Invincible, Eternal and Heavenly, not which men have Invented, but which God hath Revealed: for if we believe the Scripture, our Invention profiteth nothing, but to provoke God to our Ruin. And afterwards; Beware (saith he) that thou determine not precisely to speak, what before thou hast meditated, whatsoever it be: for though it be lawful to determine the Text, which thou art to Expound, yet not at all the Interpretation; lest if thou so dost, thou take from the Holy Spirit that, which is his, to wit, to direct thy speech, that thou may'st prophecy in the Name of the Lord, denuded of all Learning, Meditation and Experience, and as if thou hadst studied nothing at all; committing thy heart, thy tongue and thyself wholly unto his Spirit, and trusting nothing to thy former studying or meditation, but saying with thyself in great confidence of the Divine promise, The Lord will give a word with much power unto those, that preach the Gospel. But above all things be careful, thou follow not the manner of Hypocrites, who have written almost word by word, what they are to say, as if they were to Repeat some Verses upon a Theatre, have learned all their preaching, as they do, that act Tragedies. And afterward, when they are in the place of prophesying, pray the Lord to direct their Tongue; but in the mean time shutting up the way of the Holy Spirit, they determine to say nothing, but what they have written. O unhappy kind of Prophets, yea, and truly Cursed, which depend not upon God's Spirit, but upon their own Writings or Meditation! Why prayest thou to the Lord, thou false Prophet, to give thee his Holy Spirit, by which thou may●st speak things profitable, and yet thou repell'st the Spirit? Why preferrest thou thy Meditation or study to the Spirit of God? otherwise why committ'st thou not thyself to the Spirit?  
§ XIX. Secondly: This manner of Preaching, as used by them, 
2. The words man's Wisdom brings, beget not Faith.  considering that they also affirm, That it may be and often is performed by men, who are Wicked, or void of true Grace, Cannot only not Edify the Church, nor beget or nourish true Faith, but is destructive to it, being directly contrary to the nature of the Christian and Apostolic Ministry mentioned in the Scriptures. For the Apostles preached the Gospel not in the Wisdom of words, lest the Cross of Christ should be of none effect, 1 Cor. 1.17. But this Preaching not being done by the actings and move of God's Spirit, but by man's Invention and Eloquence in his own will, and through his natural and acquired parts and Learning, is in the Wisdom of words; and therefore the Cross of Christ is thereby made of none effect. The Apostles Speech and Preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of Power; That the Faith of their Hearers should not stand in the Wisdom of men, but in the Power of God, 1 Cor. 2.3, 4, 5. But this preaching having nothing of the Spirit and Power in it, both the Preachers and Hearers confessing, they Wait for no such thing, nor yet are oftentimes sensible of it, must needs stand in the Enticing Words of man's Wisdom; since it is by the mere Wisdom of man it is sought after, and the mere Strength of man's Eloquence and Enticing words it is uttered: and therefore no wonder, if the Faith of such, as hear and depend upon such preachers and preach, stand in the Wisdom of Men, and not in the Power of God. The Apostles declared, that they spoke not in the words, which man's Wisdom teacheth, but which the Holy Ghost teacheth, 1 Cor. 2.13. But these Preachers confess, that they are Strangers to the Holy Ghost, his Motions and Operations, neither do they Wait to feel them; and therefore they speak in the words, which their own natural Wisdom and Learning teacheth them, mixing them in and adding them to such words, as they steal of the Scripture and other Books, and therefore speak not, what the Holy Ghost teacheth.  
Thirdly: This is contrary to the Method and Order of the primitive Church mentioned by the Apostle, 
3. True Church's method was to speak by Revelation.  1 Cor. 14.30, etc. where in Preaching every one is to Wait for his Revelation, and to give place one unto another, according as things are Revealed. But here there is no waiting for a Revelation, but the Preacher must speak, and not that which is Revealed unto him, but what he hath prepared and premeditated beforehand.  
last: By this kind of Preaching the Spirit of God, which should be the Chief Instructor and Teacher of God's People, 
4. The Spirit is shut out by Priests to be the Teacher.  and whose influence is that only, which makes all Preaching effectual and beneficial for the edifying of Souls, is Shut out, and man's natural Wisdom, Learning and Parts set up and Exalted; which (no doubt) is a great and chief reason, why the Preaching among the generality of Christians is so unfruitful and Vnsuccessful: yea, according to this doctrine the Devil may preach, and aught to be Herd also; seeing he both knoweth the Truth, and hath as much Eloquence as any. But what avails Excellency of speech, if the Demonstration and Power of the Spirit be wanting, which toucheth the Conscience? We see, that when the Devil confessed to the Truth, yet Christ would have none of his Testimony: And as these pregnant Testimonies of the Scripture to prove this part of Preaching to be contrary to the Doctrine of Christ; so do they also prove that of ours, before affirmed, to be Conform thereunto.  

Object.  § XX. But if any Object after this manner, Have not many been Benefitted, yea, and both Converted and Edified by the Ministry of such as have Premeditated their Preach; yea, and hath not the Spirit often concurred by its Divine Influence with preach thus premeditated, so as they have been powerfully born in upon the Souls of the Hearers to their Advantage.  
I answer: Though that be granted, which I shall not deny; it will not infer, that the thing was good in itself; more than, because Paul was met with by Christ to the Converting of his Soul, riding to Damascus to persecute the Saints, that he did well in so doing: Neither particular Actions, Answ. nor yet whole Congregations (as we above observed) are to be measured by the Acts of God's Condescension in times of Ignorance. But besides, 
Paul Persecuting was Converted; is therefore Persecuting good?  it hath oftentimes fallen out, that God, having a regard to the Simplicity and Integrity either of the Preacher, or Hearers, hath fallen in upon the heart of a Preacher by his Power and holy Influence, and thereby hath led them to speak things, which were not in his premeditated Discourse, and which perhaps he never thought of before: and those passing Ejaculations, and unpremeditated, but living Exhortations have proved more beneficial and refreshful both to Preacher and Hearers, than all their premeditated Sermons. But all that will not allow them to Continue in these things, which in themselves are not approved, but contrary to the practice of the Apostles, when God is raising up a people to serve him according to the primitive purity and spirituality; yea, such acts of God's Condescension in times of Darkness and Ignorance, should engage all more and more to follow him, according as he Reveals his most perfect and Spiritual Way.  
§ XXI. Having hitherto spoken of Preaching, 
II. Of Prayer, how the Outward is distinguished from the Inward.  now it is fit to speak of Praying, concerning which the like Controversy ariseth. Our Adversaries, whose Religion is all for the most part Outside, and such, whose Acts are the mere products of man's natural Will and Abilities, as they can Preach, so can they Pray when they please, and therefore have their set particular Prayers, I meddle not with the Controversies among themselves concerning this; some of them being for set Prayers, as a Liturgy, others for such, as be ex tempore Conceived: it suffices me, that all of them agree in this, that the Motions and Influence of the Spirit of God are not Necessary to be previous thereunto; and therefore they have Set Times in their public Worship, as before and after preaching, 
The Priests set times to Preach and Pray denies the Spirit.  and in their private Devotion, as Morning and Evening, and before and after meat, and other such occasions, at which they precisely set about the performing of their Prayers, by speaking words to God, whether they feel any Motions or Influence of the Spirit or not: so that some of the Chiefest have confessed, that they have thus Prayed without the Motions or Assistance of the Spirit, acknowledging, that they sinned in so doing; yet they said, they look upon it as their Duty to do so, though to Pray without the Spirit be Sin. We freely Confess, that Prayer is both very profitable, and a necessary Duty commanded, and fit to be practised frequently by all Christians; but as we can Do nothing without Christ, so neither can we Pray without the concurrence and assistance of his Spirit. But that the State of the Controversy may be the better understood, let it be considered, First, That Prayer is twofold, Inward and Outward. Inward Prayer is that Secret turning of the mind towards God, whereby, 
What Inward Prayer is?  being secretly touched and awakened by the Light of Christ in the Conscience, and so bowed down under the sense of its Iniquities, unworthiness and Misery, it looks up to God; and joining issue with the secret Shinings of the Seed of God, it breathes towards him, and is constantly breathing forth some secret Desires and Aspirations towards him. It is in this sense, that we are so frequently in Scripture commanded to Pray continually, Luke 18.1. 1 Thess. 5.17. Eph. 6.18. Luke 21.36. which cannot be understood of Outward Prayer, because it were impossible, that men should be always upon their Knees, expressing words of Prayer; and this would hinder them from the Exercise of those Duties, no less positively Commanded. Outward Prayer is, when as the Spirit (being thus in the Exercise of Inward Retirement, and feeling the Breathing of the Spirit of God to arise powerfully in the Soul) receives strength and liberty, 
What Outward Prayer is?  by a supperadded Motion and Influence of the Spirit, to bring forth either audible Sighs, Groans or Words, and that either in public Assemblies, or in private, or at Meat, etc.  
As than Inward Prayer is necessary at all times, so, so long as the Day of every man's Visitation lasteth, 
Inward Prayer necessary at all times.  he never wants some Influence, less or more for the practice of it; because he no sooner retires his Mind, and considers himself in God's Presence, but he finds himself in the Practice of it.  

Outward Prayer doth require a superadded Influence.  The Outward Exercise of Prayer, as needing a greater and superadded Influence and Motion of the Spirit, as it cannot be continually practised, so neither can it be so readily, so as to be effectually performed, until his Mind be some time acquainted with the Inward; therefore such as are diligent and watchful in their minds, and much retired in the Exercise of this Inward Prayer, are more capable to be frequent in the use of the Outward, because that this holy Influence doth more constantly attend them, and they being better acquainted with, and accustomed to the Motions of God's Spirit, can easily perceive and discern them. And indeed, as such who are most diligent, have a near Access to God, and he taketh most delight to draw them by his Spirit to Approach and Call upon him; so when many are gathered together in this watchful Mind, God doth frequently pour forth the Spirit of Prayer among them, and stir them thereunto, to the edifying and building up of one another in Love. But because this Outward Prayer depends upon the Inward, as that which must follow it, and cannot be acceptably performed, but as attended with a superadded Influence and Motion of the Spirit, therefore cannot we prefix set Times to pray outwardly, 
We cannot fix set times to Speak and Pray to Tempe God.  so as to lay a necessity to speak words at such and such times, whether we feel this heavenly Influence and Assistance, or no; for that we judge were a Tempting of God, and a coming before him without due Preparation. We think it fit for us to present ourselves before him by this Inward Retirement of the Mind, and so to proceed further, as his Spirit shall help us, and draw us thereunto: and we find, that the Lord accepts of this, yea, and seethe meet sometimes to exercise us in this Silent place, for the Trial of our Patience, without allowing us to speak further; that he may teach us not to Rely upon outward performances, or satisfy ourselves, as too many do, with the Saying of our Prayers, and that our dependence upon him may be the more firm and constant, to Wait for the holding out of his Sceptre, and for his allowance to draw near unto him, and with greater freedom and enlargement of Spirit upon our hearts towards him. Yet nevertheless we do not deny, but sometimes God upon particular occasions very suddenly, yea, upon the very first Turning-in of the Mind, may give power and liberty to bring forth Words or Acts of outward Prayer, so as the Soul can scarce discern any previous Motion, but the Influence and Bringing forth thereof may be, as it were, simul & semel; nevertheless that saying of Bernard is true, that All prayer is tepid, 
Such Sin, as are neglecting Prayer.  which hath not an Inspiration prevening it. Though we affirm, that none ought to go about Prayer without this Motion: yet we do not deny, but such Sin, as neglect Prayer; but their Sin is, in that they come not to that place, where they may feel that, that would lead them thereunto. And therefore we question not, but many, through neglect of this Inward Watchfulness and Retiredness of Mind, miss many precious opportunities to Pray, and thereby are guilty in the sight of God; yet would they Sin, if they should set about the Act, until they first felt the Influence. For as he grossly offends his Master, that lieth in his Bed and sleeps, and neglects to do his Master's Business; 
A Forward and a Careless Servant answer not their plight.  yet if such a one should suddenly get up, and without putting on his clothes, or taking along with him those necessary Tools and Instruments, without which he could not possibly Work, should forwardly fall a doing to no purpose, he would be so far thereby from Repairing his former Fault, that he would justly incur a new Censure: and as one, that is Careless, and other ways Busied, may miss to hear one speaking unto him, or even not hear the Bell of a Clock, though striking hard by him; so may many through negligence miss to hear God oftentimes calling upon them, and giving them access to pray unto him: yet will not that allow them, without his liberty: in their own wills to fall to Work.  
And lastly: Though this be the only true and proper Method of Prayer, as that which is alone acceptable to God; yet shall we not deny, but he oftentimes answered the Prayers, and concurred with the Desires of some, especially in the times of Darkness, 
In times of Darkness God did often hear their Prayers.  who have greatly Erred herein, so that some, that have sat down in formal Prayer, though far wrong in the matter, as well as manner, without the Assistance or Influence of God's Spirit, yet have found him to take occasion therethrough to break in upon their Souls, and wonderfully Tender and Refresh them: yet, as in preaching and elsewhere hath afore been observed, that will not prove any such Practices, or be a just Let to hinder any from coming to practise that Pure, Spiritual and Acceptable Prayer, which God is again restoring and leading his people into, out of all Superstitions and mere Empty Formalities. The State of the Controversy, and our Sense thereof being thus clearly stated, will both obviate many Objections, 
First▪ Spiritual Prayer proved from Scripture.  and make the Answer to others more Brief and Easie. I shall first prove this Spiritual Prayer by some short Considerations from Scripture; and then Answer the Objections of our Opposers: which will also serve to Refute their Method and Manner thereof.  
§ XXII. And First, 
I. God's Spirit must be felt to move the Mind to Prayer.  That there is a Necessity of this Inward Retirement of the Mind, as previous to Prayer, that the Spirit may be felt to draw thereunto, appears, for that in most of those places, where Prayer is commanded, Watching is prefixed thereunto, as necessary to go before; as Matth. 24.42. Mark 13.33.14: 38. Luk. 21.36. From which it is evident, that this Watching was to go before Prayer. Now to what end is this Watching, or what is it, but a Waiting to feel God's Spirit to draw unto Prayer, that so it may be done acceptably? 
Eph. 6. 1●.  For since we are to Pray always in the Spirit, and cannot Pray of ourselves without it Acceptably, This Watching must be for this end recommended to us, as preceding Prayer, that we may Watch and Wait for the seasonable time to Pray, which is, when the Spirit moves thereunto.  
Secondly, 
II. We know not how to Pray, but as the Spirit helps.  This Necessity of the Spirit's Moving and Concurrence appears abundantly from that of the Apostle Paul, Rom. 8.26, 27. Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for, as we ought; but the Spirit itself maketh Intercession for us with groan, which cannot be uttered. And he that searcheth the hearts, knoweth, what is the Mind of the Spirit, because he maketh Intercession for the Saints, according to the Will of God. Which first holds forth the Incapacity of Men, as of themselves, to Pray or Call upon God in their own Wills, even such as have received the Faith of Christ, and are in measure sanctified by it; as was the Churcb of Rome, to whom the Apostle then wrote. Secondly: It holds forth that, which can only help and assist Men to Pray, to wit, the Spirit, as that, without which they cannot do it acceptably to God, nor beneficially to their own Souls. Thirdly, The Manner and Way of the Spirit's Intercession; With sighs and groans, which are unutterable. And Fourthly, That God receiveth graciously the Prayers of such, as are presented and offered unto himself by the Spirit, knowing it to be according to his Will. Now, it cannot be conceived, but this Order of Prayer thus asserted by the Apostle, is most consistent with those other Testimonies of Scripture, commending and recommending to us the Use of Prayer: From which I thus argue; 
Arg. If Man know not how to pray, neither can do it without the help of the Spirit, than it is to no purpose for him, but altogether unprofitable to pray without it.  
But the first is true; Therefore also the last.   

III. Pray always ●n the Spirit, and Watching thereunto.  Thirdly: This Necessity of the Spirit to true Prayer appears from Eph. 6. verse 18. and Judas ver. 20. where the Apostle commands to Pray always in the Spirit, and Watching thereunto; which is as much, as if he had said, that we were never to Pray without the Spirit, or Watching thereunto. And Judas showeth us, that such Prayers, as are in the Holy Ghost, only tend to the Building up of ourselves in our most holy Faith.  
Fourthly: The Apostle Paul saith expressly, 1 Cor. 12.3. That no man can say, 
iv Man cannot call Christ Lord, but by the Holy Ghost.  that Jesus is the Lord, but by the Holy Ghost: If then Jesus cannot be thus rightly Named, but by the Holy Ghost; far less can he be acceptably Called upon. Hence the same Apostle declares, 1 Cor. 14.15. That he will Pray with the Spirit, etc. A clear Evidence, that it was none of his Method to Pray without it.  

V God will not hear the Prayer of the Wicked.  But Fifthly, All Prayer without the Spirit is Abomination; such as are the Prayers of the Wicked, Prov. 28.9. And the Confidence, that the Saints have, that God will hear them, is, if they Ask any thing according to his Will, 1 John 5. verse 14: So, if the Prayer be not according to his Will, there is no ground of Confidence, that he will hear. Now our Adversaries will acknowledge, that Prayers without the Spirit are not according to the Will of God; and therefore such, as Pray without it, have no ground to expect an Answer: For indeed, to bid a Man Pray without the Spirit, is all one, as to bid one See without Eyes, Work without Hands, or Go without Feet. And to desire a Man to fall to Prayer, ere the Spirit in some measure less or more Move him thereunto, is to desire a Man to See, before he Open his Eyes; or to Walk, before he Rise up; or to Work with his Hands, before he Move them.  

VI All Sacrifice is Sin, not offered by the Spirit.  § XXIII. But lastly; From this false Opinion of Praying without the Spirit, and not judging it Necessary to be Waited for, as that, which may be felt to Move us thereunto, hath proceeded all the Superstition and Idolatry, that is among those, called Christians, and those many Abominations, wherewith the Lord is provoked, and his Spirit grieved: so that many deceive▪ themselves now, as the Jews did of old, thinking it sufficient, if they pay their daily Sacrifices, and offer their customary Oblations; from thence thinking all is well, and creating a false peace to themselves, as the Whore in the Proverbs; because they have Offered up their Sacrifices of Morning and Evening-Prayers. And therefore it's manifest, that their constant Use of things doth not a whit influence their Lives and Conversations; 
Prov. 7.14.  but they remain, for the most part, as bad as ever. Yea, it is frequent both among Papists and Protestants, for them first, to Leap, as it were, out of their vain, light and profane Conversations at their set Hours and Seasons, and fall to their Customory Devotion; and then, when it is scarce finished, and the Words to God scarce out, the former profane Talk comes after it: so that the same Wicked, Profane Spirit of this World acts them in both. If there be any such thing, as Vain Oblations or Prayers, that are Abomination, which God heareth not, (as is certain there are, and the Scripture testifies, Isa. 66.3. Jer. 14.12.) certainly, such Prayers as are acted in Man's Will, and by his own Strength without God's Spirit, must be of that number.  
§ XXIV. Let this suffice for Probation. Now I shall proceed to Answer their Objections, when I have said something concerning Joining in Prayer with others. Those that Pray together with one accord, 
[Concerning Joining in Prayer with others.  use not only to Concur in their Spirits, but also in the Gesture of their Body; which we also willingly approve of: It becometh those, who approach before God to Pray, that they do it with bowed Knees, and with their Heads uncovered; which is our practice.  
But here ariseth a Controversy; Whether it be lawful to Join with Object. I others (by those External Signs of Reverence, albeit not in Heart) who Pray formally, neither Waiting for the Motion of the Spirit, nor judging it necessary.  
We Answer, Not at all: Answ. And for our Testimony in this thing we have suffered not a little. For when it hath fallen out, that either Accidentally, or to witness against their Worship, 
How with Idolaters we cannot Join in Prayer.  we have been present during the same, and have not found it lawful for us to Bow with them thereunto, they have often persecuted us not only with Reproaches, but also with Strokes and cruel Beat. For this Cause they use to accuse us of Pride, Profanity and Madness, as if we had no Respect or Reverence to the Worship of God, and as if we judged none could pray, or were heard of God, but ourselves. Unto all which, and many more Reproaches of this kind we Answer briefly and modestly: That it sufficeth us, that we are found so doing neither through Pride, nor Madness, nor Profanity; but merely, lest we should hurt our Consciences: The Reason of which is plain and evident; for since our Principle and Doctrine obligeth us to believe, that the Prayers of those, who themselves confess, they are not acted by the Spirit, are Abominations; how can we, with a safe Conscience Join with them?  
If they urge, That this is the Height of uncharitableness and Arrogancy, Object. TWO as if we judged ourselves always to Pray by the Spirit's Motion, but they never; as if we were never deceived by Praying without the Motion of the Spirit, and that they were never acted by it: seeing, albeit they judge not the motion of the Spirit always necessary, they confess nevertheless, that it is very profitable and comfortable, and they feel it often influencing them; which that it sometimes falls out, we cannot deny.  
To all which I Answer distinctly: If it were their known and avowed Doctrine, not to Pray without the motion of the Spirit, and that seriously holding thereunto, they did not bind themselves to Pray at certain, prescribed Times precisely (at which Times they determine to Pray, though without the Spirit, Answ.) then indeed we might be accused of uncharitableness and Pride, 
Shall we confirm the Hypocrite when praying?  if we never Joined with them; and if they so taught and practised, I doubt not but it should be lawful for us so to do; unless there should appear some manifest and evident Hypocrisy or Delusion. But seeing they profess, that they pray without the Spirit, and seeing God hath persuaded us, that such Prayers are abominable, how can we with a safe Conscience join with an Abomination? That God sometimes Condescends to them, we do not deny, (albeit now, when the Spiritual Worship is openly proclaimed, and all are invited unto it, the Case is otherwise, than in those Old Times of Apostasy and Darkness) and therefore albeit any should begin to Pray in our presence, not expecting the Motion of the Spirit, yet if it manifestly appear, that God in Condescension did concur with such a one, then according to God's Will, we should not refuse to Join also: But this is rare, lest thence they should be Confirmed in their false Principle. And albeit this seem hard in our Profession, nevertheless it is so Confirmed by the Authority both of Scripture and right Reason, that many Convinced thereof, have embraced this Part before other Truths, which were Easier, and as they seemed to some, Clearer. Among whom is memorable of late years Alexander Skein, a Magistrate of the City of Aberdeen, a man very modest, and very averse from giving Offence to others; who nevertheless, being overcome by the Power of Truth in this matter, behoved for this Cause to separate himself from the Public Assemblies and Prayers, and join himself unto us: Who also gave the Reason of his Change, and likewise succinctly, but yet substantially comprehended this Controversy concerning Worship in some short Questions, which he offered to the public Preachers of the City, which I think meet to insert in this place.  
Query. 1. Whether or not should any Act of God's Worship be gone about, without the Motions, 
Some Questions of A. Skein proposed to the Preachers, that are in Aberd●en.  leadings and actings of the Holy Spirit?  
2. If the Motions of the Spirit be necessary to every particular Duty, whether should he be waited upon, that all our acts and words may be, according as he gives utterance and assistance?  
3. Whether every one, that bears the Name of a Christian, or professes to be a Protestant, hath such an uninterrupted measure thereof, that he may without Waiting go immediately about the Duty?  
4. If there be an Indisposition and Unfitness at some times for such Exercises, at least as to the Spiritual and lively Performance thereof, whether ought they to be performed in that case, and at that time?  
5. If any Duty be gone about under pretence, that it is in Obedience to the External Command, without the Spiritual Life and Motion necessary, whether such a Duty thus performed, can in Faith be expected to be accepted of God, and not rather reckoned as a bringing of strange fire before the Lord; 
Levit. 16.1.  seeing it is performed (at best) by the strength of Natural and Acquired Parts, and not by the strength and assistance of the Holy Ghost, which was Typified by the Fire, that came down from Heaven, which alone behoved to consume the Sacrifice, and no other?  
6. Whether Duties gone about in the mere strength of Natural and Acquired Parts, (whether in public or in private) be not as really, upon the Matter, an Image of Man's Invention, as the Popish Worship, though not so gross in the outward appearance? And therefore whether it be not as real Superstition to countenance any Worship of that nature, as it is to countenance Popish Worship, though there be a difference in the Degree?  
7. Whether it be a ground of Offence, or just Scandal, to countenance the Worship of those, whose professed principle it is, neither to speak for Edification, nor to Pray, but as the Holy Ghost shall be pleased to assist them in some measure less or more; without which they rather choose to be silent, than to speak without this Influence?  
Unto these they answered but very coldly and faintly; whose Answers likewise long ago he Refuted.  
Seeing then, God hath called us to his Spiritual Worship, and to testify against the humane and voluntary Worships of the Apostasy, if we did not this way stand immovable to the Truth Revealed, but should Join with them, both our Testimony for God would be weakened and lost, 
We must not lose our Witnessing for God.  and it would be impossible steadily to propagate this Worship in the World, whose Progress we dare neither retard nor hinder by any act of ours; though therefore we should lose not only worldly Honour, but even our Lives. And truly, many Protestants through their Vnsteadiness in this thing, for Politic ends complying with the Popish Abominations, have greatly scandalised their profession, and hurt the Reformation: as appeared in the example of the Elector of Saxony; who, 
Elector of Saxony his Scandal given to Protestants.  in the Convention at Augsburg in the year 1530, being commanded by the Emperor Charles the Fifth, to be present at the Mass, that he might carry the Sword before him according to his place: which when he justly scrupled to perform, his Preachers, taking more care for their Prince's Honour, than for his Conscience, persuaded him, that it was Lawful to do it, against his Conscience. 
Secondly: Objections against Spiritual Prayer, Answered.  Which was both a very bad Example, and great Scandal to the Reformation, and displeased many; as the Author of the History of the Council of Trent in his first book well observes. But now I hasten to the Objections of our Adversaries against this Method of Praying.  
§ XXV. First, They Object; That if such particular Influences were Object. I needful to outward Acts of Worship, than they should also be needful to inward Acts, as to wait, desire and love God:  
But this is absurd; Therefore also that from whence it follows.  
I answer: That which was said in the State of the Controversy, Answ. cleareth this; because as to those general Duties, there never wants an Influence, so long as the Day of a man's Visitation lasteth; during which time God is always near to him, and wrestling with him by his Spirit to turn him to himself, so that, if he do but stand still, and cease from his evil thoughts, the Lord is near to help him, etc. But as to the outward Acts of Prayer, they need a more special Motion and Influence, as hath been proved.  
Secondly, they Object; That it might be also alleged, that men ought not Object. TWO to do Moral Duties, as Children to honour their Parents, men to do right to their Neighbours, except the Spirit moved them to it.  
I Answer, Answ. there is a great difference betwixt these general Duties betwixt man and man, and the particular express Acts of Worship towards God; these are merely Spiritual, and commanded by God to be performed by his Spirit, the other answer their End, as to them, whom they are immediately directed to, and concern, though done from a mere natural Principle of Self-love: even as Beasts have natural Affections one to another, and therefore may be thus performed. Though I shall not deny, but that they are not Works accepted of God, or beneficial to the Soul, but as they are done in the fear of God, and in his blessing, in which his Children do all things; and therefore are Accepted and Blessed, in whatsoever they do.  
Object. III Thirdly, they Object; That, if a wicked man ought not to pray without a Motion of the Spirit, because his prayer would be sinful; neither ought he to plough by the same reason, 
Prov. 21.4.  because the ploughing of the wicked, as well as his praying is sin.  
Answ. This Objection is of the same nature with the former, and therefore may be answered the same way; seeing there is a great difference betwixt Natural Acts, 
How Acts of Nature differ from the Spirit's.  such as eating, drinking, sleeping, and seeking for sustenance for the body (which things man hath common with beasts) and Spiritual Acts. And it doth not follow, because man ought not to go about Spiritual acts without the Spirit, that therefore he may not go about Natural acts without it: The Analogy holds better thus, and that for the proof of our Affirmation, That as man for the going about Natural acts needs his Natural Spirit; so to perform Spiritual acts he needs the Spirit of God. That the Natural acts of the wicked and unregenerate are Sinful, is not denied, though not as in themselves, but in so far as man in that State is in all things Reprobated in the sight of God.  
Object. IV Fourthly, they Object; That wicked men may, according to this doctrine, forbear to Pray for years together, alleging, they want a Motion to it.  
Answ. I Answer: The false pretences of Wicked men do nothing invalidate the Truth of this Doctrine: for at that rate there is no Doctrine of Christ, which men might not turn by. That they ought not to Pray without the Spirit, is granted; but then they ought to come to that place of Watching, 
That wicked Men neglect the Motions of the Spirit to Pray.  where they may be capable to feel the Spirit's Motion. They Sin indeed in not Praying; but the Cause of this Sin is their not Watching: So their neglect proceeds not from this doctrine, but from their disobedience to it; seeing if they did Pray without this, it would be a double sin, and no fulfilling of the Command to Pray: nor yet would their Prayer without this Spirit be useful unto them. And this our Adversaries are forced to acknowledge in another case: for they say, It is a duty incumbent on Christians to frequent the Sacrament of the Lord's supper (as they call it;) Yet they say, No man ought to take it unworthily: yea they plead, that such as find themselves unprepared, must abstain; and therefore do usually Excommunicate them from the Table. Now though according to them it be necessary to partake of this Sacrament, yet it is also necessary, that those that do it, do first Examine themselves, lest they Eat and Drink their own Condemnation: and though they reckon it sinful for them to forbear, yet they account it more sinful for them to do it without this Excommunication.  
Object. V Fifthly, they Object Acts 8.22. where Peter commanded Simon Magus, that wicked Sorcerer, to Pray; from thence inferring, That wicked men may and aught to Pray.  
Answ. I Answer: That in the citing of this place, as I have often observed, they Omit the first and chiefest part of the verse, which is thus, Acts 8. v. 22. 
The Sorcerer may Pray, but not without Repentance.  Repent therefore of this thy Wickedness, and Pray God, if perhaps the thought of thine heart may be forgiven thee. So here he bids him first Repent: now the least measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind, which we speak of; and indeed, where true Repentance goeth first, we do not doubt, but the Spirit of God will be near to Concur with, and Influence such to Pray to, and Call upon God.  
And Lastly they Object, That many Prayers begun without the Spirit, have proved effectual; and that the Prayers of wicked men have been heard and Object. IV found acceptable, as Achab's.  
This Objection was before solved: Answ. for the Acts of God's Compassion and Indulgence at some times and to some persons, upon singular, extraordinary occasions, are not to be a Rule of our Actions: For if we should make that the Measure of our Obedience, great Inconveniencies would follow; as is evident, and will be acknowledged by all. Next, we do not deny, but Wicked men are sensible of the Motions and Operations of God's Spirit oftentimes, before their Day be expired, from which they may at times Pray acceptably; not as remaining altogether Wicked, but as entering into piety, from whence they afterwards fall away.  
§ XXVI. As to the singing of Psalms, there will not be need of any long Discourse; for that the Case is just the same, as in the Two former of Preaching and Prayer. We confess this to be a part of God's Worship, 
Of Singing Psalms.  and very sweet and refreshful, when it proceeds from a true sense of God's love in the heart, and arises from the Divine Influence of the Spirit; which leads Souls to breath forth either a sweet Harmony, 
A Sweet harmonious Sound.  or words suitable to the present Condition, whether they be words formerly used by the Saints, and recorded in Scripture, such as the Psalms of David, or other words: as were the Hymns and Songs of Zacharias, Simeon and the blessed Virgin Mary. But as for the formal, Customary Way of singing, 
But formal Singing has no Scripture-Ground.  it hath in Scripture no foundation, nor any Ground in true Christianity: yea besides all the Abuses incident to Prayer and Preaching, it hath this more peculiar, that oftentimes great and horrid lies are said in the sight of God: For all manner of wicked, 
Profane Singing of David's Conditions Rejected.  profane people take upon them to personate the Experiences and Conditions of blessed David, which are not only false, as to them, but also as to some of more Sobriety, who utter them forth. As where they will sing sometimes, Psal. 22.14. My heart is like wax, it is melted in the midst of my bowels: And verse 15. My Strength is dried up like a pot-sherd: and my Tongue cleaveth to my Jaws; and thou hast brought me into the dust of death: And Psal. 6.6. I am weary with my groan all the night make I my bed to swim: I water my Couch with my tears: And many more, which those that speak, know to be false, as to them; And sometimes will confess just after in their Prayers, that they are Guilty of the Vices opposite to those Virtues, which but just before they have asserted themselves Endued with. Who can suppose, that God accepts of such Juggling? And indeed such Singing doth more please the Carnal Ears of Men, than the pure Ears of the Lord, who abhors all Lying and Hypocrisy.  
That Singing then, that pleaseth him, must proceed from that, which is PURE in the heart, (even from the Word of Life therein) in and by which richly dwelling in us, spiritual Songs and Hymns are returned to the Lord, according to that of the Apostle, Col. 3.16.  
But as to their Artificial Music, either by Organs, 
Artificial Music.  or other Instruments, or Voice, we have neither Example nor Precept for it in the New Testament.  
§ XXVII. But Lastly, The great Advantage of this true Worship of God, which we profess and practise, is, that it consisteth not in Man's Wisdom, Arts or Industry, neither needeth the Glory, Pomp, Riches nor Splendour of this World to beautify it; as being of a Spiritual and Heavenly Prop. 12 Nature, and therefore too simple and contemptible to the Natural Mind and Will of Man, that hath no delight to abide in it, because he finds no room there for his Imaginations and Inventions, 
No Splendour of this World attends this Inward Worship.  and hath not the opportunity to gratify his outward and carnal Senses: so that this Form being observed, is not like to be long kept pure without the Power; for it is of itself so naked without it, that it hath nothing in it to invite and tempt Men to Dote upon it, further than it is accompanied with the Power. Whereas the Worship of our Adversaries being performed in their own Wills, 
The Carnal Worship pleases Self.  is self-pleasing, as in which they can largely exercise their Natural Parts and Invention: and (as to most of them) having somewhat of an Outward and Worldly Splendour, delectable to the Carnal and Worldly Senses, they can pleasantly continue in it, and satisfy themselves, though without the Spirit and Power, which they make no ways Essential to the performance of their Worship; and therefore neither wait for, nor expect it.  

The Worship of the Quakers.  § XXVIII. So that to conclude, The Worship, preaching, praying and singing, which we plead for, is such, as proceedeth from the Spirit of God, and is always accompanied with its Influence; being begun by its Motion, and carried on by the Power and Strength thereof: and so is a Worship purely Spiritual, such as the Scripture holds forth, Joh. 4.23, 24. 1 Cor. 14.15. Eph. 6.18, etc.  

Our Adversaries Worship.  But the Worship, preaching, praying and singing, which our Adversaries plead for, and which we oppose, is a Worship, which is both begun, carried on and concluded in Man's own Natural Will and Strength, without the motion or influence of God's Spirit; which they judge they need not Wait for, and therefore may be truly acted both as in the matter and manner, by the Wickedest of Men. Such was the Worship and vain Oblations, which God always rejected, as appears from Isa. 66.3. Jer. 14.12, etc. Isa. 1.13. Prov. 15.29. Joh. 9.31.   

PROPOSITION XII. Concerning Baptism.  
As there is one Lord, and one Faith, so there is one Baptism; which is not the putting away the filth of the flesh, but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing, 
Eph. 4.5. 1 Pet. 3.21. Rom. 6.4. Gal. 3.27. Col. 2.12. John 3.30. 1 Cor. 1.17.  to wit, the Baptism of the Spirit and Fire, by which we are buried with him; that being washed and purged from our Sins, we may walk in newness of Life: Of which the Baptism of John was a Figure, which was Commanded for a time, and not to continue for ever. As to the Baptism of Infants, it is a mere Humane Tradition, for which neither Precept nor Practice is to be found in all the Scripture.  
§ I. I Did sufficiently demonstrate in the Explanation and Probation of the former Proposition, how greatly the Professors of Christianity, as well Protestants as Papists, were degenerated in the matter of Worship, and how much strangers to, and averse from that true and acceptable Worship, that is performed in the Spirit of Truth, because of Man's Natural Propensity in his fallen State to exalt his own Inventions, and to intermix his own Work and Product in the Service of God: and from this Root sprung all the idle Worships, Idolatries, 
From whence Idolatries and Heathen-Superstitions did spring.  and numerous Superstitious Inventions among the Heathens. For when God in Condescension to his chosen people, the Jews, did prescribe to them by his Servant Moses many Ceremonies and Observations, as Types and Shadows of the Substance, which in due time was to be Revealed; which consisted for the most part in Washings, outward Purifications and Cleansings, which were to continue, until the time of the Reformation, until the Spiritual Worship should be set up, and that God by the more powerful pouring forth of his Spirit, and guiding of that Anointing, should lead his Children into all Truth, and teach them to Worship him in a way more Spiritual and acceptable to him, though less agreeable to the Carnal and Outward Senses. Yet notwithstanding God's Condescension to the Jews in such things, we see, that that part in man, which delights to follow its own Inventions, could not be restrained, nor yet satisfied with all these Observations; but that oftentimes they would be either declining to the other Superstitions of the Gentiles, or adding some New Observations and Ceremonies of their own: To which they were so devoted, that they were still apt to prefer them before the Command of God, and that under the Notion of Zeal and Piety. This we see abundantly in the Example of the Pharisees, 
The Pharisees the Chiefest Sect among the Jews.  the Chiefest Sect among the Jews, whom Christ so frequently reproves for making void the Commandments of God by their Traditions, Matth. 15.6, 9, etc. This Complaint may at this day be no less justly made, as to many bearing the Name of Christians, who have introduced many things of this kind, partly borrowed from the Jews, 
Many things in Christendom are borrowed from the Jews and Gentiles.  which they more tenaciously stick to, and more earnestly contend for, than for the weightier Points of Christianity; because that Self yet alive and ruling in them, loves their own Inventions better, than God's Commands. But if they can by any means stretch any Scripture-practice, or Conditional precept or permission, fitted to the Weakness or Capacity of some, or appropriate to some particular Dispensation, to give some Colour for any of these their Inventions, they do then so tenaciously stick to them, and so obstinately and obstreperously plead for them, that they will not patiently hear the most-solid Christian Reasons against them. Which Zeal, if they would but seriously Examine it, they would find to be but the prejudice of Education, and the Love of Self, more than of God, or his Pure Worship. 
Of Sacraments so many Controversies.  This is verified concerning those things, which are called Sacraments; about which they are very ignorant in Religious Controversies, who understand not, how much Debate, Contention, Jangling and Quarrelling there has been among those called Christians: So that I may safely say, the Controversy about them, to wit, about their Number, Nature, Virtue, Efficacy, Administration and other things, hath been more than about any other Doctrine of Christ, whether as betwixt Papists and Protestants, or among Protestants betwixt themselves. And how great prejudice these Controversies have brought to Christians, is very obvious; whereas the things contended for among them, are for the most part but Empty Shadows, and mere Outside things: as I hope hereafter to make appear to the patiented and unprejudicate Reader.  
§ II. That which comes first under Observation, is the Name [Sacrament,] which is strange, that Christians should stick to, and Contend so much for, since it is not to be found in all the Scripture; but was borrowed from the Military Oaths among the Heathens, from whom the Christians, 
The Name of Sacrament (not found in Scripture) is borrowed from the Heathens.  when they began to Apostatise, did borrow many superstitious Terms and Observations, that they might thereby Ingratiate themselves, and the more easily gain the Heathens to their Religion: which practice, though perhaps intended by them for good, yet, as being the fruit of Humane Policy, and not according to God's Wisdom, has had very pernicious Consequences. I see not, how any, whether Papists or Protestants, especially the latter, can in reason quarrel with us for denying this Term, which it seems the Spirit of God saw not meet to inspire the Penmen of the Scriptures to leave unto us.  
But if it be said, That it is not the Name, but the Thing they Contend Object. 1 for:  
I Answer: Let the Name then, as not being Scriptural, be laid aside, and we shall see at first Entrance, Answ. how much Benefit will redound by laying aside this Traditional Term, and betaking us to plainness of Scripture-Language. For presently the great Contest about the Number of them will vanish; seeing there is no Term used in Scripture, that can be made use of, whether we call them Institutions, Ordinances, Precepts, Commandments, Appointments or Laws, etc. that would afford ground for such a Debate; since neither Papists will affirm, that there are only Seven, or Protestants only Two of any of these forementioned.  
If it be said, That this Controversy arises from the Definition of the Thing, Object. 2 as well as from the Name;  
Answ. It will be found otherwise: For whatever way we take their Definition of a Sacrament, whether as an outward, visible Sign, whereby inward Grace is conferred, 
The Definition of Sacraments agrees to many other things.  or only signified, This Definition will agree to many things, which neither Papists nor Protestants will acknowledge to be Sacraments. If they be expressed under the Name of Sealing Ordinances, as some do, I could never see neither by Reason nor Scripture, how this Title could be appropriate to them, more than to any other Christian, Religious Performance: for that must needs properly be a Sealing Ordinance, which makes the persons receiving it infallibly certain of the Promise, 
What Sealing Ordinance doth mean?  or Thing sealed to them.  
Object. 3 If it be said, It is so to them, that are faithful.  
I Answer: So is praying and preaching, and doing of every good work: Seeing the partaking or performing of the one gives not to any a more certain Title to Heaven, Answ. yea (in some respect) not so much, there is no Reason to call them so, more than the other.  
Besides, we find not any thing called the Seal and Pledge of our Inheritance, but the Spirit of God; it is by that we are said to be sealed, Eph. 1.14. & 4.30. which is also termed the Earnest of our Inheritance, 2 Cor. 1.22. and not by outward Water or Eating and Drinking; which as the Wickedest of Men may partake of, so many that do, do notwithstanding it go to Perdition. 
The outward Washing doth not cleanse the Heart  For it is not outward Washing with Water, that maketh the Heart clean, by which Men are fitted for Heaven: And as that which goeth into the mouth, doth not defile a man, because it is put forth again, and so goeth to the Dunghill; neither doth any thing, which Man eateth, purify him, or fit him for Heaven. What is said here in general, may serve for an Introduction not only to this Proposition, but also to the other concerning the Supper. Of these Sacraments (so called) Baptism is always first numbered, which is the Subject of the present Proposition; in whose Explanation I shall first demonstrate and prove Our Judgement; and then Answer the Objections, and Refute the Sentiments of our Opposers. As to the first part, these things following, which are briefly comprehended Part I in the Proposition, come to be proposed and proved.  
§ III. First: That there is but one Baptism, as well as but One Lord, Prop. I One Faith, etc.  
Secondly, That this one Baptism, which is the Baptism of Christ, is Prop. TWO not a washing with, or dipping in Water, but a being baptised by the Spirit.  
Thirdly: That the Baptism of John was but a Figure of this, and therefore, Prop. III as the Figure, to give place to the Substance; which though it be to continue, yet the other is Ceased.  
As for the first, viz. That there is but one Baptism, there needs no other Prop. I Proof, than the Words of the Text, Eph. 4.5. One Lord, one Faith, one Baptism; where the Apostle positively and plainly affirms, 
One Baptism proved.  that as there is but One Body, One Spirit, One Faith, One God, etc. so there is but One Baptism.  
As to what is commonly alleged by way of Explanation upon the Object. 1 Text, That the Baptism of Water and of the Spirit make up this One Baptism by virtue of the Sacramental Union.  
I Answer; This Exposition hath taken place, Answ. not because grounded upon the Testimony of the Scripture, but because it wrists the Scripture, to make it suit to their Principle of Water-Baptism: 
Whether Two Baptisms do make up the One?  and so there needs no other Reply, but to deny it, as being repugnant to the plain words of the Text, which saith not, That there are Two Baptisms, to wit, one of Water, the other of the Spirit, which do make up the One Baptism; but plainly, that there is One Baptism, as there is One Faith and One God. Now there goeth not Two Faiths, nor Two Gods, nor Two Spirits, nor Two Bodies, whereof the one is Outward and Elementary, and the other Spiritual and pure, to the making up of the One Faith, the One God, the One Body, and the One Spirit; so neither aught there to go Two Baptisms to make up the One Baptism.  
But Secondly: If it be said, The Baptism is but One, whereof Water is the one part, to wit, the Sign; and the Spirit, the thing signified, the Object. 2 other.  
I Answer: This yet more confirmeth our Doctrine: Answ. For if Water be only the Sign, it is not the Matter of the One Baptism (as shall further hereafter by its Definition in Scripture appear) and we are to take the One Baptism for the Matter of it, not for the Sign, or Figure and Type, 
If Water be the Type, the Substance must remain.  that went before. Even as where Christ is called the One Offering in Scripture, though he was Typified by many Sacrifices and Offerings under the Law, we understand only by the One Offering his Offering himself upon the Cross: whereof though those many Offerings were Signs and Types; yet we say not, that they go together with that Offering of Christ, to make up the One Offering: so neither though Water-Baptism was a Sign of Christ's Baptism, will it follow, that it goeth now to make up the Baptism of Christ. If any should be so Absurd, as to affirm, That this One Baptism here were the Baptism of Water, and not of the Spirit: that were foolishly to contradict the positive Testimony of the Scripture, which saith the contrary; as by what followeth will more amply appear.  
Secondly: That this One Baptism, which is the Baptism of Christ, is not a Washing with Water, appears first, from the Testimony of John, the proper and peculiar Administrator of Water-Baptism, Matth. 3.11. I indeed baptise you with Water unto Repentance; but he that cometh after Prop. TWO me, is mightier than I, whose shoes I am not worthy to bear: he shall baptise Proof I you with the Holy Ghost, and with Fire. Here John mentions two manners of Baptising, 
That had John's Baptism, had not therefore Christ's.  and two different Baptisms, the one with Water, and the other with the Spirit; the one whereof he was the Minister of, the other whereof Christ was the Minister of: and such as were baptised with the first, were not therefore baptised with the second: I indeed baptise you, but he shall baptise you. Though in the present time they were baptised with the Baptism of Water; yet they were not as yet, but were to be baptised with the Baptism of Christ. From all which I thus Argue, 
If those that were baptised with the Baptism of Water, were not therefore Arg. 1 baptised with the Baptism of Christ, Then the Baptism of Water is not the Baptism of Christ.  
But the first is true:  
Therefore also the last.  And again, 
If he, that truly and really administered the Baptism of Water, did notwithstanding Arg. 2 declare, That he neither could, nor did baptise with the Baptism of Christ, Then the Baptism of Water is not the Baptism of Christ.  
But the first is true:  
Therefore, etc.  And indeed to understand it otherwise, would make John's Words void of good sense: For if their Baptisms had been all one, why should he have so precisely Contradistinguished them? Why should he have said, that those whom he had already baptised, should yet be baptised by another Baptism?  

Object.  If it be urged, That Baptism with Water was the one part, and that with the Spirit the other part, or Effect only of the former:  

One Baptism is no Part nor Effect of the other.  I Answer: This Exposition contradicts the plain words of the Text. For he saith not, I baptise you with Water; and he, that cometh after, shall produce the Effects of this my Baptism in you by the Spirit, etc. or he shall accomplish this Baptism in you; but he shall Baptise you. So then, if we understand the word truly and properly, when he saith, I Baptise you, as consenting, that thereby is really signified, that he did baptise with the Baptism of Water; we must needs, unless we offer Violence to the Text, understand the other part of the sentence the same way; that where he adds presently, But he shall baptise you, etc. that he understood it of their being truly to be baptised with another Baptism, than what he did baptise with: Else it had been Nonsense for him thus to have Contradistinguished them.  
Proof TWO Secondly: This is further confirmed by the Saying of Christ himself, Acts 1.4, 5. 
Who were 〈…〉  But wait for the promise of the Father, which (saith he) ye have heard of me: For John truly baptised with Water, but ye shall be baptised with the Holy Ghost not many days hence. There can scarce Two places of Scripture run more parallel, than this doth with the former a little before mentioned, and therefore concludeth the same way, as did the other. For Christ there grants fully, that John completed his Baptism, as to the matter and substance of it: John, saith he, truly baptised with Water; which is as much as if he had said, John did truly and fully Administer the Baptism of Water; But ye shall be Baptised with, etc. This showeth, that they were to be Baptised with some other Baptism, than the Baptism of Water, and that, although they were formerly Baptised with the Baptism of Water, yet not with that of Christ, which they were to be Baptised with.  
Thirdly; Peter observes the same distinction, Acts 11.16. Then remembered Proof III I the word of the Lord, how that he said, 
The Baptism with the Holy Ghost, and that with Water differ.  John indeed Baptised with Water; but ye shall be Baptised with the Holy Ghost. The Apostle makes this Application upon the Holy Ghost's falling upon them; whence he infers, that they were then Baptised with the Baptism of the Spirit: As to what is urged from his Calling afterwards for Water, to it shall be hereafter spoken. From all which Three Sentences relative one to another, first of John, Secondly of Christ, and Thirdly of Peter, it doth evidently follow, that such, as were truly and really Baptised with the Baptism of Water, were notwithstanding not Baptised with the Baptism of the Spirit; which is that of Christ: and such as truly and really did administer the Baptism of Water, did in so doing, not administer the Baptism of Christ. So that, if there be now but One Baptism, as we have already proved, we may safely conclude, that it is that of the Spirit, and not of Water; else it would follow, that the One Baptism, which now continues, were the Baptism of Water, i. e. John's Baptism, and not the Baptism of the Spirit, i. e. Christ's, which were most Absurd.  
If it be said further, That though the Baptism of John, 
Object.  before Christ's was administered, was different from it, as being the Figure only; yet now that both it as the Figure, and that of the Spirit as the Substance, is necessary to make up the One Baptism.  
I Answer: This urgeth nothing, unless it be granted also, Answ. that both of them belong to the Essence of Baptism; so that Baptism is not to be accounted as truly Administered, where both are not: which none of our Adversaries will acknowledge; but on the contrary account not only all those truly Baptised with the Baptism of Christ, 
Water Baptism is not the true Baptism of Christ.  who are Baptised with Water, though they be uncertain, whether they be Baptised with the Spirit, or not; but they even account such truly Baptised with the Baptism of Christ, because Sprinkled, or Baptised with Water, though it be manifest and most certain, that they are not Baptised with the Spirit, as being Enemies thereunto in their hearts by wicked Works. So here by their own Confession Baptism with Water is without the Spirit: Wherefore we may far safer conclude, that the Baptism of the Spirit, which is that of Christ, is and may be without that of Water; as appears in that Acts 11. where Peter testifies of these men, that they were Baptised with the Spirit, though not then Baptised with Water. And indeed, the Controversy in this, as in most other things, stands betwixt us and our Opposers, in that they not only oftentimes prefer the Form and Shadow to the Power and Substance, by denominating persons, as Inheritors and Possessors of the thing, from their having the Form and Shadow, though really wanting the Power and Substance; and not admitting those to be so denominated, who have the Power and Substance, if they want the Form and Shadow. This appears evidently, in that they account those truly Baptised with the One Baptism of Christ, who are not baptised with the Spirit (which in Scripture is particularly called the Baptism of Christ) if they be only batized with Water; which themselves yet Confess to be but the Shadow, or Figure. 
* The Baptism of the Spirit needeth no Sprinkling or Dipping in Water.  And moreover, in that they account not those, who are surely baptised with the Baptism of the Spirit, baptised, neither will they have them so denominate, unless they be also Sprinkled with, or Dipped in Water: But we on the Contrary do always prefer the Power to the Form, the Substance to the Shadow; and where the Substance and Power is, we doubt not to denominate the person accordingly, though the Form be wanting. And therefore we always seek first and plead for the Substance and Power, as knowing that to be indispensibly necessary; though the Form sometimes may be dispensed with, and the Figure or Type may cease, when the Substance and Anti-type comes to be enjoyed; as it doth in this Case, which shall hereafter be made appear.  
Proof IV § iv Fourthly: That the One Baptism of Christ is not a Washing with Water, appears from 1 Pet. 3.21. The like Figure, whereunto even Baptism doth also now save us, 
The plainest Definition of the Baptism of Christ in all the Bible.  (not the putting away of the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ. So plain a definition of Baptism is not in all the Bible: and therefore, seeing it is so plain, it may well be preferred to all the coined definitions of the Schoolmen. The Apostle tells us first, Negatively, what it is not, viz. Not a putting away of the filth of the flesh; then surely it is not a Washing with Water, since that is so. Secondly, he tells us Affirmatively, what it is? viz. The Answer of a good Conscience towards God, by the Resurrection of Jesus Christ: where he Affirmatively Defines it to be the Answer (or Confession, as the Syriack Version hath it) of a good Conscience. Now, this Answer cannot be, but where the Spirit of God hath purified the Soul, and the Fire of his Judgement hath burned up the unrighteous nature; and those, in whom this Work is wrought, may be truly said to be baptised with the Baptism of Christ, i. e. of the Spirit and of Fire. Whatever way then we take this Definition of the Apostle of Christ's Baptism, it confirmeth our sentence: for if we take the first or Negative part, viz. That it is not a putting away of the filth of the flesh; 
Water-Baptism shut out from the Baptism of Christ.  than it will follow, that Water Baptism is not it, because that is a putting away of the filth of the flesh. If we take the second and Affirmative definition, to wit, That it is the Answer, or Confession of a good Conscience, etc. then Water-baptism is not it; since, as our Adversaries will not deny, Water-baptism doth not always imply it, neither is it any necessary Consequence thereof. Moreover, the Apostle in this place doth seem especially to guard against those, that might esteem Water-baptism the true Baptism of Christ; because, (lest by the Comparison induced by him in the preceding verse, betwixt the Souls that were saved in Noah's Ark, and us, that are now saved by Baptism, lest, I say, any should have thence hastily concluded, that because the former were saved by Water, this place must needs be taken to speak of Water-Baptism) to prevent such a mistake, he plainly affirms, that it is not that, but another thing. He saith not, that it is the Water, or the putting away of the filth of the flesh, as accompanied with the Answer of a good Conscience, whereof the one, viz. the Water, is the Sacramental Element administered by the Minister; and the other, the Grace or thing signified, Conferred by Christ; but plainly, That it is the putting away, etc. than which there can be nothing more manifest to men unprejudicate and judicious. Moreover, Peter calls this here, which saves, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Anti-type or the thing figured, whereas it is usually translated, as if the like Figure did now save us; thereby insinuating, that as they were Saved by Water in the Ark, so are we now by Water-baptism. But this Interpretation crosseth his sense, he presently after declaring the Contrary as hath above been observed: and likewise it would Contradict the Opinion of all our Opposers. 
* The Protestants deny Water-baptism its absolute necessity to men's Salvation: Although the Papists say, none can be Saved without it, yet grant Exceptions.  For Protestants deny it to be absolutely necessary to Salvation: And though Papists say, None are saved without it; yet in this they admit an Exception, as of Martyrs, etc. and they will not say, that all that have it, are Saved by Water-baptism: which they ought to say, if they will understand by Baptism (by which the Apostle saith, we are Saved) Water-baptism▪ for seeing we are saved by this Baptism, as those that were in the Ark, were Saved by Water, & that all those, that were in the Ark, were Saved by Water; it would then follow, that all those, that have this Baptism, are Saved by it. Now this Consequence would be false, if it were understood of Water-baptism; because many, by the Confession of all, are baptised with Water, that are not saved: but this Consequence holds most true, if it be understood, as we do, of the Baptism of the Spirit; since none can have this Answer of a good Conscience, and abiding in it, not be Saved by it.  
Fifthly: That the One Baptism of Christ is not a Washing with Water, as Proof V it hath been proved by the Definition of the One Baptism, 
The Effects and Fruits of the Baptism of Christ.  so it is also manifest from the Necessary Fruits and Effects of it, which are three-times particularly expressed by the Apostle Paul: As first, Rom. 6.3, 4. where he saith, That so many of them, as were baptised into Jesus Christ, were baptised into his Death; buried with him by Baptism into death, that they should walk in Newness of Life: Secondly, to the Gal. 3.27. he saith positively, For as many of you, as have been baptised into Christ, have put on Christ: and Thirdly, to the Col. 2.12. he saith, That they were Buried with him in Baptism, and Risen with him through the Faith of the operation of God. It is to be observed here, that the Apostle speaks generally, without any Exclusive Term, but Comprehensive of all: he saith not, Some of you, that were baptised into Christ, have put on Christ; but As many of you: which is as much, as if he had said, Every one of you, that hath been baptised into Christ, hath put on Christ. Whereby it is evident, that this is not meant of Water-baptism, but of the Baptism of the Spirit; because else it would follow, that, 
Which Efects Water-Baptism wants.  whosoever had been baptised with Water-baptism, had put on Christ, and were Risen with him; which all acknowledge to be most Absurd. Now supposing, all the Visible Members of the Churches of Rome, Galatia and Coloss had been outwardly baptised with Water, (I do not say, they were; but our Adversaries will not only readily grant it, but also contend for it) suppose (I say) the Case so, they will not say, they had all put on Christ; since divers Expressions in these Epistles to them show the contrary. So that the Apostle cannot mean Baptism with Water; and yet that he meaneth the Baptism of Christ, i. e. of the Spirit, cannot be denied; or that the Baptism, wherewith these were baptised (of whom the Apostle here testifies, that they had put on Christ) was the One Baptism, I think none will call in question. Now admit, as our Adversaries Contend, that many in these Churches, who had been baptised with Water, had not put on Christ; it will follow, that notwithstanding that Water-baptism, they were not baptised into Christ, or with the Baptism of Christ; seeing as many of them, as were baptised into Christ, had put on Christ, etc. From all which I thus Argue; 
If the Baptism with Water were the One Baptism, i. e. the Baptism of Arg. 1 Christ, as many as were baptised with Water, would have put on Christ.  
But the last is false;  
Therefore also the first.  And again; 
Since as many, as are baptised into Christ, i. e. with the One Baptism, which is the Baptism of Christ, have put on Christ; Then Water-Baptism is not the One Baptism, viz. the Baptism of Christ.  
But the first is true:  
Arg. 2 Therefore also the last.   
Prop. III § V Thirdly: Since John's Baptism was a Figure, and seeing, the Figure gives way to the Substance, Proved. albeit the thing figured remain, to wit, the One Baptism of Christ, yet the other ceaseth, which was the Baptism of John.  

I. John's Baptism was of Christ's a Figure.  That John's Baptism was a Figure of Christ's Baptism, I judge will not readily be denied; but in case it should, it can easily be proved from the Nature of it. John's Baptism was a being baptised with Water; but Christ's is a baptising with the Spirit: Therefore John's Baptism must have been a Figure of Christ's. But further, that Water-baptism was John's Baptism, will not be denied: That Water-baptism is not Christ's Baptism, is already proved. From which doth arise the Confirmation of our Proposition, thus; 
Arg. There is no Baptism to continue now, but the One Baptism of Christ.  
Therefore Water-baptism is not to continue now; because it is not the Baptism of Christ.   

II. John's Baptism is Ceased, our Opposers confess.  That John's Baptism is Ceased, many of our Adversaries confess: but, if any should allege it otherwise, it may be easily proved by the express words of John, not only as being insinuated there, where he Contradistinguisheth his Baptism from that of Christ; but particularly where he saith Joh. 3.30. He [Christ] must Increase, but I [John] must Decrease. From whence it clearly follows, that the Increasing or taking place of Christ's Baptism is the Decreasing or abolishing of John's Baptism: so that, if Water-baptism was a particular part of John's Ministry, and is no part of Christ's Baptism, as we have already proved, it will necessarily follow, that it is not to Continue.  
Arg. If Water-baptism had been to continue a Perpetual Ordinance of Christ in his Church, he would either have practised it himself, or Commanded his Apostles so to do:  
But that he Practised it not, the Scripture plainly affirms, John 4.2. And that he Commanded his Disciples to baptise with Water, I could never yet read. [As for what is alleged, that Matth. 28.19, etc. (where he bids them baptise) is to be understood of Water-baptism, that is but to beg the Question, and the grounds for that shall be hereafter examined.]  
Therefore to baptise with Water is no Perpetual Ordinance of Christ to his Church.  
This hath had the more Weight with me, because I find not any standing Ordinance or Appointment of Christ necessary to Christians, for which we have not either Christ's own Practice, or Command, as to obey all the Commandments, which comprehend both our Duty towards God and Man, etc. and where the Gospel requires more than the Law; which is abundantly signified in the 5 th' and 6 th' Chapters of Matthew, and elsewhere. Besides as to the Duties of Worship, he exhorts us to Meet, promising his Presence; commands to Pray, Preach, Watch, etc. and gives Precepts concerning some Temporary things, as the Washing of one another's Feet, the breaking of Bread, hereafter to be discussed: only for this one thing of baptising with Water (though so earnestly contended for) we find not any Precept of Christ.  
§ VI But to make Water-baptism a necessary Institution of the Christian Religion, which is pure and Spiritual, and not carnal and ceremonial, is to derogate from the New Covenant-Dispensation, and set up the Legal Rites and Ceremonies, of which this of Baptism, or Washing with Water was one; 
III. The Gospel puts an end to Carnal Ordinances.  as appears from Heb. 9.10. where the Apostle speaking thereof, saith, that it stood only in meats and drinks, and divers Baptisms, and Carnal Ordinances imposed, until the time of Reformation: If then the Time of Reformation, or the Dispensation of the Gospel, which puts an end to the Shadows, be come, than such Baptisms and Carnal Ordinances are no more to be imposed. For how Baptism with Water comes now to be a Spiritual Ordinance more than before in the time of the Law, doth not appear; seeing it is but Water still, and a Washing of the Outward Man, and a putting away of the filth of the flesh still: and as before those, that are so Washed, were not thereby made perfect, as pertaining to the Conscience, neither are they at this day; as our Adversaries must needs acknowledge, and Experience abundantly showeth. So that the matter of it, which is a Washing with Water, and the Effects of it, which is only an Outward Cleansing, being still the same, how comes Water-baptism to be less a Carnal Ordinance now, than before?  
If it be said, That God confers inward Grace upon some, that are now Object. 1 baptised?  
So no doubt he did also upon some, Answ. that used those Baptisms among the Jews.  
Or if it be said; Because 'tis commanded by Christ now under the New Object. 2 Covenant.  
I Answer First, That's to beg the Question; of which hereafter. Answ.  
But Secondly, We find, That where the Matter of Ordinances is the same, and the End the same, they are never accounted more or less Spiritual, because of their different times. Now, was not God the Author of the Purifications and Baptisms under the Law? Was not Water the Matter of them, which is so now? Was not the End of them to signify an Inward Purifying by an Outward Washing? And is not that alleged to be the End still? And are the necessary Effects or Consequences of it any better now, 
Men are no more now than before by Water-baptism inwardly cleansed.  than before, since men are now by virtue of Water-baptism, as a necessary Consequence of it, no more than before made Inwardly Clean? And if some by God's Grace, that are baptised with Water, are inwardly purified, so were some also under the Law: so that this is not any Necessary Consequence nor Effect neither of this nor that Baptism. It is then plainly Repugnant to Right Reason, as well as to the Scripture-Testimony, to affirm that to be a Spiritual Ordinance now, which was a Carnal Ordinance before, if it be still the same both as to its Author, Matter and End, however made to vary in some small Circumstances: The Spirituality of the New Covenant, and of its Worship established by Christ, consisted not in such superficial Alterations of Circumstances; but after another manner. Therefore let our Adversaries show us, if they can, (without begging the Question, and building upon some one or other of their own Principles denied by us) wherever Christ appointed or ordained any Institution or Observation under the New Covenant, as belonging to the Nature of it, or such a necessary part of its Worship, as is perpetually to Continue, which being one in Substance and Effects, (I speak of necessary not accidental Effects) yet because of some small difference in Form or Circumstance, was before Carnal, notwithstanding it was commanded by God under the Law, but now is become Spiritual, became commanded by Christ under the Gospel? And if they cannot do this, then if Water-baptism was once a Carnal Ordinance, as the Apostle positively affirms it to have been, it remains a Carnal Ordinance still; and if a Carnal Ordinance, than no necessary part of the Gospel, or New Covenant-Dispensation and if no necessary part of it, than not needful to Continue, nor to be Practised by such, as live and walk under this Dispensation. But in this, as in most other things (according as we have often observed) our Adversaries Judaize, and renouncing the Glorious and Spiritual Privileges of the New Covenant, are sticking in, and cleaving to the Rudiments of the Old, both in Doctrine and Worship, as being more suited and agreeable to their Carnal Apprehensions and Natural Senses. But we on the contrary travel above all to lay hold upon, and cleave unto the Light of the Glorious Gospel Revealed unto us: And the Harmony of the Truth we profess in this, 
The Law distinguished from the Gospel.  may appear, by briefly observing, how in all things we follow the Spiritual Gospel of Christ, as contradistinguished from the Carnality of the Legal Dispensation; while our Adversaries through rejecting this Gospel, are still labouring under the burden of the Law, which neither they, nor their Fathers were able to bear.  
For the Law and Rule of the Old Covenant and Jews was Outward, written in Tables of Stone and Parchments: 
The Outward Baptism, Worship, Law, distinguished from the Inward.  So also is that of our Adversaries. But the Law of the New Covenant is Inward and Perpetual, written in the heart; So is ours.  
The Worship of the Jews was Outward and Carnal, limited to set Times, Places and Persons, and Performed according to Set, Prescribed Forms and Observations; so is that of our Adversaries. But the Worship of the New Covenant is neither limited to Time, Place nor Person, but is performed in the Spirit, and in Truth, and is not acted according to set Forms and Prescriptions, but as the Spirit of God immediately acts, moves and leads, whether it be to Preach, Pray, or Sing; and such is also our Worship.  
So likewise the Baptism among the Jews under the Law was an outward Washing with outward Water, only to Typify an inward Purification of the Soul, which did not necessarily follow upon those that were thus baptised: But the Baptism of Christ under the Gospel, is the Baptism of the Spirit and of Fire; not the putting away of the filth of the flesh, but the Answer of a good Conscience towards God: and such is the Baptism, that we labour to be baptised withal, and contend for.  
Arg. § VII. But again: If Water-baptism had been an Ordinance of the Gospel, than the Apostle Paul would have been sent to Administer it; but he declares positively 1 Cor. 1.17. That Christ sent him not to Baptise, but to Preach the Gospel. The Reason of that Consequence is undeniable, because the Apostle Paul's Commission was as large, as that of any of them, and consequently he being in special manner the Apostle of Christ to the Gentiles, 
iv That Water-baptism is no Badge of Christians, like Circumcision of the Jews.  if Water-baptism (as our Adversaries contend) be to be accounted the badge of Christianity, he had more need than any of the rest to be sent to baptise with Water, that he might Mark the Gentiles Converted by him, with that Christian Sign. But indeed, the Reason holds better thus: that since Paul was the Apostle of the Gentiles, and that in his Ministry he doth through all (as by his Epistles appears) labour to wean them from the former Jewish Ceremonies and Observations, (tho' in so doing he was sometimes undeservedly judged by others of his brethren, who were unwilling to lay aside those Ceremonies; therefore his Commission (tho' as full, as to the Preaching of the Gospel and New Covenant-Dispensation, as that of the other Apostles) did not require of him, that he should lead those Converts into such Jewish Observations, and Baptisms, however that Practice was Indulged in, and Practised by the other Apostles among their Jewish Proselytes: for which cause he thanks God, that he baptised so few; 
1 Cor. 1.14.  intimating, that what he did therein, he did not by virtue of his Apostolic Commission, but rather in Condescendence to their Weakness; 
Paul was not sent to baptise.  even as at another time he Circumcised Timothy.  
Our Adversaries, to evade the Truth of this Testimony, usually allege, Object. 1 That by this is only to be understood, that he was not sent principally to baptise, not that he was not sent at all.  
But this Exposition, since it Contradicts the positive Words of the Text, Answ. and has no better Foundation, than the Affirmation of its Assertors, is justly rejected as spurious, until they bring some better Proof for it: He saith not, I was not sent principally to baptise; but, I was not sent to baptise.  
As for what they urge by way of Confirmation from other places of Scripture, where [not] is to be so taken, as where it's said, 
Confir.  I will have Mercy, and not Sacrifice, which is to be understood, 
Matth. 9 13. Host 6.6.  that God requires principally Mercy, not excluding Sacrifices▪  
I say, 
Refu●.  this Place is abundantly Explained by the following words [and the knowledge of God more than burnt-Offerings:] by which it clearly appears, that burnt-Offerings, which are one with Sacrifices, are not Excluded. But there is no such word added in that of Paul, and therefore the Parity is not demonstrated to be alike, and consequently the Instance not sufficient; unless they can prove, that it ought so to be admitted here: else we might interpret by the same Rule all other Places of Scripture the same way. As where the Apostle saith, 1 Cor. 2.5. That your Faith might not stand in the Wisdom of Men, but in the Power of God; it might be understood, it shall not stand Principally so. How might the Gospel by this liberty of Interpretation be Perverted?  
If it be said, That the Abuse of this Baptism among the Corinthians, in Object. 2 dividing themselves according to the Persons, by whom they were baptised, made the Apostle speak so; but that the Abuse of a thing doth not abolish it.  
I Answer; it is true, it doth not, provided the thing be lawful and necessary; Answ. and that, no doubt, the Abuse abovesaid gave the Apostle occasion so to write: But let it from this be considered, how the Apostle excludes Baptising, not Preaching, though the Abuse [mark] proceeded from that no less, than from the other. For these Corinthians did denominate themselves from those different Persons, by whose preaching (as well as from those, by whom they were baptised) they were Converted, as by the 4, 5, 6, 7, and ver. of the 3 d Ch. may appear; and yet for to remove that Abuse, the Apostle doth not say, 
That Preaching is a standing Ordinance, and not to be forborn.  he was not sent to preach; nor yet doth he rejoice, that he had only preached to a few; because preaching being a standing Ordinance in the Church, is not because of any Abuse, that the Devil may tempt any to make of it, to be forborn, by such as are called to perform it by the Spirit of God; wherefore the Apostle accordingly Chap. 3.8, 9 informs them as to that, how to Remove that Abuse: But as to Water-baptism, for that it was no standing Ordinance of Christ, but only practised as in Condescendence to the Jews, and by some Apostles to some Gentiles also, there so soon as the Apostle perceived the Abuse of, he let the Corinthians understand, how little stress was to be laid upon it; by showing them that he was glad, that he had administered this Ceremony to so few of them, and by telling them plainly that it was no part of his Commission, neither that, which he was sent to Administer.  
Query. Some ask us, how we know, that Baptising here is meant of Water, and not of the Spirit? which if it be, than it will exclude Baptism of the Spirit, as well as of Water.  
Answ. I Answer: Such as ask the question, I suppose speak it not as doubting, that this was said of Water-baptism; which is more than manifest. For since the Apostle Paul's Message was To turn people from Darkness to Light, and Convert them to God; 
That which Converts to Christ, is Baptism of the Spirit.  and that as many as are thus turned and converted (so as to have the Answer of a good Conscience towards God, and to have put on Christ, and be arisen with him in Newness of Life) are baptised with the Baptism of the Spirit; but who will say, that only these few mentioned there to be baptised by Paul, were come to this? or that to turn or bring them to this Condition, was not (even admitting our Adversaries Interpretation) as principally a part of Paul's Ministry, as any other? Since than our Adversaries do take this place for Water-baptism (as indeed it is) we may lawfully, taking it so also, urge it upon them. Why the word Baptism and baptising is used by the Apostle, where that of Water, and not of the Spirit, is only understood, shall hereafter be spoken to. I come Part TWO now to consider the Reasons alleged by such as plead for Water-baptism; which are also the Objections used against the Discontinuance of it.  
Object. I § VIII. First, some Object, That Christ, who had the Spirit above measure was notwithstanding baptised with Water. As Nic. Arnold. against this These, 
John 2.34.  Sect. 46 of his Theological Exercitation.  
Answ. I Answer: So was he also Circumcised; it will not follow from thence, that Circumcision is to Continue. For it behoved Christ to fulfil all righteousness, 
Why Christ was baptised by John.  not only the Ministry of John, but the Law also; therefore did he observe the Jewish Feasts and Rites, and kept the Passover: it will not then follow, that Christians ought to do so now. And therefore Christ Mat. 3.15. gives John this reason of his being baptised, desiring him to Suffer it to be so now: whereby he sufficiently intimates, that he intended not thereby to Perpetuate it, as an Ordinance to his Disciples.  
Secondly, they Object Matth. 28.19. Go ye therefore, and teach all nations, baptising them in the Name of the Father, Object. TWO and of the Son, and of the Holy Ghost.  
Answ. This is the great Objection, and upon which they build the Whole Superstructure: Whereunto the first general and sound Answer is, by granting the whole; but putting them to prove, that Water is here meant, since the Text is silent of it. 
What Baptism Christ doth mean in Matth. 28?  And though in reason it be sufficient upon our part, that we Concede the whole expressed in the place, but deny, that it is by Water, which is an Addition to the Text; yet I shall premise some Reasons, why we do so; and then consider the Reasons alleged by those, that will have Water to be here understood.  
The First is a Maxim yielded to by all, that 
Arg. I We ought not to go from the literal signification of the Text, except some urgent necessity force us thereunto:  
But no urgent Necessity in this place forceth us thereunto:  
Therefore we ought not to go from it.  
Secondly: That Baptism, which Christ commanded his Apostles, was Arg. TWO the one Baptism, id est, his own Baptism:  
But the one Baptism, which is Christ's Baptism, is not with Water (as we have already proved)  
Therefore the Baptism commanded by Christ to his Apostles, was not Water-baptism.  
Thirdly: That Baptism, which Christ commanded his Apostles, was such, that as many as were therewith baptised, did put on Christ:  
But this is not true of Water-baptism;  
Therefore, etc.  
Fourthly: The Baptism commanded by Christ to his Apostles, was not Arg. IV John's Baptism:  
But Baptism with Water was John's Baptism: Therefore, etc.   
But First, they allege, That Christ's Baptism, though a Baptism with Allegation I Water, did differ from John 's, because John only baptised with Water unto Repentance, but Christ commands his Disciples to baptise in the Name of the Father, Son, and Holy Ghost; reckoning, that in this Form there lieth a great difference betwixt the Baptism of John, and that of Christ.  
I Answer, as to that, John's Baptism was unto Repentance, Answ. the Difference lieth not there, because so is Christ's also. For our Adversaries will not deny, but that Adult Persons, that are baptised, ought, ere they be admitted to it, to Repent and Confess their Sins; yea, and that Infants with a respect to, and consideration of their Baptism, aught to Repent and Confess: So that the difference lieth not here; since this of Repentance and Confession agrees as well to Christ's, as to John's Baptism. But in this our Adversaries are divided: for Calvin will have Christ's and John's to be all one; Inst. lib. 4. cap. 15. Sect. 7, 8. Yet they do differ, and the difference is, in that the one is by Water, the other not, etc.  
Secondly: As to what Christ saith, in commanding them to baptise in the Name of the Father, Son and Spirit, I confess that states the Difference, and it is great; but that lies not only in admitting Water-Baptism in this different Form, by a bare expressing of these words: for as the Text saith no such thing, neither do I see, how it can be inferred from it. For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, into the Name; 
Of the Name of the Lord, how taken in Scripture.  now the Name of the Lord is often taken in Scripture for something else, than a bare sound of words, or literal Expression, even for his Virtue and Power, as may appear from Psal. 54.3. Cant. 1.3. Prov. 18.10. and in many more. Now, that the Apostles were by their Ministry to baptise the Nations into this Name, Virtue and Power, and that they did so, is evident, by these Testimonies of Paul above mentioned, where he saith, That as many of them, as were baptised into Christ, have put on Christ: 
The Baptism into the Name what it is?  this must have been a baptising into the Name, i. e. Power and Virtue, and not a mere formal Expression of words adjoined with Water-baptism; because, as hath been above observed, it doth not follow, as a natural or necessary Consequence of it. I would have those, who desire to have their Faith built upon no other foundation, than the Testimony of God's Spirit, and Scriptures of Truth, throughly to Consider, whether there can be any thing further alleged for this Interpretation, than what the prejudice of Education and influence of Tradition hath imposed: perhaps it may stumble the unwary and inconsiderate Reader, as if the very Character of Christianity were abolished, to tell him plainly, that this Scripture is not to be understood of baptising with Water, and that this form of baptising in the Name of Father, Son and Spirit, hath no warrant from Matth. 28, etc.  
For which, 
Whether Christ did prescribe a Form of Baptism in Matth. 28?  besides the Reason taken from the Signification of [the Name] as being the Virtue and Power above expressed, let it be considered, that, if that had been a Form prescribed by Christ to his Apostles, then surely, they would have made use of that Form in the administering of Water-baptism to such, as they baptised with Water; but tho' particular mention be made in divers places of the Acts, Who were baptised, and how? and tho' it be particularly expressed, that they baptised such and such, as Acts 2.41: 8.12, 13, 38: 9.18: 10.48: 16.15: 18.8. yet there is not a word of this Form. And in two places, Acts 8.16: 19.5. it is said of some, that they were baptised in the Name of the Lord Jesus; by which it yet more appears, that either the Author of this History hath been very defective, who having so often occasion to mention this, yet omitteth so substantial a part of Baptism, (which were to accuse the Holy Ghost, by whose guidance Luke wrote it) or else that the Apostle did no ways understand, that Christ by his Commission Matth. 28. did enjoin them such a Form of Water baptism, seeing they did not use it. And therefore it is safer to conclude, that what they did in administering Water-baptism, they did not by virtue of that Commission; else they would have so used it: for our Adversaries, I suppose, would judge it great a Heresy to Administer Water-baptism without that, or only in the Name of Jesus, without mention of Father or Spirit, as it is expressly said they did, in the two places above-cited.  
Alleg. TWO Secondly, they say: If this were not understood of Water-baptism, it would be a Tautology, and all one with Teaching.  

How Teaching and Baptising differ.  I say, Nay: Baptising with the Spirit is somewhat further, than Teaching or Informing the Understanding; for it imports a Reaching to, and melting the Heart, whereby it is turned, as well as the Understanding informed. Besides, we find often in the Scripture, that Teaching and Instructing are put together without any Absurdity or needless Tautology; and yet these two have a greater Affinity, than teaching and baptising with the Spirit.  
Alleg. III Thirdly, they say; Baptism in this Place must be understood with Water, because it is the Action of the Apostles; and so cannot be the Baptism of the Spirit, which is the work of Christ, and his Grace, not of Man, etc.  
Answ. I Answer: Baptism with the Spirit, tho' not wrought without Christ and his Grace, is Instrumentally done by Men fitted of God for that purpose; and therefore no Absurdity follows, 
The Baptism with the Spirit Ascribed to Godly Men as Instruments.  that Baptism with the Spirit should be expressed, as the Action of the Apostles: for tho' it be Christ by his Grace, that gives Spiritual Gifts, yet the Apostle, Rom. 1.11. speaks of his Imparting to them Spiritual Gifts; and he tells the Corinthians, that he had begotten them through the Gospel, 1 Cor. 4.15. And yet to beget People unto the Faith, is the work of Christ and his Grace, not of Men. To Convert the Heart is properly the Work of Christ; and yet the Scripture oftentimes ascribes it to Men, as being the Instruments: And since Paul's Commission was To turn People from Darkness to Light, tho' that be not done without Christ co-operating by his Grace, so may also baptising with the Spirit be expressed, as performable by Man, as the Instrument, though the Work of Christ's Grace be needful to concur thereunto: so that it is no Absurdity to say, that the Apostles did Administer the Baptism of the Spirit.  
Alleg. IV Lastly, they say, That since Christ saith here, that he will be with his Disciples to the end of the World, therefore Water-baptism must continue so long.  
If he had been speaking here of Water-baptism, then that might have been urged; Answ. but seeing that is denied, and proved to be false, nothing from thence can be gathered; He speaking of the Baptism of the Spirit, which we freely confess doth remain to the End of the World, yea, so long as Christ's Presence abideth with his Children.  
Object. III § IX. Thirdly, they Object the Constant Practice of the Apostles in the Primitive Church, who, they say, did always Administer Water-baptism to such, as they Converted to the Faith of Christ; And hence also they further urge, that of Matth. 28. to have been meant of Water, or else the Apostles did not understand it, in that in baptising they used Water; or that in so doing they walked without a Commission.  
I Answer: That it was the Constant Practice of the Apostles, is denied; for we have shown in the Example of Paul, that it was not so; since it were most absurd to judge, that he Converted only these few, even of the Church of Corinth, whom he saith he baptised; nor were it less absurd to think, that that was a constant Apostolic Practice, which he, that was not inferior to the Chiefest of the Apostles, and who declares, he laboured as much as they all, rejoiceth, he was so little in. But further, the Conclusion inferred from the Apostles Practise of baptising with Water, to evince, 
How the Apostles Baptised.  that they understood Matth. 28. of Water-baptism, doth not hold: for though they baptised with Water, it will not follow, that either they did it by virtue of that Commission, or that they mistook that place; nor can there be any Medium brought, that will infer such a Conclusion. As to the other insinuated Absurdity, That they did it without a Commission; It is none at all: for they might have done it by a Permission, as being in use, before Christ's Death; and because the people nursed up with Outward Ceremonies, could not be weaned wholly from them. And thus they used other things, as Circumcision, and legal Purifications, which yet they had no Commission from Christ to do, (to which we shall speak more at length in the following Proposition concerning the Supper).  
But if from the Sameness of the Word, because Christ bids them baptise, 
Object.  and they afterwards in the Use of Water are said to baptise, it be judged probable, that they did understand that Commission, Matth. 28. to authorise them to baptise with Water, and accordingly practised it.  
Although it should be granted, that for a season they did so far mistake it, Answ. as to judge, that Water belonged to that Baptism, (which however I find no necessity of granting) yet I see not any great Absurdity would thence follow. For it is plain, they did mistake that Commission, as to a main part of it, for a Season; as where he bids them, Go teach all Nations, since some time after they judged it unlawful to Teach the Gentiles: yea, Peter himself scrupled it, until by a Vision constrained thereunto; for which after he had done it, he was for a season (until they were better informed) judged by the rest of his Brethren. Now, if the Education of the Apostles, 
The Apostles did scruple the Teaching the Gentiles.  as Jews, and their Propensity to adhere and stick to the Jewish Religion, did so far influence them, that even after Christ's Resurrection and the pouring forth of the Spirit, they could not receive nor admit of the Teaching of the Gentiles, tho' Christ in his Commission to them, commanded them to Preach to them; what further Absurdity were it to suppose, that through the like Mistake the Chiefest of them, having been the Disciples of John, and his Baptism being so much prized there among the Jews, that they also took Christ's Baptism, intended by him of the Spirit, to be that of Water, which was John's, and accordingly practised it for a season, it suffices us, that, if they were so mistaken (tho' I say not, that they were so) they did not always remain under that Mistake: else Peter would not have said of the Baptism, which now says, that it is not a putting away of the filth of the flesh; which certainly Water-baptism is.  
But further they urge much Peter's baptising Cornelius: in which they press two things; First, That Water-baptism is used even to those, that had received the Spirit. Secondly, That it is said positively, he commanded them to be baptised, Acts 10.47, 48.  
But neither of these doth necessarily infer Water-baptism to belong to the New Covenant-Dispensation, nor yet to be a Perpetual standing Ordinance in the Church. 
Whether Peter's Baptising some with Water makes it a standing Ordinance to the Church?  For first, all that this will amount to, was, That Peter at that time baptised these Men; but that he did it by virtue of that Commission, Matth. 28. remains yet to be proved. And how doth the baptising with Water, after the receiving of the Holy Ghost prove the Case more, than the use of Circumcision and other Legal Rites acknowledged to have been acted by him afterwards? Also no wonder, if Peter, that thought it so strange (notwithstanding all that had been professed before and spoken by Christ) that the Gentiles should be made Partakers of the Gospel, and with great difficulty, not without a very extraordinary Impulse thereunto, was brought to come to them, and eat with them, was apt to put this Ceremony upon them; which being, as it were, the particular Dispensation of John, the Forerunner of Christ, seemed to have greater Affinity with the Gospel, than the other Jewish Ceremonies then used by the Church: but that will no ways infer our Adversaries Conclusion. Secondly: As to these Words, And he commanded them to be baptised, it declareth matter of Fact, not of Right; and amounteth to no more, than that Peter did at that time pro hîc & nunc, Command those persons to be baptised with Water; which is not denied: but it saith nothing, that Peter commanded Water-baptism to be a Standing and Perpetual Ordinance to the Church; neither can any Man of sound Reason say (if he heed what he says) that a Command in matter of Fact to Particular Persons, doth infer the thing commanded to be of general obligation to all, if it be not other ways bottomed upon some Positive Precept. Why doth Peter's Commanding Cornelius and his Household to be baptised at that time, infer Water-baptism to Continue, more than his Constraining (which is more than Commanding) the Gentiles in general to be Circumcised, and observe the Law? We find, that at that time, when Peter baptised Cornelius, it was not yet determined, whether the Gentiles should not be Circumcised; but on the contrary, it was the most general Sense of the Church, that they should: And therefore no wonder, if they thought it needful at that time, that they should be baptised, which had more Affinity with the Gospel, and was a Burden less grievous.  
Object. IV § X. Fourthly, they Object from the Signification of the Word [baptise,] which is as much as to Dip and Wash with Water, alleging thence, that the very Word imports a being baptised witb Water.  
Answ. This Objection is very weak. For since baptising with Water was a Rite among the Jews, as Paulus Riccius showeth, even before the coming of John; 
Baptising signifies Dipping or Washing with Water.  therefore that Ceremony received that Name from the Nature of the Practice, as used both by the Jews and by John. Yea we find, that Christ and his Apostles frequently make use of these Terms to a more Spiritual Signification: Circumcision was only used and understood among the Jews, to be that of the Flesh; but the Apostle tells us of the Circumcision of the Heart and Spirit, made without hands. So that, though Baptism was used among the Jews, only to signify a Washing with Water, yet both John, Christ and his Apostles speak of a being baptised with the Spirit and with Fire, which they make the Peculiar Baptism of Christ, as contradistinguished from that of Water, which was John's (as is above-shewen.) So that, though Baptism among the Jews was only understood of Water, yet among Christians it is very well understood of the Spirit without Water; as we see Christ and his Apostles spiritually to understand things, under the Terms of what had been Shadows before. Thus Christ speaking of his Body, (though the Jews mistook him) said, he would Destroy this Temple, and build it again in three days; and many more, that might be instanced. But if the Etymology of the Word should be tenaciously adhered to, it would militate against most of our Adversaries, as well as against us. For the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies immergo, that is, to plunge and dip in, and that was the proper use of Water-baptism among the Jews, and also by John, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo, intingo, to plunge and dip in.  and the Primitive Christians, who used it; whereas our Adversaries for the most part only Sprinkle a little Water upon the Forehead, which doth not at all answer to the word [Baptism.] Yea those of old among Christians, 
Those that of old used Water-baptism, were dipped and plunged; and those that were only sprinkled, were not admitted to any Office in the Church: and why?  that used Water-baptism, thought this dipping and plunging so needful, that they thus dipped Children: and forasmuch as it was judged, that it might prove hurtful to some weak Constitutions, Sprinkling, to prevent that hurt, was introduced; yet than it was likewise appointed, that such, as were only sprinkled, and not dipped, should not be admitted to have any Office in the Church, as not being sufficiently baptised. So that, if our Adversaries will stick to the word, they must alter their Method of Sprinkling.  
Fifthly, they object Joh. 3.5. Object. V Except a man be born again of Water and of the Spirit, etc. hence inferring the necessity of Water-baptism, as well as of the Spirit.  
But if this prove any thing, Answ. it will prove Water-baptism to be of absolute Necessity: and therefore Protestants rightly affirm, 
The Water that Regenerates, is Mystical and Inward.  when this is urged upon them by Papists, to evince the absolute Necessity of Water-baptism, that [Water] is not here understood of Outward Water; but mystically of an Inward Cleansing and Washing. Even as where Christ speaks of being baptised with Fire, it is not to be understood of outward material Fire, but only of Purifying, by a Metonymy; because to purify is a proper Effect of Fire, as to Wash and make clean is of Water. Therefore the Scripture alludes to Water, where it can as little be so understood: As where we are said to be Saved by the Washing of Regeneration, Tit. 3.5. Yea, Peter saith expressly in the place often cited, as 
* In the 4 th' Book of his Instit. chap. 15.  Calvin well observes; That the Baptism, which saves, is not the putting away of the filth of the flesh: so that, since [Water] cannot be understood of outward Water, this can serve nothing to prove Water-baptism.  
If it be said, that [Water] imports here necessitatem Praecepti, 
Object.  though not Medii.  
I answer; That is first to take it for granted, Answ. that outward Water is here understood; the contrary whereof we have already proved. Next, Water and the Spirit are placed here together, 
Necessitas Praecepti and Medii, urged.  [Except a man be born of Water and the Spirit] where the Necessity of the one is urged, as much as of the other. Now if the Spirit be absolutely necessary, so will also Water: and then we must either say, that To be born of the Spirit, is not absolutely necessary, which all acknowledge to be false; or else that Water is absolutely necessary, which, as Protestants, we affirm and have proved, is false: else we must confess, that Water is not here understood of outward Water. For to say, that when Water and the Spirit are placed here just together, and in the same manner, though there be not any difference or ground for it visible in the Text, or deduceable from it, That the necessity of Water is here Praecepti, but not Medii, but the necessity of the Spirit is both Medii and Praecepti; is indeed confidently to affirm, but not to prove.  

* Obj. VI.  Sixthly, and lastly they Object; That the Baptism of Water is a visible Sign or Badge, to distinguish Christians from Infidels, even as Circumcision did the Jews.  

† Answ.  I Answer; This saith nothing at all, unless it be proved to be a necessary Precept, or part of the New Covenant-Dispensation; it not being lawful to us to impose outward Ceremonies and Rites, and say, they will distinguish us from Infidels. Circumcision was positively commanded, and said to be a Seal of the first Covenant; 

Circumcision a Seal of the first Covenant.  
Water-baptism falsely called a Badge of Christianity.  
Which is the Badge of Christianity?   but as we have already proved, that there is no such Command for Baptism, so there is not any Word in all the New Testament, calling it a Badge of Christianity, or Seal of the New Covenant: and therefore to conclude, it is so, because Circumcision was so, (unless some better Proof be alleged for it, is miserably to beg the Question. The professing of Faith in Christ, and a holy Life answering thereunto, is a far better Badge of Christianity, than any outward Washing; which yet answers not to that of Circumcision, since that affixed a Character in the flesh, which this doth not: so that a Christian is not known to be a Christian by his being baptised, especially when he was a Child; unless he tell them so much. And may not the Professing Faith in Christ signify that as well? I know, there are divers of those, called Fathers, that speak much of Water-baptism, 
What the Fathers say of Water-baptism, and of the Sign of the Cross.  calling it Character Christianitatis; But so did they also of the Sign of the Cross, and other such things, justly rejected by Protestants. For the Mystery of Iniquity, which began to work even in the Apostles days, soon spoiled the Simplicity and Purity of the Christian Worship; so that not only many Jewish Rites were retained, but many Heathenish Customs and Ceremonies introduced into the Christian Worship; 
Heathenish Ceremonies introduced into the Christian Worship.  as particularly that word [Sacrament.] So that it is great folly, especially for Protestants, to plead any thing of this from Tradition or Antiquity; for we find, that neither Papists nor Protestants use these Rites exactly, as the Ancients did, who in such things not walking by the most certain Rule of God's Spirit, but doting too much upon Outwards, were very Uncertain. For most of them all, in the Primitive Time did wholly plunge and dip those they Baptised; which neither Papists nor Protestants do: yea, several of the Fathers accused some as Heretics in their Days, for holding some Principles common with Protestants, concerning it; as particularly Augustin doth the Pelagians, for saying, That Infants dying Unbaptised, may be saved. And the Manichees were Condemned, for denying, that Grace is universally given by Baptism; and Julian the Pelagian by Augustin, for denying Exorcism and Insufflation in the use of Baptism: All which things Protestants deny also. 
Exorcism or Adjuration.  So that Protestants do but foolishly to upbraid us, as if we could not show any among the Ancients, that denied Water-baptism; seeing they cannot show any, whom they acknowledge not to have been Heretical in several things, to have used it, nor yet, who using it, did not use also the Sign of the Cross, and other things with it, which they deny. There were some nevertheless in the darkest Times of Popery, 
The Sign of the Cross.  who testified against Water-baptism. For one Alanus, pag. 103, 104, 107. speaks of some in his Time, 
Many in former Ages testified against Water-baptism.  that were burnt for the denying of it: for they said, that Baptism had no Efficacy either in Children or Adult Persons; and therefore Men were not obliged to take Baptism: Particularly Ten canonics (so called) were burnt for that Crime, by the Order of King Robert of France; as P. Pithaeus tells in his Fragments of the History of Guienne. Which is also confirmed by one Johannes Floracensis, a Monk (who was famous at that Time) in his Epistle to Oliva, Abbot of the Ausonian Church: I will (saith he) give you to understand concerning the Heresy, that was in the City of Orleans on Childer-mass-day: for it was true, if ye have heard any thing, that King Robert caused to be burnt alive nigh Fourteen of that City, of the Chief of their Clergy, and the more Noble of their Laics, who were hateful to God, and abominable to Heaven and Earth; 
Ten canonics burnt at Orleans, and why?  for they did stiffly deny the Grace of Holy Baptism, and also the Consecration of our Lord's Body and Blood. The time of this Deed is noted in these words by Papir. Masson. in his Annals of France, lib. 3. in Hugh and Robert, Actum Aureliae public● Anno Incarnationis Domini 1022. Regni Roberti Regis 28. Indictione 5. quando Stephanus Haeresiarcha & Complices ejus damnati sunt & exusti Aureliae.  
Now for their calling them Heretics and Manichees, we have nothing but the Testimony of their Accusers; which will no more invalidate their Testimony for this Truth against the use of Water-baptism, or give more ground to charge us, as being one with Manichees, than because some, called by them Manichees, do agree with Protestants in some things, that therefore Protestants are Manichees or Heretics: which Protestants can no ways shun. For the Question is, Whether, in what they did, they walked according to the Truth testified of by the Spirit in the Holy Scriptures? So that the Controversy is brought back again to the Scriptures, according to which I suppose I have formerly discussed it.  
As for the latter part of the Thesis, 
The Baptism of Infants an Humane Tradition.  denying the Use of Infant-Baptism, it necessarily follows, from what is abovesaid. For if Water-Baptism be Ceased, then surely Baptising of Infants is not warrantable. But those that take upon them to Oppose us in this matter, will have more to do, as to this latter part: for after they have done, what they can, to prove Water-Baptism; it remains for them to prove, that Infants ought to be Baptised. For he that proves Water-Baptism Ceased, proves, that Infant-Baptism is vain: But he that should prove, that Water-Baptism continues, has not thence proved, that Infant-Baptism is necessary; That needs something further. And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this, to say, That the denying of Infant-Baptism belonged to the Gangrene of Anabaptists; without adding any further Probation.   

PROPOSITION XIII. Concerning the Communion or Participation of the Body and Blood of Christ.  
The Communion of the Body and Blood of Christ is Inward and Spiritual, which is the Participation of his Flesh and Blood, 
1 Cor. 10.16, 17. Jo. 6.32, 33, 35. 1 Cor. 5.18.  by which the Inward Man is daily nourished in the Hearts of those, in whom Christ dwells. Of which things the Breaking of Bread by Christ with his Disciples was a Figure; which they even used in the Church for a time, who had received the Substance, for the sake of the Weak. Even as Abstaining from things strangled, and from Blood, 
Acts 15.20. John 13.14. Ja. 5.14.  the Washing one another's Feet, and the Anointing of the Sick with Oil: All which are commanded with no less Authority and Solemnity, than the former; yet seeing they are but the Shadows of better things, they Cease in such, as have obtained the Substance.  
§ I. THE Communion of the Body and Blood of Christ is a Mystery hid from all natural men in their first, fallen and degenerate State; Prop. 13 which they cannot understand, reach to, nor comprehend, as they there abide, neither as they there are, can they be Partakers of it, nor yet are they able to Discern the Lord's Body. And forasmuch as the Christian World (so called) for the most part hath been still labouring, working, conceiving and imagining in their own natural and unrenewed Understandings about the things of God and Religion, therefore hath this Mystery much been hid and sealed up from them, while they have been contending, quarrelling and fight one with another about the mere Shadow, Outside and Form, but strangers to the Substance, Life and Virtue.  
§ II. The Body then of Christ, which Believers partake of, is Spiritual, and not Carnal; 
The Body and Blood of Christ is Spiritual.  and his Blood, which they drink of, is pure and Heavenly, and not humane or Elementary, as Augustin also affirms of the Body of Christ, which is Eaten, in his Tractat. Psal. 98. Except a man eat my flesh, he hath not in him Life Eternal: And he saith; The Words, which I spaek unto you, are Spirit and Life, understand spiritually what I have spoken. Ye shall not eat of this Body, which ye see, and drink this Blood, which they shall spill, that Crucify me— I am the Living Bread, which have descended from Heaven; he called himself the Bread, who descended from heaven, exhorting that we might believe in him, etc.  
Quest. If it be asked then, What that Body, What that Flesh and Blood is?  
Answ. I answer: It is that Heavenly Seed, that Divine, Spiritual, Celestial Substance, of which we spoke before in the 5 and 6 Propositions. This is that Vehiculum Dei, 
What the heavenly Seed is, whereby formerly and also now Life and Salvation was and is Communicated.  or Spiritual Body of Christ, whereby and wherethrough he communicateth Life to men, and Salvation to as many as believe in him, and receive him; and whereby also man comes to have Fellowship and Communion with God. This is proved from the 6 of John, from verse 32. to the end, where Christ speaks more at large of this matter, than in any other place: and indeed, this Evangelist and beloved Disciple, who lay in the Bosom of our Lord, gives us a more full account of the Spiritual Say and Doctrine of Christ: and it's observable, that though he speaks nothing of the Ceremony used by Christ, of Breaking Bread with his Disciples, neither in his Evangelical Account of Christ's life and sufferings, nor in his Epistles; yet he is more large in this account of the Participation of the Body, Flesh and Blood of Christ, than any of them all. For Christ in this Chapter perceiving, that the Jews did follow him for Love of the Loaves, desires them (ver. 27.) to labour not for the Meat, which perisheth, but for that Meat, which endureth for ever: but forasmuch as they, being Carnal in their Apprehensions, and not understanding the Spiritual language and Doctrine of Christ, did judge the Manna, which Moses gave their Fathers, to be the most Excellent Bread, as coming from heaven; Christ, to rectify that mistake, and better inform them, affirmeth First, That it is not Moses, but his Father, that giveth the true Bread from heaven, ver. 32. & 48. 
The Origine, Nature and Effects of the Body, Flesh and Blood of Christ.  Secondly, This Bread he calls himself, ver. 35. I am the bread of Life: And ver. 51. I am the living bread, which came down from heaven: Thirdly he declares, that this Bread is his flesh, ver. 51. The bread, that I will give, is my flesh: And ver. 55. For my flesh is meat indeed; and my blood is drink indeed: Fourthly, The Necessity of partaking thereof, ver. 53. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you? And lastly, ver. 33. the blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ; This Bread giveth Life to the World, ver. 50. He that eateth thereof, dyeth not; ver. 58. He, that eateth of this Bread, shall live for ever, ver. 51. Whoso eateth this flesh, and drinketh this blood, shall live for ever, ver. 54. and he dwelleth in Christ, and Christ in him; ver. 56. and shall live by Christ; ver. 57 From this large Description of the Origine, Nature and Effects of this Body, Flesh and Blood of Christ it is apparent, that it is Spiritual, and to be understood of a Spiritual Body, and not of that Body or Temple of Jesus Christ, which was born of the Virgin Mary, and in which he walked, lived and suffered in the land of Judea; because that it is said, both that it came down from Heaven, yea, that it is He, that came down from heaven. Now all Christians at present generally acknowledge, that the outward Body of Christ came not down from heaven, neither was it that part of Christ, which came down from heaven. And to put the matter out of doubt, when the Carnal Jews would have been so understanding it, he tells them plainly, ver. 63. It is the Spirit, that quickeneth, but the flesh profiteth nothing. This is also founded upon most sound and solid Reason; 
Solid Reasons, that it is his Spiritual Body, Christ speaks of.  because that it is the Soul, not the Body, that is to be nourished by this Flesh and Blood. Now outward flesh cannot nourish nor feed the Soul; there is no proportion, nor Analogy betwixt them; neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh, but of the Spirit: He that is joined to the Lord, is One Spirit, not one Flesh. 
1 Cor. 6.17.  For the Flesh (I mean outward flesh, even such as was that, wherein Christ lived and walked, when upon earth; and not flesh, when transposed by a Metaphor, to be understood Spiritually) can only partake of Flesh, as Spirit of Spirit: As the Body cannot feed upon Spirit, neither can the Spirit feed upon Flesh. And that the Flesh here spoken of, is spiritually understood, appears further, in that that, which feedeth upon it, shall never die: but the Bodies of all men once die, yea it behoved the Body of Christ himself to die. That this Body and Spiritual Flesh and Blood of Christ is to be understood of that Divine and Heavenly Seed before spoken of by us, appears both by the Nature and Fruits of it. First it's said, It is that, which cometh down from Heaven, and giveth life unto the World: now, this answers to that Light and Seed, which is testified of Joh. 1. to be the Light of the world, and the Life of men. 
The Spiritual Light and Seed is as Bread to the Hungry Soul.  For that Spiritual Light and Seed, as it receives place in men's hearts, and room to spring up there, is as Bread to the hungry and fainting Soul, that is (as it were) buried and dead in the lusts of the World, which receives life again; and revives, as it tasteth and partaketh of this heavenly Bread: and they that partake of it, are said to Come to Christ; neither can any have it, but by Coming to him, and believing in the appearance of his Light in their hearts; by receiving which, and believing in it, the Participation of this Body and Bread is known. And that Christ understands the same thing here by his Body, Flesh and Blood, which is understood Joh. 1. by the Light enlightening every man, and the Life, etc. appears, for the Light and Life spoken of Joh. 1. is said to be Christ; he is the true Light: and the Bread and Flesh, etc. spoken of in this 6 of John, is called Christ; I am the bread of Life, saith he. Again, They that received that Light and Life, John 1.12. obtained power to become the Sons of God, by believing in his Name: so also here, Joh. 6.35. He, that cometh unto this Bread of Life, shall not Hunger; and he, that believes in him, who is this Bread, shall never Thirst. So then, 
Christ's Outward and Spiritual Body distinguished.  as there was the outward visible Body and Temple of Jesus Christ, which took its Origin from the Virgin Mary; so there is also the Spiritual Body of Christ, by and through which he, that was the Word in the beginning with God, and was and is GOD, did Reveal himself to the Sons of men in all Ages, and whereby men in all Ages come to be made partakers of Eternal Life, and to have Communion and Fellowship with God and Christ. Of which Body of Christ, 
The Patriarches did eat of the Body, and Flesh and Blood of Christ.  and Flesh and Blood, if both Adam, and Seth, and Enoch, and Noah, and Abraham, and Moses, and David, and all the Prophets and holy men of God had not eaten, they had not had Life in them, nor could their inward Man have been nourished Now, as the outward Body and Temple was called Christ, so was also this Spiritual Body no less properly, and that long before that outward Body was in Being. Hence the Apostle saith, 1 Cor. 10.3, 4 that the Fathers did all eat the same spiritual meat, and did all drink the same spiritual drink: (for they drank of that Spiritual Rock, that followed them; and that Rock was Christ. This cannot be understood otherwise than of this Spiritual Body of Christ: which Spiritual Body of Christ, though it was the saving Food of the Righteous both before the Law, and under the Law, yet under the Law it was vailed and shadowed, and covered under divers Types, Ceremonies and Observations; yea and not only so, but it was vailed and hid, in some respect, under the outward Temple and Body of Christ, or during the continuance of it; so that the Jews could not understand Christ's Preaching about it, while on Earth: And not the Jews only, but many of his Disciples judged it an hard saying, murmured at it▪ and many from that time went back from him, and walked no more with him. 
Joh. 6.60, 66.  I doubt not, but there are many also at this day professing to be Disciples of Christ, that do as little understand this matter, as those did, and are as apt to be offended and stumble at it, while they are gazing and following after the outward Body; and look not to that, by which the Saints are daily fed and nourished. For as Jesus Christ, in obedience to the Will of the Father, did by the Eternal Spirit offer up that Body for a Propitiation for the Remission of Sins, and finished his Testimony upon Earth thereby, in a most perfect Example of Patience, Resignation and Holiness, that all might be made Partakers of the Fruit of that Sacrifice; so hath he likewise poured forth into the Hearts of all men a measure of that Divine Light and Seed, 
The Divine Light of Christ doth make the Saints Partakers of his Body.  wherewith he is Clothed, that thereby reaching unto the Consciences of all, he may Raise them up out of Death and Darkness by his Life and Light; and they thereby may be made Partakers of his Body, and therethrough come to have Fellowship with the Father and with the Son.  
Quest. § III. If it be asked, How and after what manner Man comes to partake of it, and to be fed by it?  
Answ. I Answer in the plain and express words of Christ; I am the bread of Life, (saith he) he that cometh to me, shall never hunger; he that believeth in me, shall never thirst: 
Joh. 6.35. & 55.  And again; For my flesh is meat indeed, and my blood is drink indeed. So whosoever thou art, that askest this Question, or readest these lines, whether thou account'st thyself a Believer, or really feelest by a certain and sad Experience, that thou art yet in the Unbelief, and findest, that the outward Body and Flesh of Christ is so far from thee, that thou canst not reach it, nor feed upon it: yea, though thou hast often swallowed down and taken-in that which the Papists have persuaded thee to be the Real Flesh and Blood of Christ, 
The Lutherans and Calvinians Opinion of the Flesh and Blood of Christ in the Supper (so called.)  and hast believed it to be so; though all thy Senses told thee the Contrary: Or (being a Lutheran) hast taken that Bread, in and with, and under which the Lutherans have assured thee, that the Flesh and Blood of Christ is: Or (being a Calvinist) hast partaken of that, which the Calvinists say (though a Figure only of the Body) gives them that take it, a Real Participation of the Body, Flesh and Blood of Christ, though they neither know how, nor what way; I say, if for all this, thou findest thy Soul yet barren, yea hungry, and ready to starve for want of something thou longest for; Know, that that Light, that discovers thy Iniquity to thee, that shows thee thy Barrenness, thy Nakedness, thy Emptiness, is that Body, that thou must partake of, and feed upon: but that till by forsaking Iniquity thou turn'st to it, comest unto it, receiv'st it, though thou may'st hunger after it, thou canst not be Satisfied with it; for it hath no Communion with Darkness: 
2 Cor. 6.14:  Nor canst thou drink of the Cup of the Lord, and the Cup of Devils, and be Partaker of the Lord's Table, and the Table of Devils, 1 Cor. 10.21? But as thou sufferest that small Seed of Righteousness to arise in thee, and to be form into a Birth, 
How the Inward Man is nourished.  that New Substantial Birth, that's brought forth in the Soul, naturally feeds upon, and is nourished by this Spiritual Body: yea, as this Outward Birth lives not, but as it sucks-in Breath by the Outward Elementary Air; so this New Birth lives not in the Soul, but as it draws-in and breathes by that Spiritual Air or Vehicle: and as the Outward Birth cannot subsist without some Outward Body to feed upon, some Outward Flesh, and some Outward Drink; so neither can this Inward Birth, without it be fed by this Inward Body, by this Inward Flesh and Blood of Christ, which answers to it after the same manner, by way of Analogy. And this is most agreeable to the Doctrine of Christ concerning this matter. For as without Outward Food the Natural Body hath not Life; so also saith Christ, 
John 6.53.  Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you: And as the Outward Body eating Outward Food, lives thereby; so Christ saith, That he that eateth him, shall live by him. 
John 6.57.  So it is this Inward Participation of this Inward Man, of this Inward and Spiritual Body, by which Man is united to God, and has Fellowship and Communion with him. He that eateth my Flesh, and drinketh my Blood (saith Christ) dwelleth in me, and I in him; 
John 6.56.  This cannot be understood of Outward Eating of Outward Bread: And as by this the Soul must have Fellowship with God, so also in so far as all the Saints are Partakers of this One Body, and this One Blood, they come also to have a Joint-Communion. Hence the Apostle 1 Cor. 10.17. in this respect saith, That they being many, are One Bread, and One Body: And to the Wise among the Corinthians he saith, The Bread, which we break, is the Communion of the Body of Christ. 
Ver. 16.  This is the True and Spiritual Supper of the Lord, which Men come to partake of by hearing the Voice of Christ, and opening the Door of their Hearts, 
The True Spiritual Supper of the Lord.  and so letting him in in the manner abovesaid, according to the plain words of the Scripture, Rev. 3.20. Behold, I stand at the Door and knock; if any man hear my Voice, and open the Door, I will come in to him, and will sup with him, and he with me. So that the Supper of the Lord, and the Supping with the Lord, and partaking of his Flesh and Blood, is no ways limited to the Ceremony of Breaking Bread and Drinking Wine at particular times; but is truly and really Enjoyed, as often as the Soul retires into, the Light of the Lord, and feels and partakes of that Heavenly Life, by which the Inward Man is nourished: which may be, and is often witnessed by the Faithful at all times; though more particularly, when they are Assembled together to Wait upon the Lord.  
§ iv But what Confusion the Professors of Christianity have run into concerning this matter, is more than obvious; who (as in most other things they have done) for want of a true Spiritual Understanding, have sought to Tie this Supper of the Lord to that Ceremony 
* Man is not tied to the Ceremony of Breaking Bread and Drinking Wine, which Christ did use with his Disciples; This only was a Shadow.  (used by Christ before his Death) of Breaking Bread and Drinking Wine with his Disciples. And though they for most part agree in this general, yet how do they Contend and Debate one against another? How strangely are they pinched, pained, and straitened to make this Spiritual Mystery agree to that Ceremony? And what monstrous and wild Opinions and Conceivings have they invented, to enclose or affix the Body of Christ to their Bread and Wine? From which Opinion not only the greatest, and fiercest, and most hurtful Contests, both among the Professors of Christianity in general, and among Protestants in particular have arisen; but also such Absurdities, irrational and blasphemous Consequences have ensued, 

What makes the Christian Religion hateful to Jews, Turks and Heathens?  
The Papists Faith of Christ his Flesh and Blood.   as make the Christian Religion odious and hateful to Jews, Turks and Heathens. The Professors of Christianity do chief divide in this matter into Three Opinions:  
The first is of those that say: The Substance of the Bread is Transubstantiated into the very Substance of that same Body, Flesh and Blood of Christ, which was born of the Virgin Mary, and crucified by the Jews: so that after the Words of Consecration (as they call them) it is no more Bread, but the Body of Christ.  
The Second is of such as say; The Substance of the Bread remains; but that also that Body is in, 
The Lutherans Faith.  and with, and under the Bread: so that both the Substance of the Bread, and the Body, Flesh and Blood of Christ is there also.  

The Calvinists Faith.  The Third is of those, that (denying both these) do affirm, That the Body of Christ is not there Corporally, or Substantially; but yet that it is Really and Sacramentally received by the Faithful, in the use of Bread and Wine: but how, or what way it's there, they know not, nor can they tell; only we must believe it is there, yet so, that it is only properly in Heaven.  
It is not my Design to enter into a Refutation of these Several Opinions for each of their Authors and Assertors have sufficiently Refuted one another; and are all of them no less Strong both from Scripture and Reason, in Refuting each their contrary Party's Opinion, than they are Weak in Establishing their own. For I often have seriously observed in reading their respective Writings (and so it may be have others) that all of them do notably, in so far as they Refute the contrary Opinions; but that they are mightily pained, when they come to Confirm and Plead for their own: Hence I necessarily must conclude, that none of them had attained to the Truth and Substance of this Mystery. Let us see, if Calvin, 
* Inst. lib 4. cap. 17.  after he hath Refuted the two former Opinions, be more successful, in what he affirms and asserts for the Truth of his Opinion; who, after he hath much laboured in overturning and Refuting the two former Opinions, plainly confesseth, that he knows not, what to affirm instead of them. For after he has spoken much, and at last Concluded, That the Body of Christ is there, and that the Saints must needs partake thereof; at last he lands in these words, (Sect. 32.) But if it be asked me, 
J. Calvin's Faith of Christ his Flesh and Blood Uncertain.  how it is? I shall not be ashamed to confess, that it is a Secret, too high for me to comprehend in my Spirit, or explain in Words. Here he deals very ingenuously; and yet who would have thought, that such a Man would have been brought to this Straight in the Confirming of his Opinion? considering but a little before, in the same Chapter (Sect. 15.) he accuseth the Schoolmen among the Papists, (and I Confess truly) In that they neither Understand, 
The like the Papists.  nor Explain to others, how Christ is in the Eucharist; which shortly after he Confesseth himself, he cannot do. If then the Schoolmen among the Papists do neither Understand, nor yet can Explain to others their Doctrine in this matter, nor Calvin can Comprehend it in his Spirit, (which I judge is as much, as not to understand it) nor Express it in Words (and then surely he cannot Explain it to others) than no Certainty is to be had from either of them. There have been great Endeavours used for Reconcilement in this matter, both betwixt Papists and Lutherans, Lutherans and Calvinists, yea, and Calvinists and Papists, but all to no purpose: and many Forms and Manners of Expressions drawn up, to which all might yield; which in the end proved in vain, seeing every one understood them, and interpreted them their own way: and so they did thereby but Equivocate and Deceive one another. The Reason of all this Contention is, because they all wanted a clear Understanding of the Mystery, and were doting about the Shadow and the Externals. For both the Ground and Matter of their Contest lies in things extrinsic from, and unnecessary to the main Matter; 
Satan busies people in outward Signs, Shadows and Forms, whilst they neglect the Substance.  and this hath been often the Policy of Satan to busy people, and amuse them with outward Signs, Shadows and Forms, making them Contend about that; while in the mean time the Substance is neglected. Yea, and in Contending for these Shadows, he stirs them up to the practice of Malice, Heat, Revenge and other Vices, by which he establisheth his Kingdom of Darkness among them, and ruins the Life of Christianity: for there has been more Animosity and Heat about this one Particular, and more Bloodshed and Contention, than about any other. And surely, they are little acquainted with the State of Protestants Affairs, 
What hath been hurtful to the Reformation.  who know not, that their Contentions about this have been more hurtful to the Reformation, than all the Opposition they met with from their common Adversaries. Now all these uncertain and absurd Opinions, and the Contentions therefrom arising have proceeded from their all agreeing in Two General Errors concerning this thing: Which being denied and receded from, as they are by us, there would be an Easy Way made for Reconciliation, and we should all meet in the one Spiritual and true Understanding of this Mystery; and as the Contentions, so would also the Absurdities, which follow from all the Three forementioned Opinions, Cease and fall to the ground.  
The First of these Errors is, 
Two Errors the ground of the Contentions about the Supper.  in making the Communion or Participation of the Body, Flesh and Blood of Christ to relate to that outward Body, Vessel or Temple, that was born of the Virgin Mary, and walked and suffered in Judea; whereas it should relate to the Spiritual Body, Flesh and Blood of Christ, even that Heavenly and Celestial Light and Life, which was the Food and Nourishment of the Regenerate in all Ages, as we have already proved.  
The Second Error is, In tying this Participation of the Body and Blood of Christ to that Ceremony, used by him with his Disciples in the breaking of bread, etc. as if it had only a Relation thereto, or were only enjoyed in the use of that Ceremony; which it neither hath, nor is. For this is that Bread, which Christ in his Prayer teaches to call for, terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the supersubstantial Bread, as the Greek hath it; and which the Soul partakes of, without any relation or necessary respect to this Ceremony, as shall be hereafter proved more at length.  
These Two Errors being thus laid aside, and the Contentions arising therefrom buried, all are agreed in the main Positions, viz. First, That the body, flesh and blood of Christ is necessary for the nourishing of the Soul: 
Believers Souls do really feed upon the Flesh and Blood of Christ.  Secondly, That the Souls of believers do really and truly partake and feed upon the body, flesh and blood of Christ. But while Men are not content with the Spirituality of this Mystery, going in their own Wills, and according to their own Inventions, to strain and wrest the Scriptures, for to Tie this Spiritual Communion of the flesh and blood of Christ, to outward Bread and Wine, and such like Carnal Ordinances, no wonder, if by their carnal Apprehensions they run into Heaps and Confusion, But because it hath been generally supposed, that the Communion of the Body and Blood of Christ had some special relation to the Ceremony of breaking Bread, I shall first Refute that Opinion, and then proceed to consider the Nature and Use of that Ceremony; and whether it be now necessary to Continue, answering the Reasons and Objections of such as plead its Continuance, as a necessary and standing Ordinance of Jesus Christ.  
§ V First, it must be understood, that I speak of a Necessary and Peculiar Relation otherwise, 
I. That the Communion of the Body and Blood of Christ has no special Relation to the Ceremony of breaking Bread, neither by Nature, nor Precept.  than in a general Respect: for, forasmuch as our Communion with Christ is, and aught to be our greatest and chiefest work, we ought to do all other things with a Respect to God, and our Fellowship with him; but a special and necessary Respect or Relation is such, as where the two things are so tied and united together, either of their own Nature, or by the Command of God, that the one cannot be enjoyed, or at least is not (except very extraordinarily) without the other. Thus Salvation hath a necessary respect to Holiness, because without Holiness no Man shall see God: And the Eating of the flesh and blood of Christ hath a necessary respect to our having Life, because if we eat not his flesh, and drink not his blood, we cannot have Life: and our Feeling of God's Presence hath a necessary respect to our being sound Meeting in his Name, by Divine Precept, because he has promised, Where two or three are Met together in his Name, he will be in the midst of them: In like manner our receiving benefits and blessings from God, has a necessary respect to our Praying, because if we Ask, he hath promised we shall Receive. Now the Communion or Participation of the flesh and blood of Christ hath no such necessary relation to the breaking of Bread and drinking of Wine; For if it had any such necessary relation, it would either be from the Nature of the Thing, or from some Divine Precept: But we shall show, it is from neither; Therefore, etc. First, It is not from the Nature of it, because to partake of the flesh and blood of Christ is a Spiritual Exercise; and all confess, that it is by the Soul and Spirit, that we become real Partakers of it, as it is the Soul, and not the Body, that is nourished by it: but to eat Bread and drink Wine, is a natural Act, which in itself adds nothing to the Soul, neither has any thing, that is Spiritual, in it; because the most carnal Man that is, can as fully, as perfectly and as wholly eat Bread and drink Wine, as the most Spiritual. Secondly, Their relation is not by Nature, else they would infer one another: but all acknowledge, that many eat of the Bread, and drink of the Wine, even that, which they say, is Consecrate & Transubstantiate into the very Body of Christ, who notwithstanding have not Life Eternal, have not Christ dwelling in them, nor do live by him, 
The Patriarches and Prophets without this Ceremonies Use were true Partakers of Christ's Flesh and Blood.  as all do, who truly partake of the Flesh and Blood of Christ, without the Use of this Ceremony; as all the Patriarches and Prophets did, before this Ordinance (as they account it) was Instituted. Neither was there any thing under the Law, that had any direct or necessary Relation hereunto; though to partake of the Flesh and Blood of Christ in all Ages was indispensibly necessary to Salvation. For as for the Paschal 
* The Paschal Lamb 〈◊〉 End·  Lamb, the whole End of it is signified particularly Exod 13.8, 9 to wit, that the Jews might thereby be kept in remembrance of their deliverance out of Egypt. Secondly: It has no relation by Divine Precept; for if it had, it would be mentioned in that, which our Adversaries account the Institution of it, or else in the Practice of it by the Saints recorded in Scripture: but so it is not. For as to the Institution, or rather Narration of Christ's Practice in this matter, we have it recorded by the Evangelists Matthew, Mark and Luke. In the first two there is only an Account of the matter of Fact, to wit, That Christ broke Bread, and gave it his Disciples to eat, saying, This is my Body; 
Matth. 26 26. Mark 14.22 Luke 22.19.  and blessing the Cup, he gave it them to drink, saying, This is my Blood; but nothing of any desire to them to do it. In the last, 
The Institution of the Supper, or Narration of Christ's Practice therein.  after the Bread (but before the blessing or giving them the Wine) he bids them do it in Remembrance of him: what we are to think of this Practice of Christ, shall be spoken of hereafter. But what necessary Relation hath all this to the Believers partaking of the Flesh and Blood of Christ? The End of this for which they were to do it (if at all) is to Remember Christ; which the Apostle yet more particularly expresses 1 Cor. 11.26. To show forth the Lord's Death: But to Remember the Lord, or Declare his Death, which are the special and particular Ends annexed to the Use of this Ceremony, is not at all to partake of the Flesh and Blood of Christ, neither have they any more necessary Relation to it, than any other two different Spiritual Duties. For though they, that partake of the Flesh and Blood of Christ, cannot but Remember him; yet the Lord and his Death may be Remembered (as none can deny) where his Flesh and Blood is not truly partaken of. So that, since the very particular and express End of this Ceremony may be witnessed (to wit, the Remembrance of the Lord's Death) and yet the Flesh and Blood of Christ not partaken of, it cannot have had any necessary Relation to it, else the partaking thereof would have been the End of it, and could not have been attained without this Participation. But on the contrary we may well infer hence, that since the positive End of this Ceremony is not the partaking of the Flesh and Blood of Christ, and that whoever partakes of the Flesh and Blood of Christ, cannot but Remember him; that therefore such need not this Ceremony to put them in Remembrance of him.  
But if it be said, That Jesus Christ calls the Bread here his Body, 
Object.  and the Wine his Blood; therefore he seems to have had a special relation to his Disciples partaking of his Flesh and Blood in the use of this thing.  
I Answer; His calling the Bread his Body, and the Wine his Blood, Answ. would yet infer no such thing: though it is not denied, but that Jesus Christ in all things he did, yea and from the use of all Natural things, took occasion to raise the Minds of his Disciples and Hearers to Spirituals. Hence from the Woman of Samaria her drawing Water, 
The Woman of Samaria. John 4.14.  he took occasion to tell her of that Living Water, which whoso drinketh of, shall never Thirst; which indeed is all one with his Blood here spoken of: Yet it will not follow, that that Well or Water had any necessary relation to the Living Water, 
The Well, the Loaves, the Bread and Wine Christ takes occasion from to show the Inward Feeding.  or the Living Water to it, etc. So Christ takes occasion from the Jews following him for the Loaves, to tell them of this Spiritual Bread and Flesh of his Body, which was more necessary for them to feed upon; It will not therefore follow, that their following him for the Loaves had any necessary relation thereunto. So also Christ here being at Supper with his Disciples, takes occasion from the Bread and Wine, which was before them, to signify unto them, that as That Bread, which he broke unto them, and That Wine, which he blessed and gave unto them, did contribute to the preserving and nourishing of their Bodies; so was he also to give his Body, and shed his Blood for the Salvation of their Souls: And therefore the very End proposed in this Ceremony, to those that observe it, is to be a Memorial of his Death.  
But if it be said, that the Apostle 1 Cor. 10.16. Calls the Bread which he broke, the Communion of the Body of Christ, and the Cup, the Communion of his Blood.  
I do most willingly subscribe unto it; but do deny, that this is understood of the outward Bread, neither can it be evinced, but the Contrary is manifest from the Context: for the Apostle in this Chapter speaks not one word of that Ceremony. For having in the beginning of it shown them, how the Jews of Old were made partakers of the Spiritual Food and Water; which was Christ, and how several of them, through Disobedience and Idolatry fell from that good Condition, he exhorts them by the Example of those Jews, whom God destroyed of Old, to flee those Evils; showing them, that they (to wit, the Corinthians) are likewise partakers of the body and blood of Christ, of which Communion they would Rob themselves, if they did Evil, because they could not drink of the Cup of the Lord, and the Cup of Devils, and partake of the Lord's Table and of the Table of Devils: ver. 21. Which shows, that he understands not here the using of outward Bread and Wine; because those, that do Drink the Cup of Devils, and Eat of the Table of Devils (yea, 
The Wickedest may take the outward Bread and Wine.  the Wickedest of Men) may partake of the outward Bread and outward Wine. For there the Apostle calls the bread One, ver. 17. and he saith, We being many, are One bread and one body, for we are all partakers of that One bread: Now if the bread be One, it cannot be the Outward, or the Inward would be excluded; whereas it cannot be denied, but that it's the partaking of the Inward bread, and not the Outward, that makes the Saints truly One body and One bread. And whereas they say, that the One bread here comprehendeth both the Outward and Inward by virtue of the Sacramental Union; 
The Sacramental Union pretended, is a Figment.  that indeed is to affirm, but not to prove. As for that Figment of a Sacramental Union, I find not such a thing in all the Scripture, especially in the New Testament: nor is there any thing can give a rise for such a thing in this Chapter, where the Apostle, as is above observed, is not at all treating of that Ceremony; but only from the Excellency of that Privilege, which the Corinthians had, as believing Christians, To partake of the flesh and blood of Christ, dehorts them from Idolatry, & partaking of the Sacrifices offered to Idols, so as thereby to offend or hurt their weak brethren.  

Object.  But that, which they most of all Cry out for in this matter, and are always Noising, is from 1 Cor. 11. where the Apostle is particularly treating of this matter; and therefore from some words here they have the greatest Appearance of Truth for their Assertion: As ver. 27. where he calls the Cup, the Cup of the Lord, and saith; That they who eat of it, and drink it unworthily, are guilty of the body and blood of the Lord, and ver. 26. Eat and drink their own Damnation: intimating hence, that this hath an immediate or necessary relation to the body, flesh and blood of Christ.  
Answ. Tho' this at first View may catch the Unwary Reader; yet being well considered, it doth no ways Evince the matter in Controversy. As for the Corinthians being in the Use of this Ceremony, why they were so, and how that obliges not Christians now to the same, shall be spoken of hereafter: it suffices at this time to consider, that they were in the Use of it. Secondly, That in the Use of it they were guilty of, and committed divers Abuses. Thirdly: That the Apostle here is giving them Directions, how they may do it aright, in showing them the right and proper Use and End of it.  
These things being premised, let it be observed, that the very express and particular Use of it, according to the Apostle is, To show forth the Lord's Death, etc. But to show forth the Lord's Death, and partake of the flesh and blood of Christ, are different things: He saith not, As often as ye eat this Bread, and drink this Cup, ye partake of the Body and Blood of Christ; but, Ye show forth the Lord's Death. So I acknowledge, that this Ceremony, by those that practise it, hath an Immediate Relation to the outward Body & Death of Christ upon the Cross, as being properly a Memorial of it; but it doth not thence follow, that it hath any inward or immediate Relation to Believers communicating or partaking of the Spiritual Body and Blood of Christ, or that Spiritual Supper spoken of Rev. 3.20. For though in a general way, as every Religious Action in some respect hath a common relation to the Spiritual Communion of the Saints with God; so we shall not deny, but this hath a relation to others. Now for his calling the Cup, the Cup of the Lord, and saying, They are guilty of the Body and Blood of Christ, and eat their own Damnation, in not discerning the Lord's Body, etc. I answer, that this infers no more Necessary Relation, than any other Religious Act; and amounts to no more than this, that since the Corinthians were in the Use of this Ceremony, 
Christ's Act of Bread and Wine is not Obliging others.  and so performed it as a Religious Act, they ought to do it Worthily, else they should bring Condemnation upon themselves. Now, this will not more infer the thing so practised by them, to be a necessary, Religious Act, obligatory upon others, than when Rom. 14.6. the Apostle saith, He that regardeth the Day, regardeth it unto the Lord, it can be thence inferred, that the Days that some esteemed and observed, did lay an obligation upon others to do the same. But yet as he, that Esteemed a Day, and placed Conscience in keeping it, was to Regard it to the Lord, and so it was to him, in so far as he dedicated it unto the Lord, the Lord's Day, he was to do it Worthily; and if he did it Unworthily, he would be guilty of the Lord's Day, and so keep it to his own Damnation: so also such as observe this Ceremony of Bread and Wine, it is to them the Bread of the Lord, and the Cup of the Lord, because they Use it as a Religious Act: and forasmuch as their End therein is To show forth the Lord's Death, and to Remember his Body, that was Crucified for them, and his Blood, that was shed for them; If notwithstanding they believe, it is their Duty to do it, and make it a matter of Conscience to forbear, if hey do it without that due Preparation and Examination, which every Religious Act ought to be performed in, then instead of truly Remembering the Lord's Death, and his Body and his Blood, they render themselves Guilty of it, as being in one Spirit with those, that Crucified him, and shed his Blood. 
The Pharisees Gild of the Blood of the Prophets.  though pretending with Thanksgiving and Joy to Remember it. Thus the Scribes and Pharisees of Old, though in Memory of the Prophets they garnished their Sepulchers, yet are said by Christ to be Guilty of their Blood. And that no more can be hence inferred, appears from another saying of the same Apostle, Rom. 14.23. He that doubteth, is damned, if he eat, etc. where he, speaking of those that judged it unlawful to Eat flesh, &c▪ saith, If they eat doubting, they eat their own Damnation. Now it is manifest for all this, that either the doing or forbearing of this, was to another, that placed no Conscience in it, of no moment; so I say, he that Eateth that, which in his Conscience he is persuaded is not lawful for him to Eat, doth Eat his own Damnation: so he also, that placeth Conscience in Eating bread and wine, as a Religious Act, if he do it Unprepared, and without that due Respect, wherein such Acts should be gone about, he Eateth and Drinketh his own Damnation, not discerning the Lord's Body, i. e. not minding what he doth, to wit, with a special Respect to the Lord, and by way of a special Commemoration of the Death of Christ.  
§ VI I having now sufficiently shown, what the True Communion of the Body and Blood of Christ is, how it is partaken of, and how it has no necessary Relation to that Ceremony of bread and wine used by Christ with his Disciples; it is fit now to consider the Nature and Constitution of that Ceremony (for as to the proper Use of it, we have had occasion to speak of before) whether it be a standing Ordinance in the Church of Christ, obligatory upon all; 
II. Whether this Ceremony be a necessary Part of the New Covenant, and Obligatory?  or indeed, whether it be any necessary part of the Worship of the New Covenant-dispensation, or hath any better or more binding Foundation, than several other Ceremonies appointed and practised about the same time, which the most of our Opposers acknowledge to be ceased, and now no ways binding upon Christians? We find this Ceremony only mentioned in Scripture in four places, to wit, Matthew, Mark and Luke, and by Paul to the Corinthians: If any would infer any thing from the frequency of the mentioning of it, that will add nothing; for it being a matter of Fact, is therefore mentioned by the Evangelists: and there are other things lets Memorable as often, yea oftener mentioned. Matthew and Mark give only an Account of the matter of Fact, 
Mat. 26.26. Mark 14.22. Luke 22.19. 1 Cor. 11.23.  without any Precept to do so afterwards; simply declaring, that Jesus at that time did desire them to Eat of the Bread, and Drink of the Cup: To which Luke adds these words; This do in Remembrance of me. If we consider this Action of Christ with his Apostles, there will appear nothing singular in it, for a Foundation to such a strange Superstructure, as many in their Airy Imaginations have sought to build upon it; for both Matthew and Mark press it as an Act done by him, as he was Eating: Matthew saith, And as they were Eating; 

The breaking of Bread was no singular thing, but a Custom to Jews.  
P. Riccius.   and Mark, And as they did Eat, Jesus took bread, etc. Now this Act was no singular thing, neither any solemn Institution of a Gospel-Ordinance, because it was a Constant Custom among the Jews (as Paulus Riccius observes at length in his Celestial Agriculture); That when they did Eat the Pass-over, the Master of the Family did take Bread, and bless it, and breaking it gave of it to the rest; and likewise taking Wine, did the same: so that there can nothing further appear in this, than that Jesus Christ, who fulfilled all Righteousness, and also observed the Jewish Feasts and Customs, used this also among his Disciples only, that, as in most other things he laboured to draw their Minds to a further thing; so in the use of this he takes occasion to put them in mind of his Death and Sufferings, which were shortly to be: which he did the oftener Inculcate unto them, for that they were Averse from believing it. And as for that Expression of Luke; 
What it is, To do this in Remembrance of Christ?  Do this in Remembrance of me; it will amount to no more, than being the last time, that Christ did Eat with his Disciples, he desired them, that in their Eating and Drinking they might have regard to him; and by the Remembering of that opportunity be the more stirred up to follow him diligently through Sufferings and Death, etc. But what man of Reason, laying aside the Prejudice of Education, and the Influence of Tradition, will say, that this Account of the Matter of Fact given by Matthew and Mark, or this Expression of Luke, to do that in Remembrance of him, will amount to these Consequences, which the generality of Christians have sought to draw from it; as calling it Augustissimum Eucharistiae Sacramentum, Venerabile Altaris Sacramentum, The Principal Seal of the Covenant of Grace, by which all the Benefits of Christ's Death are sealed to Believers, and such like things? But to give a further Evidence, how these Consequences have not any bottom from the Practice of that Ceremony, nor from the words following, Do this, etc. let us consider another of the like Nature, as it is at length expressed by John, c. 13. v. 3, 4, 8, 13, 14, 15. Jesus riseth from Supper, and laid aside his Garments, and took a Towel, and girded himself: After that he poured Water into a Basin, and began to Wash the Disciples Feet, and to wipe them with the Towel, wherewith he was girded. Peter saith unto him, Thou shalt never Wash my Feet: Jesus answered him, If I Wash thee not, thou hast no part with me. 
Christ's Washing of Feet, and its Manner related.  So after he had Washed their Feet,— he said, Know ye, what I have done to you? If I then your Lord and Master have Washed your Feet, ye also aught to Wash one another's Feet: For I have given you an Example, that ye should do, as I have done to you. As to which let it be observed, that John relates this Passage to have been done at the same time, with the other of breaking Bread, both being done the Night of the Pass-over, after Supper. If we regard the Narration of this, and the Circumstances attending it, it was done with far more Solemnity, and prescribed far more punctually and particularly, than the former. It is said only, As he was Eating, he took Bread; 
Compared with the Breaking of Bread.  so that this would seem to be but an Occasional business: But here he risen up, he laid by his garments, he girded himself, he poured out the Water, he Washed their Feet, he wiped them with the Towel; He did this to all of them: which are Circumstances surely far more observable, than those noted in the other. The former was a Practice common among the Jews, used by all Masters of Families upon that occasion; but this, as to the Manner and Person acting it, to wit, for the Master to rise up, and Wash the Feet of his Servants and Disciples, was more singular and observable. In the breaking of Bread, and giving of Wine it is not pleaded by our Adversaries, nor yet mentioned in the Text, that he particularly put them into the hands of all; but breaking it, and blessing it, gave it the nearest, and so they from hand to hand: But here it is mentioned, that he Washed not the Feet of one or two, but of many. He saith not in the former, that if they do not eat of that Bread, and drink of that Wine, they shall be prejudiced by it; but here he saith expressly to Peter, that if he Wash not him, he hath no part with him: which being spoken upon Peter's Refusing to let him Wash his Feet, would seem to Import no less, than not the Continuance only, but even the Necessity of this Ceremony. In the former he saith, as it were passingly, Do this in Remembrance of me; but here he sitteth down, again he desires them to consider, what he hath done, tells them positively, that as he hath done to them, so ought they to do to one another: 
The Washing one another's Feet was left, as an Example.  and yet again he redoubles that Precept, by telling them, he has given them an Example, that they should do so likewise. If we respect the Nature of the thing, it hath as much in it, as either Baptism or the breaking of Bread, seeing it is an outward Element of a cleansing Nature, applied to the outward man, by the Command and the Example of Christ, to signify an inward purifying. I would willingly propose this seriously to men, that will be pleased to make use of that Reason and Understanding, that God hath given them, and not be Imposed upon, nor Abused by the Custom or Tradition of others, Whether this Ceremony, if we respect either the Time, that it was Appointed in, or the Circumstances, wherewith it was performed, or the Command enjoining the use of it, hath not as much to Recommend it for a standing Ordinance of the Gospel, as either Water-baptism, or Bread and Wine, or any other of that kind? I wonder then, what Reason the Papists can give, why they have not numbered it among their Sacraments, except merely Voluntas Ecclesiae & Traditio Patrum.  
But if they say, That it is used among them, 
Object.  in that the Pope and some other Persons among them use to do it Once a year to some poor people.  
I would willingly know, what Reason they have, Answ. why this should not be extended to All, as well as that of the Eucharist (as they term it;) or whence it appears from the Text, that [Do this in remembrance of me] should be interpreted, that the Bread and Wine were every day to be taken by all Priests, or the Bread every day, or every week by the people; and that that other Command of Christ, Ye ought to do, as I have done to you, etc. is only to be understood of the Pope, or some other persons, to be done only to a few, and that once a Year? Surely, there can be no other Reason for this difference assigned from the Text. 
The Protestants use not the Washing of Feet.  And as to Protestants, who use not this Ceremony at all, if they will but open their Eyes, they may see, how that by Custom and Tradition they are abused in this matter, as were their Fathers in divers Popish Traditions. For if we look into the plain Scripture, what can be thence inferred to urge the one, which may not be likewise pleaded for the other; or for laying aside the one, which may not be likewise said against the Continuance of the other? If they say, That the former of Washing the Feet, was only a Ceremony; What have they, whence they can show, that this breaking of bread is more? If they say, That the former was only a Sign of Humility and Purifying; What have they to prove, that this was more? If they say, The one was only for a Time, and was no Evangelical Ordinance: What hath this to make it such, that the other wanted? Surely, there is no way of Reason to evite this, neither can any thing be alleged, that the one should Cease, and not the other; or the one Continue, and not the other; but the mere Opinion of the Affirmers, which by Custom, Education and Tradition hath begotten in the hearts of people a greater Reverence for and Esteem of the one, than the other: which, if it had fallen out to be as much recommended to us by Tradition, would, no doubt, have been as tenaciously pleaded for, as having no less Foundation in the Scripture. But since the former, to wit, the Washing of one another's Feet, is justly laid aside, as not binding upon Christians, so ought also the other for the same Reason.  
§ VII. By'r I strange, that those, that are so clamorous for this Ceremony, 
The breaking of Bread not used now in the same Manner, as Christ did.  and stick so much to it, take liberty to dispense with the Manner or Method, that Christ did it in; since none, that ever I could hear of, who now do it, use it in the same way, that he did it. Christ did it at Supper, while they were Eating; but they do it in the Morning only by itself; What Rule walk they by in this Change?  
If it be said, These are but Circumstances, and not the Matter; and if the Matter be kept to, 
Object.  the alteration of Circumstances is but of small moment.  
Answ. What if it should be said, the Whole is but a Circumstance, which fell out at that time, when Christ did Eat the Passover? For if we have regard to that, which alone can be pleaded for an Institution, viz. these words, Do this in Remembrance of me; it doth as properly relate to the Manner, as Matter. For how may or can they Evince in Reason, that these Words, Do this, only signify, Eat Bread, and drink Wine, but it is no matter, when ye eat, nor how ye eat it; and not, as ye have seen me eat at Supper with you, who take Bread, and break it, and give it you; and take the Cup, and bless it, and give it you, so do ye likewise? And seeing Christ makes no distinction in those words, Do this, it cannot be judged in Reason, but to relate to the whole: Which if it do, all those, that at present use this Ceremony among Christians, have not yet obeyed this Precept, nor fulfilled this Institution for all their Clamours concerning it.  

Object.  If it be said, That the Time and Manner of doing it by Christ was but Accidentally, as being after the Jewish Passover, which was at Supper.  
Answ. Besides that it may be answered and easily proved, That the Whole was Accidental, as being the Practice of a Jewish Ceremony, as is above observed; May it not the same way be urged, that the Drinking of Wine was Accidental, as being the Natural Product of that Country? and so be pleaded, that in those Countries, where Wine doth not grow, as in our Nation of Scotland, we may make use of Beer or Ale in the use of this Ceremony, 
The breaking of Bread was a Jewish Ceremony.  or Bread made of other Grain, than that which Christ used? And yet would not our Adversaries judge this an Abuse, and not right performing of this Sacrament? Yea, have not Scruples of this kind occasioned no little Contention among the Professors of Christianity? 
Contests between the Greek and Latin Churches concerning the leavened and Unleavened Bread in the Supper.  What great Contest and Strife hath been betwixt the Greek and Latin Churches concerning the Bread? While the one will have it Unleavened, reckoning, because the Jews made use of Unleavened Bread in the Passover, that it was such kind of Bread, that Christ did break to his Disciples; the other Leavened: therefore the Lutherans make use of Unleavened Bread, the Calvinists of Leavened? And this Contest was so hot, when the Reformation was beginning at Geneva, that Calvin and Farellus were forced to flee for it. 
Farellus.  But do not Protestants by these Uncertainties open a Door to Papists for their excluding the People from the Cup? Will not [Do this] infer positively, that they should do In the same Manner, and at the same Time, which Christ did it, as well as that they should use the Cup, and not the Bread only? Or what Reason have they to dispense with the one, more than the Papists have to do with the other? O! What strange Absurdities and Inconveniencies have Christians brought upon themselves, by superstitiously adhering to this Ceremony! 
The Clergy Taking Bread, do Bless and Give it; The Laity must Take and Eat, not Bless it.  Out of which Difficulties it is impossible for them to extricate themselves, but by Laying it aside, as they have done others of the like Nature. For besides what is abovementioned, I would gladly know, how from the words they can be certainly Resolved, that these words [Do this] must be understood to the Clergy, Take, bless and break this Bread, and give it to others; but to the Laity only, Take and eat, but do not bless, & c?  
If it be said, That the Clergy was only present. 
Object.   
Then will not that open a Door for the Popish Argument against the Administration of the Cup to the People? Answ. Or may not another from thence as easily infer, That only the Clergy ought to partake of this Ceremony, because they were only those present, to whom it was said, Do this? But if this [Do this] be extended to all, how comes it, all have not liberty to obey it in both Blessing, Breaking and Distributing, as well as Taking and Eating? Besides all these, even the Calvinian Protestants of Great Britain could never yet accord among themselves about the Manner of Taking it, 
Hot Contests about the Manner of Taking it, and to whom to Give it?  whether sitting, standing, or kneeling▪ whether it should be given to the Sick, and those that are ready to Die, or not? Which Controversies, though they may be esteemed of small moment, yet have greatly contributed, with other things, to be the occasion not only of much Contention, but also of Bloodshed and Devastation: so that in this last respect the Prelatic Calvinists have termed the Presbyterians Schismatical and Pertinacious, and they them again Superstitious, Idolatrous and Papistical. Who then, that will open their Eyes, but may see, that the Devil hath stirred up this Contention and Zeal, to busy men about things of small Moment, that greater Matters may be neglected, while he keeps them in such ado about this Ceremony; while they lay aside others of the like Nature, as positively Commanded, and as punctually Practised, and from the Observation of which, half so many Difficulties will not follow?  
§ VIII. How then? Have we not Reason, not finding the Nature of this Practice to be Obligatory upon us, more than those other our Adversaries have laid aside, to avoid all this Confusion, since those that use it, can never agree, neither concerning the Nature, Efficacy, nor Manner of doing it? And this proceeds, because they take it not plainly, as it lies in the Scripture; but have so much mixed in their own Inventions: For would they take it, as it lies, it would Import no more, than that Jesus Christ at that time did thereby signify unto them, that his Body and Blood was to be Offered for them; and desired them, that whensoever they did eat or drink, they might do it in Remembrance of him, or with a Regard to him, whose Blood was shed for them. Now that the Primitive Church, gathered immediately after his Ascension, did so understand it, doth appear from their Use and Practice, if we admit those places of the Acts, where Breaking of Bread is spoken of, to have relation hereto; which as our Adversaries do, so we shall willingly agree to. As first, Acts 2.42. And they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of Bread, etc. This cannot be understood of any other, than of their Ordinary Eating; for as nothing else appears from the Text, 
By Breaking of Bread they had all things in Common; Remembering the Lord.  so the Context makes it plain; for they had all things in common: and therefore it is said, Ver. 46. And they continuing daily with one accord in the Temple, and breaking Bread from house to house, did eat their meat with gladness and singleness of heart. Who will not wilfully close their Eyes, may see here, that their Breaking being joined with their Eating, shows, that nothing else is here expressed, but that, having all things in Common, and so continuing together, they also did Break their Bread, and Eat their Meat together: In doing whereof I shall not doubt, but they Remembered the Lord, to follow whom they had with so great Zeal and Resignation betaken themselves. This is further manifest from Act. 6.26. For the Apostle having the Care and Distribution of that Money, which the Believers having sold their Possessions gave unto them, finding themselves overcharged with that Burden, appointed Deacons for that business, that they might give themselves continually to Prayer, and to the Ministry of the Word; not leaving that, to serve Tables. This cannot be meant of any Sacramental Eating, 
Deacons appointed for serving at Tables.  or Religious Act of Worship; seeing our Adversaries make the distributing of that the proper Act of Ministers, not of Deacons: and yet there can be no Reason alleged, that that Breaking of Bread, which they are said to have Continued in, and to have done from house to house, was other, than those Tables, that the Apostles served; but here gave over, as finding themselves overcharged with it. Now as the Increase of the Disciples did Incapacitate the Apostles anymore to manage this; so it would seem, their further Increase and Dispersing in divers places hindered the Continuance of that Practice of having things in common: But notwithstanding, so far at least to Remember or Continue that ancient Community, they did at Certain Times Come together and Break Bread together. Hence it is said Act. 20.7. that Paul coming to Troas, And upon the first day of the week, 
At Troas the Supper till Midnight deferred.  when the Disciples came together to Break Bread, Paul preached unto them, ready to departed on the Morrow, and continued his Speech until Midnight: Here is no mention made of any Sacramental Eating, but only, that Paul took occasion from their being together, to Preach unto them. And it seems, it was a Supper they intended (not a Morning-bit of Bread and Sup of Wine;) else it's not very probable, that Paul would from the Morning have preached, until Midnight. But the 11 th' Verse puts the matter out of Dispute, which is thus; When he therefore was come up again, and had broken Bread, and eaten, and talked a long while, even till break of day, so he departed: This shows, that the Breaking of Bread was deferred till that time; for those words [and when he had broken Bread, and eaten] do show, that it had a relation to the Breaking of Bread aforementioned, and that that was the time he did it. Secondly; These words joined together, [and when he had broken Bread, and eaten, and talked] show, it was no Religious Act of Worship, 
They only did Eat for refreshing the Body;  but only an Eating for bodily Refreshment, for which the Christians used to Meet together some time: and doing it in God's Fear and Singleness of Heart, doth notwithstanding difference it from the Eating or Feasting of profane persons. And this by some is called a Love-Feast, 
By some called a Love-Feast.  or a being together not merely to feed their Bellies, or for outward Ends; but to take thence occasion to Eat and Drink together in the Dread and Presence of the Lord, as his people: which Custom we shall not Condemn; but let it be observed, that in all the Acts there is no other, nor further mention of this matter. But if that Ceremony had been some Solemn Sacrifice, as some will have it, or such a Special Sacrament, as others plead it to be, it is strange, that that History, that in many lesser things gives a particular Account of the Christians Behaviour, should have been so silent in the matter: Only we find, that they used sometimes to Meet together to Break Bread and Eat. Now as the Primitive Christians began by degrees to departed from that Primitive Purity and Simplicity, so as to accumulate Superstitious Traditions, 
The Christians began by degrees to departed from the Primitive Purity.  and vitiate the Innocent Practices of their Predecessors, by the intermixing either of Jewish or Heathenish Rites; so also in the Use of this, very early Abuses began to creep in among Christians, so that it was needful for the Apostle Paul to Reform them, and Reprove them therefore, as he doth at large, 1 Cor. 11. from ver. 17. to the End: 
1 Cor. 11.17. Concerning the Supper (of the Lord, so called) Explained.  which place we shall particularly Examine, because our Adversaries lay the chief Stress of their matter upon it; and we shall see, whether it will infer any more, than we have above granted. 1st; because they were apt to use that Practice in a superstitious mind beyond the true Use of it, as to make of it some Mystical Supper of the Lord, he tells them, v. 20. That their Coming together into one place is not to Eat the Lord's Supper; he saith not, This is not the right Manner to Eat, but, This is not to Eat the Lord's Supper; because the Supper of the Lord is Spiritual, and a Mystery. 2 lie; he blames them, in that they come together for the worse, and not for the better: the Reason he gives of this, is v. 21. For in Eating every one hath taken before his own Supper; and one is hungry, and another is drunken: Here it is plain, that the Apostle Condemns them for that, 
Why the Custom of Supping in Common was used among Christians?  because this Custom of Supping in general was used among Christians for to increase their Love, and as a Memorial of Christ's Supping with the Disciples, that they should have so vitiated it, to Eat it apart, and to come full, who had abundance, and hungry who had little at home; whereby the very Use and End of this Practice is lost and perverted: And therefore he blames them, that they do not either Eat this in Common at home, or reserve their Eating, till they come all together to the Public Assembly. This appears plainly by the following verse 22. Have ye not houses to eat and to drink in? or despise ye the Church of God, and shame them, that have not? Where he blames them for their Irregular Practice herein, in that they despised to Eat orderly, or reserve their Eating to the Public Assembly, and so shaming such as not having Houses, nor Fullness at home, came to partake of the Common Table; who, being hungry, thereby were ashamed, when they observed others come thither full and drunken. Those that without prejudice will look to the place, will see, this must have been the Case among the Corinthians: For supposing the Use of this to have been then, as now used either by Papists, Lutherans or Calvinists, it is hard making sense of the Apostle's words, or indeed to conceive, what was the Abuse the Corinthians committed in this thing? Having thus observed, what the Apostle said above, because this Custom of Eating and Drinking together some time, 
Tee Rise of that Custom.  had its rise from Christ's Act with the Apostles the Night he was betrayed; therefore the Apostle proceeds, ver. 23. to give them an Account of that: For 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, etc. Those, that understand the difference betwixt a Narration of a thing, and a Command, cannot but see, if they will, that there is no Command in this place, but only an Account of Matter of Fact: He saith not, I received of the Lord, that as he took Bread, so I should command it to you to do so also; there is nothing like this in the place: yea, on the contrary ver. 25. where he repeats Christ's Imperative Words to his Apostles, he placeth them so, as they import no Command; This do ye, as oft as ye drink it, in Remembrance of me: 
That [as often] imports no Command of this Supper.  And then he adds; For as often as ye eat this Bread, and drink this Cup, ye do show the Lord's Death, till he come: But these words [as often] imports no more a Command, than to say, As often as thou goest to Rome, see the Capitol, will infer a Command to me, to go thither.  
But whereas they urge the last words, Ye show forth the Lord's Death, till he come, 
Object.  insinuating, That this imports a necessary Continuance of that Ceremony, until Christ come at the end of the World to Judgement.  
Answ. I Answer: They take Two of the Chief Parts of the Controversy here for granted, without proof. First, that [as often] imports a Command, the contrary whereof is shown; neither will they ever be able to prove it. Secondly; 
Christ's Outward and Inward Coming.  That this Coming is understood of Christ's last outward Coming, and not of his Inward and Spiritual, that remains to be proved; whereas the Apostle might well understand it of his Inward Coming and Appearance, which perhaps some of those Carnal Corinthians, that used to come drunken together, had not yet known: and others, being Weak among them, and inclinable to dote upon Outwards, this might have been Indulged to them for a season, and even used by those, who knew Christ's Appearance in Spirit, (as other things were, of which we shall speak hereafter) especially by the Apostle, who became Weak to the Weak, and All to All, that he might save some. Now those Weak and Carnal Corinthians might be permitted the Use of this, 

To Remember Christ's Death till he Come.  
To Arise in the Heart.   to Show forth or Remember Christ's Death, till he come to Arise in them; for though such need those outward things to put them in mind of Christ's Death, yet such, as are dead with Christ, and not only dead with Christ, but buried, and also arisen with him, need not such Signs to Remember him. And to such therefore the Apostle saith, Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God: but Bread and Wine are not these things, that are above; but are things of the Earth. But that this whole matter was a mere Act of Indulgence and Condescendence of the Apostle Paul to the Weak and Carnal Corinthians, appears yet more by the Syriack 
* And likewise the other Oriental Versions, as the Araebick and Aethiopick, have it the same way.  Copy, which ver. 17. in his entering upon this matter, hath it thus: In that, concerning which I am about to command you (or instruct you,) I commend you not, because ye have not gone forward, but are descended unto that, which is less, (or of less Consequence:) Clearly importing, that the Apostle was grieved, that such was their Condition, that he was forced to give them Instructions concerning those Outward things; and doting upon which they show, they were not gone forward in the Life of Christianity, but rather sticking in beggarly Elements. And therefore ver. 20. the same Version hath it thus; When than ye meet together, ye do not do it▪ as▪ it is just ye should do in the day of the Lord, ye eat and drink: Thereby showing to them, that To Meet together to eat and drink Outward Bread and Wine, was not the Labour and Work of that Day of the Lord. But since our Adversaries are so zealous for this Ceremony, because used by the Church of Corinth, (though with how little ground, is already shown) how come they to pass over far more positive Commands of the Apostles, 
To abstain from things strangled.  as matters of no moment? As First, Acts 15.26. where the Apostles peremptorily Command even the Gentiles, as that, which was the Mind of the Holy Ghost, To abstain from things strangled, and from Blood? And Ja. 5.14. where it is expressly Commanded, 
The Anointing with Oil.  That the Sick be Anointed with Oil in the Name of the Lord.  
If they say, These were only Temporary things, but not to Continue. 
Object.   
What have they more to show for this, there being no express Repeal of them? Answ.  
If they say; The Repeal is implied, because the Apostle saith, 
Object.  We ought not to be jugded in Meats and Drinks.  
I admit the Answer; Answ. but how can it be evited to militate the same way against the other Practice? Surely not at all: nor can there be any thing urged for the one, more than for the other, but Custom and Tradition.  
And for that of James, they say, There followed a Miracle upon it, 
Object.  to wit, the Recovery of the Sick; But this being Ceased, so should the Ceremony.  
Though this might many ways be answered, to wit; Answ. That Prayer than might as well be forborn, 
A Ceremony ought to Cease, its Virtue failing.  to which also the saving of the Sick is there ascribed: yet I shall accept of it, because I judge indeed, that Ceremony is Ceased; only methinks, since our Adversaries (and that rightly) think, a Ceremony ought to Cease, where the Virtue fails, they ought by the same Rule, to forbear the laying on of Hands, in imitation of the Apostles, since the Gift of the Holy Ghost doth not follow upon it. 
Thus Laying on of Hands.   
§ IX. But since we find, that several Testimonies of Scripture do sufficiently show, that Such External Rites are no necessary part of the New Covenant-Dispensation, therefore not needful now to Continue, however they were for a season practised of old; I shall instance some few of them, whereby from the Nature of the thing, as well as those Testimonies it may appear, that the Ceremony of Bread and Wine is Ceased, as well as those other things, confessed by our Adversaries to be so. 
The Ceremony of Bread and Wine is Ceased.  The first is Rom. 14.17. For the Kingdom of God is not Meat and Drink, but Righteousness and Peace, and Joy in the Holy Ghost: Here the Apostle evidently shows, that the Kingdom of God, or Gospel of Christ stands not in Meats and Drinks, and such like things, but in Righteousness; as by the Context doth appear, where he is speaking of the Gild and Hazard of judging one another about Meats and Drinks. So then, if the Kingdom of God stand not in them▪ nor the Gospel, nor Work of Christ, than the Eating of Outward Bread and Wine can be no necessary part of the Gospel-Worship, nor any perpetual Ordinance of it. Another is yet more plain of the same Apostle, 
Col. 2.  Col. 2.16. the Apostle throughout this whole Second Chapter doth clearly plead for us, and against the Formality▪ and Superstition of our Opposers: for in the beginning he holds forth the great Privileges Christians have by Christ, who are come indeed to the Life of Christianity; and therefore he desires them, ver. 6. As they have received Christ, so to walk in him, and to beware, lest they be spoiled through Philosophy and vain Deceit, after the Rudiments or Elements of the World, because that in Christ, whom they have received, is all Fullness: And that they are Circumcised with the Circumcision made without Hands (which he calls the Circumcision of Christ) and being buried with him by Baptism, are also arisen with him through the Faith of the Operation of God. Here also they did partake of the True Baptism of Christ; and being such, as are Arisen with him, let us see, whether he thinks it needful, they should make use of such Meat and Drink, as Bread and Wine, to put them in Remembrance of Christ's Death? or whether they ought to be judged, that they did it not, ver. 16. Let no man therefore judge you in Meat or Drink? Is not Bread and Wine, Meat and Drink? But why? Which are a Shadow of things to come: But the Body is of Christ. Then since our Adversaries Confess, 
'Tis but a Sign and Shadow, they confess.  that their Bread and Wine is a Sign or Shadow, therefore, according to the Apostle's Doctrine, we ought not to be Judged in the Observation of it. But is it not fit for those, that are Dead with Christ, to be subject to such Ordinances? See what he saith, ver. 20. Wherefore, if ye be dead with Christ from the Rudiments of the World, why, as though living in the World, are ye subject to Ordinances? (Touch not, taste not, handle not: Which all are to perish with the Using) after the Commandments and Doctrines of Men: 
And which do perish with the Using.  What can be more plain? if this serve not to take away the Absolute Necessity of the use of Bread and Wine, what can it serve to take away? Sure I am, the Reason here given is applicable to them, which all do perish with the using; since Bread and Wine perisheth with the using, as much as other things. But further, if the use of Water, and Bread and Wine were that, wherein the very Seals of the New Covenant stood, and did pertain to the Chief Sacraments of the Gospel and Evangelical Ordinances, (so called) then would not the Gospel differ from the Law, 
The Law was Meats and Drinks; not so the Gospel.  or be preferable to it? Whereas the Apostle shows the difference, Heb. 9.10. in that such kind of Observations of the Jews were as a Sign of the Gospel, for that this stood only in Meats and Drinks, and divers Washings. And now, if the Gospel-Worship and Service stand in the same, where is the difference?  

Object.  If it be said, These under the Gospel have a Spiritual Signification.  
Answ. So had those under the Law, God was the Author of those, as well as Christ is pretended to be the Author of these. But doth not this contending for the use of Water, Bread and Wine, as necessary Parts of the Gospel-Worship, destroy the Nature of it, as if the Gospel were a Dispensation of Shadows, and not of the Substance; whereas the Apostle in that of the Colossians abovementioned argues against the Use of these things, as needful to those, that are dead and arisen with Christ, because they are but Shadows? And since through the whole Epistle to the Hebrews, 
The Law has Shades, the Gospel brings the Substance.  he argues with the Jews to Wean them from their Worship, for this Reason, because it was Typical and Figurative; Is it agreeable to right Reason to bring them to another of the same Nature? What ground from Scripture or Reason can our Adversaries bring us to evince, that one Shadow or Figure should point to another Shadow or Figure, and not to the Substance? And yet they make the Figure of Circumcision to point to Water-Baptism, and the Paschal Lamb to Bread and Wine. But was it ever known, that one Figure was the Antitype of the other, especially, seeing Protestants make not these their Antitypes to have any more Virtue or Efficacy, than the Type had? For since, as they say, and that truly, That their Sacraments confer not Grace, 
Their Sacraments confer not Grace.  but that is conferred according to the Faith of the Receiver; it will not be denied, but the Faithful among the Jews received also Grace in the Use of their Figurative Worship. And though Papists boast, that their Sacraments confer Grace ex opere operato, yet Experience abundantly proveth the contrary.  
§ X. But supposing, the Use of Water-Baptism, 
Opposers claim a Power to give their Sacraments; from whence do they derive it?  and Bread and Wine to have been in the Primitive Church, as was also that of Abstaining from things strangled, and from Blood; the Use of Legal Purifications, Acts 21.23, 24, 25. and Anointing of the Sick with Oil, for the Reasons and Grounds beforementioned: Yet it remains for our Adversaries to show us, how they come by Power or Authority to Administer them? It cannot be from the Letter of the Scripture, else they behoved also to do those other things, which the Letter declares also they did, and which in the Letter have as much Foundation. Then their Power must be derived from the Apostles either Mediately or Immediately; but we have shown before, in the Tenth Proposition, that they have not Mediate Power, because of the Interruption made by the Apostasy: And for an Immediate Power or Command by the Spirit of God, to Administer these things, none of our Adversaries pretend to it. We know, that in this, as in other things, they make a Noise of the Constant Consent of the Church, and of Christians in all Ages: 
Tradition no sufficient Ground for Faith.  but as Tradition is not a sufficient ground for Faith, so in this matter especially it ought to have but small Weight, for that in this Point of Ceremonies and Superstitious Observations, the Apostasy began very early; as may appear in the Epistles of Paul to the Galatians and Colossians: and we have no ground to Imitate them in those things, whose Entrance the Apostle so much withstood, so heavily regretted, and so sharply reproved. But if we look to Antiquity, we find, that in such kind of Observances and Traditions they were very uncertain and changeable; so that neither Protestants nor Papists do observe this Ceremony, as They did, both in that they gave it to Young Boys and to Little Children: and for aught can be learned, 
The Supper they gave to Young Boys and Children.  the Use of this and Infant-Baptism are of alike Age; though the one be laid aside both by Papists and Protestants, and the other, to wit, Baptism of Infants be stuck to. And we have so much the less Reason to lay Weight upon Antiquity, for that, if we consider their Profession of Religion, especially as to Worship, and the Ceremonial Part of it, we shall not find any Church now, whether Popish or Protestant, who differ not widely from them in many things; as Daleus, in his Treatise concerning the Use of the Fathers, well observeth and demonstrateth. 
Daleus.  And why they should Obtrude this upon us, because of the Ancients Practise, which they themselves follow not, or why we may not Reject this, as well as they do other things, no less zealously practised by the Ancients, no sufficient Reason can be assigned.  
I shall not nevertheless doubt, but many, whose Understandings have been Clouded with these Ceremonies, have notwithstanding by the Mercy of God had some Secret Sense of the Mystery, which they could not clearly understand, because it was Veiled from them, by their sticking to such Outward things; and that through that secret Sense diving in their Comprehensions, they ran themselves into these Carnal Apprehensions, as imagining, the Substance of the Bread was Changed, or that, if the Substance was not Changed, yet the Body was there, etc. And indeed, 
Calvin's ingenuous Confession Commended.  I am inclinable very favourably to Judge of Calvin in this particular, in that he deals so ingenuously to confess, he neither Comprehends, nor can Express it in Words; but yet by a feeling Experience can say, The Lord is spiritually present. Now as I doubt not, but Calvin sometimes had a Sense of this Presence without the Use of this Ceremony, so as the Understanding given him of God, made him justly reject the false Notions of Transubstantiation and Consubstantiation, though he knew not, what to establish instead of them; if he had fully Waited in that Light, 
Eph. 5.13.  that makes all things manifest, and had not laboured in his own Comprehension, to settle upon that External Ceremony, by affixing the Spiritual Presence as chief or principally, though not only (as he well knew by Experience) there, or especially to relate to it; he might have reached further unto the Knowledge of this Mystery, than many, that went before him.  
§ XI. last: If any now at this day, from a true Tenderness of Spirit, 
In tenderness of Conscience at Ignorance God winketh.  and with real Conscience towards God, did practise this Ceremony in the same Way, Method and Manner, as did the Primitive Christians recorded in Scripture (which yet none, that I know, now do) I should not doubt to affirm, but they might be Indulged in it; and the Lord might regard them, and for a season Appear to them in the Use of these things; as many of us have known him to do to us in the Time of our Ignorance: providing always, they did not seek to Obtrude them upon others, nor Judge such as found themselves Delivered, or that they do not pertinaciously Adhere to them. For we certainly know, that the Day is Dawned, in which God hath arisen, and hath dismissed all those Ceremonies and Rites, 
The Day is Dawn'd, that God is Risen, and Worshipped in Spirit.  and is only to be Worshipped in Spirit; and that he Appears to them who Wait upon him: and that to Seek God in these things is, with Marry at the Sepulchre, To seek the Living among the Dead. For we know, that he is Arisen, and Revealed in Spirit, leading his Children out of these Rudiments; that they may Walk with him in his Light: To whom be Glory for ever! Amen.   

PROPOSITION XIV. Concerning the Power of the Civil Magistrate in Matters purely Religious, and pertaining to the Conscience.  
Since God hath assumed to himself the Power and Dominion of the Conscience, who alone can rightly instruct and govern it, therefore it is not lawful for any whosoever, by virtue of any Authority or Principality they bear in the Government of this World, 
Luke 9.55, 56. Matth. 7.12, 13, 29. Tit. 3.10.  to force the Consciences of others; and therefore all Killing, Banishing, Fining, Imprisoning, and other such things, which are inflicted upon Men for the alone exercise of their Conscience or Difference in Worship or Opinion, proceedeth from the Spirit of Cain, the Murderer, and is contrary to the Truth: Providing always, That no Man, under the Pretence of Conscience, prejudice his Neighbour in his Life or Estate, or do any thing destructive to, or inconsistent with Human Society, in which Case the Law is for the Transgressor, and Justice is to be administered upon all without respect of Persons.  
§. I. LIberty of Conscience from the Power of the Civil Magistrate hath been of late Years so largely and learnedly handled, that I shall not need but to be brief in it; yet it is to be lamented, that few have walked answerable to this Principle, each pleading it for themselves, but scarce allowing it to others; as hereafter I shall have occasion more at length to observe.  
It will be fit in the first Place, for clearing of Mistakes, to say something of the State of the Controversy, that what follows, may be the more clearly understood.  
By CONSCIENCE then (as in the Explanation of the Fifth and Sixth Propositions I have observed,) is to be understood That Persuasion of the Mind, which arises from the understanding's being possessed with the Belief of the Truth, or Falsity of any thing: Which, though it may be False or Evil upon the Matter, yet if a Man should go against his Persuasion or Conscience, he should commit a Sin; because what a Man doth contrary to his Faith, though his Faith be wrong, is no ways acceptable to God. Hence the Apostle saith; Whatsoever is not of Faith, is Sin; and he that doubteth, 
Rom. 14.23.  is damned, if he eat: Though the thing might have been lawful to another; and that this doubting to eat some kind of Meats (since all the Creatures of God are good, and for the Use of Man, if received with Thanksgiving) might be a Superstition, or at least a Weakness, which were better removed. Hence Ames de Cas. Cons. saith; The Conscience, although erring, doth evermore bind; so as that he sinneth, who doth contrary to his Conscience, because he doth contrary to the Will of God, although not materially and truly, yet formally and interpretatively.  
So the Question is, First, Whether the Civil Magistrate hath power to force Men in things Religious, to do contrary to their Conscience? and if they will not, to punish them in their Goods, Liberties or Lives? This we hold in the Negative. But Secondly, as we would have the Magistrate avoiding this Extreme of Encroaching upon men's Consciences, so on the other Hand we are far from joining with, or strengthening such Libertines, as would stretch the Liberty of their Consciences to the Prejudice of their Neighbours, or to the Ruin of Human Society. We understand therefore by Matters of Conscience, such as immediately relate betwixt God and Man, or Men and Men, that are under the same Persuasion: As, To meet together, and worship God in that way, which they judge is most acceptable unto him, and not to encroach upon, or seek to force their Neighbours otherwise than by Reason, or such other Means, as Christ and his Apostles used, viz. preaching and instructing such as will hear and receive it; but not at all for Men, under the Notion of Conscience, to do any thing contrary to the moral and perpetual Statutes generally acknowledged by all Christians. In which Case the Magistrate may very lawfully use his Authority, as on those, who under a Pretext of Conscience make it a Principle to kill and destroy all the Wicked, id est, all that differ from them; that they, to wit, the Saints may rule, and that therefore seek to make all things Common, and would force their Neighbours to share their Estates with them; and many such wild Notions, as is Reported of the Anabaptists of Munster, which evidently appears to proceed from Pride and Covetousness, and not from Purity or Conscience: And therefore I have sufficiently guarded against that in the latter part of the Proposition. But the Liberty we lay claim to, is such, as the Primitive Church justly sought under the Heathen-Emperors, to wit, for Men of Sobriety, Honesty, and a peaceable Conversation to enjoy the Liberty and Exercise of their Conscience towards God and among themselves, and to admit among them such, as by their Persuasion and Influence come to be convinced of the same Truth with them, without being therefore molested by the Civil Magistrate. Thirdly, though we would not have Men hurt in their Temporals, nor rob of their Privileges, as Men and Members of the Commonwealth, because of their Inward Persuasion; yet we are far from judging, that in the Church of God there should not be Censures exercised against such as fall into Error, as well as such as commit open Evils. And therefore we believe, it may be very lawful for a Christian Church, if she find any of her Members fall into any Error, after due Admonitions and Instructions, according to Gospel Order, if she find them pertinacious, to cut them off from her Fellowship by the Sword of the Spirit, and denude them of these Privileges, which they had as Fellow-Members; but not to cut them off from the World by the Temporal Sword, or rob them of their common Privileges, as Men, seeing they enjoy not these as Christians, or under such a Fellowship, but as Men, and Members of the Creation. Hence Chrysostom saith well, (de Anath.) We must condemn and reprove the evil Doctrines, that proceed from Heretics; but spare the Men, and pray for their Salvation.  
§. II. But that no Man, by virtue of any Power or Principality he hath in the Government of this World, hath Power over the Consciences of Men, is apparent, 
Conscience the Throne of God.  because The Conscience of Man is the Seat and Throne of God in him; Of which God is the alone proper and Infallible Judge, who by his Power and Spirit can alone rectify the Mistakes of Conscience, and therefore hath reserved to himself the Power of punishing the Errors thereof, as he seethe meet. Now for the Magistrate to assume this, is to take upon him to meddle with things not within the Compass of his Jurisdiction; for, if this were within the Compass of his Jurisdiction, he should be the proper Judge in these things; and also it were needful to him, as an Essential Qualification of his being a Magistrate, to be capable to judge in them. But that the Magistrate, as a Magistrate, is neither proper Judge in these Cases, nor yet that the Capacity so to be, is requisite in him, as a Magistrate, our Adversaries cannot deny; or else they must say, That all the Heathen-Magistrates were either no lawful Magistrates, as wanting something Essential to Magistracy (and this were contrary to the express Doctrine of the Apostles, Rom. 13.) or else (which is more absurd) that those Heathen-Magistrates were proper Judges in Matters of Conscience amongst Christians. As for that Evasion, That the Magistrate ought to punish according to the Church Censure and Determination, which is indeed no less, than to make the Magistrate the Church's Hangman; we shall have occasion to speak of it hereafter. But if the Chief Members of the Church, though ordained to inform, instruct and reprove, are not to have Dominion over the Faith nor Consciences of the Faithful, as the Apostle expressly affirms, 2 Cor. 1.24. then far less ought they to usurp this Dominion, or stir up the Magistrate to persecute and murder those, who cannot yield to them therein.  
Secondly; This pretended Power of the Magistrate is both contrary unto, and inconsistent with the Nature of the Gospel, which is a thing altogether extrinsic from the Rule and Government of Political States, as Christ expressly signified, saying; His Kingdom was not of this World: And if the propagating of the Gospel had had any necessary Relation thereunto, then Christ had not said so. But he abundantly hath shown by his Example, whom we are chief to imitate in Matters of that nature, that its by Persuasion and the Power of God; not by Whips, Imprisonments, Banishments and Murdering, that the Gospel is to be propagated; and that those, that are the Propagators of it, are often to suffer by the Wicked, but never to cause the Wicked to suffer. When he sends forth his Disciples, he tells them, he sends them forth as Lambs among Wolves, to be willing to be devoured, not to devour; he tells them of their being whipped, 
Matt. 10.16.  imprisoned and killed for their Conscience, but never that they shall either whip, imprison or kill; and indeed, if Christians must be as Lambs, it is not the Nature of Lambs to destroy or devour any. It serves nothing to allege, That in Christ and his Apostles Times the Magistrates were Heathens, and therefore Christ and his Apostles, (nor yet any of the Believers) being no Magistrate, they could not exercise the Power: Because it cannot be denied, but Christ being the Son of God, had a true Right to all Kingdoms, 
Matt. 28.18.  and was Righteous Heir of the Earth. Next, as to his Power, it cannot be denied, but he could, if he had seen meet, have called for Legions of Angels to defend him, and have forced the Princes and Potentates of the Earth to be subject unto him, Matth. 26.53. so that it was only, because it was contrary to the Nature of Christ's Gospel and Ministry, to use any Force or Violence in the gathering of Souls to him. This he abundantly expressed in his Reproof to the Sons of Zebedee, who would have been calling for Fire from Heaven to burn those, that refused to receive Christ: It is not to be doubted, but this was as great a Crime, as now to be in an Error concerning the Faith and Doctrine of Christ. That there was not Power wanting to have punished those Refusers of Christ, cannot be doubted; for they, that could do other Miracles, might have done this also; and moreover, they wanted not the Precedent of a Holy Man under the Law, to wit, Elias: Yet we see, what Christ saith to them; Ye know not, what spirit ye are of, Luk. 9.55. for the Son of Man is not come to destroy men's lives, but to save them. Here Christ shows, That such kind of Zeal was no ways approved of him; and such as think to make way for Christ or his Gospel by this means, do not understand, what Spirit they are of. But if it was not lawful to call for Fire from Heaven to destroy such, as refused to receive Christ; it is far less lawful to kindle Fire upon Earth to destroy those, that believe in Christ, because they will not believe, nor can believe as the Magistrates do, for Conscience-sake. And if it was not lawful for the Apostles, who had so large a Measure of the Spirit, and were so little liable to mistake, to force others to their Judgement; it can be far less lawful now for Men, that, as Experience declareth, and many of themselves confess, are fallible, and often mistaken, to kill and destroy all such, as cannot (because otherwise persuaded in their Minds) judge and believe in Matters of Conscience, just as they do. And if it was not according to the Wisdom of Christ, who was and is King of Kings, by outward Force to constrain others to believe him, or receive him, as being a thing inconsistent with the Nature of his Ministry and Spiritual Government; do not they grossly offend him, that will needs be wiser than he, and think to force Men against their Persuasion to conform to their Doctrine and Worship? The Word of the Lord saith, Not by power and by might, but by the Spirit of the Lord, Zach. 4.6. But these say, Not by the Spirit of the Lord, but by Might and carnal Power. 
2 Cor. 10.4.  The Apostle saith plainly, We wrestle not with flesh and blood; and The Weapons of our warfare are not Carnal, but Spiritual: But these Men will needs wrestle with flesh and blood, when they cannot prevail with the Spirit and the Understanding; and not having Spiritual weapons, go about with Carnal weapons to establish Christ's Kingdom, which they can never do: and therefore, when the matter is well sifted, it is found to be more out of love to Self, and from a principle of Pride in Man, to have all others to bow to him, than from the love of God. Christ indeed takes another method, for he saith, He will make his People a willing People in the day of his Power: 
Psal. 110.3.  but these Men labour against men's Wills and Consciences, not by Christ's Power; but by the outward Sword to make Men the People of Christ, which they can never do, as shall hereafter be shown.  
But Thirdly; Christ fully and plainly declareth to us his sense in this matter in the Parable of the Tares, Matth. 13. of which we have himself the Interpreter, ver. 38, 39, 40, 41. where he expounds them to be the Children of the wicked one; and yet he will not have the Servants to meddle with them, lest they pull up the Wheat therewith. Now it cannot be denied, but Heretics are here included; but these Servants saw the Tares, and had a certain discerning of them; yet Christ would not they should meddle, lest they should hurt the Wheat: Thereby intimating, that that capacity in Man, to be mistaken, aught to be a bridle upon him, to make him wary in such matters; and therefore, to prevent this hurt, he gives a positive prohibition; But he said, Nay, ver. 29. So that they, that will notwithstanding be pulling up that, which they judge is Tares, do openly declare, that they make no bones to break the Commands of Christ. Miserable is that evasion, which some of our Adversaries use here, in alleging, these Tares is meant of Hypocrites, and not of Heretics. But how to evince that, seeing Heretics, as well as Hypocrites are Children of the wicked one, they have not any thing, but their own bare Affirmation, which is therefore justly rejected.  
If they say, because Hypocrites can not be discerned, 
Object·  but so may Heretics.  
This is both false, and a begging of the question. For those, Answ. that have a Spiritual discerning, can discern both Hypocrites and Heretics; and those that want it, cannot certainly discern either: Seeing the question will arise, Whether that is a Heresy, which the Magistrate saith is so? And seeing it is both possible, and confessed by all, to have often fallen out, that some Magistrates have judged that Heresy, which was not, punishing Men accordingly for Truth instead of Error: There can no argument be drawn from the obviousness or evidence of Heresy, unless we should conclude, Heresy could never be mistaken for Truth, nor Truth for Heresy, whereof Experience shows daily the contrary even among Christians. But neither is this shift applicable to this place; for the Servants did discern the Tares, and yet were liable to hurt the Wheat, if they had offered to pull them up.  
§ III. But they Object against this Liberty of Conscience, Deut. 13.5. where false Prophets are appointed to be put to death; and accordingly they give example thereof. 
Object.   
Answ. The case no ways holds parallel; those particular Commands to the Jews, and Practices following upon them, are not a Rule for Christians; else we might by the same Rule say, It were lawful for us to borrow from our Neighbours their Goods, and so carry them away, because the Jews did so by God's Command; or that it is lawful for Christians to invade their Neighbours Kingdoms and cut them all off without Mercy, because the Jews did so to the Canaanites by the Command of God.  
If they urge, That these Commands aught to stand, except they be repealed in the Gospel. 
Object.   
I say, these Precepts and Practices of Christ and his Apostles mentioned, Answ. are a sufficient Repeal: for if we should plead, that every Command given to the Jews is binding upon us, except there be a particular Repeal, then would it follow, that because it was lawful for the Jews, if any Man killed one, for the nearest of Kindred presently to kill the Murderer without any order of Law; it were lawful for us to do so also. And doth not this Command of Deut. 13.9. openly order him, who is enticed by another to forsake the Lord, though he were his Brother, his Son, his Daughter or his Wife, presently to kill him or her? Thou shalt surely kill him, thy hand shall be first upon him to put him to death. If this Command were to be followed, there needed neither Inquisition, nor Magistrate to do the business; and yet there is no reason, why they should shuffle by this part, and not the other; yea to argue this way from the Practice among the Jews, were to overturn the very Gospel, and to set up again the carnal ordinances among the Jews, to pull down the Spiritual ones of the Gospel. Indeed, we can far better argue from the Analogy betwixt the figurative and carnal state of the Jews, and the Real and Spiritual one under the Gospel; That, as Moses delivered the Jews out of outward Egypt by an outward force, and established them in an outward Kingdom, by destroying their outward Enemies for them; so Christ, not by overcoming outwardly and killing others, but by suffering and being killed, doth deliver his chosen Ones, the inward Jews, out of mystical Egypt, destroying their Spiritual Enemies before them, and establishing among them his Spiritual Kingdom, which is not of this World: And as such, as departed from the Fellowship of outward Israel, were to be cut off by the outward Sword; so those, that depart from the inward Israel, are to be cut off by the Sword of the Spirit: For it answers very well, that, As the Jews were to cut off their Enemies outwardly, to establish their Kingdom and outward worship, so they were to uphold it the same way: But as the Kingdom and Gospel of Christ was not to be established nor propagated by cutting off or destroying the Gentiles, but by persuading them, so neither is it to be upheld otherwise.  
But Secondly, they urge Rom. 13. where the Magistrate is said not to bear the Sword in vain, 
Object.  because he is the Minister of God, to execute Wrath upon such as do evil. But Heresy, say they, is evil. Ergo.  
But so is Hypocrisy also, yet they confess, he ought not to punish that. Therefore this must be understood of Moral Evils, relative of affairs betwixt Man and Man, not of matters of Judgement or Worship; or else what great absurdities would follow, considering, that Paul wrote here to the Church of Rome, who was under the Government of Nero, an impious Heathen and Persecutor of the Church? Now, if a power to punish in point of Heresy be here included, it will necessarily follow, that Nero had this Power, yea and that he had it of God; for because the Power was of God, therefore the Apostle urges their Obedience. But can there be any thing more absurd, than to say, that Nero had Power to judge in such cases? Surely, if Christian Magistrates be not to punish for Hypocrisy, because they cannot outwardly discern it, far less could Nero punish any body for Heresy, which he was uncapable to discern. And if Nero had not power to judge nor punish in point of Heresy, than nothing can be urged from this place: Since all, that's said here, is spoken as applicable to Nero, with a particular Relation to whom it was written. And if Nero had such a power, surely, he was to exercise it according to his Judgement and Conscience; and in doing thereof, he was not to be blamed; which is enough to justify him in his persecuting of the Apostles, and murdering the Christians.  
Thirdly, They object that saying of the Apostle to the Gal. 5.12. I would they were even cut off, which trouble you. 
Object.   
But how this imports any more, than a cutting off from the Church, is not, nor can be shown. Beza upon the place saith, Answ. We cannot understand that otherwise, than of Excommunication: Such as was that of the incestuous Corinthian. And indeed, it is madness to suppose it otherwise; for Paul would not have these cut off otherwise, than he did Hymenaeus and Philetus, who were Blasphemers; which was by giving them over to Satan; not by cutting off their heads.  
The same way may be answered that other Argument drawn from Rev. 2.20. where the Church of Thyatira is reproved for suffering the Woman Jezebel. Which can be no other ways understood, than that they did not Excommunicate her, or cut her off by a Church-censure: For as to corporal punishment, it is known, that at that time the Christians had not power to punish Heretics so, if they had had a mind to it.  
Fourthly, They allege, 
Object.  that Heresies are numbered among the works of the flesh, Gal. 5.20. Ergo, etc.  
That Magistrates have power to punish all the works of the flesh, Answ. is denied, and not yet proved. Every Evil is a work of the flesh, but every Evil comes not under the Magistrate's cognisance. Is not Hypocrisy a work of the flesh, which our Adversaries confess, the Magistrates ought not to punish? Yea, is not Hatred and Envy there mentioned, as the works of the flesh? And yet the Magistrate cannot punish them, as they are in themselves, until they exert themselves in other acts, which come under his power. But, so long as Heresy doth not exert itself in any act destructive to human Society, or such like things, but is kept within the Sphere of those duties of Doctrine or Worship, which stand betwixt a Man and God, they no ways come under the Magistrate's power.  
§ iv But Secondly, this forcing of Men's Consciences is contrary to sound Reason, and to the very law of Nature. For Man's understanding cannot be forced by all the bodily sufferings another Man can inflict upon him, especially in matters Spiritual and Supernatural: 'Tis Arguments and evident Demonstrations of Reason, together with the power of God reaching the heart, that can change a Man's mind from one opinion to another, and not knocks and blows, and such like things; which may well destroy the Body, but can never inform the Soul, which is a free Agent, and must either accept or reject matters of Opinion, as they are born in upon it by something proportional to its own nature. To seek to force minds in any other manner, is to deal with Men, as if they were brutes, void of understanding, and at last is but to lose one's labour, and, as the Proverb is, to seek to wash the Black-More white. By that course indeed Men may be made Hypocrites, but can never be made Christians, and surely, the products of such Compulsion (even where the end is obtained, to wit, an outward Assent or Conformity whether in doctrine or worship) can be no ways acceptable to God, who desireth not any sacrifice, except that, which cometh throughly from the heart, and will have no constrained one's: So that Men so constrained are so far from being members of the Church, that they are made ten-times more the Servants of Satan, than before; in that to their errors is added Hypocrisy, the worst of evils in matters of Religion, and that which above all things the Lord's Soul most abhors.  

Object.  But if it be said, Their Error notwithstanding is thereby suppressed, and the scandal removed.  
Answ. I answer; besides that this is a method no ways allowed by Christ, as is above proved; surely, the Church can be no ways bettered by the accession of Hypocrites, but greatly corrupted and endangered; for open Heresies Men may be ware of, and shun such as profess them, when they are separated from the Church by her Censures; but secret Hypocrites may putrify the body, and leaven it, ere Men be ware. And if the Dissenters prove Resolute, and suffer boldly for the Opinions they esteem right, experience showeth, that such sufferings often tend to the commendation of the sufferers, but never of the Persecutors: For such suffering ordinarily breeds compassion, and begets a curiosity in others, to inquire the more diligently into the things, for which they see Men suffer so great losses so boldly; and is also able to beget an opinion, that it is for some good, they do so suffer, it being no ways probable, that Men will venture all, merely to acquire fame; which may as well be urged to detract from the Reputation of all the Martyrs, unless some better Arguments be brought against it, than a Halter or a Faggot. But supposing this principle, that the Magistrate hath power to force the Consciences of his Subjects, and to punish them, if they will not comply: Very great inconveniencies and absurdities will follow, and even such, as are inconsistent with the nature of the Christian Religion.  
For First, it will naturally follow, that the Magistrate ought to do it, and sinneth by Omission of his duty, if he do it not. Will it not then hence be inferred, that Christ was defective to his Church, who having power to force men, and to call for legions of Angels so to do, did notwithstanding not exert that power, but left his Church to the mercy of the wicked without so necessary a bulwark?  
Secondly; Seeing every Magistrate is to exercise his power according to the best understanding he hath, being obliged so to do, for the promoting of what he in Conscience is persuaded to be Truth; Will not this justify all the Heathen-Emperors in their Persecutions against Christians? Will not this justify the Spanish Inquisition, which yet is odious not only to Protestants, but to many moderate Papists? How can Protestants in reason condemn the Papists for persecuting them, seeing they do but exercise a lawful Power, according to their Conscience and best understanding, and do no more to them, than the Sufferers profess they would do to them, if they were in the like capacity? Which takes away all ground of Commiseration from the Sufferers, whereas that was the ground, that gained of old, reputation to the Christians, that they, being Innocent, suffered, who neither had, nor by principle could hurt any. But there is little reason to pity one, that is but dealt by, according as he would deal with others. For to say; They have not reason to persecute us, because they are in the wrong, and we in the right, is but miserably to beg the question. Doth not this doctrine strengthen the hands of Persecutors every where, and that rationally, from a principle of self-preservation? For who can blame me for destroying him, that I know waits but for an occasion to destroy me, if he could? Yea, this makes all suffering for Religion, which of old was the glory of Christians, to be but of pure necessity; whereby they are not led as Lambs to the slaughter, as was the Captain of their Salvation; but rather as Wolves catched in the snare, who only by't not again, because they are not able; but, could they get force, would be as ready to lead those the same way, that led them. Where is here the faith and patience of the Saints? For indeed it is but a small glory to make a virtue of Necessity, and suffer, because I cannot help it. Every Thief and Murderer is a Martyr at that rate; experience hath abundantly proved this in these last Centuries. For, however each Party talk of passively obeying the Magistrate in such cases, and that the power resides in him; yet it is apparent, that from this principle it naturally follows, that any Party, supposing themselves right, should so soon as they are able, endeavour at any rate to get uppermost, that they might bring under those of another opinion, and force the Magistrate to uphold their way to the ruin of all others. What engine the Pope of Rome used to make of his pretended power in this thing, upon any pretence of dislike to any Prince or State, even for very small Heresies in their own account, to depose Princes, and set up their Subjects against them, and give their dominions to other Princes to serve his interest, they cannot be ignorant, that have read the life of Hildebrand; and how Protestants have vindicated the Liberty of their Consciences after this same manner, is apparent. They suffered much in France, to the great Increase and Advantage of their Party; but how soon they found themselves considerable, and had gotten some Princes upon their side, they began to let the King know, that they must either have the Liberty of their Consciences, or else they would purchase it, not by Suffering, but by Fight. And the Experience of other Protestant States shows, that, if Henry the Fourth, to please the Papists, had not quitted his Religion to get the Crown the more peaceably, and so the Protestants had prevailed with the Sword, they would as well have taught the Papists with the Faggot, and led them to the Stake: So that this Principle of Persecution, on all hands, is the Ground of all those Miseries and Contentions: For so long as any Party is persuaded, that it is both lawful for them and their Duty, if in Power, to destroy those that differ from them; it naturally follows, they ought to use all Means possible to get that Power, whereby they may secure themselves in the Ruin of their Adversaries. And that neither Papists nor Protestants judge it unlawful to compel the Magistrate, if they be strong enough to do it, to effect this, Experience shows it to be a known Popish Principle, That the Pope may depose an Heretic Prince, and absolve the People from the Oath of Fidelity: And the Pope, as is abovesaid, hath done so to divers Princes; and this Doctrine is defended by Bellarmin against Barclay. The French refused Henry the fourth, till he quitted his Religion. And as for Protestants, many of them scruple not to affirm, That wicked Kings and Magistrates may be deposed and killed; yea our Scotch Presbyters are as positive in it as any Jesuits, who would not admit this present Charles the Second, though otherwise a Protestant Prince, unless he would swear to renounce Episcopacy, a Matter of no great Difference, though contrary to his Conscience. Now how little Proportion these things bear with the Primitive Christians, and the Religion propagated by Christ and his Apostles, needs no great Demonstration; and it is observable, That notwithstanding many other Superstitions crept into the Church very early, yet this of Persecution was so inconsistent with the Nature of the Gospel, and Liberty of Conscience, as we have asserted it, such an innate and natural part of the Christian Religion, that almost all the Christian Writers for the first three hundred Years earnestly contend for it, condemning the contrary Opinion.  

Athan. in epist. ad solit. vit. ag. ibid.  §. V Thus Athanasius; It is the Property of Piety, not to force, but to persuade, in imitation of our Lord, who forced no body, but left it to the Will of every one to follow him, etc. But the Devil, because he hath nothing of Truth, uses Knocks and Axes to break up the Doors of such as receive him. But our Saviour is meek, teaching the Truth; Whosoever will come after me, and whosoever will be my Disciple, etc. but constraining none, coming to us, and knocking rather and saying, My Sister, my Spouse, open to me, etc. and entereth when he is opened to, and retires if they delay, and will not open unto him, because it is not with Swords, nor Darts, nor Soldiers, nor Armour, that Truth is to be declared, but with Persuasion and Counsel. And it is observable, that it was the Impious Arrians, who first of all brought in this Doctrine to persecute others among Christians, whose Successors both Papists and Protestants are in this Matter, whom Athanasius thus reproveth further: Where (saith he) have they learned to persecute? Certainly they cannot say, 
Athan. Apol. 1. de fuga sua, tom. 1.  they have learned it from the Saints; but this has been given them, and taught them of the Devil. The Lord commanded indeed sometimes to flee, and the Saints sometimes fled, but to persecute is the Invention and Argument of the Devil, which he seeks against all. And after he saith, In so far as the Arrians banish those that will not subscribe their Decrees, they show, that they are contrary to Christians, and Friends of the Devil.  
But now, O lamentable! 
Hil. contra Aux.  (saith Hilarius) it is the Suffrages of the Earth, that recommend the Religion of God, and Christ is found naked of his Virtue, while Ambition must give credit to his Name. The Church reproves and fights by Banishments and Prisons, and forceth herself to be believed, which once was believed, because of the Imprisonments and Banishments herself suffered. She that once was consecrated by the Terror of her Persecutors, depends now upon the Dignity of those, that are in her Communion. She, that once was propagated by her banished Priests, now banisheth the Priests. And she boasts now, that she is loved of the World, who could not have been Christ's, if she had not been hated of the World.  
The Church (saith Hierom) was founded by shedding of Blood, 
Hieron. Ep. 62. ad The.  and by Suffering, and not in doing of Hurt. The Church increased by Persecutions, and was crowned by Martyrdoms.  
Ambrose speaking of Auxentius, saith thus; 
Ambr. Ep. 32. tom. 3.  Whom he (viz. Auxentius) could not deceive by Discourse, he thinks aught to be killed by the Sword, making bloody Laws with his Mouth, writing them with his Hands, and imagining, that an Edict can command Faith.  
And the same Ambrose saith, That going into France, 
Ambr. epist. 27.  he would not communicate with those Bishops, that required, That Heretics should be put to Death.  
The Emperor Marcio, who assembled the Council of Chalcedon, 
Marc. Ep. ad Archimand, etc. Mon. Eg. in acta council. Chalced. tom. 2. conc. gen.  protests, That he would not force nor constrain any one to subscribe the Council of Chalcedon against his Will.  

(a) Hosi. epist. ad— Constit. apud Ath. in epist. ad solit. vit. tom. 1.  Hosius, Bishop of Corduba, testifies; That the Emperor Constans would not constrain any to be Orthodox.  

(b) Hil. l. 1. ad Const.  Hilarius saith further, That God teacheth rather, than exacteth the Knowledge of himself, and authorising his Commandments by the Miracles of his Heavenly Works, he wills not, that any should confess him with a forced Will, etc. He is the God of the whole Universe, he needs not a forced Obedience, nor requires a constrained Confession.  

(c) Ambr. comm. in Luc. l. 7.  Christ (saith Ambrose) sent his Apostles to sow Faith, not to constrain, but to teach; not to exercise coercive Power, but to extol the Doctrine of Humility.  

(d) Cypr. epist. 62.  Hence Cyprian comparing the Old Covenant with the New, saith, Then were they put to Death with the outward Sword; but now the Proud and Contumacious are cut off with the Spiritual Sword, by being cast out of the Church: And this answers very well that Objection before observed, taken from the Practice of the Jews under the Law.  
See (saith Tertullian to the Heathens) if it be not to contribute to the renown of Irreligion, to seek to take away the Liberty of Religion, 
Tertull. Apol. c. 24.  and to hinder Men their Choice of God, that I may not be admitted to adore whom I will, but must be constrained to serve him, whom I will not. There is none, nay not a Man, that desires to be adored by any against their Will. 
Id. Apol. cap. 28.  And again; It's a thing, that easily appears to be unjust, to constrain and force Men to sacrifice against their Wills; seeing, to do the Service of God, there is required a willing Heart. And again, It is an Human Right and Natural Power, that every one worship what he esteems; 
Idem ad Scapul. c. 2.  and one Man's Religion, doth not profit nor hurt another. Neither is it any piece of Religion to enforce Religion, which must be undertaken by Consent, and not by Violence, seeing that the Sacrifices themselves are not required, but from a willing Mind.  
Now, how either Papists or Protestants (that boast of Antiquity) can get by these plain Testimonies, let any rational Man judge. And indeed I much question, if in any one Point owned by them, and denied by us, they can find all the old Fathers and Writers so exactly unanimous. Which shows, how contrary all of them judged this to be to the Nature of Christianity, and that in the Point of Persecution lay no small part of the Apostasy, which, from little to more, came to that, that the Pope, upon every small Discontent would Excommunicate Princes, absolve their Subjects from obeying them, and turn them in and out at his Pleasure. Now, if Protestants do justly abhor these things among Papists, is it not sad, that they should do the like themselves? A thing, that at their first Appearance, 
Luth. lib. de Captivitate. Babylon.  when they were in their Primitive Innocency, they did not think on, as appears by that Saying of Luther; Neither Pope, nor Bishop, nor any other Man hath Power to oblige a Christian to one Syllable, except it be by his own Consent. And again; I call boldly to Christians, that neither Man, nor Angel can impose any Law upon them, but so far as they will; for we are free of all. And when he appeared at the Diet of Spiers before the Emperor, in a particular Conference he had before the Archbishop of Triers, and Joachim Elector of Brandenburg, 
History of the Council of Trent.  when there seemed no possibility of agreeing him with his Opposers, they ask him, What Remedy seemed to him most fit? He answered, The Counsel, that Gamaliel proposed to the Jews, to wit, That, if this Design was of God, it would stand; if not, it would vanish; which, he said, aught to content the Pope: He did not say, because he was in the Right, he ought to be spared. For this Counsel supposeth, That those, that are tolerated, may be wrong; and yet how soon did the same Luther, ere he was well secure himself, press the Elector of Saxony to banish poor Carolostadius, because he could not in all things submit to his Judgement? And certainly it is not without ground reported, That it smote Luther to the Heart (so that he needed to be comforted) when he was informed, That Carolostadius in his Letter to his Congregation styled himself, A Man banished for Conscience by the Procurement of Martin Luther. And since both the Lutherans and Calvinists not admitting one another to Worship in those respective Dominions, showeth how little better they are, than either Papists or Arrians in this particular. And yet Calvin saith; That the Conscience is free from the Power of all Men. If so, why then did he cause Castellio to be banished, because he could not for Conscience-sake believe as he did, 
Calvin. Inst. c. 19 sect. 14.  That God had ordained Men to be damned? And Servetus to be burned, for denying the Divinity of Christ, if Calvin's Report of him be to be credited? Which Opinion, though it was indeed to be abominated, yet no less was Calvin's Practice in causing him to be burned, and afterwards defending, that it was lawful to burn Heretics; by which he encouraged the Papists to lead his Followers the more confidently to the Stake, as having for their Warrant the Doctrine of their own Sect-master: which they omitted not frequently to twit them with; and indeed it was to them unanswerable. Hence upon this occasion the judicious Author of the History of the Council of Trent (in his fifth Book, where giving an account of several Protestants, that were burned for their Religion) well and wisely observeth it, as a Matter of Astonishment, that those of the new Reformation did offer to punish in the case of Religion: And afterwards, taking notice, That Calvin justifies the punishing of Heretics, he adds; But since the Name of Heresy may be more or less restricted, yea or diversely taken, this Doctrine may be likewise taken in divers Senses, and may at one time hurt those, whom at another Time it may have benefited.  
So that this Doctrine of Persecution cannot be mentioned by Protestants without strengthening the Hands of Popish Inquisitors; 
Protestant Persecution strengthens the Popish Inquisition.  and indeed in the end lands in direct Popery. Seeing, if I may not profess and preach that Religion, which I am persuaded of in my Conscience is true, it is to no purpose to search the Scriptures, or to seek to choose my own Faith by Convictions thence derived, since whatever I there observe, or am persuaded of, I must either subject to the Judgement of the Magistrate and Church of that Place I am in, or else resolve to remove, or die. Yea, doth not this Heretical and Antichristian Doctrine both of Papists and Protestants at last resolve into that cursed Policy of Mahomet, Who prohibited all Reason or Discourse about Religion, as occasioning Factions and Divisions? And indeed, those that press Persecution, and deny Liberty of Conscience, do thereby show themselves more the Disciples of Mahomet, than of Christ, and that they are no ways followers of the Apostle's Doctrine, who desired the Thessalonians, 1 Thess. 5.21. To prove all things, and hold fast that which is good: And also saith, Unto such as are otherwise minded, God shall Reveal it, Phil. 3.15. not that by Beat and Banishments it must be knocked into them.  
§. VI Now the Ground of Persecution, as hath above been shown, is an unwillingness to suffer; for no Man, that will persecute another for his Conscience, would suffer for his own, if he could avoid it, seeing his Principle obliges him, if he had Power, by Force to establish that, which he judges is the Truth, and so to force others to it. Therefore I judge it meet, for the Information of the Nations, briefly to add something in this Place concerning the Nature of true Christian Sufferings; whereunto a very faithful Testimony has been born by God's Witnesses, which he hath raised up in this Age, beyond what hath been generally known or practised for these many Generations, yea since the Apostasy took place. Yet 'tis not my Design here in any wise to derogate from the Sufferings of the Protestant Martyrs, whom I believe to have walked in Faithfulness towards God, according to the Dispensation of Light in that Day appearing, and of which many were utter Enemies to Persecution, as by their Testimonies against it might be made appear.  
But the true, faithful and Christian Suffering is, For Men to profess, what they are persuaded is right, and so practise and perform their Worship towards God, as being their true Right so to do; and neither to do more in that, because of outward Encouragement from Men, nor any whit less, because of the Fear of their Laws and Acts against it. Thus for a Christian Man to vindicate his just Liberty with so much boldness, and yet Innocency, will in due time, though through Blood, purchase Peace, as this Age has in some Measure experienced, and many are Witnesses of it; which yet shall be more apparent to the World, as Truth takes Place in the Earth. But they greatly sin against this excellent Rule, that in Time of Persecution do not profess their own Way, so much as they would, if it were other ways; and yet when they can get the Magistrate upon their Side, not only stretch their own Liberty to the utmost, but seek to establish the same by denying it to others.  

The Innocent Sufferings of the People called Quakers.  But of this excellent Patience and Sufferings the Witnesses of God, in scorn called Quakers, have given a manifest Proof; for so soon as God revealed his Truth among them, without regard to all Opposition, or what they might meet with, they went up and down, as they were moved of the Lord, preaching and propagating the Truth in Market-places, Highways, Streets and public Temples, though daily beaten, whipped, bruised, haled and imprisoned therefore. And when there was any where a Church or Assembly gathered, they taught them to keep their Meetings openly, and not to shut the door, nor do it by Stealth; that all might know it, and who would might enter. And as hereby all just occasion of Fear of plotting against the Government was fully removed, so this their Courage and Faithfulness, in not giving over their Meeting together (but more especially the Presence and Glory of God manifested in the Meeting, being terrible to the Consciences of the Persecutors) did so weary out the Malice of their Adversaries, that oftentimes they were forced to leave their Work undone. For when they came to break up a Meeting, they were forced to take every individual out by Force, they not being free to give up their Liberty, by dissolving at their Command: And when they were haled out, unless they were kept forth by Violence, they presently returned peaceably to their Place. Yea, when sometimes the Magistrates have pulled down their Meeting-houses, they have met the next Day openly upon the Rubbish, and so by Innocency kept their Possession and Ground, being properly their own, and their Right to Meet and Worship God being not forfeited to any. So that, when armed Men have come to dissolve them, it was impossible for them to do it, unless they had killed every one; for they stood so close together, that no Force could move any one to stir, until violently pulled down: So that when the Malice of their Opposers stirred them to take shovels, and throw the Rubbish upon them, there they stood unmoved, being willing, if the Lord should so permit, to have been there buried alive, witnessing for him. As this Patient, but yet courageous way of Suffering made the Persecutors Work very heavy and wearisome unto them, so the Courage and Patience of the Sufferers using no Resistance, nor bringing any Weapons to defend themselves, nor seeking any ways Revenge upon such Occasions, did secretly smite the Hearts of the Persecutors, and make their Chariot wheels go on heavily. Thus after much and many kind of Sufferings thus patiently born, which to rehearse would make a Volumn of itself, which may in due time be published to the Nations (for we have them upon Record) a kind of Negative Liberty has been obtained, so that at present for the most part we Meet together without Disturbance from the Magistrate. But on the contrary most Protestants, when they have not the Allowance and Tolerance of the Magistrate, meet only in secret, and hid their Testimony; and if they be discovered, if there be any probability of making their Escape by Force, though it were by cutting off those, that seek them out, they will do it: Whereby they lose the Glory of their Sufferings by not appearing as the Innocent Followers of Christ, nor having a Testimony of their harmlessness in the Hearts of their Pursuers; their Fury by such Resistance is the more kindled against them. As to this last part of Resisting such as persecute them, they can lay claim to no Precept from Christ, nor any Example of him or his Apostles approved.  
But as to the first Part for fleeing, and meeting secretly, 
Object.  and not openly testifying for the Truth, they usually object that Saying of Christ, Matth. 10.23. When they persecute you in this city, flee ye into another: And Act. 9.4. That the Disciples met secretly for fear of the Jews. And Act 9 25. That Paul was let out of Damascus in a basket down by the W●ll.  
To all which I answer, First, as to that Saying of Christ, it is a Question, Answ. if it had any further Relation than to that particular Message, with which he sent them to the Jews; yea, the latter end of the Words seem expressly to hold forth so much; for ye shall not have gone over the cities of Judah, till the Son of Man be come. Now a particular Practice or Command for a particular Time will not serve for a Precedent to any at this Day, to shun the Cross of Christ. But supposing this Precept to reach further, it must be so understood, to be made use of only according as the Spirit giveth Liberty; else no Man that could flee, might suffer Persecution. How then did not the Apostles John and Peter flee, 
Fleeing in Time of Persecution not allowed.  when they were the first time persecuted at Jerusalem? But on the contrary went the next Day, after they were discharged by the Council, and preached boldly to the People. But indeed, many are but too capable to stretch such Say as these for self-preservation, and therefore have great ground to fear, when they interpret them, that they eat to witness for Christ for fear of Hurt to themselves, lest they mistake them. As for that private Meeting of the Disciples, we have only an Account of the Matter of Fact; but that suffices not to make of it a Precedent for us; and men's aptness to imitate them in that (which, for aught we know, might have been an Act of Weakness) and not in other things of the contrary Nature, shows, that it is not a true Zeal to be like those Disciples; but indeed a Desire to preserve themselves, which moves them so to do. Lastly, As to that of Paul's being conveyed out of Damascus, The Case was singular, and is not to be doubted, but it was done by a special Allowance from God, who having designed him to be a principal Minister of his Gospel, saw meet, in his Wisdom to disappoint the Wicked Counsel of the Jews. But our Adversaries have no such pretext for fleeing, whose fleeing proceeds from self-preservation, not from immediate Revelation. And that Paul made not this the Method of his Procedure, appears, in that at another time, notwithstanding the Persuasion of his Friends, and certain Prophecies of his Sufferings to come, he would not be dissuaded to go up to Jerusalem, which, according to the forementioned Rule, he should have done.  
But lastly, to conclude this Matter, Glory to God and our Lord Jesus Christ, that now these twenty five Years, since we were known to be a distinct and separate People, hath given us faithfully to suffer for his Name without shrinking or fleeing the Cross; and what Liberty we now enjoy, it is by his Mercy, and not by any outward Working or Procuring of our own, but 'tis he has wrought upon the Hearts of our Opposers. Nor was it any Outward Interest hath procured it unto us; but the Testimony of our harmlessness in the Hearts of our Superiors: For God hath preserved us hitherto in the patiented Suffering of Jesus, that we have not given away our Cause by persecuting any, which few (if any) Christians, that I know, can say. Now against our unparallelled, yet Innocent and Christian Cause our malicious Enemies have nothing to say, but that, if we had Power, we would do so likewise. This is a Piece of mere Unreasonabe Malice, and a Privilege they take to judge of things to come, which they have not by immediate Revelation; and surely it is the greatest height of harsh Judgement, to say, Men would do contrary to their professed Principle, if they could, who have from their Practice hitherto given no ground for it, and wherein they only judge others by themselves: Such Conjectures cannot militate against us, so long as we are Innocent. And if ever we prove guilty of Persecution, by forcing other Men by Corporal Punishment to our Way, then let us be judged the greatest of Hypocrites, and let not any spare to persecute us. Amen, saith my Soul.   

PROPOSITION XV. Concerning Salutations and Recreations, etc.  
Seeing the Chief End of all Religion is to redeem Men from the Spirit and vain Conversation of this World, and to lead into inward Communion with God, before whom, if we fear always, we are accounted happy; 
Eph. 5.11. 1 Pet. 1.14. Joh. 5.44. Jer. 10.3. Acts 10.26. Matt. 15.13 Col. 2.8.  therefore all the vain Customs and Habits thereof both in Word and Deed, are to be rejected and forsaken by those, who come to this Fear; such as the taking off the HAT to a Man, the Bowings and Cringing of the Body, and such other Salutations of that kind, with all the Foolish and Superstitious Formalities attending them; all which Man has invented, in his Degenerate State, to feed his Pride in the vain Pomp and Glory of this World: As also the unprofitable Plays, frivolous Recreations, Sport and Gamings, which are invented to pass away the precious Time, and divert the Mind from the Witness of God in the Heart, and from the living Sense of his Fear, and from that Evangelical Spirit, wherewith Christians ought to be levened, and which leads into Sobriety, Gravity and Godly Fear; in which as we abide, the Blessing of the Lord is felt to attend us in those Actions, which we are necessarily engaged, in order to the taking Care for the Sustenance of the outward Man.  
§. I. HAving hitherto treated of the Principles of Religion, both relating to Doctrine and Worship; I am now to speak of some Practices, which have been the Product of this Principle in those Witnesses, whom God hath raised up in this Day, to testify for his Truth. It will not a little commend them, (I suppose in the Judgement of Sober and Judicious Men, that taking them generally (even by the Confession of their Adversaries) they are found to be free of those Abominations, which abound among other Professors, such as are Swearing, Drunkenness, Whoredom, Riotousness, etc. and that generally the very coming among this People doth naturally work such a Change, so that many Vicious and Profane Persons have been known, by coming to this Truth, to become Sober and Virtuous; and many Light, Vain and Wanton ones, to become Grave and Serious; as our Adversaries dare not deny: Yet, that they may not want something to detract us for, cease not to accuse us for those things, which, when ●ound among themselves, 
After this manner the Papists used to disapprove the Sobriety of the Waldenses, of whom Reinerius a Popish Author so writeth; But this Sect of the Leonists hath a great show of Truth, for that they live Righteously before Men, and believe all things well of God, and all the Articles, which are contained in the Creed; only they blaspheme and hate the Church of Rome.  they highly commend; thus our Gravity they call Sullenness; our Seriousness, Melancholy; our Silence, Sottishness. Such as have been Vicious and Profane among them, but by coming to us have left off those Evils, lest they should commend the Truth of our Profession, they say; That whereas they were profane before, they are now become worse, in being Hypocritical and Spiritually proud. If any, before dissolute and Profane among them, by coming to the Truth with us become frugal and diligent, than they will charge them with Covetousness: And if any Eminent among them for Seriousness, Piety and Discoveries of God, come unto us, than they will say; They were always subject to Melancholy and to Enthusiasm, Though before, when among them, it was esteemed neither Melancholy nor Enthusiasm in an evil Sense, but Christian Gravity and Divine Revelation. Our Boldness and Christian Suffering they call Obstinacy and Pertinacy; though half as much, if among themselves, they would account Christian Courage and Nobility. And though thus by their Envy they strive to read all relating to us, backwards, counting these things Vices in us, which in themselves they would extol as Virtues; yet hath the Strength of Truth extorted this Confession often from them, That we are generally a pure and clean People, as to the outward Conversation.  
But this, they say, is but in policy to commend our Heresy.  
But such Policy it is, say I, as Christ and his Apostles made use of, and all good Christians ought to do; yea so far hath Truth prevailed by the Purity of its Followers, that if one that is called a Quaker, do but that which is common among them, as to laugh and be wanton, speak at large, and keep not his Word punctually, or be overtaken with Hastiness or Anger, they presently say; O! this is against your Profession! As if indeed so to do were very consistent with theirs: Wherein though they speak the Truth, yet they give away their Cause. But if they can find any under our Name in any of those Evils common among themselves (as who can imagine, but among so many thousands there will be some Chaff, since of twelve Apostles one was found to be a Devil) O! how will they insult, and make more Noise of the Escape of one Quaker, than of an hundred among themselves!  
§. II. But there are some singular things, which most of all our Adversaries plead for the lawfulness of, and allow themselves in, as no ways inconsistent with the Christian Religion, which we have found to be no ways lawful unto us, and have been commanded of the Lord to lay them aside; though the doing thereof hath occasioned no small Sufferings and Buffet, and hath procured us much hatred and Malice from the World. And because the Nature of these things is such, that they do upon the very Sight distinguish us and make us known, so that we cannot hid ourselves from any, without proving unfaithful to our Testimony; our Trials and Exercises have here through proved the more numerous and difficult, as will after appear. These I have laboured briefly to comprehend in this Proposition; but they may more largely be exhibited in those six following Propositions.  

1. That it is not lawful to give to Men such flattering Titles, as, 
Flattering Titles.  Your Holiness, Your Majesty, Your Eminency, Your Excellency, Your Grace, Your Lordship, Your Honour, etc. nor use those flattering Words, commonly called [COMPLIMENTS.]  
2. That it is not lawful for Christians to kneel or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them. 
Hat and Knee.   
3. That it is not lawful for a Christian to use superfluities in Apparel, as are of no use, save for ornament and vanity. 
Apparel.   
4. That it is not lawful to use Games, Sports, Plays, 
Gaming.  nor among other things Comedies among Christians under the notion of Recreations, which do not agree with Christian silence, gravity and sobriety: For Laughing, Sporting, Gaming, Mocking, Jesting, Talking, c. is not Christian Liberty, nor harmless Mirth.  
5. That it is not lawful for Christians to Swear at all under the Gospel, not only not vainly, and in their common discourse, 
Swearing.  which was also forbidden under the Mosaical Law, but even not in Judgement before the Magistrate.  
6. That it is not lawful for Christians to Resist Evil, or to war or fight in any case. 
Fight.    
Before I enter upon a particular Disquisition of these things, 
Degrees of Dignity and Precedency allowed.  I shall first premise some general Considerations to prevent all mistakes; and next add some general Considerations, which equally respect all of them. I would not have any judge, that hereby we intent to destroy the mutual Relation, that either is betwixt Prince and People, Master and Servant, Parents and Children; nay not at all: We shall evidence, that our Principle in these things hath no such tendency, and that these natural Relations are rather better established, than any ways hurt by it. Next, Let not any judge, that from our opinion in these things any necessity of Levelling will follow, or that all men must have things in Common: Our Principle leaves every man to enjoy that peaceably, which either his own Industry, or Parents have purchased to him; only he is thereby instructed to use it aright, both for his own good, and that of his Brethren, and all to the Glory of God: In which also his acts are to be voluntary, and no ways constrained. And further; We say not hereby, that no man may use the Creation more or less than another: For we know, that, as it hath pleased God to dispense it diversely, giving to some more, and to some less, so they may use it accordingly. The several Conditions, 
Education differs accordingly.  under which men are diversely stated, together with their Edcuations answering thereunto, do sufficiently show this: The Servant is not the same way educated as the Master; nor the Tenant as the Landlord; nor the Rich as the Poor; nor the Prince as the Peasant. Now, though it be not lawful for any, however great Abundance they may have, or whatever their Education may be, to use that which is merely superfluous; yet seeing, their Education has accustomed them thereunto, and their Capacity enables them so to do, without being profuse or extravagant, they may use things better in their kind, than such, whose Education hath neither accustomed them to such things, nor their Capacity will reach to compass them. 
The lawful or unlawful Use of the Creation.  For it is beyond question, that what ever thing the Creation affords, is for the use of man, and the moderate use of them is lawful; yet per accidens they may be unlawful to some, and not to others. As for instance; who by reason of his Estate and Education hath been used to eat Flesh and drink Wine, to be clothed with the finest Wool, if his Estate bear it, and he use it neither in superfluity, nor immoderately, he may do it; and perhaps, if he should apply himself to feed or be clothed, as are the Peasants, it might prejudice the health of his Body, and nothing advance his Soul. But if a man, whose Estate and Education had accustomed to both courser Food and Raiment, should stretch himself beyond what he had or were used to, to the manifest prejudice of his Family and Children, no doubt it would be unlawful to him, even so to Eat or be Clothed as another, in whom it is lawful; for that that other may as much mortified, and have denied himself as much in coming down to that, which this aspires to, as he in willing to be like him, aspires beyond what he either is able or hath accustomed to do. The safe place than is for such as have fullness, to watch over themselves, that they use it moderately, and rescind all superfluities; being willing, so far as they can, to help the need of those, to whom Providence hath allotted a smaller Allowance. 
The Rich to help the Needy.  Let the Brother of high degree rejoice, in that he is abased, and such as God calls in a low degree, to be content with their Condition, not envying those Brethren, who have greater abundance, knowing they have received abundance, as to the inward Man; which is chief to be regarded. And therefore beware of such a Temptation, as to use their Calling as an Engine to be richer, knowing, they have this Advantage beyond the Rich and Noble that are called, that the Truth doth not any ways abase them, nay not in the Esteem of the World, as it doth the other; but that they are rather exalted thereby, in that as to the Inward and Spiritual Fellowship of the Saints, they become the Brethren and Companions of the Greatest and Richest: and in this respect let him of low degree rejoice, that he is exalted.  
These things premised, I would seriously propose unto all such, as mind in reality to be Christians indeed, and that in Nature and not in Name only; Whether it were not desirable, and would not greatly contribute to the Commendation of Christianity, and to the increase of the Life and Virtue of Christ, If all superfluous Titles of Honour, Profuseness and Prodigality in Meat and Apparel, Excess of Gaming, Sporting and Playing were laid aside and forborn? And whether such as lay them aside, in so doing walk not more like the Disciples of Christ and his Apostles, and are therein nearer their Example, than such as use them? Whether the laying them aside, would hinder any from being good Christians? Or if Christians might not be better without them, than with them? Certainly, the Sober and Serious among all Sorts will say; Yea. Then surely such as lay them aside, as reckoning them unsuitable for Christians, are not to be blamed; but rather commended for so doing: Because that both in Principle and Practice they effectually advance that, which others acknowledge were desirable; but can never make effectual, so long as they allow the Use of them as lawful. And God hath made it manifest in this Age, that by discovering the Evil of such things, and leading his Witnesses out of them, and to testify against them, he hath produced effectually in many that Mortification and Abstraction from the Love and Cares of this World, who daily are conversing in the World (but inwardly redeemed out of it) both in Wedlock, and in their lawful Employments, which was judged could only be obtained by such, as were shut up in Cloisters and Monasteries. Thus much in general.  
§. III. As to the first, we affirm positively; That it is not lawful for Christians either to give or receive these Titles of Honour, as, Your Holiness, Your Majesty, your Excellency, your Eminency, etc.  
First, Because these Titles are no part of that Obedience, 
Titles▪  which is due to Magistrates or Superiors; neither doth the giving them add to, nor diminish from that Subjection we owe to them, which consists in obeying their just and lawful Commands, not in Titles and Designations.  
Secondly, We find not, that in the Scripture any such Titles are used either under the Law or the Gospel: 
under the Law and Gospel.  but that in the speaking to Kings, Princes or Nobles, they use only a simple Compellation, as 0 King, and that without any further Designation, save perhaps the Name of the Person, as, O King Agrippa, etc.  
Thirdly, 
Lying Titles.  It lays a Necessity upon Christian's most frequently to Lie; because the Persons obtaining these Titles either by Election, or Hereditarily, may frequently be found to have nothing really in them, deserving them, or answering to them: as some, to whom it is said Your Excellency, having nothing of Excellency in them: And who is called Your Grace, appears to be an Enemy to Grace: And he who is called Your Honour, is known to be Base and Ignoble. I wonder what Law of Man, or what Patent ought to oblige me to make a Lie, in calling Good Evil, and Evil Good? 
Patents do not oblige to a Lye.  I wonder, what Law of Man can secure me in so doing, from the just Judgement of God, that will make me count for every idle Word? and to Lie is something more. Surely, Christians should be ashamed, that such Laws manifestly crossing the Law of God should be among them.  
If it be said, We ought in Charity to suppose, 
Object.  that they have these Virtues, because the King has bestowed those Titles upon them, or that they are descended of such as deserved them.  
I answer, Charity destroys not Knowledge: I am not obliged by Charity, either to believe or speak a Lie. Now it is apparent, Answ. and cannot be denied by any, but that those Virtues are not in many of the Persons expressed by the Titles they bear, neither will they allow to speak so to such, in whom these Virtues are, unless they be so dignified by outward Princes. So that such as are truly Virtuous, must not be styled by their Virtues, because not privileged by the Princes of this World; and such as have them not, must be so called, because they have obtained a Patent so to be: and all this is done by those, who pretend to be his Followers, that commanded his Disciples, Not to call any Man Master, and told them, such could not believe, as received Honour one from another, and sought not the Honour, which cometh from God only. This is so plain to such as will indeed be Christians, that it needs no Consequence.  

Your Holiness, Your Grace, etc.  Fourthly; As to those Titles of Holiness, Eminency and Excellency, used among the Papists to the Pope and Cardinals, etc. and Grace, Lordship and Worship used to the Clergy among the Protestants, it is a most blasphemous Usurpation. For, if they use Holiness and Grace, because these things ought to be in a Pope or in a Bishop, how come they to usurp that peculiarly to themselves? Ought not Holiness and Grace to be in every Christian? And so every Christian should say Your Holiness, and Your Grace one to another. Next, how can they in Reason claim any more Titles, than were practised and received by the Apostles and Primitive Christians, whose Successors they pretend they are, and as whose Successors (and no otherwise) themselves, I judge, will confess any Honour they seek is due to them? Now, if they neither sought, received nor admitted such Honour nor Titles, how came these by them? If they say, They did; let them prove it if they can: We find no such thing in the Scripture. The Christians speak to the Apostles without any such Denominations, neither saying, If it please Your Grace, 
Hypocrites want Titles.  Your Holiness, Your Lordship, nor Your Worship; they are neither called My Lord Peter, nor My Lord Paul; nor yet Master Peter, nor Master Paul; nor Doctor Peter, nor Doctor Paul; but singly Peter and Paul, and that not only in the Scripture, but for some hundreds of Years after: So that this appears to be a manifest Fruit of the Apostasy. For if these Titles arise either from the Office or Worth of the Persons, it will not be denied, but the Apostles deserved them better than any now, that call for them: But the Case is plain, the Apostles had the Holiness, the Excellency, the Grace; and because they were Holy, Excellent and Gracious, they neither used nor admitted of such Titles: But these having neither Holiness, Excellency nor Grace, will needs be so called, to satisfy their Ambitious and Ostentive Minds, which is a manifest Token of their Hypocrisy.  
Fifthly, as to that Title of Majesty, usually ascribed to Princes, we do not find it given to any such in the Holy Scripture; but that it is specially and peculiarly ascribed unto God, as 1 Chron. 29.11. Job 37.22. Psal. 21.5.29.4.43.3.63.1.96.6. Isa. 2.10.24.14.26.10. Heb. 1.3. 2 Pet. 1.16. and many more Places. Hence saith Judas, ver. 25. To the only wise God, our Saviour, be Glory and Majesty, etc. not to Men: We find in Scripture the proud King Nebuchadnezar assuming this Title to himself, Dan. 4.30. who at that Time received a sufficient Reproof by a sudden Judgement, which came upon him. Therefore in all the Compellations used to Princes in the Old Testament it is not to be found, nor yet in the New. Paul was very civil to Agrippa; yet he gives him no such Title: Neither was this Title used among Christians in the Primitive Times Hence the Ecclesiastical History of the Reformation of France relating the Speech of the Lord Rochefort, at the Assembly of the Estate of France held under Charles the Ninth, in the Year 1560, saith, That this Harangue was well remarked, in that he used not the Word [Majesty,] invented by Flatterers of late Years. And yet this Author minded not, how his Master Calvin used this flattering Title to Francis the First, King of France; 

Eccles. hist. lib. 4. p. 445.  
Your Majesty not used; How taken notice of in 1560.   and not only so, but calls him Most-Christian King, in the Epistle to his Institutions, though by his daily persecuting of the Reformers it was apparent, he was far from being such, even in Calvin's own Esteem. Surely, the complying with such vain Titles imposed and introduced by Antichrist, greatly tended to slain the Reformation, and to render it defective in many things.  
Lastly, All these Titles and Styles of Honour are to be rejected by Christians; because they are to seek the Honour, that comes from above, and not the Honour that is from below: But these Honours are not that Honour, that comes from above, but are from below. 
The Proud Mind loves Titles.  For we know well enough, what Industry, and what Pains Men are at to get these Things, and what part it is that seeks after them, to wit, the Proud, Insolent, Haughty, Aspiring Mind. For judge, Is it the Meek and Innocent Spirit of Christ, that covets that Honour? Is it that Spirit, that must be of no Reputation in this World, that has its Conversation in Heaven, 
Phil. 3.20.  that comes to have Fellowship with the Sons of God? Is it that Spirit, I say, that loves that Honour, that seeks after that Honour, that pleads for the upholding of that Honour, that frets, and rages and fumes, when it is denied that Honour? Or is it not rather the Lordly, insulting Spirit of Lucifer, 
Lucifer's Spirit.  the Prince of this World, he that of old affected and sought after this Honour, and loved not to abide in the Submissive, Low Place? And so all his Children are possessed with the same ambitious, proud Mind, seeking and coveting Titles of Honour, which indeed belong not to them. For let us examine, Who are they, 
1 Sam. 2.30.  that are Honourable indeed? Is it not the Righteous Man? Is it not the Holy Man? Is it not the humble-hearted Man? the meek spirited Man? And are not such those, that aught to be honoured among Christians? Now, of these may there not be Poor Men? Labourers? silly Fishermen? And▪ if so, how comes it, that the Titles of Honour are not bestowed upon such? But who are they, that generally receive and look for this Honour? Are they not the Rich ones? such as have abundance of the Earth? as be like the Rich Glutton? such as are proud and ambitious? such as are Oppressors of the Poor? such as swell with Lust and Vanity? and all superfluity of Naughtiness? Who are the very Abomination and Plague of the Nations; are not these they, that are accounted the Honourable? that require and receive the Titles of Honour, proud haman's? Now whether is this the Honour, that comes from God, or the Honour from below? Doth God honour such as daily dishonour him and disobey him? And if this be not the Honour, that comes from God, but the Honour of this World, which the Children of this World give, and receive one from another; How can the Children of God, such as are Christians indeed, give or receive that Honour among themselves, 
Hieron. in his Epistle to Celant. admonisheth her, That she was to be preferred to none for her Nobibity, for the Christian Religion admits not of respect of Persons; neither are Men to be esteemed, because of their outward condition, but according to the Disposition of the Mind, to be esteemed either Noble or ●ase; he that obeyeth not sin, is free, who is strong in Virtue is Noble. Let the Epistle of James be read  without coming under the Reproof of Christ, who saith, That such as do so, cannot believe? But further, if we respect the Cause, that most frequently procures to Men these Titles of Honour, there is not one of a thousand, that shall be found to be, because of any Christian Virtue; but rather for things to be discommended among Christians: As by the Favour of Princes procured by Flattering, and often by worse Means. Yea, the most frequent, and accounted among Men most-Honourable, is Fight, or some great Martial Exploit; which can add nothing to a Christian's Worth: Since, sure it is, it were desirable, there were no Fightings among Christians at all, and in so far as there are, it shows, they are not right Christians. And James tells us, That All fight proceeds from the lusts; so that it were fit for Christians, by the Sword of God's Spirit to fight against their Lusts, than by the Prevalency of their Lusts to destroy one another. Whatever Honour any might have attained of old under the Law this way, we find under the Gospel Christians commended for Suffering, not for Fight, neither did any of Christ's Disciples, save one, offer outward Violence by the Sword, in cutting off Malchus' Ear; for which he received no Title of Honour, but a just Reproof. Finally, if we look either to the Nature of this Honour, the Cause of it, the Way it's conveyed, the Terms in which it is delivered, it cannot be used by such, as mind to be Christians in good earnest.  
§. iv Now besides these general Titles of Honour, what gross Abuses are crept in among such, as are called Christians, in the use of Compliments, wherein not Servants to Masters or others, with respect to any such kind of Relations, do say and write to one another at every turn, Your humble Servant, Your most obedient Servant, 
Lying accounted Civility.  etc. Such wicked Customs have, to the great Prejudice of Souls, accustomed Christians to Lie; and to use Lying, is now come to be accounted Civility. O horrid Apostasy! For it is notoriously known, that the Use of these Compliments imports not any Design of Service, neither are any such Fools as to think so; for if we should put them to it, that say so, they would not doubt to think, we abused them, and would let us know, they gave us Word● in Course, and no more. It is strange, that such, as pretend to Scripture as their Rule, should not be ashamed to use such things; since Elihu, that had not the Scriptures, would by the Light within him (which these Men think insufficient) say (Job 32.21, 22.) Let me not accept any man's person, neither let me give flattering Titles unto man. For I know not to give flattering Titles; In so doing my Maker would soon take me away. 
* This History is reported by Casaubonus, in his Book of Manners and Customs, pag. 169. In this last Age he is esteemed an uncivil Man, who will not, either to his Inferior or Equal, subscribe himself Servant. But Sulpitius Severus was heretofore sharply reproved by Paulinus Bishop of Nola, because, in his Epistle he had subscribed himself his Servant, saying, Beware thou, subscribe not thyself his Servant, who is thy Brother, for Flattery is sinful, not a Testimony of Humility, to give their Honours to Men, which are only due to the One Lord, Master and GOD.  A certain ancient devout Man, in the Primitive Time subscribed himself to a Bishop, Your humble Servant; wherein, I doubt not, but he was more real, than our usual Complementers; and yet he was sharply reproved for it.  
But they usually Object, to defend themselves, That Luke saith; Most excellent Theophilus; and Paul, Most noble Festus.  
I Answer; Since Luke wrote that by the Dictates of the infallible Spirit of God, I think it will not be doubted, but Theophilus did deserve it, as being really endued with that Virtue: 
Concerning the Title Paul gave to Festus.  In which Case we shall not condemn those, that do it by the same Rule. But it is not proved, that Luke gave Theophilus this Title, as that which was inherent to him either by his Father, or by any Patent Theophilus had obtained from any of the Princes of the Earth, or that he would have given it him, in case he had not been truly Excellent: And without this be proved (which never can) there can nothing hence be deduced against us. The like may be said of that of Paul to Festus, whom he would not have called such, if he had not been truly Noble; as indeed he was, in that he suffered him to be heard in his own Cause, and would not give way to the Fury of the Jews against him; it was not, because of any outward Title bestowed upon Festus, that he so called him, else he would have given the same Compellation to his Predecessor Felix, who had the same Office; but being a covetous Man, we find, he gives him no such Style.  
§. V It will not be unfit in this Place, 
The Singular Number to one Person used in the Latin.  to say something concerning the using of the singular Number to one Person; of this there is no Controversy in the Latin. For when we speak to one, we always use the Pronoun [TUTOR,] and he that would do otherwise, would break the Rules of Grammar: For what Boy, learning his Rudiments, is ignorant, that it is incongruous to say [vos amas, vos legis,] that is [you lovest, you readest,] speaking to one? But the Pride of Man, that hath corrupted many things, refuses also to use this simplicity of speaking in the Vulgar Languages. For, being puffed up with a vain Opinion of themselves, as if the Singular Number were not sufficient to them, they will have others to speak to them in the Plural. Hence Luther in his Plays reproves and mocks this manner of speaking, saying, Magister, vos es iratus: Which Corruption Erasmus sufficiently refutes in his Colloquies. Concerning which likewise James Howel, in his Epistle to the Nobility of England, before the French and English Dictionary takes notice, That both in France and in other Nations the Word [THOU] was used in speaking to one, but by success of Time, when the Roman Commonwealth grew into an Empire, the Courtiers began to magnify the Emperor, (as being furnished with Power to confer Dignities and Offices) using the Word [You, 
How the Word You came to be used to a Single Person. ] yea and Deifying him with more remarkable Titles; concerning which matter we read in the Epistles of Symmachus to the Emperor's Theodosius and Valentinianus, where he useth these Forms of speaking, Vestra Aeternitas, Your Eternity; Vestrum Numen, Your Godhead; Vestra Serenitas, Your Serenity; Vestra Clementia, Your Clemency. So that the Word [You] in the Plural Number, together with the other Titles and Compellations of Honour seem to have taken their rise from Monarchical Government; which afterwards by degrees came to be derived to Private Persons.  
The same is witnessed by John Maresius of the French Academy, in the Preface of his Clovis: Let none wonder (saith he) that the Word [Thou] is used in this Work to Princes and Princesses; for we use the same to God: And of old the same was used to Alexander's, Caesars, Queens and Empresses. The Use of the Word [You] when one Person is spoken to, was only introduced by these base Flatteries of Men of latter Ages, to whom it seemed good to use the Plural Number to one Person, that he may imagine himself alone to be equal to many others in Dignity and Worth; from whence at last it came to Persons of lower Quality.  
To the same Purpose speaketh also M. Godeau, in his Preface to the New Testament Translation: I had rather (saith he) faithfully keep to the express Words of Paul, than exactly follow the polished Style of our Tongue; therefore I always use that Form of calling God in the Singular Number, not in the Plural; and therefore I say rather [Thou] than [You]. I confess indeed, that the Civility and Custom of this World require him to be honoured after that manner; but it is likewise on the contrary true, That the Original Tongue of the New Testament hath nothing common with such Manners and Civility; so that not one of these many old Versions we have, doth observe it. Let not Men believe, that we give not Respect enough to God, in that we call him by the Word [Thou] which is nevertheless far otherwise; 
The Word Thou a greater Honour to one than You.  for I seem to myself (may be by the Effect of Custom) more to honour his Divine Majesty, in calling him after this Manner, than if I should call him after the Manners of Men, who are so delicate in their Forms of Speech.  
See how clearly and evidently these Men witness, that this Form of Speaking, and these profane Titles derive their Origin from the base Flattery of these last Ages, and from the delicate Haughtiness of Worldly Men, who have invented these Novelties, that thereby they might honour one another, under (I know not what) Pretence of Civility and Respect. From whence many of the present Christians (so accounted) are become so perverse, in commending most-wicked Men and wicked Customs, that the Simplicity of the Gospel is wholly lost; so that the giving of Men and Things their own Names, is not only worn out of Custom, but the doing thereof is accounted absurd and rude by such kind of delicate Parasites, who desire to ascribe to this Flattery and abuse the Name of Civility. Moreover, that this way of speaking proceeds from a High and Proud Mind, hence appears; because that Men usually use the Singular Number to Beggars, and to their Servants, yea and in their Prayers to God: Thus the Superior will speak to his Inferior, who yet will not bear, that the Inferior so speak to him, as judging it a kind of Reproach unto him. So hath the Pride of Men placed God and the Beggar in the same Category! I think, I need not use Arguments to prove to such, as know congruous Language, that we ought to use the Singular Number speaking to one; which is the common Dialect of the whole Scripture, as also the most Interpreters do translate it. Seeing therefore it is manifest to us, that this form of speaking to Men in the plural number, doth proceed from Pride, as well as that it is in itself a lie, we found a necessity upon us, to testify against this corruption, by using the singular equally unto all. And albeit no reason can be given, why we should be persecuted upon this account, especially by Christians, who profess to Fellow the Rule of Scripture, whose Dialect this is; yet it would perhaps seem incredible, if I should relate, how much we have suffered for this thing, and how these proud ones fume, 
Scripture 's Dialect the plain Language.  fret and gnash their Teeth, frequently beating and striking us, when we speak to them thus in the singular number: Whereby we are the more confirmed in our judgement, as seeing, that this Testimony of Truth, which God hath given us to bear in all things, doth so vex the serpentine nature in the Children of darkness.  
§ VI Secondly. Next unto this of Titles, the other part of Honour used among Christians, is the Kneeling, 
Bowing to Men, etc.  Bowing and Uncovering of the Head to one another. I know nothing our Adversaries have to plead for them in this matter, save some few instances of the Old Testament, and the Custom of the Country.  
The first are, such as Abraham 's bowing himself to the Children of Heth, and Lot to the two Angels, etc.  
But the practice of these Patriarches, related as matter of Fact, are not to be a Rule to Christians now: Neither are we to imitate them in every Practice, which has not a particular Reproof added to it. For we find not Abraham reproved for taking Hagar, etc. and indeed to say, All things were lawful for us, 
The Custom of the Nations no Rule to Christians.  which they practised, would produce inconveniencies obvious enough to all. And as to the Customs of the Nations, it's a very ill argument for a Christian's practice. We should have a better Rule to walk by, than the custom of the Gentiles; the Apostle desires us Not to be conformed to this World, etc. We see, 
Rom. 12. ver. 2.  how little they have to say for themselves in this matter. Let it be observed then, whether our Reasons for laying aside these things be not considerable, and weighty enough to uphold us in so doing.  
First, We say; That God, who is the Creator of man, and he, to whom he oweth the dedication both of Soul and Body, is over all to be worshipped and adored, and that not only by the Spirit, but also with the prostration of Body. Now Kneeling, Bowing and uncovering of the Head is the alone outward signification of our Adoration towards God, and therefore it is not lawful to give it unto man. 
Bowing is Adoring, and is only Gods '.  He that kneeleth or prostrates himself to man, what doth he more to God? He that boweth and uncovereth his Head to the Creature, what hath he reserved to the Creator? Now the Apostle shows us, that the uncovering of the Head is that, which God requires of us in our worshipping of him, 1 Cor. 11. But if we make our Address to men in the same manner, where lieth the difference? Not in the outward signification, but merely in the intention, which opens a door for the Popish veneration of Images, which hereby is necessarily excluded.  
Secondly; Men being alike by Creation, (though their being stated under their several Relations, requires from them mutual Services, according to those respective Relations) own not worship to one another; but all equally are to return it to God: because it is to him and his Name alone, that every knee must bow, and before whose Throne the four and twenty Elders prostrate themselves. Therefore for men to take this one from another, is to rob God of his Glory: Since all the duties of Relations may be performed one to another, without these kinds of Bowings, which therefore are no essential part of our duty to man, but to God: All men, by an inward instinct, in all Nations have been led to prostrate and bow themselves too God. And it is plain, that this bowing to men took place from a slavish fear possessing some, which led them to set up others as Gods, when also an ambitious, proud spirit got up in those others, to usurp the place of God over their Brethren.  
Thirdly, We see that Peter refused it from Cornelius, saying, he was a man. Are then the Pope's more, or more excellent than Peter, who suffer men daily to fall down at their feet, and kiss them? 
Peter and the Angel refused Bowing.  This Reproof of Peter to Cornelius doth abundantly show, that such Manners were not to be admitted among Christians. Yea, we see, that the Angel twice refused this kind of bowing from John, Rev. 19.10.22.9. for this reason, because I am thy Fellow-Servant, and of thy Brethren; abundantly intimating, that it is not lawful for Fellow-Servants thus to prostrate themselves one to another: And in this respect all men are Fellow-Servants.  

Object.  If it be said, John intended here a Religious Worship, and not a Civil.  
I answer; that is to say, not to prove: Neither can we suppose John at that time of the day so ill instructed, Answ. as not to know, it was unlawful to worship Angels; only it should seem, because of these great and mysterious things revealed to him by that Angel, he was willing to signify some more than ordinary Testimony of Respect; for which he was Reproved. These things being thus considered, it is remitted to the judgement of such, as are desirous to be found Christians indeed, whether we be found worthy of blame for waving it to men? 
To forbear Bowing to man is no Uncivility, nor Pride, nor Rudeness.  Let those then, that will blame us, consider, whether they might not as well accuse Mordecai of Vncivility, who was no less singular, than we in this matter? And forasmuch as they accuse us herein of Rudeness and Pride, though the testimony of our Consciences in the sight of God be a sufficient guard against such calumnies, yet there are of us, known to be Men of such Education, as forbear not these things for want of that they call good Breeding; and we should be very void of reason, to purchase that Pride at so dear a rate, as many have done the exercise of their Conscience in this matter; many of us having been sorely beaten and buffeted, yea and several months imprisoned, for no other reason, but because we could not so satisfy the proud, unreasonable humours of proud Men, as to uncover our Heads, and bow our Bodies. Nor doth our innocent practice in standing still (though upright, not putting off our Hats any more than our Shoes, the one being the covering of our Heads, as well as the other of our Feet) show so much rudeness, as their beating or knocking us, etc. because we cannot bow to them, contrary to our Consciences: Which certainly shows less meekness and humility upon their part, than it doth of rudeness or pride upon ours. Now suppose it were our weakness, and we really under a mistake in this thing; since it is not alleged to be the breach of any Christian precept, are we not to be Indulged, as the Apostle commanded should be done to such, as scrupled to eat flesh? And doth not persecuting us and reviling us upon this account, show them to be more like unto proud Haman, than the Disciples or followers of the meek, self-denying Jesus? And this I can say boldly, in the sight of God, from my own experience, and that of many thousands more, that however small or foolish this may seem, yet we behoved to choose death rather than do it, and that for Conscience sake: And that, in its being so contrary to our natural Spirits, there are many of us, to whom the forsaking of these Bowings and Ceremonies was as death itself: Which we could never have left, if we could have enjoyed our peace with God in the use of them. Though it be far from us to judge all those, to whom God hath not shown the evil of them, under the like hazard; yet nevertheless we doubt not, but to such, as will prove faithful Witnesses to Christ's Divine Light in their Consciences, God will also show the evil of these things.  
§. VII. The Third thing to be treated of, 
APPAREL in its Vanity and Superfluities dissallowed.  is the Vanity and Superfluity of Apparel. In which first two things are to be considered; the Condition of the Person, and the Country, he lives in. We shall not say, that all Persons are to be clothed alike; because it will perhaps neither suit their Bodies, nor their Estates. And if a man be clothed soberly and without superfluity, though they may be finer, than that, which his servant is clothed with; we shall not blame him for it: The abstaining from superfluities, which his condition and education hath accustomed him to, may be in him a greater act of Mortification, than the abstaining from finer clothes in the servant, who never was accustomed to them. As to the Country; what it naturally produces, may be no Vanity to the Inhabitants to use, or what is commonly imparted to them by way of Exchange; seeing it is without doubt, that the Creation is for the use of man. So where Silk abounds, it may be worn, as well as Wool; and were we in those Countries, or near unto them, where Gold or Silver were as common as Iron or Brass, the one might be used as well as the other. The iniquity lies then here; First, When from a lust of vanity, and desire to adorn themselves, men and women not content with what their condition can bear, or their Country easily affords, do stretch to have things, that from their rarity, and the price that's put upon them, seem to be precious; and so feed their lust the more: And this all sober men of all sorts will readily grant to be Evil.  
Secondly, When men are not content to make a true use of the Creation, whether the things be fine or course, and do not satisfy themselves with what need and conveniency calls for; but add thereunto things merely superfluous; such as is the use of Ribbons and Lace, and much more of that kind of stuff, as painting the Face, plaiting the Hair, which are the Fruits of the fallen, lustful and corrupt nature, and not of the new Creation, as all will acknowledge. And though sober men among all sorts will say; That it were better, these things were not; yet will they not reckon them unlawful, and therefore do admit the use of them among their Church-members: But we do account them altogether unlawful and unsuitable to Christians, and that for these Reasons.  
First; The use of clothes came originally from the fall. If man had not fallen, it appears he would not have needed them. But this miserable state made them necessary in two Respects: 
The proper use of clothes.  1. To Cover his Nakedness; and 2. To keep him from the Cold: Which is both the proper and principal use of them. Now, for man to delight himself in that, which is the fruit of his Iniquity, and is the consequence of Sin, can be no ways lawful for him▪ So, to extend things beyond their real use, or to superadd things wholly superfluous, is a manifest abuse of the Creation, and therefore not lawful to Christians.  
Secondly; Those, that will needs so adorn themselves in the use of their clothes, as to beset them with things having no real use nor necessity, but merely for Ornament's sake, do openly declare, that the end of it is either to please their lust, (for which end these things are chief invented and contrived) or otherwise to gratify a vain, 
Not to please their Lusts.  proud ostentative mind; and it is obvious, these are their general ends in so doing. Yea, we see, how easily men are puffed up with their Garments, and how proud and vain they are, when adorned to their mind. Now, how far these things are below a true Christian, and how unsuitable, it needs not great probation. Hereby those, that love to be gaudy and superfluous in their clothes, show, they concern themselves little with Mortification and Self-denial; and that they mind to beautify their Bodies more than their Souls; which proves, they mind little upon mortality, and so certainly, are more nominal than real Christians.  
Thirdly, The Scripture severely reproves such Practices, both commending and commanding the contrary; as Isa 3. how severely doth the Prophet reprove the Daughters of Israel for their Tinkling Ornaments, 
Contrary to Scripture.  their Cauls, and their round Tiars, their Chains and Bracelets, etc. and yet is it not strange, to see Christians allow themselves in these things, from whom a more strict and exemplary Conversation is required? Christ desires us not to be anxious about our Clothing, Matth. 6.25. and to show the Vanity of such, as Glory in the Splendour of their Clothing, tells them, That even Solomon in all his glory was not to be compared to the Lily of the field, which to day is, and to morrow is cast into the Oven. But surely, they make small reckoning of Christ's Words and Doctrine, that are curious in their Clothing, and so industrious to deck themselves, and so earnest to justify it, and so mad when they are reproved for it: The Apostle Paul is very positive in this Respect, 1 Tim. 2.8, 9, 10. I will therefore in like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly Array: But which becometh women professing godliness, with good works. To the same purpose saith Peter, 1 Pet. 3.3, 4. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel: But let it be the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek and quiet spirit, etc. Here both the Apostles do very positively and expressly assert two things; First, That the adorning of Christian Women (of whom it is particularly spoken, I judge, because that Sex is most naturally inclined to that Vanity, and that it seems, 
Plaiting the Hair, etc.  that Christian Men in those Days deserved not in this Respect so much to be reproved) ought not to be outward, nor to consist in the Apparel. Secondly, That they ought not to use the plaiting of the Hair or Ornaments, etc. which was at that Time the Custom of the Nations. But is it not strange, That such as make the Scripture their Rule, and pretend they are guided by it, should not only be so frequently and ordinarily in the use of these things, which the Scripture so plainly condemns; but also should allow themselves in so doing? For the Apostles not only commend the Forbearance of these things, as an Attainment Commendable in Christians; but condemn the use of them as unlawful; and yet may it not seem more strange, that (in contradiction to the Apostles Doctrine, as if they had resolved to slight their Testimony) they should condemn those, that out of Conscience apply themselves seriously to follow it, as if in so doing they were singular, proud or superstitious? This certainly betokens a sad Apostasy in those, that will be accounted Christians, that they are so offended with those, that love to follow Christ and his Apostles, in denying of, and departing from the lying Vanities of this perishing World, and so doth much evidence their Affinity with such, as hate to be reproved, and neither will enter themselves, nor suffer those that would.  
§. VIII. Fourthly: Let us consider the use of Games, Sports, Comedies and other such things, 
Sports, etc. inconsistent with the Gospel.  commonly and indifferently used by all the several Sorts of Christians, under the Notion of Divertisement and Recreation, and see, whether these things can consist with the Seriousness, Gravity and Godly Fear, which the Gospel calls for. Let us but view and look over the Notions of them, that call themselves Christians, whether Popish or Protestant, and see if generally there be any Difference, save in mere Name and Profession, from the Heathen? Doth not the same Folly, the same Vanity, the same Abuse of precious and irrevocable Time abound? The same Gaming, Sporting, Playing, and from thence Quarrelling, Fight, Swearing, Ranting, Revelling? Now, how can these things be remedied, so long as the Preachers and Professors, and those who are the Leaders of the People, do allow these things, and account them not inconsistent with the Profession of Christianity? And it is strange to see, that these things are tolerated every where the Inquisition lays no hold on them neither at Rome, nor in Spain, where, in their Mascarades all manner of Obscenity, Folly, yea and Atheism is generally practised in the Face of the World, to the great Scandal of the Christian Name: But if any Man reprove them in these things, and forsake their Superstitions, and come seriously to serve God, and worship him in the Spirit, he is made a Prey, and presently made liable to cruel Sufferings. Doth this bear any proportion to Christianity? Do these things look any thing like the Churches of the Primitive Christians? Surely not at all. I shall first cite some few Scripture Testimonies, being very positive Precepts to Christians, and then see, whether such as obey them, can admit of these forementioned things. The Apostle commands us, That whether we eat or drink, or whatever we do, we do it all to the glory of God. But I judge none will be so impudent, as to affirm, That in the Use of these Sports and Games God is glorified: If any should so say, they would declare, They neither knew God nor his Glory. 
By Sports and Games God is not glorified.  And Experience abundantly proves, That in the Practice of these things Men mind nothing less, than the Glory of God, and nothing more than the Satisfaction of their own Carnal Lusts, Wills and Appetites. The Apostle desires us (1 Cor. 7.29, 31.) Because the time is short, that they that buy, should be, as though they possessed not: And they that use this world, as not abusing it, etc. But how can they be found in the Obedience of this Precept, that plead for the Use of these Games and Sports? who, it seems, think the Time so long, that they cannot find occasion enough to employ it, neither in taking Care for their Souls, nor yet in the necessary Care for their Bodies, but invent these Games and Sports to pass it away, as if they wanted other Work to serve God, or be useful to the Creation in. The Apostle Peter desires us, To pass the time of our sojourning here in Fear, 1 Pet. 1.17. But will any say, That such as use Dancing and Comedies, Carding and Dicing, do so much as mind this Precept in the Use of these things? where there is nothing to be seen but Lightness and Vanity, Wantonness and Obscenity, contrived to hinder Men from Fear, or being Serious; and therefore, no doubt, calculated for the Service of the Devil. There is no Duty more frequently commanded, nor more incumbent upon Christians, than the Fear of the Lord, to stand in awe before him, to walk as in his presence; but if such as use these Games and Sports, will speak from their Consciences, they can (I doubt not) experimentally declare, That this Fear is forgotton in their Gaming: And if God by his Light secretly touch them, or mind them of the Vanity of their Way, they strive to shut it out, and use their Gaming, as an Engine to put away from them that troublesome Guest; and thus make merry over the Just One▪ whom they have slain and crucified in themselves. But further, if Christ's Reasoning be to be heeded, who saith, Matth. 12.35, 36. That the good man out of the good treasure of the heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things; And that of every idle word we shall give an account in the day of Judgement; It may be easily gathered, from what Treasure these Inventions come: And it may be easily proved, that it is from the Evil, and not the Good. How many idle Words do they necessarily produce? 
Comedies a studied complex of idle Lying Words.  Yea, what are Comedies, but a studied complex of idle and lying Words? Let Men that believe their Souls are immortal, and that there will be a Day of Judgement, in which these Words of Christ will be accomplished, answer me, how all these will make account in that great and terrible Day, of all these idle Words, that are necessarily made use of about Dancing, Gaming, Carding and Comedies acting? And yet how is it, that by Christians not condemning these things, but allowing of them, many that are accounted Christians, take up their whole Time in them; yea, make it their Trade and Employment: such as the Dancing-Masters and Comedians, etc. whose hellish Conversations do sufficiently declare, what Master they serve, and to what End these things contribute. And it cannot be denied, as being obviously manifest by Experience, That such as are Masters of these Trades, and are most delighted in them, (if they be not open Atheists and Prostigates) are such at best, as make Religion, or the Care of their Souls their least Business. Now if these things were discountenanced by Christians, as inconsistent with their Profession, it would remove these things; for these Wretches would be necessitated then to betake themselves to some more honest Livelihood, if they were not fed and upholden by these. And as hereby a great Scandal and Stumbling Block would be removed from off the Christian Name; so also would that in part be taken out of the Way, which provokes the Lord to withhold his Blessing, and by occasion of which things the Minds of many remain chained in Darkness, and drowned in Lust, Sensuality and Worldly Pleasures, without any Sense of God's Fear, or their own Souls Salvation. Many of those called Fathers of the Church, and other serious Persons have signified their Regret for these things, and their Desires they might be remedied; of whom many Citations might be alleged, which for brevity's sake I have omitted.  
§. IX. But they object, That men's Spirits could not subsist, 
Object.  if they were always intent upon Serious and Spiritual Matters; and that therefore there is need of some Divertisement to recreate the Mind a little, whereby it being refreshed, is able with greater Vigour to apply itself to these things.  
I answer, though all this were granted, Answ. it would not ways militate against us, neither plead the Use of these things, which we would have wholly laid aside. For that Men should be always in the same Intentiveness of Mind, we do not plead; knowing, how impossible it is, so long as we are clothed with this Tabernacle of Clay. But this will not allow us at any Time so to recede from the Memory of God, and of our Souls chief Concern, 
The Fear of God the best Recreation in all things.  as not still to retain a certain Sense of his Fear; which cannot be so much as rationally supposed to be in the use of these things, which we condemn. Now the necessary Occasions, which all are involved into, in order to the Care and Sustentation of the outward Man, are a Relaxation of the Mind from the more Serious Duties; and those are performed in the Blessing: as the Mind is so leavened with the Love of God and Sense of his Presence, that even in doing these things, the Soul carrieth with it that Divine Influence and Spiritual Habit, whereby, though these Acts as of Eating, Drinking, Sleeping, Working be upon the Matter one, with what the wicked do; Yet they are done in another Spirit, and in doing of them, we please the Lord, serve him, and answer our End in the Creation, and so feel and are sensible of his Blessing: Whereas the Wicked and Profane, being not come to this Place, are, in whatsoever they do, cursed, and their Ploughing as well as Praying is sin. Now if any will plead, that for Relaxation of Mind there may be a Liberty allowed beyond these things, which are of absolute need to the Sustenance of the outward Man, I shall not much contend against it; provided, these things be not such, as are wholly superfluous or in their proper Nature and Tendency lead the Mind into Lust, Vanity and Wantonness, as being chief contrived and framed for that End, or generally experienced to produce these Effects, or being the common Engines of such, as are so minded, to feed one another therein, and to propagate their Wickedness to the empoisoning of others: seeing there are other Innocent Divertisements, which may sufficiently serve for Relaxation to the Mind; Such as for Friends to visit one another; 
Lawful Divertisements.  to hear or read History; to speak soberly of the present or past Transactions; to follow after Gardnering; to use Geometrical and Mathematical Experiments: and such other things of this Nature. In all which things we are not so to forget God, (in whom we both live and are moved, Acts 10.26.) as not to have always some secret Reserve to him, and Sense of his Fear and Presence; which also frequently exerts itself in the midst of these things, by some short Aspiration and Breathe. And that this may neither seem strange nor Troublesome, I shall clear it by one manifest Instance, answerable to the Experience of all Men. It will not be denied, but that Men ought to be more in the Love of God, than of any other thing; for we ought to love God above all things. Now, it is plain, That Men that are taken with Love, whether it be of a Woman, or any other thing, if it hath taken deep Place in the Heart, and possessed the Mind, it will be hard for the Man, so in Love, to drive out of his Mind the Person or thing so loved; yea, in his Eating, Drinking and Sleeping his Mind will always have a Tendency that way; and in Business or Recreation, however intent he be in it, there will but a very short Time be permitted to pass, but the Mind will let some Ejaculation forth towards its beloved. 
The Love towards its belov'd shuns its Offence.  And albeit such a one must be conversant in those things, that the Care of this Body, and such like things call for; yet will he avoid, as death itself, to do those things, that may offend the Party so beloved, or cross his Design in obtaining the thing so earnestly desired: Though there may be some small use in them; the great Design, which is chief in his Eye, will so balance him, that he will easily look over and dispense with such petty Necessities, rather than endanger the Loss of the Greater by them. Now that Men ought to be thus in Love with God, and the Life to come, none will deny, and the thing is apparent from these Scriptures, Matth. 6.20. But lay up for yourselves treasures in Heaven. Col. 3.2. Set your affection on things above, etc. And that this hath been the Experience and Attainment of some, the Scripture also declares, Psal. 63.1.84. 2 Cor. 5.14.  

Sports, Plays, draw Men from the Fear of God.  And again; That these Games, Sports, Plays, Dancing, Comedies, etc. do naturally tend to draw Men from God's Fear, to make them forget Heaven, Death and Judgement, to foster Lust, Vanity and Wantonness, and therefore are most loved, as well as used by such kind of Persons, Experience abundantly shows, and the most-Serious and Conscientious among all will scarcely deny: Which if it be so, the Application is easy.  
§. X. Fifthly, The use of Swearing is to be considered, which is so frequently practised almost among all Christians, not only profane Oaths among the profane, in their common discourses, whereby the most●HOLY NAME of GOD is in a horrible manner daily blasphemed; but also solemn Oaths with those, that have some show of piety, whereof the most part do defend Swearing before the Magistrate with so great zeal, that not only they are ready themselves to do it upon every occasion, but also stir up the Magistrates to persecute those, who, out of obedience to Christ, their Lord and Master, judge it unlawful to Swear: Upon which account not a few have suffered Imprisonment, and the spoiling of their Goods.  
But considering these clear words of our Saviour, 
All Swearing is forbidden.—  Matth. 5.33, 34. Again ye have heard, that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine Oaths: But I say unto you, SWEAR NOT AT ALL, neither by Heaven, etc. But let your Communication be Yea, Yea: Nay, Nay: For whatsoever is more than these, cometh of evil. As also the words of the Apostle James 5.12. But above all things, my Brethren, Swear not, neither by Heaven, neither by the Earth, neither by any other Oath: But let your Yea be Yea, and your Nay, Nay; lest you fall into Condemnation. I say, considering these clear words, it is admirable, how any one, that professeth the Name of Christ, can pronounce any Oath with a quiet Conscience; far less to persecute other Christians, that dare not swear, because of their Master Christ's Authority? For did any one purpose seriously, and in the most rigid manner to forbid any thing, comprehended under any General, can they use a more full and general prohibition, and that without any Exception? I think not. For Christ, First proposeth it to us negatively, Swear not at all, neither by Heaven, nor by the Earth, nor by Jerusalem, nor by thy Head, etc. And again, Swear not by Heaven, nor by Earth, nor by any other Oath. Secondly, he presseth it affirmatively, But let your Communication be Yea, Yea: and Nay, Nay: For whatsoever is more than these, cometh of evil. And saith James, lest ye fall into Condemnation.  
Which words both all and every one of them do make such a full prohibition, and so free of all Exception, that it is strange, 
Without Exception.  how men, that boast the Scripture is the Rule of their Faith and Life, can counterfeit any Exception! Certainly, Reason ought to teach every one, that it is not lawful to make void a general prohibition coming from God, by such opposition, unless the Exception be as clearly and evidently expressed, as the prohibition; neither is it enough, to endeavour to confirm it by Consequences and Probabilities, which are obscure and uncertain, and not sufficient to bring quiet to the Conscience. For if they say, that there is therefore an Exception and limitation in the words, because there are found Exceptions in the other general prohibition of this fifth Chapter, as in the forbidding of Divorcement, where Christ saith, It hath been said, Whosoever shall put away his Wife, let him give her a Writing of Divorcement: But I say unto you, That whosoever shall put away his Wife, saving for the cause of Fornication, causeth her to commit Adultery; If (I say) they say this, they not only labour in vain, but also fight against themselves, because they can produce no Exception of this general Command of not Swearing, expressed by God to any under the New Covenant, after Christ gave this prohibition, so clear, as that which is made in the prohibition itself. Moreover, if Christ would have excepted Oaths made before Magistrates, 
Also Oaths before a Magistrate.  certainly he had then expressed, adding, Except in judgement before the Magistrate, or the like; as he did in that of divorcement, by these words, saving for the cause of Fornication: Which being so, it is not lawful for us to except or distinguish, or (which is all one) make void this general prohibition of Christ; it would be far less agreeable to Christian Holiness, to bring upon our heads the crimes of so many Oaths, which by reason of this corruption and exception are so frequent among Christians.  
Neither is it to be omitted, that, without doubt, the most learned Doctors of each Sect know, that these forementioned words were understood by the ancient Fathers of the first three hundred years after Christ, 
The concurrence of the Ancient Fathers therein.  to be a prohibition of All sorts of Oaths: It is not then without reason, that we wonder, that the Popish Doctors and Priests bind themselves by an Oath, to interpret the Holy Scriptures according to the universal Exposition of the holy Fathers; who notwithstanding understood those controverted Texts quite contrary, to what these modern Doctors do. And from thence also doth clearly appear the vanity and foolish certainty (so to speak) of Popish Traditions; for if by the Writings of the Fathers, so called, the Faith of the Church of these Ages may be demonstrated, it is clear, they have departed from the Faith of the Church of the first three Ages in the point of Swearing. Moreover, because not only Papists, but also Lutherans and Calvinists, and some others do restrict the words of Christ and James, I think it needful, to make manifest the vain Foundation, upon which their presumption in this matter is built.  

Object.  §. XI. First, They object, That Christ only forbids these Oaths, that are made by Creatures, and things Created; and they prove it thence, because he numbers some of these things.  
Secondly▪ All rash and vain Oaths in familiar discourses; because he saith, Let your Communication be Yea, Yea, and Nay, Nay.  
Answ. 1 To which I answer, First, That the Law did forbid all Oaths made by the Creatures, as also all vain and rash Oaths in our common discourses, commanding, that men should only swear by the Name of God, and that neither falsely, nor rashly, for that is to take his Name in vain.  
Answ. 2 Secondly; It is most evident, that Christ forbids somewhat that was permitted under the Law, to wit, To swear by the Name of God; 
To swear by God himself, forbidden by Christ.  because it was not lawful for any man to Swear, but by God himself. And because he saith, Neither by Heaven, because it is the Throne of God; therefore he excludes all other Oaths, even those, which are made by God: for he saith, chap. 23. ver. 22. He that shall Swear by Heaven, Sweareth by the Throne of God, and by him, that sitteth thereon: Which is also to be understood of the rest.  
Lastly, that he might put the matter beyond all controversy, Answ. 3 he adds, Neither by any other Oath: Therefore seeing, to Swear before the Magistrate by God, is an Oath; it is here without doubt forbidden.  
Secondly, they object, 
Object.  That by these words Oaths by God 's Name cannot be forbidden, because the heavenly Father hath commanded them; for the Father and the Son are One, which could not be, if the Son did forbid that, which the Father commanded.  
I answer; They are indeed One, Answ. and cannot contradict one another; nevertheless the Father gave many things to the Jews for a time, because of their Infirmity under the Old Covenant, which had only a shadow of good things to come; not the very Substance of things, until Christ should come, 
Oaths under the Old Covenant.  who was the Substance, and by whose coming all these things evanished, to wit, Sabbaths, Circumcision, the Paschal Lamb: men used then Sacrifices, who lived in controversy with God, and one with another, which all are abrogated in the coming of the Son, who is the Substance, Eternal Word, and essential Oath and Amen, in whom the promises of God are Yea and Amen: Who came, that men might be redeemed out of strife, and might make an end of Controversy.  
Thirdly, they object, But all Oaths are not Ceremonies, 
Object.  nor any part of the Ceremonial Law.  
I answer; Except it be shown to be an eternal, Answ. immutable and moral precept, it withstands not; neither are they of so old an Origin as Tithes, and the Offering of the first fruits of the ground, 
Tithes, etc. unlawful now.  which by Abel and Cain were offered long before the ceremonial Law, or the use of Oaths: which whatever may be alleged against it, were no doubt Ceremonies, and therefore no doubt, unlawful now to be practised.  
Fourthly, they object; That to Swear by the Name of God, 
Object.  is a moral Precept of continual duration; because it is marked with his essential and moral Worship, Deut. 6.13. and 10, 20. Thou shalt fear the Lord thy God, and serve him alone: Thou shalt cleave to him, and swear by his Name.  
I answer; This proves not, Answ. that it is a moral and eternal Precept; for Moses adds that to all the Precepts and Ceremonies in several places: As Deut. 10.12, 13. saying, And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy Heart, and with all thy Soul: To keep the commandments of the Lord, and his Statutes, which I command thee this day? And chap 14. ver. 23. the Fear of the Lord is mentioned together with the Tithes. And so also Leu. 19.2, 3, 6. the Sabbaths and regard to Parents are mentioned with swearing.  
Fifthly, they object; That solemn Oaths, which God commanded, 
Object.  cannot be here forbidden by Christ, for he saith, that they come from evil: But these did not come from evil; for God never commanded any thing, that was evil, or came from evil.  
I answer; There are things, which are good, because commanded; and evil, because forbidden: Other things are commanded, because good, and forbidden, because evil. As Circumcision and Oaths, Answ. which were good, when and because they were commanded, and in no other respect; 
Oaths are evils because forbidden.  and again, when and because prohibited under the Gospel, they are evil.  
And in all these Jewish Constitutions, however Ceremonial, there was something of good, to wit, in their season, as prefiguring some good: As by Circumcision, the Purifications and other things, the Holiness of God was typified, and that the Isralites ought to be Holy, as their God was Holy. In the like manner Oaths under the Shadows and Ceremonies signified the Verity of God, his faithfulness and certainty; and therefore that we ought in all things to speak and witness the Truth. 
Truth was before all Oaths.  But the Witness of Truth was before all Oaths, and remains, when all Oaths are abolished; and this is the morality of all Oaths, and so long as men abide therein, there is no necessity of, nor place for Oaths, as Polybius witnessed, who said; The use of Oaths in Judgement was Rare among the Ancients, but by the growing of perfidiousness, so grew also the use of Oaths. To which agreeth Grotius, saying; An Oath is only to be used, as a Medicine, in case of necessity: A solemn Oath is not used, 
Oaths supply presupposed Defects of men's inconstancy.  but to supply defect. The lightness of men and their inconstancy begot diffidence, for which swearing was sought out as a remedy. Basil the Great saith; That Swearing is the effect of sin. And Ambrose; That Oaths are only a condescendency for defect. Chrysostom saith, That an Oath entered, when evil grew, when men exercised their frauds, when all foundations were overturned: That Oaths took their beginning from the want of Truth▪ These and the like are witnessed by many others with the forementioned Authors. But what need of Testimonies, where the Evidence of things speaks itself? For who will force another to Swear, of whom he is certainly persuaded, that he abhors to Lie in his words? And again, as Chrysostom and others say; For what end wilt thou force him to swear, whom thou believest not, that he will speak the Truth?  
§. XII. That then, which was not from the beginning, which was of no use in the beginning, which had not its beginning first from the Will of God, but from the work of the Devil, occasioned from evil, to wit, from Unfaithfulness, Lying, Deceit, and which was at first only evindent by man, as a mutual Remedy of this evil, in which they called upon the names of their Idols; yea that, which (as Hierom, Chrysostom and others testify) was given to the Israelites by God, as unto Children, that they might abstain from the Idolatrous Oaths of the Heathens; Jer. 12.16. Whatsoever is so, is far from being a moral and eternal Precept And lastly, Whatsoever by its profanation and abuse is polluted with sin, such as are abundantly the Oaths of these times, by so often swearing and forswearing, far differs from any necessary and perpetual Duty of a Christian: But Oaths are so: Therefore, etc.  
Sixthly, They object, That God swore, Therefore to swear is good.  
I answer with 
† Athan. in pass. & cruc. Domin.  Athanasius, Seeing it is certain, it is proper in swearing to swear by another; thence it appears, that God, 
Object.  to speak properly, did never swear, but only improperly: Answ. Whence speaking to men he is said to swear; because these things, which he speaks, because of the certainty and immutability of his Will, are to be esteemed for Oaths. Compare Psal. 110.4. where it is said, The Lord did swear, and it did not repent him, etc. And I swore (saith he) by myself: And this is not an Oath. For he did not swear by another, which is the property of an Oath, but by himself. Therefore God swears not according to the manner of men, 
God swears not by another, but by himself.  neither can we be induced from thence to swear; but let us so do and say, and show ourselves such by speaking and acting, that we need not with our Hearers an Oath, and let our words of themselves have the testimony of Truth: For so we shall plainly imitate God.  
Seventhly, They object, ● Christ did swear, 
Object.  and we ought to imitate him.  
I answer, that Christ did not swear; and albeit he had sworn, Answ. being yet under the Law, this would not ways oblige us under the Gospel; as neither Circumcision, or the celebration of the Paschal Lamb. Concerning which Hierom saith: 
Hier. lib. Ep. part. 3. tract. 1. Ep. 2.  All things agree not to us, who are Servants, that agreed to our Lord, etc. The Lord swore, as Lord, whom no man did forbid to swear: but unto us, that are Servants, it is not lawful to swear, because we are forbidden by the Law of our Lord. Yet, lest we should not suffer scandal by his Example, he hath not sworn, since he commanded us not to swear.  
Eighthly, they object; That Paul swore, and that often, 
Object.  Rom. 1.9. Phil. 1.8. saying, For God is my Witness. 2 Cor. 11.10. As the Truth of Christ in me. 2 Cor. 1.23, I call God for a Record upon my Soul. I speak the Truth in Christ, I lie not, Rom. 9.1. Behold, before God, I lie not, Gal. 1.20. And so requires Oaths of others. I Obtest you (saith he) before God and our Lord Jesus Christ. 1 Thess. 5.27, I charge you by the Lord, that this Epistle be read to all the Brethren. But Paul would not have done so, if all manner of Oaths had been forbidden by Christ, whose Apostle he was.  
To all which I answer, First; Answ. That the using of such forms of speaking are neither Oaths, nor so esteemed by our Adversaries. For when upon occasion in matters of great moment we have said, We speak the Truth in the fear of God, and before him, who is our Witness, and the searcher of our hearts, 
The Ceremonies of an Oath.  adding such kind of serious Attestations, which we never refused in matters of Consequence; nevertheless an Oath hath moreover been required of us, with the ceremony of putting our Hand upon the Book, the kissing of it, the lifting up of the Hand or Fingers, together with this common form of Imprecation, So help me God, or, So truly let the Lord God Almighty help me. Secondly, This contradicts the opinion of our Adversaries; because that Paul was neither before a Magistrate, that was requiring an Oath of him; nor did he himself administer the office of a Magistrate, as offering an Oath to any other. Thirdly, The question is not, what Paul or Peter did, but what their and our Master taught to be done; and if Paul did swear, (which we believe not) he had sinned against the Command of Christ, even according to their opinion; because he swore not before a Magistrate, but in an Epistle to his Brethren.  

Object.  Ninthly, they object, Isa. 65.16. where speaking of the Evangelical times, he saith; That he, who blesseth himself in the Earth, shall bless himself in the God of Truth; and he that sweareth in the Earth, shall swear by the God of Truth: because the former troubles are forgotten, and because they are hid from mine eyes. For behold, I create new Heavens, and a new Earth: Therefore in these times we ought to swear by the Name of the Lord.  
Answ. I answer; It is ordinary for the Prophets, to express the greatest duties of Evangelical times in Mosaical terms, as appears among others from Jer. 31.38, 39, 40. Ezek. 36.25. and 40. and Isa. 45.23. I have sworn by myself, that unto me every Knee shall bow, every Tongue shall swear. Where the Righteousness of the New Jerusalem, the purity of the Gospel with its Spiritual worship, and the profession of the Name of Christ, are expressed under forms of speaking used to Old Jerusalem, under the washings of the Law, under the names of Ceremonies, the Temple, Services, 
Swearing is expressed by Confessing under the Gospel.  Sacrifices, Oaths, etc. Yea, that which the Prophet speaks here of Swearing, the Apostle Paul interprets it expressly of Confession, saying, Rom. 14.11. For it is written, As I live, saith the Lord, every Knee shall bow to me, and every Tongue shall Confess to God. Which being rightly considered, none can be ignorant, but these words, which the Prophet writes under the Law, when the Ceremonial Oaths were in use, to wit, Every Tongue shall swear, were by the Apostle, being under the Gospel, when those Oaths became abolished, expressed by, Every Tongue shall Confess.  

Object.  Tenthly, they object; But the Apostle Paul approves Oaths used among men, when he writes, Heb. 6.16. For men verily swear by the Greater, and an Oath for confirmation is to them an end of all strife. But there are as many contests, fallacies and diffidences at this time, as there were ever: Therefore the necessity of Oaths doth yet remain.  
Answ. I answer; The Apostle tells indeed in this place, what men at that time did, who lived in Controversies and Incredulity; not what they ought to have done, nor what the Saints did, who were redeemed from Strife and Incredulity, and had come to Christ, 
Strife ceasing, Oaths cease.  the Truth and Amen of God. Moreover, he only alludes to a certain Custom usual among men, that he might express the firmity of the Divine Promise, that he might excite in the Saints so much the more Confidence in God, promising to them, not that he might instigate them to Swear against the Law of God, or confirm them in that, no not at all; for neither doth 1 Cor. 9.24. teach Christians the vain Races, whereby men often times, even to the destruction of their Bodies, are wearied to obtain a corruptible prize; So neither doth Christ who is the Prince of Peace, teach his Disciples to fight, albeit he takes notice, Luke 14.31. what it behoveth such Kings to do, who are accustomed to fight, as prudent Warriors therein. Secondly, as to what pertains to Contests, Perfidies and Diffidences among men, which our Adversaries affirm to have grown to such an height, that Swearing is at present as necessary, as ever. 
Deceit among the False, not the True Christians.  That we deny not at all; for we see, and daily experience teacheth us, that all manner of deceit and malice doth increase among worldly men and False Christians, but not among True Christians. But because Men cannot trust one another, and therefore require Oaths one of another, it will not therefore follow, that True Christians ought to do so, whom Christ has brought to true Faithfulness and Honesty, as well towards God, as one towards another, and therefore has delivered them from Contests, Perfidies and consequently from Oaths.  
Eleventhly, They object; We grant, 
Object.  That among true Christians there is not need of Oaths; but by what Means shall we infallibly know them? It will follow then, That Oaths are at present Needful, and that it is Lawful for Christians to Swear, to wit, that such may be satisfied, who will not acknowledge this and the other Man to be a Christian.  
I answer; It is no ways lawful for a Christian to Swear, whom Christ hath called to his essential Truth, Answ. which was before all Oaths, forbidding him to swear, and on the contrary commanding him to speak the Truth in all things, to the Honour of Christ, who called him; that it may appear, 
Truth was before Oaths.  That the Words of his Disciples may be as truly believed, as the Oaths of all other worldly Men. Neither is it lawful for them to be Unfaithful in this, that they may please others, for that they may avoid their Hurt: For thus the Primitive Christians for some Ages remained faithful, who being required to swear, did unanimously answer; I am a Christian, I swear not. What shall I say of the Heathens, some of whom arrived to that Degree? For Diodorus Siculus relates, lib. 16. That the giving of the Right Hand was among the Persians a sign of speaking the Truth: And the Scythians, as Qu. Curtius relates, said in their Conferences with Alexander the Great; Think not that the Scythians confirm their Friendship by Swearing, they swear by keeping their Promises. Stobaeus in his third Sermon tells, That Solomon said; A good Man ought to be in that Estimation, that he need not an Oath, because it is to be reputed a lessening of his Honour, if he be forced to Swear. Pythagoras in his Oration among other things hath this Maxim, 
Heathen-Testimonies against Oaths.  as that which concerns the Administration of the Commonwealth: Let no Man call God to witness by an Oath, no, not in Judgement; but let every Man so accustom himself to speak, that he may become worthy to be trusted, even without an Oath. Basil the Great commends Clinias an Heathen, That he had rather pay three Talents (which are about three thousand Pound) than swear. Socrates, as Stobaeus relates, Serm. 14. had this Sentence; The Duty of Good Men requires, that they show to the World, that their Manners and Actions are more firm than Oaths: The same was the Judgement of Isocrates. Plato also stood against Oaths in his Judgements the Leg. 12. Quintilianus takes notice, That it was of old a kind of Infamy, if any was desired to swear; but to require an Oath of a Nobleman, was like an examining him by the Hangman. Marcus Aurelius Antonius, the Emperor of Rome, saith in his Description of a Good Man; Such is his Integrity, that he needs not Oaths. So also some Jews did witness (as Grotius relates out of Maimonides) It is best for a Man to abstain from all Oaths. The Esseans (as Philo Judaeus relates) did esteem their Words more firm than Oaths; and Oaths were esteemed among them, as needless Things. And Philo himself, speaking of the Third Commandment, explains his Mind thus, viz. It were better, altogether not to Swear, but to be accustomed always to Speak the Truth, that naked Words might have the Strength of an Oath. And elsewhere he saith; It is more agreeable to Natural Reason, altogether to abstain from Swearing: persuading, that whatsoever a good Man saith, may be equivalent with an Oath.  

Oaths abrogated by Christ.  Who then needs further to doubt, but that, since Christ would have his Disciples attain the highest Pitch of Perfection, he abrogated Oaths, as a Rudiment of Infirmity, and in place thereof established the Use of Truth? Who can now any more think, that the Holy Martyrs and ancient Fathers of the first three hundred Years, and many others since that Time, have so opposed themselves to Oaths, that they might only rebuke vain and rash Oaths by the Creatures or Heathen-Idols, which were also prohibited under the Mosaical-Law; and not also Swearing by the True God, in Truth and Righteousness, which was there commanded? As Polycarpus, Justin Martyr, 
The Testimonies of the Fathers against Oaths and Swearing.  Apolog. 2. and many Martyrs, as Eusebius relates. Tertullian. in his Apolog. cap. 32. ad Scap. cap. 1. of Idolatry, c. 11. Clemens Alexandrinus, Strom. lib. 7. Origen. in Matth. tract. 25. Cyprianus, lib. 3. Athanas. in pass. & cruc. Domini Christi. Hilarius in Matth. 5.34. Basilius Magn. in Psal. 14. Greg. Nyssenus in Cant. Orat. 13. Greg. Nazianzenus in dialog. contra juramenta. Epiphanius adversus haeres. lib. 1. Ambros. de Virg. lib. 3. Idem in Matth. 5. Chrysostom in Genes. homil. 15. Idem homil. in Act. Apost. cap. 3. Hieronymus Epistol. lib. part 3. Ep. 2. Idem in Zach. lib. 2. cap. 8. Idem in Matth. lib. 1. cap. 5. Augustinus de serm. Dom. serm. 28. Cyrillus in Jerem. 4. Theodoretus in Deut. 6. Isidorus Pelusiota Ep. lib. 1. Epist. 155. Chromatius in Matth. 5. Johannes Damascenus l. 3. c. 16. Cassiodorus in Psal. 94. Isidorus Hispalensis cap. 31. Antiochus in Pandect. script. hom. 62. Beda in Jac. 5. Haimo in Apoc. Ambrose Ansbertus in Apoc. Theophylactus in Matth. 5. Pascasius Ratbertus in Matth. 5. Otho Brunsfelsius in Matth. 5. Druthmarus in Matth. 5. Euthymius Eugubinus Bibliotheca vet. patr. in Matth. 5. OEcumenius in Jac. c. 5. v. 12. Anselmus in Matth. 5. Waldenses, V●clevus, Erasmus in Matth. 5. & in Jac. 5. Who can read these Places, and doubt longer of their Sense in this Matter? And who, believing that they were against all Oaths, can bring so great an indignity to the Name of Christ, as to seek to subject again his Follower's to so great an Indignity? Is it not rather Time, that all Good Men labour to remove this Abuse and Infamy from Christians?  
Lastly, they object, This will bring in Fraud and Confusion, for Impostors will counterfeit Probity, and under the Benefit of this Dispensation will be without Fear of Punishment.  
I answer, There are two things only, Answ. which oblige a Man to speak the Truth: First, Either the Fear of God in his Heart and Love of Truth; for where this is, there is no need of Oaths to speak the Truth. Or Secondly, the Fear of Punishment from the Judge. Therefore let there be the same, 
The punishment of Liars.  or rather greater Punishment appointed to those, who pretend so great Truth in Words, and so great simplicity in Heart, that they cannot Lie, and so great Reverence towards the Law of Christ, that for Conscience●sake they deny to Swear in any wise, if they fail; and so there shall be the same good Order, yea greater Security against Deceivers, as if Oaths were continued; and also by that more severe Punishment, to which these false Dissemblers shall be liable. Hence Wicked Men shall be more terrified, and Good Men delivered from all Oppression, both in their Liberty and Goods: For which Cause, for their tender Consciences God hath often a Regard to Magistrates and their State, as a thing most acceptable to him. But if any can further doubt of this Thing, to wit, 
The United Netherlands instanced.  If without Confusion it can be practised in the Commonwealth? let him consider the State of the United Netherlands, and he shall see the Good Effect of it. For there, because of the great Number of Merchants, more than in any other place, there is most frequent Occasion for this thing; and though the Number of those, that are of this Mind, be considerable, to whom the States these hundred Years have Condescended, and yet daily Condescend; yet nevertheless there has nothing of Prejudice followed thereupon to the Commonwealth, Government, or good Order; but rather great Advantage to Trade, and so to the Commonwealth.  
§. XIII. Sixthly, The last thing, to be considered, is Revenge and War, an Evil as opposite and contrary to the Spirit and Doctrine of Christ, as Light to Darkness. For as is manifest, 
Revenge and War contrary to Christ.  by what is said, through Contempt of Christ's Law the whole World is filled with various Oaths, Curse, Blasphemous Profanations and Horrid Perjuries; so likewise through Contempt of the same Law the World is filled with Violence, Oppression, Murders, Ravishing of Women and Virgins, Spoiling, Depredations, Burn, Vastations and all manner of Lasciviousness and Cruelty: So that it is strange, that Men made after the Image of God, should have so much degenerated, that they rather bear the Image and Nature of Roaring Lions, Tearing Tigers, Devouring Wolves and Raging Boars, than of Rational Creatures endued with Reason. And is it not yet much more admirable, that this Horrid Monster should find Place, and be fomented among those Men, that profess themselves Disciples of our peaceable Lord and Master Jesus Christ, who by Excellency is called the Prince of Peace, and hath expressly prohibited his Children all Violence; and on the contrary commanded them, that according to his Example they should follow Patience, Charity, Forbearance and other Virtue's worthy of a Christian.  
Hear then what this great Prophet saith, whom every Soul is commanded to hear under the Pain of being Cut off, Matth. 5. from verse 38. to the End of the Chapter. For thus he saith: Ye have heard, 
Revenge Forbidden by Christ.  that it hath been said, an eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also: And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee; and from him that would borrow of thee, turn not thou away. Ye have heard, that it hath been said; Thou shalt love thy Neighbour, and hate thine enemy: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: That ye may be the children of your Father which is in heaven. For he maketh his sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust. For if ye love them which love you, what reward have ye? Do not even the Publicans the same? And if ye salute your brethren only, what do you more than others? Do not even the Publicans so? Be ye therefore perfect, even as your Father, which is in heaven, is perfect.  

The Law of Christ more perfect than of that Moses.  These Words with a Respect to Revenge, as the former in the Case of Swearing, do forbidden some things, which were formerly lawful to the Jews, considering their Condition and Dispensation; and Command unto such, as will be the Disciples of Christ, a more perfect, eminent, and full Signification of Charity, as also Patience and Suffering, than was required of them in that Time, State and Dispensation by the Law of Moses. This is not only the Judgement of most (if not all) the Ancient Fathers, so called, the first three hundred Years after Christ; but also of many others, and in general of all those, who have rightly understood and propagated the Law of Christ concerning Swearing; 
Testimonies of the Fathers against Fight.  as appears from Justin Mart. in Dialog. cum Tryph. ejusdemque Apolog. 2. Item ad Zenam. Tertull. de Corona Militis. It. Apolog. cap. 21. & 37. It. lib. de Idolol. c. 17, 18, 19 It. ad Scapulam cap. 1. It. adversus Jud. cap. 7, & 9 It. adv. Gnost. 13. It. adv. Marc. c. 4. It. lib. de patiented. c. 6.10. Orig. cont. Celsum, lib. 3, 5, 8. It. in Josuam, hom. 12. cap. 9 It. in Mat. cap. 26. Tract. 36. Cypr. Epist. 56. It. ad Cornel. Lactan. de just. lib. 5. c. 18. lib. 6. c. 20. Ambr. in Luc. 22. Chrysost. in Matth. 5. hom. 18. It. in Matth. 26. hom. 85. It. lib. 2. de sacerdotio. It. 1 Cor. 13. Chromat. in Matth. 5. Hieron. ad Ocean. It. lib. Epist. p. 3. Tom. 1. Ep. 2. Athan. de Inc. Verb. Dei. Cyrill. Alex. lib. 11. in Johan. cap. 25, 26. Yea Augustin, although he vary much in this matter, notwithstanding in these places he did condemn Fight. Epist. 158, 159, 160. It. ad Judices, Epist. 263. It. ad Darium, & lib. 21. It. ad Faustum, cap. 76. lib. 22. de Civit. ad Marc. cap. 6. as Sylburgius relates. Euthym. in Matth. 26. and among others of this last Age Erasmus in Luc. cap. 3, & 22. Ludou. Vives in Introd. ad Sap. J. Ferus, lib. 4. Comment. in Math. 7. & Luc. 22.  
From hence it appears, that there is so great a Connexion betwixt these two Precepts of Christ, that, as they were uttered and commanded by him at one and the same Time, so the same way they were received by Men of all Ages; not only in the First Promulgation by the little number of the Disciples, but also after the Christians increased in the first three hundred Years. Even so also in the Apostasy the one was not left and rejected without the other; and now again in the Restitution and renewed Preaching of the Eternal Gospel, they are acknowledged as Eternal and Unchangeable Laws, properly belonging to the Evangelical State and Perfection thereof: from which if any withdraw, he falls short of the Perfection of a Christian Man.  
And truly, the Words are so clear in themselves, 
The Laws of Christ in the New Testament are irreconcilable to Persecution, Wars and Fight.  that (in my Judgement) they need no Illustration to explain their Sense: For it is more easy to reconcile the greatest Contradictions, as these Laws of our Lord Jesus Christ with the wicked Practice of Wars; for they are plainly inconsistent. Whoever can reconcile this, Resist not Evil, with, Resist Violence by Force; again, Give also thy other Cheek, with, strike again; also, Love thine Enemies, with, spoil them, make a Prey of them, pursue them with Fire and Sword; or, pray for those that persecute you, and those that calumniate you, which persecute them by Fines, Imprisonments and Death itself; and not only such, as do not persecute you, but who hearty seek and desire your Eternal and Temporal Welfare: Whoever, I say, can find a means to reconcile these things, may be supposed also to have found a way to reconcile God with the Devil, Christ with Anti-christ, Light with Darkness, and Good with Evil. But if this be impossible, as indeed it is impossible, so will also the other be impossible; and Men do but deceive both themselves and others, while they boldly adventure to establish such Absurd and Impossible things.  
§. XIV. Nevertheless, because some, perhaps through Inadvertency, and by the Force of Custom and Tradition, do transgress this Command of Christ, I shall briefly show, how much War doth contradict this Precept, and how much they are inconsistent with one another; and consequently, That War is no ways lawful to such, as will be the Disciples of Christ. For  
First, Christ commands, That we should Love our Enemies: But War on the contrary teacheth us to Hate and destroy them. 
Matth. 5.43.   
Secondly, The Apostle saith, That we war not after the flesh, and that we fight not with flesh and blood: 
Eph. 6.12.  But outward War is according to the Flesh, and against Flesh and Blood, for the shedding of the one, and destroying of the other.  
Thirdly, The Apostle saith, That the Weapons of our Warfare are not Carnal, but Spiritual: 
2 Cor. 10.4.  But the Weapons of outward Warfare are Carnal, such as Cannon, Muskets, Spears, Swords, etc. of which there is no mention in the Armour described by Paul.  
Fourthly, because James testifies, That wars and strifes come from the lusts, which war in the members of carnal men: But Christians, that is, 
Ja. 4.1. Galat. 5.24.  those that are truly Saints, have crucified the flesh with its affections and lusts: Therefore they cannot indulge them by waging War.  
Fifthly, because the Prophets Isaiah and Micah have expressly prophesied, That in the Mountain of the house of the Lord, Christ shall judge the Nations, and then they shall beat their swords into ploughshares, etc. And the Ancient Fathers of the first three hundred Years after Christ did affirm, 
Is. 2.4.  
Primitive Christians most averse from War.  these Prophecies to be fulfilled in the Christians of their Times, who were most averse from War; concerning which Justin Martyr, Tertullian and others may be seen: Which need not seem strange to any, 
Mich. 4.3.  since Philo Judaeus abundantly testifies of the Esseans, That there was none found among them, that would make Instruments of War. But how much more did Jesus come, That he might keep his followers from fight, and might bring them to Patience and Charity?  
Sixthly, Because the Prophet foretold, That there should none hurt nor kill in all the Holy Mountain of the Lord: 
Is. 65.25.  But outward War is appointed for Killing and Destroying.  

Joh. 18.36.  Seventhly, Because Christ said, That his Kingdom is not of this World, and therefore that his Servants shall not Fight: Therefore those that fight, are not his Disciples nor Servants.  
Eighthly, Because he reproved Peter for the Use of the Sword, saying, 
Mat. 26.52.  Put up again thy sword into his place: for all they, that take the sword, shall perish with the sword. Concerning which Tertullian speaks well (lib. de Idol.) How shall he fight in Peace without a Sword, which the Lord did take away? For although Soldiers came to John, and received a Form of Observation; if also the Centurion believed afterwards; he disarmed every Soldier in disarming of Peter. Idem de Coron. Mil. asketh, Shall it be lawful to use the Sword, the Lord saying, that he, that useth the Sword, shall perish by the Sword?  
Ninthly, Because the Apostle admonisheth Christians, That they defend not themselves, 
Rom. 12.19.  neither revenge by rendering evil for evil; but give place unto wrath, because Vengeance is the Lord's. Be not overcome of evil, but overcome evil with good. If thine enemy hunger, feed him: if he thirst, give him drink: But War throughout teacheth and injoineth the quite contrary.  
Tenthly, Because Christ calls his Children to bear his Cross, not to crucify or kill others: 
Mark 8.34.  To Patience, not to Revenge: To Truth and Simplicity, not to fraudulent Stratagems of War, or to play the Sycophant; which John himself forbids: To flee the Glory of this World; not to acquire it by Warlike Endeavours: Therefore War is altogether contrary unto the Law and Spirit of Christ.  

Object.  §. XV. But they object, That it is lawful to War, because Abraham did War before the giving of the Law, and the Israelites after the giving of the Law,  
Answ. I answer as before, 1. That Abraham offered Sacrifices at that time, and Circumcised the Males: Which nevertheless are not lawful for us under the Gospel.  
2. That neither defensive nor offensive War was lawful to the Israelites, 
Israelites going to War enquired the Oracle of God.  of their own Will, or by their own Counsel or Conduct; but they were obliged at all times, if they would be successful, first to inquire the Oracle of God.  
3. That their Wars against the wicked Nations were a figure of the inward War of the true Christians against their Spiritual Enemies, in which we overcome the Devil, the World and the Flesh.  
4. Something is expressly forbidden by Christ, Matth. 5.26. which was granted to the Jews in their time, because of their hardness; and on the contrary we are commanded that singular Patience and Exercise of love, which Moses commanded not to his Disciples. From whence Tertullian saith well against Marc. 
Some things permitted in the Old Testament, because of hardness of heart.  Christ truly teacheth a new Patience, even forbidding the revenging of an Injury, which was permitted by the Creator. And lib. de patien. The Law finds more, than it lost, by Christ saying; Love your Enemies. And in the time of Clem. Alex. Christians were so far from Wars, that he testified, that they had no marks or signs of violence among them, saying; Neither are the Faces of Idols to be painted, to which so much as to regard is forbidden: Neither Sword nor Bow to them that follow Peace, nor Cups to them, who are moderate and temperate; as Silvius Disc. de Rev. Belg.  
Secondly, They object; That Defence is of natural Right, 
Object.  and that Religion destroys not nature.  
I answer, Be it so; but to obey God, Answ. and commend ourselves to him in Faith and Patience, is not to destroy nature, but to exalt and perfect it; to wit, to elevate it from the natural to the supernatural life by Christ living therein, and comforting it, that it may do all things, and be rendered more than Conqueror.  
Thirdly, they object; 
Object.  That John did not abrogate or condemn War, when Soldiers came unto him.  
I answer, What then? Answ. The question is not concerning John's doctrine, but Christ's, whose Disciples we are, not John's: For Christ, and not John is that Prophet, whom we ought all to hear; and albeit that Christ said, 
Luke 7.28.  That a greater than John the Baptist was not among men born of women; yet he adds, That the least in the Kingdom of God is greater, than he. But what was John's answer, that we may see, if it can justify the Soldiers of this time? For if it be narrowly minded, it will appear, that what he proposeth to Soldiers, doth manifestly forbid them that Employment; for he commands them, Not to do violence to any man, not to defraud any man; but that they be content with their Wages. 
Luke 3: 14.  Consider then, what he dischargeth to Soldiers, viz. Not to use Violence or Deceit against any; which being removed, let any tell, how Soldiers can War? For are not Craft, Violence and Injustice three properties of War, and the natural consequences of Battles?  
Fourthly, they object; That Cornelius, and that Centurion, 
Object.  of whom there is mention made Matth. 8.5. were Soldiers; and there is no mention, that they laid down their Military Employments.  
I answer; Neither read we, that they continued in them. Answ. But it is most probable, that if they continued in the doctrine of Christ (and we read not any where of their falling from the Faith) that they did not continue in them; especially if we consider, that two or three Ages afterwards Christians altogether rejected War, or at least a long while after their time; if the Emperor Marc. Aurel. Anton. be to be credited, who writes thus:— I prayed to my-Country Gods; but when I was neglected by them, and observed myself pressed by the Enemy; considering the fewness of my Forces, I called to one, and entreated those, who with us are called Christians, and I found a great number of them: And I forced them with Threats, 
Christian's instanced, that did not War.  which ought not to have been; because afterwards I knew their Strength and Force. Therefore they betook themselves neither to the use of Darts nor Trumpets, for they use not to do so for the cause and Name of their God, which they bear in their Consciences. And this was done about an hundred and sixty years after Christ. To this add those words, which in Justin Martyr the Christians Answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, We fight not with our Enemies. And moreover the answer of Martin to Julian the Apostate, related by Sulpitius Severus: I am a Soldier of Christ, therefore I cannot fight; which was three hundred years after Christ. It is not therefore probable, that they continued in Warlike Employments. How then is Vincentius, Lyrinensis and the Papists consistent with their Maxim, That which always, everywhere, and by all was received? etc. And what becomes of the Priests with their Oath, That they neither aught, nor will Interpret the Scripture, but according to the universal Consent of the Fathers, so called? For it is as easy to obscure the Sun at Mid day as to deny, that the Primitive Christians renounced all Revenge and War.  
And albeit this thing be so much known to all; yet it is as well known, that all the Modern Sects live in the neglect and contempt of this Law of Christ, and likewise oppress others, who in this agree not with them for Conscience sake towards God: 
Persecution for not bearing Arms, and not fasting and praying for Victory.  Even as we have suffered much in our Country, because We neither could ourselves bear Arms, nor send others in our place, nor give our money for the buying of Drums, Standards and other military Attire: And lastly, because we could not hold our Doors, Windows, and Shops close for Conscience sake, upon such Days as Fasts and Prayers were appointed, for to desire a blessing upon, and success for the Arms of that Kingdom or Common Wealth, under which we live; neither give thanks for the Victories acquired by the effusion of much blood. By which forcing of the Conscience, they would have constrained our Brethren living in divers Kingdoms at War together, to have implored our God for contrary and contradictory things, and consequently impossible; for it is impossible, that two Parties fight together, should both obtain the Victory. And because we cannot concur with them in this Confusion, therefore are we subject to Persecution. Yea and others, who with us do witness, that the use of Arms is unlawful to Christians, do look asquint upon us: But which of us two do most faithfully observe this testimony against Arms? Either they, who at certain times at the Magistrate's order do close up their Shops and Houses, and meet in their Assembly, praying for the prosperity of their Arms, or giving thanks for some Victory or other, whereby they make themselves like to those, that approve Wars and Fight? Or we, which cannot do these things, for the same cause of Conscience, lest we should destroy by our Works, what we establish in Words? We shall leave to the judgement of all prudent men.  
Fifthly, They object; 
Object.  That Christ Luke 22.36. speaking to his Disciples, commands them, that he that then had not a Sword, should sell his Coat, and buy a Sword: Therefore (say they) Arms are lawful.  
I answer; Some indeed understand this of the Outward Sword; Answ. nevertheless regarding only that occasion: otherwise judging, that Christians are prohibited Wars under the Gospel. Among which is Ambrose, who upon this place speaks thus: 0 Lord! Why commandest thou me to buy a Sword, who forbid'st me to smite with it? Why commandest thou me to have it, whom thou prohibitest to draw it? Unless perhaps a Defence be prepared, not a necessary Revenge, and that I may seem to have been able to Revenge, but that I would not. For the Law forbids me to smite again: 
Peter offered Two Swords.  And therefore perhaps he said to Peter, offering two Swords [It is enough] as if it had been lawful, until the Gospel time, that in the Law there might be a Learning of Equity, but in the Gospel a perfection of goodness. Others judge, Christ to have spoken here Mystically, and not according to the Letter, as Origen upon Matth. 19 saying; If any looking to the Letter, and not understanding the Will of the Words, shall sell his bodily Garment, and buy a Sword, taking the words of Christ contrary to his will, he shall Perish: But concerning which Sword he speaks, is not proper here to mention. And truly, when we consider the answer of the Disciples, Master, behold, here are two Swords; understanding it of outward Swords; and again Christ's answer, It is enough; it seems, that Christ would not, that the rest, who had not Swords (for they had only two Swords) should sell their Coats, and buy an outward Sword. Who can think, that matters standing thus, he should have said, Two was enough? But however it is sufficient, that the use of Arms is unlawful under the Gospel.  
Sixthly, they object, 
Object.  That the Scriptures and old Fathers (so called) did only prohibit private Revenge, not the use of Arms for the defence of our Country, Body, Wives, Children and Goods, when the Magistrate commands it; seeing the Magistrates ought to be obeyed: Therefore albeit it be not lawful for private men to do it of themselves, nevertheless they are bound to do it by the Command of the Magistrate.  
I answer; If the Magistrate be truly a Christian, Answ. or desires to be so, he ought himself in the first place to Obey the Command of his Master, saying, Love your Enemies, etc. and then he could not Command us to kill them: But if he be not a true Christian, 
Christian Magistrates to obey the Command of their Master Christ.  then ought we to obey our Lord and King Jesus Christ, to whom he ought also to obey: For in the Kingdom of Christ all aught to submit to his Laws, from the highest to the lowest, that is, from the King to the Beggar, and from Caesar to the Clown. But (alas!) where shall we find such an Obedience? O deplorable Fall! Concerning which Ludou. Viu. writes well (lib. de con. vit. Christ. sub Turc. by relation of Fredericus Silvius. Disc. de Revol. Belg. p. 85.) The Prince entered into the Church, not as a true and plain Christian, which had indeed been most happy and desirable, but he brought in with him his Nobility, 
Lud. Vives against Arms.  his Honours, his ARMS, his Ensigns, his Triumphs, his Haughtiness, his Pride, his Superciliousness, that is, He came into the house of Christ accompanied with the Devil; and which could no ways be done, he would have joined two Houses and two Cities together, God's and the Devil's, which could not more be done, than Rome and Constantinople, which are distant by so long a Tract both of Sea and Land. (What Communion, saith Paul, is there betwixt Christ and Belial?) Their Zeal cooled by degrees, their Faith decreased, their whole Piety degenerated; instead whereof we make now use of Shadows and Images, and (as he saith) I would, we could but retain these! Thus far Vives. But lastly, as to what relates to this thing, since nothing seems more contrary to man's nature, and seeing, of all things the defence of ones Self seems most tolerable, as it is most hard to men, so it is the most perfect part of the Christian Religion, as that, wherein the Denial of Self and Entire Confidence in God doth most appear; and therefore Christ and his Apostles left us hereof a most perfect Example. As to what relates to the present Magistrates of the Christian World, 
Concerning the present Magistrates of the Christian World.  albeit we deny them not altogether the name of Christians, because of the public Profession they make of Christ's Name; yet we may boldly affirm, that they are far from the perfection of the Christian Religion: Because in the state, in which they are, (as in many places before I have largely observed) they have not come to the pure Dispensation of the Gospel: And therefore, while they are in that condition, we shall not say, that War undertaken upon a just Occasion, is altogether unlawful to them. For even as Circumcision and the other Ceremonies were for a season permitted to the Jews, not because they were either necessary, or of themselves, or lawful at that time after the Resurrection of Christ; but because that Spirit was not yet raised up in them, whereby they could be delivered from such Rudiments: So the present Confessors of the Christian name, who are yet in the mixture, and not in the patiented, suffering Spirit, are not yet fitted for this form of Christianity, and therefore cannot be undefending themselves, until they attain that Perfection. But for such, whom Christ has brought hither, it is not lawful to defend themselves by Arms, but they ought over all to trust to the Lord.  

The Conclusion.  §. XVI. But lastly, to Conclude, If to give and receive flattering Titles, which are not used, because of the Virtue's inherent in the Persons, but are for most part bestowed by wicked men upon such as themselves; If to Bow, Scrape and Cringe to one another; If at every time to call one another Humble Servant, and that most frequently, without any design of Real Service; if this be the Honour, that comes from God, and not the Honour that is from below; then indeed our Adversaries may be said to be Believers, and we condemned as proud and stubborn in denying all these things. But if with Mordecai to refuse to bow to proud Haman, and with Elihu not to give flattering Titles to men, lest we should be reproved of our Maker; and if according to Peter's Example and the Angel's Advice, to bow only to God, and not to our Fellow Servants; and if to call no man Lord, nor Master, except under particular Relations, according to Christ's Command; I say, 
Eph. 3.5 Job 32.21, 22.  if these things be not to be Reproved, then are we not blame-worthy in so doing. If to be Vain and Gaudy in Apparel, if to paint the Face, and plait the Hair; if to be clothed with Gold and Silver and precious Stones; and if to be filled with Ribbons and Lace, be to be clothed in modest Apparel; and if these be the Ornaments of Christians; and if that be to be Humble, Meek and Mortified, Then are our Adversaries good Christians indeed, and we proud, singular and conceited in contenting ourselves, with what need and conveniency calls for, and condemning, what is more as superfluous: but not otherwise. If to use Games, Sports, Plays; if to Card, Dice and Dance; if to Sing, Fiddle and Pipe; if to use stageplays and Comedies, and to Lie, Sergeant and Dissemble, be to Fear always; and if that be to do all things to the Glory of God; and if that be to pass our sojourning here in Fear; and if that be to use this World, as if we did not use it; and if that be not to fashion ourselves according to our former Lusts; to be not conformable to the Spirit and vain Conversation of this World; Then are our Adversaries, notwithstanding they use these things, and plead for them, very Good, Sober, Mortified and Self-denied Christians, and we justly to be blamed for judging them; but not otherwise. If the Profanation of the Holy Name of God, if to exact Oaths one from another upon every light occasion; if to call God to Witness in things of such a nature, in which no earthly King would think himself lawfully and honourably to be a Witness; be the duties of a Christian man; I shall confess, that our Adversaries are excellent good Christians, and we wanting in our duty: But if the contrary be true, of necessity our Obedience to God in this thing must be acceptable. If to Revenge ourselves, or to render Injury, Evil for Evil, Wound for Wound, to take Eye for Eye, Tooth for Tooth; If to fight for outward and perishing things, to go a Warring one against another, whom we never saw, nor with whom we never had any contest, nor any thing to do, being moreover altogether ignorant of the Cause of the War, but only, that the Magistrates of the Nations foment quarrels one against another, the Causes whereof are for the most part unknown to the Soldiers, that fight, as well as upon whose side the right or wrong is; and yet to be so furious, and rage's one against another, to destroy and spoil all, that this or the other Worship may be received or abolished; If to do this, and much more of this kind, be to fulfil the Law of Christ, Then are our Adversaries indeed true Christians, and we miserable Heretics, that suffer ourselves to be Spoilt, Taken, Imprisoned, Banished, Beaten, and evilly entreated, without any resistance, placing our trust only in GOD, that he may defend us, and lead us by this way of the Cross unto his Kingdom. But if it be other ways, we shall certainly receive the Reward, which the Lord hath promised to those, that cleave to him, and in denying themselves, Confide in him.  
And, to sum up all, If to use all these things, and many more, that might be instanced, be to walk in the straight Way, that leads to Life, be to take up the Cross of Christ; be to die with him to the Lusts and perishing Vanities of this World, and to arise with him in newness of Life, and sit down with him in the heavenly places; Then our Adversaries may be accounted such, and they need not fear, they are in the broad way, that leads to destruction: And we are greatly mistaken, that have laid aside all these things for Christ's sake, to the crucifying of our own Lusts, and to the procuring to ourselves Shame, Reproach, Hatred and Illwill from the men of this world: Not as if by so doing we judged to merit Heaven; but as knowing, they are contrary to the Will of him, who redeems his Children from the love of this World and its Lusts, and leads them in the ways of Truth and Holiness, in which they take delight to walk.   

THE CONCLUSION.  
IF in God's Fear, Candid Reader, thou appliest thyself to Consider this Systeme of Religion here delivered, with its Consistency and Harmony as well in itself, as with the Scriptures of Truth, I doubt not, but thou wilt say with me and many more, That this is the Spiritual Day of Christ's Appearance, wherein he is again revealing the ancient Paths of Truth and Righteousness. For thou mayst observe here the Christian Religion, in all its parts truly established and vindicated, as it is a living, inward, spiritual, pure and substantial thing, and not a mere form, show, shadow, notion and opinion, as too many have hitherto held it, whose Fruits declare, they wanted that, which they bear the name of: and yet many of those are so in love with their Empty Forms and Shadows, that they cease not to calumniate us, for commending, and calling them to the Substance, as if we therefore denied or neglected the true Form and outward Part of Christianity, which indeed is (as God the Searcher of Hearts knows) a very great Slander. Thus, because we have desired people earnestly to feel after God near and in themselves, telling them, That their Notions of God, as he is beyond the Clouds, will little avail them, if they do not feel him near: Hence they have sought maliciously to infer, that we deny any God, except that, which is within us; because we tell People, That it is the Light and the Law within, and not the Letter without, that can truly tell them their Condition, and lead them out of all Evil: hence they say, We vilify the Scriptures, and set up our own Imaginations above them. Because we tell them, That it is not their Talking, or believing of Christ's outward Life, Sufferings, Death and Resurrection, no more, than the Jews crying, the Temple of the Lord, the Temple of the Lord, that will serve their Turn, or justify them in the Sight of God; but that they must know Christ in them, whom they have crucified, to be raised, and to justify them, and redeem them from their Iniquities: Hence they say, we deny the Life, Death and Sufferings of Christ, Justification by his Blood, and Remission of Sins through him. Because we tell them, while they are talking and determining about the Resurrection, That they have more need to know the Just one, whom they have slain, Raised in themselves, and to be sure they are partakers of the first Resurrection, and that, if this be, they will be the more capable to judge of the Second; hence they say that, we deny the Resurrection of the Body. Because when we hear them talk foolishly of Heaven and Hell, and the last Judgement, we exhort them to come out of that Hellish Condition they are in, and come down to the Judgement of Christ in their own Hearts, and believe in the Light, and follow it, that so they may come to sit in the Heavenly places, that are in Christ Jesus; hence they maliciously say, That we deny any Heaven or Hell, but that which is within us; and that we deny any General Judgement; Which Slanders, the Lord knows, are foully cast upon us, whom God hath raised for this End, and gathered us, that by us he might confound the Wisdom of the Wise, and bring to nought the Understanding of the Prudent, and might in and by his own Spirit and Power in a despised People, (that no Flesh might glory in his Presence) pull down that dead, dark, corrupt Image, and mere Shadow and Shell of Christianity, wherewith Antichrist hath deceived the Nations: For which end he hath called us to be a First-Fruits of those that serve him, and Worship him no more in the Oldness of the Letter, but in the Newness of the Spirit. And though we be few in number in respect of others, and weak as to outward strength, which we also altogether reject; and foolish, if compared with the wise ones of this World: Yet as God hath prospered us, notwithstanding much Opposition, so will he yet do, that neither the Art, Wisdom nor Violence of Men or Devils shall be able to quench that little Spark, that hath appeared; but it shall grow to the Consuming of whatsoever shall stand up to Oppose it. The Mouth of the Lord hath spoken it! Yea, he, that hath arisen in a small Remnant, shall arise, and go on by the same Arm of Power in his Spiritual Manifestation, until he hath Conquered all his Enemies, until all the Kingdoms of the Earth become the Kingdom of Christ Jesus.  Unto Him, that hath begun this Work, not among the Rich or Great Ones, but among the Poor and Small, and hath Revealed it not to the Wise and Learned, but unto the Poor, unto Babes and Sucklings, even to him, the Only-Wise and Omnipotent GOD be Honour, Glory, Thanksgiving and Renown from henceforth and for ever. Amen. Hallelujah!  

A True and Faithful Account of the Most Material Passages OF A DISPUTE Betwixt some Students of Divinity (so called) of the University of ABERDEEN, AND THE PEOPLE called QUAKERS; Held in Aberdeen in Scotland, in Alexander Harper his Close (or Yard) before some hundreds of Witnesses, upon the fourteenth Day of the Second Month called April, 1675. There being  
Opponents 

john Lesly, Mast. of Art.  
Alexander Shirreff, Mast. of Art.  
Paul Jelly. Mast. of Art.    
And Defendants upon the Quakers Part, Robert Barclay and George Keith.  
Praeses for Moderating the Meeting chosen by them, Andrew Thomson, Advocate:  
And by the Quakers, Alexander Skein, sometime a Magistrate of the City.  
Published for preventing Misreports, by Alexander Skein, John Skein, Alexander Harper, Thomas Merser and John Cowie.  
To which is added, Robert Barclays Offer to the Preachers of Aberdeen, Renewed and reinforced.  Acts 4.27. 
For of a truth, against thy holy Child Jesus, whom thou hast Anointed, both Herod and Pontius Pilate, with the Gentiles, and the People of Israel were gathered together.  
London, Printed for Tho. Northcott. 1691.   

The Epistle. year 1675  
Friendly Readers,  
FOrasmuch as our Opposers threatened, they would Print an Account of the Debate, and boasted of a Victory; we thought it our concernment for the Truth's sake, and to undeceive those that may be abused by such Reports, to give this True and Faithful Account of what past; Which we are confident, all the Impartial and Attentive Auditors will affirm to be a True Account: neither is there any one Argument omitted, that we can remember of, or any thing added. There were many things spoken extrinsic from the matter; and sometimes confusedly, Two or Three of our Opposers speaking often at once, and also some others, that were not concerned; as particularly, one Brown, the Bishop's Chaplain, who though he refused to Subscribe the Articles, and so was excluded from speaking, did often most impertinently interrupt and intrude himself: But these being only transient, and no Arguments insisted on, we have not inserted them; studying to keep to the Matter. And we do faithfully declare, that we have herein dealt impartially, according to our Memory; as we hope, such serious Auditors, as may read this, will acknowledge. So leaving you to the Perusal hereof, we rest  
Your Souls Wellwishers, 

Alexander Skein,  
john Skein,  
Thomas Mercer,  
john Cowie.     

An Account of a DISPUTE at ABERDEEN.  
In the first Place, the Articles were read, which are as followeth.  
I. IT is hereby declared, That this is to be a Private Conference betwixt the Students of Divinity (so called) of the Colleges of Aberdeen, and the People called Quakers, as a fulfilling of any Challenge, wherein these Students may be included within the Theses set forth by Robert Barclay (or may have received from any of that People) but abstract from the Public Challenge given to the Preachers in general in the end of the English Theses; because it is offered with particular Condition, of having the Public Places to dispute in, before the Auditories, before whom they conceive they have been misrepresented.  
II. It is provided, That when any of either Party is speaking, if any of their Company offer to speak, he that is speaking, is to be silent; but if two of a Party speak at once, he that is seen to obtrude himself, shall be judged Impertinent, and excluded thereby from farther Access.  
III. That each Speaker on any of the Sides have full Liberty and Time to speak, without interruption of the contrary Party; and that he that interrupts, shall be debarred from farther Speaking.  
iv That each Side abstain from School-Terms and Distinctions (as much as possible) but if any use them, that they may be opened to the People in plain English; so that any of ordinary Capacity (that are not educated in Colleges) may understand them.  
V As for Retortions, they must not be impertinent, and from the purpose; and none shall be so insisted on, as to divert us from the Point, or turn the Opponent into the Respondent.  
VI The Day appointed for the Conference, is the fourteenth of April, in the Year, One thousand six hundred seventy five, (being the Day called Wednesday) the Place is to be at Alexander Harper 's House or Close (in case the Gray-Fryers Church (so called) cannot be obtained) and that the Conference is to continue from two to five a Clock in the Afternoon,  
VII. Both Parties shall endeavour to procure a Praeses to Moderate, but not to have any Decisive Judgement; yet if such a one cannot be procured, the Conference is not to be broken up.  
VIII. And it is hereby declared, That both Parties intent this for Mutual Edification; and therefore intent to abstain from any thing, that may obstruct so good an Event.  
IX. It is likewise agreed, that none shall have Liberty to speak, but those that have, or shall subscribe, before the Dispute begin, these aforesaid Articles.  
HEre Alex. Skein, one of our Friends chosen Praeses for Us (because we could not at that time procure another) standing up with the other Praeses—  Student. 
It was condescended, That no Quaker should be a Praeses.  Quaker. 
We are wronged; for we never condescended to any such thing: And seeing ye have chosen one of Your Way, how can we be hindered to choose one of Ours?  Andr. Thomson 
(their Praeses) There needs no debate in this matter; for we are chosen not to have any Decisive Judgement, but only for the Moral Part, to take notice, if the Rules be observed; or whether ye keep to the Purpose. Then John Leslie had a long and tedious Discourse, concerning what was fit to be done, and how we ought to Dispute.  G. K. 
Praeses, I suppose we came not to this Place to hear from this Youngman a long Logic Discourse.  R. B. 
I desire to be heard; We being a People so generally misrepresented, as Heretical and Erroneous, did conceive ourselves obliged to give a True and Faithful Account of our Principles, which I did in a certain Paper now under debate. And, that our Innocency therein might appear, there was a Challenge added to the end of it, offering to defend these our Principles, if we might be allowed so to do, in these Public Places, where we have been so much misrepresented, and against those Persons, who had there so often traduced us. To which having received no Answer, some of the Students of Divinity came to us, and signified, that they looked upon themselves as concerned; because mention is made of such in the beginning of that Paper. To whom we answered, That they were not the Persons Challenged by Us; as not being the Public Preachers, that had misrepresented Us: But seeing, they were desirous to debate the matter, we were not unwilling to render to any a Reason of the Hope that is in us; and therefore should not decline it. And forasmuch as some did object, that we were at a loss, as engaging with them; because there would be little Advantage, in case we had any Victory; and a greater Reflection, should we appear to be at any loss. To such we had, and have this to say; That as we are not afraid to meet with the Greatest and Ablest of the Preachers themselves; so the Truth leads us not to Despise any. As R. B. was going on, he was interrupted.  Alex. Shirreff: 
If it were pertinent, I could easily disprove much of what is said; but to be short, R. B. having given Theses, provoking all the Scholars of Europe and Great Britain, (though R. B. pretends in his Preface to be against School-Divinity; yet his Theses are full of it: and there are many other Contradictions, which I will not now take notice of) The Preachers and Ministers of the Word not finding themselves concerned; we Youngmen, and but Students, have offered to Dispute. In the Articles the Quakers have been very unreasonable; and particularly G. K. did refuse, any Article should be put in against Railing; because he said, That might be Railing in me, which was not in him; because he (to wit G. K.) was immediately led by the Spirit. We have concluded, that being Youngmen, in case the Quakers should have any Advantage, it will not be of great Consequence, and if we have Advantage, we hope it may be useful: because these are the great Prophets and Preachers of the Quakers.  G.K. 
I could take notice of many things not true in that Youngman's long Discourse; 
And it may here be observed, that afterwards J. L. speaking reflectingly against the Quakers, said, It was no Railing, to speak the Truth; which was all he pleaded for.  as particularly, that R. B. hath provoked all Europe; but I pass them by, because I am here exceedingly abused; and therefore desire to be heard. For I declare in God's Fear, and in singleness of my Heart, I never said any such thing, as is by that Youngman alleged upon me; as I can Appeal to the Auditors, who were there present. But what I said was this; I cannot bind myself not to Rail, because I'm bound already, that I should not Rail, by the Righteous Law of God in my Conscience; and may perhaps speak that, as believing it to be true, which ye may call Railing.  A. Shir. 
I being chief concerned, and having mostly occasioned this Debate, am Employed by the rest to speak first; and therefore I will Impugn the Second Thesis. Which R. B. read; and is as followeth:  
Seing no Man knoweth the Father, but the Son, and he to whom the Son Revealeth him, 
Second Thesis.  Matt. 11.27. And seeing, the Revelation of the Son is in and by the Spirit; therefore the Testimony of the Spirit is that alone, by which the true Knowledge of God hath been, is, and can be only Revealed: who, as by the moving of his own Spirit, converted the Chaos of this World into that wonderful Order, wherein it was in the beginning, and created Man a living Soul to rule and govern it; so by the Revelation of the same Spirit he hath made manifest himself all-a-long unto the Sons of Men, both Patriarches, Prophets and Apostles: which Revelations of God by the Spirit, whether by outward Voices and Appearances, Dreams, or inward objective Manifestations in the Heart, was of old the formal Object of their Faith, and remaineth yet so to be, since the Object of the Saints Faith is the same in all Ages, though set forth under divers Administrations. Moreover these Divine inward Revelations, which we make absolutely necessary for the building up true Faith, neither do, nor can ever Contradict the outward Testimony of the Scriptures, or right and sound Reason; yet from hence it will not follow, that the Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures, or of the Natural Reason of Man, as to a more noble, or certain Rule and Touchstone. For this Divine Revelation and inward Illumination is that, which is evident and clear of itself; forcing by its own Evidence and Clearness the well-disposed Understanding to Assent, irresistibly moving the same thereunto, even as the Common Principles of Natural Truths move and incline the Mind to a Natural Assent.  R. B 
People, this is that which we Affirm, and which these Youngmen are about to Dispute against, as false. Notwithstanding that A. Shir. had thus offered himself first to dispute, yet I. L. Intruding himself, put him to Silence, beginning as followeth:  I. L. 
That which is not to be believed, as the Rule of Faith, is not to be the Rule of Faith: But 
The Spirit is not to be believed, as the Rule of Faith; Therefore  
The Spirit is not to be the Rule of Faith.   R. B. 
Having (Repeated the Argument) I deny the Minor, or second Proposition.  I. L. 
I prove it; 
That which hath not a sufficient Evidence, to evidence itself to be a Rule, is not to be a Rule: But  
The Spirit in the Quakers hath not a sufficient Evidence, whereby to evidence itself to be a Rule; Therefore  
The Spirit in the Quakers is not to be our Rule.   R. B. 
(Having Repeated the Argument) I distinguish that Second Proposition, If thou meanest any Spirit in the Quakers, which they peculiarly assume to themselves, as Quakers, or say, they have as appart of themselves, or of Man's Nature; we Concede, that such have no Evidence; neither do we say, that any such Spirit is to be our Rule. But if thou meanest that Universal Spirit of God, a Manifestation whereof is given to every one to profit withal; we affirm, it hath a sufficient Evidence in us, and in all Men.  I. L. 
I urge that Distinction; 
If the Spirit hath a sufficient Evidence, either this Evidence is from your own Declaration, or some other. But  
It is neither from your own Declaration, nor from some other; Therefore  
It hath not a sufficient Evidence.   R. B. 
It is from both.  J. L. 
What is it then?  R. B. 
That it teacheth us to deny Ungodliness and Worldly Lusts, and to live Soberly, Righteously and Godly in this present World: This is an Evidence to all Men.  J. L. 
I prove, that is not a sufficient Evidence; thus; 
That is not a sufficient Evidence, which Heretics may pretend unto, as a sufficient ground for their Heresy; But  
Heretics may pretend this as a sufficient ground for their Heresy; Therefore  
It is not a sufficient Evidence.   R. B. 
I Answer this first by a Retortion; this is the same Argument upon the matter, which the Jesuit Dempster used against your Master, viz. John Menzies: For the Jesuit pressing him to assign a ground for the Protestant Religion, which Heretics could not pretend unto; J. M. named the Scripture: and the Jesuit further urged, that Heretics could, and did pretend unto the Scriptures. Now, what Evidence can ye give from the Scriptures, which we cannot give? Yea, and greater from the Spirit, that Heretics cannot justly lay claim to.  Stud. 
(With one voice) We will not have Retortions.  R. B. 
Praeses, Read the Articles, which contain a particular provision for Retortions, as being lawful, if not insisted too much on.  So the fifth Article abovementioned was read. G. K. 
I offer to Answer directly to his Argument without Retortion, though I pass not from the Retortion; for it stands over your heads, which ye will never get over. Then I say, we have a twofold Evidence, which no Heretic can justly lay claim to. The one is, the inward Evidence of the Spirit of God, by its own immediate Testimony in our hearts: The other is, the Testimony of the Scriptures, which I affirm in the Name of the People called Quakers, is the best external and outward Evidence and Rule, that can be given. And my Reason, why we have the Testimony of the Scriptures, as an Evidence, that we have the Inspiration of the Spirit is this;  
All Men have a measure of the Inspiration of the Spirit of God according to the Scriptures Testimony, That Christ the true Light inlightneth every Man, that cometh into the World; and that a Manifestation of the Spirit is given to every Man to profit withal: But this universal Illumination or Manifestation is Inspired; and if all Men be in measure Inspired, then consequently we, who are Men, are Inspired▪  J. L. 
I prove, ye have not the Testimony of the Scriptures for a sufficient Evidence: 
That which is fallacious, is not a sufficient Evidence. But  
The Scriptures Testimony according to the Quakers, without the indwelling of the Spirit is fallacious: Therefore  
The Scriptures Testimony is not a sufficient Evidence.   R. B. 
(Having Repeated the Argument) I deny the 2 d Proposition.  G. K. 
The Argument is wrong in its Structure, and vicious, as consisting of four Terms, which no right Syllogism should have.  Stud. 

I appeal to all Logicians, if when any thing is Subsumed in a Syllogism, which is neither in the first Proposition, nor in the Conclusion, whether that Syllogism hath not four Terms?  Is it not in Forma? For it hath not four Terms.  G. K. 
It hath four Terms; and this I offer to prove before either your Masters, or any other judicious Logicians in any University of this Nation. I say, it hath four Terms, because it subsumes that in the second Proposition, which was not in the first Proposition.  At this the Students fell a laughing, and so provoked the People to lightness. Al. Skein 
(one of the Praeses) I am sorry to see those, who profess to study Divinity, behave themselves so lightly, and so far from Seriousness in such weighty matters, as concern the Truths of God.  G. K. 
I am ready still to prove, that the Syllogism hath four Terms: But this being not so proper here for this Auditory, proceed ye to prove the second Proposition, which R. B. hath denied.  J. L. 
I prove the Second Proposition; 
That which may beguile a Man, is fallacious: But  
According to the Quakers, the Scriptures may beguile a Man, without the indwelling of the Spirit: Therefore  
According to the Quakers, the Scriptures are fallacious.   G. K. 
This Argument is also wrong in the Structure, having four Terms.  R. B. 
But waving that, I deny thy second Proposition: For the Scripture cannot beguile any Man, although Men may or have beguiled themselves by a wrong use of it.  A. Shir. 
Take notice People, The Quakers say, The Scriptures cannot beguile you.  R. B. 
Speak louder yet; for we do and have constantly Affirmed it: And we hope, it will help to clear us of those Mis-representations, as if we despised or spoke evil of the Scriptures.  G. K. 
I would, my words could reach from the one end of the World to the other, when I say, The Scriptures cannot beguile any Man: for the Scripture is innocent, and a true Testimony in itself; but Men do beguile themselves oft, by making perverse Glosses upon the Scriptures: The Scripture cannot be fallacious, because according to you, it is your Principal Rule of Faith; and if we can prove from your own Principal Rule, that we are Inspired, than the Scriptures Testimony is not Fallacious, else your Principal Rule would be Fallacious.  Stud. 
But that is not according to your Principle.  G. K. 
But it is an Argument ad Hominem, which ye know, is lawful: And besides, though we do not acknowledge them to be the Principal Rule of our Faith; yet we Affirm, that they are a true Testimony, and the best outward Testimony and Rule in the World. And besides, there is a Manifestation of the Spirit in many, where there is not an indwelling of the Spirit, and by this Manifestation of the Spirit all men may understand the Scriptures, as they do improve it.  Stud. 
We will go to another Argument.  R. B. 
People take notice, this Argument is left upon this Point, that according to the Quakers Principle these Youngmen say, The Scriptures may beguile People; which we utterly deny, as proved, or that can be proved.  Al. Shirreffe: 
I argue against the latter part of the second Thesis, where ye affirm; That Inward Immediate Revelations are necessary to the building up of true Faith. We confess, that Subjective Revelation is necessary; but we deny, that Objective Revelation is necessary, which ye Affirm.  G. K. 
Explain, what ye mean by Subjective and Objective Revelation, that the People may understand according to the Articles.  A. Sh. 
I explain it from this Scripture, Luke 24.17. And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself. Here is the Objective Revelation, to wit, the Scriptures, so that they needed not any new Objective Revelation, but only that which was before; but needed a Subjective Revelation, or Divine Illumination, to make them understand the Objective Revelation, to wit, the Scriptures.  G. K. 
That is not a sufficient Explanation of Objective and Subjective Revelation; therefore I desire to be heard, that I may open it more sufficiently, according as is provided in the Articles of Agreement.  
Objective Revelation, or the Object of our Faith is twofold, to wit, first, the Material Object; secondly, the Formal Object.  Stud. 
Do the People understand this?  G. K. 
I shall explain it to them, for it is necessary to the matter in hand. The Material Object is that, which is to be believed; the Formal Object is that, for which principally we are to believe, or the principal Motive of Credibility. Now to apply, I say; The Scriptures are the Material Object, or a part of the Material Object of our Faith; but not the Formal Object of our Faith.  Al. Shir. 
I prosecute my Argument against such Objective Revelations, as being necessary to Faith.  G. K. 
We confess, the Scriptures are sufficient to move us to an Historical Faith, and that to a more excellent degree of Historical Faith, than any other Histories in the World; because it hath more excellent outward Motives of Credibility, as the Consent of all Ages, since they were written, and of all Christians, however differing among themselves, etc. but they are not sufficient to beget in us a Saving Faith, without Inward Objective Revelation.  Al. Shir. 
I prove, such Inward Objective Revelations are not necessary to beget Saving Faith, by this Argument: 
If there be no such Seed in Men, as the Quakers maintain, than there are no such Revelations, as the Quakers maintain.  
But there is no such Seed in Men, as the Quakers maintain:  
Therefore there are no such Revelations, etc.   R. B. 
(After he had repeated the Argument) I deny that second Proposition.  Al. Shir. 
I prove it.  
If there be no such Seed in Men, as a substantial, living Principle, distinct from the Soul, that can be heard, seen, savoured, tasted and felt, then there is no such Seed in Men, as the Quakers maintain:  
But the first is true; Therefore the last.  
And then the said Alexander Shirreffe read a passage at length out of G. K. his Book of Immediate Revelation, page 6, 7. That the Seed was such a living, substantial Principle, and that in the Seed these Revelations were only received.  R. B. 
This is a Digression from the Matter, and a passing from the Theses (which should have been the Subject of this Day's Debate) to G. K. his Book of Immediate Revelation.  G. K. 
I must now appear to defend my Book, and Apologise to R. B. because I am necessitated to put my Hand in another's Harvest: Therefore I distinguish upon the Word Such, in the first Proposition. If by Such, thou meanest a Substantial Principle, etc. I say, that is altogether Extrinsic to the Subject of the Debate; and besides it will engage us into the greatest Niceties and Obscurities of Philosophy and School-Divinity, that is not proper for this Auditory: But if by Such thou meanest, an Universal Principle of God's Saving Grace in Men, whereby they are capacitated both to know and do the Will of God; I Affirm and am ready to maintain, there is such a Principle in all Men.  Al. Shir. 
But I prove, That that Seed in Men is not of a Substance, or Substantial Principle.  G. K. 
I am ready to defend, That it is a Substantial Principle: But that belonging to the Second Proposition, we ought not to come to it, before the Distinction of the First Proposition be discussed. Here the Students made a great Noise; and G. K. appealed to the Praeses And. Thomson: Who answered discreetly, That G. K. did not refuse to defend, That the Seed of God was a Substantial Principle; but this was not its proper Place, until the Distinction of the former Proposition be discussed.  Al. Shir. 
I shall wave the Word Substantial, etc. and I offer to prove, That there is not a Seed of God in Men, as the Quakers Affirm: 
If there be such a Seed, it is either Created or Uncreated.  
But it is neither Created, nor Uncreated; Choose you whether.   G. K. 
(After he had repeated the Argument:) I distinguish the Word Seed, as being either a Concrete Term, or an Abstract Term.  J. L. 
Doth the People understand this Distinction?  G. K. 
I hope ye understand it; and I shall explain it to them, who understand it not. A Concrete Term comprehendeth two things; the one in Recto (as they say) the other in Obliquo, that is to say, the one hath the other belonging to it. As Merciful is a Concrete Term, which is as much as to say, One that hath Mercifulness in him; and so Mercifulness is the Abstract, which signifieth that one thing belonging to the Concrete. Now to Apply: If we understand Seed as the Concrete, it is both Uncreated and Created; for it is God himself discovering himself to the Creatures Capacity in his Work of Manifestation, which Work is Created: but he, who doth manifest himself in that Manifestation, is Uncreated. And because he manifests himself at first in a low and small degree unto the Soul; therefore he in that Manifestation is compared unto a Seed; even as Clemens Alexandrinus saith, That Christ compared himself to a Grain of Mustardseed in his inward Appearance in men's Hearts.  Alex. Shir. 
The Seed is not a Substantial Principle, because it is the Manifestation of God; But the Manifestation of God is not a Substantial Principle, but Accidental.  G. K. 
That may be Substantial or a Substance, which in another Respect is Accidental; as Gold is a Substance, so Silver, Houses, Lands are Substances; but they are Accidental to me, because I may want them.  Al. Shir. 
He saith, his Seed is a Substance or Substantial Principle.  G. K. 
This is an Abuse: I speak not of my Seed, or the Seed of Man; but of the Seed of God in Men.  A. Shir. 
I prove, that Manifestation is not a Substance.  R. B. 
That brings us again into a Philosophical Debate, which is here to be avoided.  J. L. 
I prove, that Manifestation is not Created.  
Whatsoever is of God is God: But  
This Manifestation is of God,  
Therefore it is God.  G. K. 
Take notice of this Youngman's Blasphemy; for if whatsoever is of God, be God, than all the Creatures are God, as Stones, Horses, etc. for the Scripture says; Of him, and through him, and to him are all things. Here the Students made a Noise, and fell a laughing to cover this: Some of them speaking irreverently of God.  G. K. 
I beseech you, yea, I charge you all in God's Fear, that when you speak of that Holy and Dreadful Being, ye do it with Fear and Reverence.  A Shir. 
Ye say then, This Seed is God in a Manifestation: I prove, it is not.  
That is not God, which can be measured in Measures, and can grow from a lesser Measure to a greater, can be form and grow up in Men.  
But God cannot be measured in Measures, nor grow, etc.  
Therefore this Seed is not God in a Manifestation.  G. K. 
(After he had repeated the Argument) I answer; God as in himself, or as in his own Being, cannot be measured or grow up, it is true; but as in respect of his Manifestation, quoad nos (or as to us) that is to say, as he comes forth as to us, discovering himself, He or his Spirit may be said to have Measures. And this I show from Scripture: As where it is said in John concerning Christ; God gave not the Spirit by Measure unto him; implying, he gave it forth in Measures unto others: And where Elisha said unto Elijah, Let a double Portion of thy Spirit be upon me.  J. L. 
He saith, God cometh forth into the Creatures: I prove, he cannot come forth into the Creatures, because he is in himself.  G. K. 
He doth come forth into the Creatures, and yet is still In himself; for he is not limited, as Creatures are, who go from one Place to another: but he is In all Creatures, and In himself also. But this Youngman, as I perceived by him the other Day, is a Nullibist in his Opinion, as they term them: so that according to his Principle, the Soul of John Lesly is as much in France, even now, as in his Body, or in this Place; that is to say, neither here, nor there. But herein I speak according to Scripture-Words, which saith; God boweth the Heavens, and cometh down: Yet not that he leaveth his own Being; but it is spoken after the Manner of Men, who is every where in all his Creatures; but manifesteth himself in several Measures unto them.  Al. Shir. 
There is nothing in the Seed, but God; therefore God in his own Being is measured forth according to the Quakers Doctrine; for the Seed is nothing, but God and his Manifestation.  G. K. 
The Manifestation is in itself, and not out of itself. Can Al. Shir. be out of himself? or can any thing be out of itself?  R. B. 
If some of them be not without themselves, it is like they are beside themselves.  G. K. 
In a moral way of Speaking, when a Man is as a Madman, or beside his Purpose, he is beside himself. Upon this the Students fell to debate among themselves, Whether they should prosecute the Argument, or not, some being for it, and some against it: And those who were for it, boasting of their Advantage?  G. K. 
I see no Strength in your Reasoning to Glory in, it hath not the Strength of a Cobweb; but if you think it hath, produce it: and if any more Water remain in your Bottle, bring it out.  A. Shir. 
Yea, we have Water enough yet in our Bottle to quench your Spirit.  R. B. 
Come on with it then.  
We will go from this to the Eleventh Thesis, which R. B. read cut, and is as followeth.  
All true and acceptable Worship to God is offered in the inward and immediate Moving and Drawing of his own Spirit, which is neither limited to Places, Times, or Persons. For, though we be to Worship him always, in that we are to fear before him; yet as to the outward Signification thereof in Prayer, Praises or Preach, we ought not to do it, where and when we will, but where and when we are moved thereunto by the secret Inspirations of his Spirit in our Hearts, which God heareth and accepteth of, and is never wanting to move us thereunto, when need is; of which he himself is the alone proper Judge. All other Worship then, both Praises, Prayers and Preach, which Man sets about in his own Will, and at his own Appointment, which he can both begin and end at his Pleasure, do or leave undone, as himself sees meet, whether they be a Prescribed Form, as a Lyturgy, or Prayers conceived ex tempore, by the Natural Strength and Faculty of the Mind, they are all but Superstition, Will-worship, and abominable Idolatry in the sight of God, which are to be denied, rejected and separated from in this Day of his Spiritual Arising. However it might have pleased him, who winked at the Times of Ignorance, with a respect to the Simplicity and Integrity of some, and his own Innocent Seed, (which lay, as it were, buried in the Hearts of Men under that Mass of Superstition) to blow upon the dead and dry Bones, and to raise some Breathe, and answer them; and that until the Day should more clearly dawn and break forth.  Al. Sh. 
By this Thesis ye affirm, That no Man ought to go about any Duty without a particular Impulse of the Spirit.  R. B. 
Impulse is not a Word used by me, but an obscure Word; therefore say, Inspiration or Influence.  Al. Sh. 
Either this Inspiration ye have it in all things, or in some things: Choose you whether.  R. B. 
We have it in these things relating to our Duties of Worship towards God.  A. Sh. 
This contradicts G. K. who in his Book of Immediate Revelation saith, That in all things whatsoever, we ought to have an Inspiration of the Spirit for the doing of the same; otherwise we cannot do in Faith.  R. B. 
This is another Digression and going from the purpose: for the Question is not, How far I contradict another; but what in Reason ye can say, against what I have here affirmed? for when I shown you before, how ye Contradicted your Master, viz. John Menzies in another Matter, ye would not admit it as Relevant, though the Case be alike; alleging, it was a Retorsion. Ye undertook to Dispute against the Theses; but it seems you find not room enough there, but ye must run to G. K's Book for further matter.  G. K. 
I see it is more against G. K. than R. B. his Theses, that you set yourselves: And therefore G. K. must defend G. K. But I say, in this there is no Contradiction between R. B. and me; for there is a twofold sort of Inspirations or Influences, 
Note, divers of the Auditors were displeased with their going from the Theses.  the one General, other Special. The General Influences are given in general or common, for the doing of all common or ordinary Actions; and by the Special Influences of the Spirit we are enabled to go about those Special Duties, as of Prayer, Thanksgiving, etc. Now of these special Inspirations or Influences R. B. in his Theses is to be understood; and thus there is no Contradiction betwixt him and me.  R. B. 
To which I have this to add; there is a Difference betwixt the Influences of the Spirit, as we are particularly acted by them in singular and particular Acts of Worship; and as we are generally Influenced by the Spirit, in so far as we come habitually to live and walk in the Spirit: For in that respect we may be said to do every thing in the Spirit, as we grow up into that State; though there be more particular Influences requisite in Matters of Worship.  G. K. 
I say further; particular Influences or Inspirations of the Spirit are of several sorts, which are Analogous or proportional to the several Sorts of Duties: As Preaching and Praying are several sorts of Duties: now the Particular Influence to Pray, is not to Preach, and so on the contrary. Also the Influences, which serve to Duties only Inward, as to Wait, fear and love God, do not serve without a superadded Influence to the performance of outward Duties. Therefore every Influence is to respect the Duty, that it is given unto.  A. Shir. 
I prove, that such particular Influences are not needful to Acts of Worship, Thus: 
If such particular Influences of the Spirit were needful unto outward Acts of Worship, than they were also needful unto inward Duties, as to waiting, desiring, loving and feeling God: But  
The last is absurd; Therefore the first.   R. B. 
(Having repeated the Argument) I deny, that the last is Absurd.  G. K. 
Come 〈◊〉 with that Argument: I confess, it hath some Acumen or Sharpness in it; but ex tua pharetra nunquam venit illa sagitta, this Arrow hath not come out of thy Quiver, but out of thy Master's, who hath formerly used this Argument against us.  Alex. Shir. 
I prove the last is absurd: 
If the Inspirations of the Spirit be necessary to Inward Duties, as to Wait, desire, etc. then we must not Wait without them;  
But this is Absurd; Therefore is the other.   G. K. 
(Having repeated the Argument) I deny, that this is Absurd: For we cannot suppose, that ever at any Time an Influence or Inspiration can be wanting to Wait upon God, to Desire, and Fear and love him, and the Particular Influences to particular Duties, such as Praying, Preaching, Thanksgiving, is not wanting, whenever the Season cometh to go about them.  Al. Shir. 
If ye have these particular Influences, why do ye not make use of them? Why do ye not say the Grace?  R. B. 
It will not follow, That we do not pray, nor make use of those particular Influences, because at sometimes we do not take off our Hats, or speak Words, which are not Essential to true Prayer.  J. L. 
I prove, That that Distinction concerning general and particular Influences is not sufficient.  
That which may be a Ground for a Heretic to forbear Prayer for a whole Year, is not a sufficient Distinction; But  
This may be a Ground for a Heretic to forbear Prayer for a whole Year; Therefore  
It is not a sufficient Distinction.  G. K. 
(Having repeated the Argument) I deny the Second Proposition.  J. L. 
I prove it; for a Heretic may pretend, He hath not those particular Influences for a whole Year.  G. K. 
Though an Heretic may pretend, yet he has no Ground from our Principle to pretend to any such thing, because these particular Influences cannot be wanting, neither for one Year, nor for any Time, that the particular Duties ought to be gone about; and if any did pretend the want of particular Influences, to pray, etc. they are to be judged as Guilty and Deceitful, as giving that for an Excuse, which is not sufficient, although all have not the Utterance of Prayer, so as to Pray in Words; nor can any pray truly in Words, but by a particular Influence.  A. Sh. 
This Influence or Inspiration is either commanding or forbidding; so G. K. understood it; but because of the great Confusion or Noise, he cannot certainly say: And upon this Understanding G. K. answered, It is not a sufficient Enumeration; for there is a Midst.  Praeses, A. T. 
Master Keith, ye know we say, Non datur medium.  Students. 
There is no Midst betwixt Contradictory Propositions.  G. K. 
But these Propositions are not Contradictory; for there is a Midst betwixt Commanding and Forbidding.  A. Shir. 
Either he doth Command, or not Command; there is no Midst here, choose you whether.  G. K. 
He doth not Command us in all things, in which we are Inspired; for some Inspirations are Mandatory and Commanding, some Permissory or Permitting; and some forbidding; so betwixt commanding and forbidding, the midst is Permitting.  J. L. 
But a Permission cannot be an Inspiration, otherwise ye might say, A Stone doth Inspire you as much as God, because a Stone doth permit or not hinder you.  G. K. 
I deny the Consequence; for I offer to show from Scripture, That Paul, when he did a thing by Permission, was Inspired: As when he said; I speak this by Permission, and not by Commandment: Here he was writing Scripture by Inspiration in the very Time. 

See 1 Cor. 7.6. and compared with 40. verse.  
See Acts 16.7.   And again, where he said; I assayed to go to such a Place, but the Spirit permitted not.  A. Shir. 
This was not a Permission, but a hindering, or not a permitting him.  G. K. 
But I gather out of these Words by the Rules of Contraries, That if the Spirit did not permit Paul at sometimes, it did permit him at other Times; and this Permission was by Inspiration: And I hope, it is lawful for me to make this Observation or Note upon this Scripture, seeing, your Masters will make half a dozen not so much to the purpose. But for the further opening of this Matter, I distinguish of Permission thus: There is a Negative Permission, and a Positive Permission. A Negative Permission is a simple Forbearance, or not meddling in any Case; and such a Negative Permission is no sufficient Warrant to us to do any thing. The Positive Permission is, when God by some Inward Evidence or Signification of his Spirit by Words or otherwise, maketh us know, That he Alloweth us to do such a thing, although he Command it not. As for Example; if a Scholar should go forth, out of the School, without getting of his Master's Leave, this is a Negative Permission, and is not a sufficient Ground for the Scholar to go forth: But when the Scholar cometh, and saith; Let me go forth; and the Master answereth, Thou mayest go: this is a Positive Permission, and not a Command.  Praeses And. Th. 
Examples are not Demonstrations.  G. K. 
But they may be used to Illustrate.  Praeses A. Th. 
But the Master saith to the Scholar, Exi, go forth, which is in the Imperative, and that signifieth to Command.  G. K. 
That is but a Grammaticism: for the Imperative Mood doth not always signify to Command; but sometimes to Command, and sometimes to Permit: which I refer to the Judgement of Schoolmasters, who teach the Grammar.  A.T. Praeses. 

As in the third Person in the Imperative, Exeat Let him go, is Permissive.  This is rather like a Debate about Grammatications of Imperative Moods, than about the Matter intended; therefore come to the Purpose.  A. Shir. 
In the Prosecution of this Argument against this Thesis alleged on G. K. He will not pay his Debt, because he may pretend, he wants an Inspiration to do it.  G. K. 
I hope, none can blame me for refusing to Pay my Debt; and I pay my Debt, as well as any of you; nor can any be supposed, that Men can want an Inspiration to do any such thing. And we refer ourselves to the Judgement of Discretion in all sober Persons here present.  Paul Jelly. 
I have an Argument to propose for Water-baptism.  R. B. 
Then let me read the Thesis; which was read, and is as followeth:  
As there is one Lord, and one Faith, so there is one Baptism, Ephes. 4.5. which is not the putting away of the Filth of the Flesh, but the Answer of a Good Conscience before God, by the Resurrection of Jesus Christ, 1 Pet. 3.21. and this Baptism is a Holy and Spiritual Thing (to wit) the Baptism of the Spirit and Fire, by which we are buried with him, Col. 2.12. that being washed and purged from our Sins, we may walk in newness of Life, Rom. 6.4. of which the Baptism of John was a Figure, which was commanded for a Time, and not to continue for ever. As to the Baptism of Infants, it is a mere Human Tradition, for which neither Precept nor Practice is to be found in all the Scripture.  R. B. 
What hast thou against this Thesis, is it not the express Words of Scripture?  P. G. 
It is true, and therein we agree; but I oppose your Meaning of it.  R. B. 
We make no Meaning in the Case, 
Note, That while this Youngman was prosecuting his Argument, J. L. did insolently intrude himself, and interrupted him, and they spoke of them three at some times.  for the Scripture declareth our Meaning.  G. K. 
Ye have a large Field to dispute in, in the last part of the Thesis, if you please, where he positively affirms, That Sprinkling of Infants is a mere Human Tradition.  Students. 
We will not meddle with that at this Time.  P. G. 
Either you mean by this Thesis, That Water-Baptism is ceased, or not ceased.  R. B. 
Come on, we mean, It is ceased.  P. G. 
I prove it is not Ceased, thus: 
If the Presence of Christ is to continue with his Church for ever, then Water-Baptism is to continue for ever:  
But the first is true: Therefore the second.   G. K. 
People take Notice, he saith, Water-Baptism is to continue for ever; if so, than we must be baptised in Heaven after this Life with Water-Baptism.  Stud. 
He means by for ever, to the end of the World.  R. B. 
(Having repeated the Argument) I deny the sequel of the first Proposition.  P. G. 
I prove it from Matth. 28. Go Teach and Baptise all Nations, etc. Here Christ commanding them to Baptise, showeth, he will be with them to the end of the World; therefore as long as he was to be with them, that Baptism was to Continue.  R. B. 
I grant the whole: But the Question is, If that Baptism be by Water? which I deny.  P. G. 
I prove, it was by Water.  
If the Apostles baptised with Water, than they were commanded to baptise with Water.  
But the Apostles baptised with Water;  
Therefore they were commanded to Baptise with Water.  R. B. 
(Having repeated the Argument) I deny the Consequence of the Proposition.  P. G. 
I prove it thus: Either the Apostles did Baptise with Water by theCommand of Christ, Matth. 28. Or they were ignorant of the Meaning of that Command: Choose you whether.  G. K. 
It is not a Sufficient Enumeration; for they might have known the Meaning of the Command, and yet Baptised with Water, not for that Command, but in Condescension to the Weaknesses of the Jews.  P.G. 
If they Condescended to Baptise with Water for the Weakness of the Jews, though without a Command, than ye ought to Baptise now with Water to Condescend to People's Weakness now; seeing ye confess, that there are, who are weak both among us and yourselves.  G. K. 
That will not follow, more than in the Case of Circumcision: for the Apostle Paul did Circumcise without a Command in Condescension to the Jews; yet it followeth not, that any now should Circumcise to Condescend to the people, who should require it.  Stud. 
The parity is not alike, because Baptism with water was Commanded to the Apostles, so not Circumcision; for John Baptist was sent to Baptise with Water.  R. B. 
John Baptist was not an Apostle, and so not concerned in that Commission, Matth. 28. And his Baptism was to decrease, that the Baptism of Christ by the Holy Ghost might increase.  Al. Shir. 
It must be Water-Baptism, because the Baptising of the Holy Ghost is ceased now.  G. K. 
People, take notice, he saith; The Baptism of the Holy Ghost is ceased now.  A. Shir. 
It is ceased to be given by Men; for do ye give the Holy Ghost by the laying on of Hands?  G. K. 
The Holy Ghost may be given without the laying on of Hands; and Holy Men now are Instruments in conveying the Gifts of the Holy Ghost to others.  R. B. 
Did not Paul say, Rom. 1.11. That he longed to see them to communicate some Spiritual Gift? And besides, as to the Matter of Condescendence, Abstaining from Blood and things strangled though particularly Commanded by the Apostles, yet is not now to be practised by any Condescension, as yourselves confess.  G. K. 
Hear what Augustine saith in the Case of Circumcision, observing of Meals, Drinks, Washing, Sacrifices, etc. They are to be considered in a threefold respect, viz. First, as Living, under the Law; Secondly, as dead, after the Death of Christ; Thirdly, as deadly, as being once buried; and being once buried, they are not to be again raised up out of their Grave, out of Condescension to any. So I say the same, as of Water-Baptism, it being once Dead and Buried, is not again to be raised up now, after the Apostasy.  P. G. 
I prove, That Water-Baptism was thought needful even to those, that were Baptised with the Holy Ghost: Can any Man forbidden Water, etc. as Paul said Acts 10.  G. K. 
Say Peter, not Paul.  P. G. 
Peter, I say, not Paul.  R. B. 
That proves not all, that it was done by Necessity; but to Condescend to their Weakness.  
About this Time the Praeses, And. Th. going forth, said, It was now five a Clock, the Time appointed for the Continuance of the Dispute; and so went away: Nor was there any Argument farther urged.  G. K. 
Praeses Al. Skein; I see, there is like to be no more here, but Confusion, seeing the other Praeses is gone. I shall only propose this Just and Reasonable Desire to these Students, that since we have given them a fair Opportunity to Impugn and Oppose our Principles, they also will promise us another Day, to Impugn and Oppose theirs.  Stud. 
When we set out Theses, than ye shall have an Opportunity to Impugn them.  G. K. 
Your Theses are set out already, for your Confession of Faith is your Theses, which I offer to Impugn  Stud. 
Our Faith is Established by the Law of God, and of the Nation, and therefore ought not to be called in Question.  R. B. 
That it is Established by the Law of God, is the thing under Debate; and as for the Law of the Nation, so is the Popish Faith in Italy and Spain, and Mahometanism in the Turks Dominions; will it therefore follow, that Popery and Mahometanism are not to be called in Question or Oppugned?  Stud. 
We will come to your Meetings, and Debate further with you.  R. B. 
Our Meetings are not for Debate, but to Wait upon God and Worship Him; but if ye please to meet us here again to Morrow, we are satisfied.  Stud. 
We will not.  R. B. 
It seems, ye need a longer Time to prepare you; for your present Strength is all Exhausted.  Stud. 
We will come to your Meeting, and wait, till it be done; and then Oppose you.  R. B. 
I have told you before, That is not proper; but on this Condition I will admit it, that when I see meet, I may have the like Opportunity to come to your Meetings; and when your Preachers have done, that I be allowed to Oppose and Impugn your Principles.  Stud. 
No, no.  
The Confusion and Tumult increasing through the removing of the Praeses, A. Th. and divers of the Soberest People: And the Students vainly boasting of their Victory, Laughing, Clamouring and making a Noise, and telling, they would cause to be published in Print their (imaginary) Victory, occasioned such Lightness and Rudeness in a Rabble of the grossest Sort, that were without the Bar, that laying hold on a Heap of Turffs, they threw many of them against us, without offering the least Violence to our Opposers on the other Side. So that having beat divers with hard Turffs, Peates, and also with Stones, R. B. with divers other Friends, received several Knocks in his Head, and was wounded in his Hand with a Stone; while as the Students (the Masters of Art) and their Companions, who had been Disputing in Matters of Religion, instead of interposing themselves to prevent, stood divers of them laughing, hollowing and clamouring thereat; and so the Meeting broke up. G. K. said to others more sober, that were present; These are your Church-Members.  
This True and Impartial Account (which was offered to be read to their Praeses, Andrew Thomson, but he declined it; alleging, The Matters treated of were so Extrinsic from his Employment, and these things that took up his Head; and he so apt to forget such Things, that though the Matter might be True, he could not Attest it, neither for us nor our Opposers. It was also read in Writing to some judicious and unprejudicate Persons, that were present, and are not of our Way; and acknowledged by them to be according to their best Memory, a Full and Ingenuous Account: as may be further proved, in case it be called in Question) will, we hope, serve to appease these Empty Clamours, which the Students vain Ostentation, and the Ignorance and Prejudice of others might have raised; some of whom did so little, or at least will needs appear so little to understand the Matter, as to affirm, The Quakers were all Routed; for they could prove nothing: whereas we were by Mutual Agreement to be mere Defendants; and not to be admitted at all to Prove, but only to Answer. And whether we Answered not all was urged, will by this Account appear; where none of the Arguments are omitted, nor any whit of the Strength of them concealed.  
As for what was or may be accounted Reflections, we have not put them in the Body of the Dispute; because we remember not particularly, at what Time they were spoken: But that we may not seem designedly to Conceal any, as tending to our Disadvantage; so far as we remember, they were as followeth.  
That G. K. said to J. L. He spoke more with his Fingers, than his Tongue; after, What need he make such a Work with his Finger, and affect a Canting Tone, like his Master J. M.? That his Head was too full of Mercury, and his Heart in his Tongue; whereas a Wise Man's Tongue is in his Heart.  
Now whether J. L's extravagant Behaviour did not deserve such Checks (while he oftentimes would be speaking, when his Companions were; and put them by with both his Elbows, that he alone might be heard: To which add his Forwardness in his Blasphemous Assertion above observed) let the discreet and judicious Hearers judge.  A. Shir. 
said; He would overturn Quakerism, and he hoped in so doing to have his End.  J. L. 
That he might not miss to hit, as he thought, G. K. said, It seemed, he was an Aberdeen 's Man, and would take his Word again, (which was noted by G. K. as being a Reflection upon the City, where J. L. himself was born, which G. K. was not). Also,  A. Shir. 
Laughing, and raising Lightness, called upon G. K. (speaking some Words) If there was a Notar, that he might take Instrument?  
To which R. B. answered: That he desired the Notar might take Instrument, how Divinity-Students and Masters of Arts, that were preparing themselves for the Ministry, were so Light and Vnserious in Religious Matters, etc.  
But however, if they have gotten such a Victory, as they boast of, how is that Consistent, with what we are Informed of, and is noised up and down in the City, That Jo. Menzies, their Master, went within a Day or two, to desire the Bishop to Complain to the Primate and King's Council, and procure us to be punished for holding the Dispute, And an Order, That none such further be admitted? And indeed, if the Scholars have proved so good Disputants, we think, the Masters cannot in reason reason refuse this following OFFER.   

R. B. His Offer to Jo. Menzies, Professor of Divinity (so called) George Meldrum, Minister at Aberdeen, and William Mitchel Catechist, at Foot of Dee.  
AS in this late Rencounter it was specially provided, 
Challenge.  that it shall be Abstract from the Challenge made to you, and so no fulfilling of it; so now this being past (of which you have here presented to you a good and Faithful Account, which we hope, being seriously weighed by your more Mature Judgements, may allay any hasty Joy, that might have proceeded from the Windy Triumphs, the Students might have possessed you with a Belief they had obtained; who at every turn, to the nauseating of the more Serious and Impartial Auditors, were proclaiming themselves Victors) We think you more concerned: And indeed, we are the more desirous to Meet and Debate it with yourselves. For either this is All ye have to say, which ye have put in their Mouths; or ye have more to say: If this be all, then indeed it may be your Wisdom, not to accept this Offer; but if ye have more, we shall be willing to hear it, and endeavour to Answer it. And as your Appearing yourselves would be more Satisfactory to the People, and is most desired by them, as well as us; so divers Inconveniences, that have in this, or may fall in the like, would be avoided.  
For First; It being in your Public Houses, 
Reasons.  there would be less Occasion of Tumult; because the House is capable to hold divers Thousands. Secondly, as it is probable, ye would not so readily be put to a Stand as they: If it should happen, ye were; we are hopeful, ye would not by raising a Laughter and Clamour amongst the People, and crying out three or four at once, seek to cover it, or boast of Victory, and cry out, Your Argument is pungent, before we have Time allowed us to Answer it. Thirdly; You engaging, we are hopeful to procure Discreet, Learned, and Persons every way Considerable to be Judges Consultative upon our part (though not professing our Way) to help to Moderate and keep Good Order. Fourthly; It is probable, That by the Solemnity of of such an Action and the Influence of your Presence, as well as other Persons of Condition being there, might secure us from the Hazzard of Clods and Stones: for I do truly assure you, I conceive myself more able to Answer the most pungent of your Arguments, than defending myself from the Stones and Blows of your Unreasonable and Brutish Church-Members. Objections. It is by some of your People Objected to us (whether it come from you or not, I will not Affirm) That it is below you, to engage with us: But as this is altogether unsuitable to Christian Ministers, whose Master disdained not daily to Debate, and Answer the Questions of such, as Opposed themselves unto him, and taught his Disciples to leave the ninety and nine, and go seek after the Odd one. Next, It is most Unreasonable; for since ye take Liberty to speak against us in your Pulpits, and particularly to design us, yea and sometimes to speak Untruths of us, I desire then to know; Whether it be agreeable to the Rules of Christianity, or even of Common Honesty, to take Liberty to speak ill of Men behind their Backs, abuse their Principles and Reputations, and yet say; It is below them to prove these Charges to the men's own Faces? Secondly; It is Objected, That it is against the Laws, to call the Faith established by Law into Question. But may not the same be said against Protestants in those Nations, where Popery and Mahometism are Established by Law? Yea, is not this the very Pretence and put-off, which the Papists both in Germany and France gave the Primitive Protestants, when they desired Public Conferences with them? And was not both the Emperor Charles the Fifth, and his Brother Ferdinando sorely checked by divers Bishops of Rome, for granting these Conferences? and the Queen Mother of France openly reproved and cried out against by Cardinal Turnon and other Clergymen, for giving way to that of Poysy, as suffering the Universal Faith of the Church to be called in Question; which had been established by many Laws, and for a far longer Time, than the Profession we oppose. It seems, ye Defend yourselves chief by Popish Weapons; as will anon further appear: In order whereunto I shall speak a Word or two to John Menzies, and so make an end.  
The greatest and frequentest Argument, that both thy Scholars and others make against us, 
Scholars chief Argument against us.  is; That we have no certain Evidence, by which we can make known, That we are led by the Spirit, that Heretics and others cannot pretend to. Now if this may be admitted as Relevant or Strong against us; I desire, thou wouldst be pleased to show me, How thou canst extricate thyself out of the same Difficulty, when urged by the Jesuit Dempster; That the Scripture, which thou assignedst as the Ground of the Protestant Religion, is an Evidence for you, seeing all Heretics also pretend to it? Let me see, what Difficulties occur in our Case, as to the Spirit, which likewise occur not in the same very Way in Yours, as to the Scripture? For (besides that we have as good Ground to lay Claim to the Scriptures, as yourselves, and are ready, and I hope able to prove our Principles from them, as well as yourselves) If ye say, Men may be deceived by a Seducing Spirit; What then? will it therefore follow, That the Spirit of God will deceive any? Or that Men ought not to be guided by it? more than because many Men have been and are deceived by a Misunderstanding and wrong Use of the Scripture; that therefore the Scripture doth deceive People, or ought not to be the Rule? If it be said; Divers Men pretending to the Spirit, Contradict one another: Doth not the same recur as to the Scriptures? What greater Contradictions can there be, than there is betwixt certain Churches, both acknowledging the Scriptures to be the Rule? Hast thou forgotten (John) how thou and thy Elder Brother Andr. Cant, who both Affirmed the Scripture to be the only Certain Rule, and yet oftentimes before the same Auditory, in the same Pulpit, did from the very same Verse of Scripture, Psal. 93 5. Holiness becometh thy house, O Lord, for ever, draw different and Contradictory Doctrines, Uses and Applications? If that then will not infer according to you, the Scriptures to be an Uncertain Rule; neither will the other, as to the Spirit. If it be said: That the fame Man pretending to be guided by the Spirit, hath been of different Judgements; doth not the same also recur as to the Scriptures?  
Or need we go further, John, than thyself, to prove this, who hast all-along acknowledged the Scripture to be the Rule; and yet sometime judged the Congregational Way to be preferable to the Presbyterian? And then the Presbyterian better than the Independent? And now the Episcopal preferable to both? Or tell me, John, honestly, did the Scripture deceive thee, when thou preachedst upon that Text, Why mournest thou for Saul? If thou sayest, Thou only here misunderstood the Place, and mis-applyedst it; yet is the Scripture for all that True and Certain: May not the same be said, if one pretending the Spirit to be the Rule, should fall in the like Error, that the Spirit were not to be blamed, or thence termed uncertain? But the Man that mistook the Voice thereof, or took his own Imaginations instead of it, as thou didst thy Mis-apprehensions for the Sense of that Scripture? If thou canst extricate thyself out of these Difficulties, so as to satisfy me, or any other Rational and Indifferent Person, I may seriously say to thee, according to the Proved, Eris mihi magnus Apollo; and really, thou may'st not be without Hopes of making a Proselyte. But if it appear to all Judicious and Unprejudicate Persons, That John Menzies' Arguments against the Quakers are no other, than the Jesuits against him; and whatever way he can defend himself against the Jesuits, so the Quakers can do against him, and impugn and straiten him the same way: so that his Argument is like the Viper's-Brood, that destroys him that brings it forth; I say, if this appear, what may Candid Persons judge of John Menzies' Honesty, that has asserted in Print, That Quakerism is Popery under a Disguise; and the Papists and Quakers are one?  
The State of the Controversy in the first Place then both upon our Part and Yours is in Thesi, and not in Hypothesi; That is, Not, Whether or not we be truly ruled by the Spirit, or can give an Evidence of it, more than Whether ye be truly led by the Scriptures, or can give any Evidence that ye are? but, Whether we do well in saying, The Spirit is the Principal Rule of Faith? For though divers Sects now, to wit, Lutherans, Calvinists, Episcopalians, Presbyterians, Independents, Anabaptists, Antinomians, Arminians, etc. do all quarrel one another, each laying Claim to be led by the Scripture, and denying it of the other; yet do they all agree in this, That the Scripture is the only Rule: Will it therefore follow, That the Scripture is not the Rule or Certain, because none of these can give a Certain Evidence convincing their respective Opposers, that they are led by it? So on the other Hand, though such as affirm the Spirit to be the Principal Rule, cannot give any Evidence to convince their Opposers, that they are led by it; it will not follow, that it is not the Rule, or that they err, in Affirming it so to be.   

A POSTSCRIPT.  
AS the Apostle Paul said concerning the Spirit of God, That there are diversities of Operations, but one Spirit, and one Body of Christ, which is his Church; so I may say concerning Antichrist, and his Spirit and Body. The Body of Antichrist is but one, having many Members; and the Spirit of Antichrist is but one in the Root, though in different Operations and Appearances. And what is this Body of Antichrist, but all these (whether Papists or others, though pretending to Reformation, under whatsoever Designation, as Episcopal, Presbyterian, Independent, Anabaptist, or any else) who oppose the Spirit of Christ in his Spiritual Appearances and Operations in the Body of Christ, which is his Church? A manifest Instance of the Truth of this, I myself of late have been an Ear and Eye witness of. For not many Months ago I had occasion at London, both to see with my Eyes, and hear with my Ears, how the People called Anabaptists, some of their Chief Teachers opposed, denied, slighted and (by all Means their Earthly and Devilish Wisdom could invent) laboured to make of none effect the Inward Evidence of the Spirit of God in his People; alleging openly in the Faces of Thousands, That whoever could not give an Evidence to their Adversaries, that they were Inspired with the Spirit of God, such as no Heretics could pretend to, were no Christians, but deceivers: So these Anabaptists lately argued against us at London in an open Assembly. And so now since in my own Native Country within these few Days, I have seen the same Spirit to appear in Men, professedly very much differing from Anabaptists, and slighting them as a sort of Heretics, yet one with them in the Ground; and in this particular Work and Service also, to carry on the great Design of Antichrist. These are some Masters of Arts, Students of Divinity, (as they call themselves) in the University of Aberdeen, who openly in the hearing of divers Hundreds of People, (some whereof were Sober and Judicious) did oppose the inward Evidence of the Spirit of God in his People, as not being a sufficient Evidence unto them, unless they could give an Evidence of it unto others, even their very Adversaries, that they were Inspired; and so if we the People called Quakers could not give an Evidence of this unto these our Opposers, we were but Deceivers. After it had been shown them, That Papists and Jesuits used the same Argument against all the Protestants, that indeed did more militate against them out of the Papists Quiver, than out of these our Adversaries Quiver against us; I produced the Testimony of the Scripture, as the best and most Convincing outward Evidence that could be given, as a Witness to the Doctrine and Principle of Immediate Revelation, and Inspiration of the Spirit of God, owned by us, as being in all Men in some Measure, and consequently in us. This is, I say, not the best and most principal Evidence, nor the greatest, that we have unto ourselves, or unto one another, who are gathered into the same Faith, Spirit and Power (for that is the Immediate Evidence of the Spirit in our Hearts, which witnesseth both to ourselves, and to one another, that we are the Children of God) but it is (I mean the Scripture) the Greatest, Outward and Visible Evidence, that can be given unto our Adversaries, who in Words own the Scriptures, as their only Rule, and chiefest Evidences. And in doing so, I followed the Example of our Lord and Saviour Jesus Christ, who while he reasoned against the Jews, who professed to own the Scriptures, but denied him, he brought a Testimony for himself out of the Scriptures, which they in Words owned as their Rule; Search (said he, or, Ye search) the Scriptures, for in them ye think, ye have Eternal Life, and these are they, which testify of me. Now though Christ his own immediate Testimony should have been received, as greater than any of his Servants, such as Moses and the Prophets were; yet he used this, as an Argument against them, as bringing them to their own Rule: And, said he, Had ye believed Moses, ye would have believed me; for Moses wrote of me. And he said again, I have a greater Testimony, than that of John; and yet John was the greatest of all the Prophets: So in like manner we say; We have a greater Testimony to Christ Jesus by his Spirit and Power Revealed in us, than the Testimony of Moses and the Prophets, even than John, who was the greatest. But when we produce the Testimony of Moses, and the Prophets and Apostles, as an Evidence to the Truth, of what we affirm, I say, it should be received by our Adversaries, who own the Scriptures as their Chief and Only Rule. For either they should Receive it, or not Receive it; if they should Receive it, than they are faulty, who in the late Dispute at Aberdeen did refuse to Receive the Evidence of the Scriptures, as from us, only because we say, We have a greater, to wit, that of the Spirit within us; although we own the Scripture, as the greatest Visible and outward Evidence, that we can give to our Adversaries. If they should not Receive the Scripture-Evidence and Testimony as from us, because we say, we have a Greater, to wit, that of Christ himself immediately in us by his Spirit; then they must needs also say for the same Reason, That the Jews ought not to receive the Testimony of the Scriptures, as an Evidence for Christ, because he said, He had a Greater: And certainly, he had a greater, though they would not receive it; nor could not, as they stood in their Prejudice and Malice, wherewith they were filled against him, who did not receive him.  
Now, this I say with Freedom and Boldness of Spirit to all those, whether Papists, Anabaptists, Prelatical or Presbyterian Professors, who with one Mouth require of us an Evidence, that we are Inspired, or have a Measure of the Inspiration of the Spirit of God and Christ in us; I offer unto all of you the Scriptures for an Evidence of this Truth, viz. That the Quakers (so called) have a Measure of the Inspiration of the Spirit of God and Christ in them. For according to the Scriptures-Testimony, Christ the true Light enlighteneth every Man, that cometh into the World; and his Illumination is his Inspiration. I profess sincerely in God's Fear, That the Scriptures-Testimony is to me as full and plain, and Convincing to prove this Truth, viz. That an Illumination, Manifestation and Inspiration of the Spirit of God is given to every Man, is in every Man; as to prove this Truth, That Christ, who according to the Flesh was born of the Virgin Mary, was the promised Messiah. Now, if we can prove from Scripture, That all Men have in them a Measure of this Divine Illumination and Inspiration by the Spirit of Christ, we have gained our Point, which is; That we have also a Measure of the same in us: for ALL MEN doth comprehend Us called Quakers, as well as other Men: I see not, what our Adversaries can with any Colour Object against this Evidence from Scripture, but this, That they will deny, that the Scripture bears Testimony to this Universal Illumination or Inspiration of the Spirit of God in Men. But this brings the Matter of the Debate from being Personal to be Doctrinal, and so puts us upon equal Terms at least, with all our Adversaries, especially Prelatical, Anabaptist and Presbyterian, and Independent Opposers whatsoever, who say; The Scriptures are their chief and only Rule. And though our Adversaries say; The Scripture doth not testify to that Universal Inspiration of the Spirit of Christ in Men; that moveth us not more, than when the Jews denied, That the Scriptures bore Testimony to him, that was born of the Virgin Mary, to be the Christ. We are able, by the help of God, to prove from Scripture the Truth of this Doctrine of Divine Illumination and Inspiration in all Men, and consequently in the Quakers, as much as they, or any professing Christianity upon Earth, can prove any Principle or Doctrine of their Faith. Secondly; We are able, and do offer, by the Grace of God, against all our Opposers whatsoever, to prove from the Scriptures-Testimony, That this Universal Inspiration and Illumination of Christ by his Spirit in Men is a sufficient Evidence of Truth, and Rule of Faith and Life in all Men, and consequently in us called Quakers. Thirdly; that this Divine Inspiration and Illumination, where it is not wilfully resisted and rejected, but regarded and attended, is a Greater Evidence, than the Scripture is, and witnessed by the Scriptures. Fourthly, and yet the Scripture is the Greatest Visible and Outward Evidence, that either we or they can give of their Rule.  
I shall conclude with a reasonable Demand to these Youngmen, Masters of Arts, their Masters and Teachers, which is this; Whether they own these Assertions, Affirmations and Arguments of their Scholars in the late Dispute, as followeth, viz. That whatever is of God, is God? That the Scriptures according to the Quakers are Fallacious, and can beguile us? That the Baptism with the Holy Ghost is ceased? And the rest of their Discourse inserted in this foregoing Treatise? If Yea; Let them declare so much to the People, who are greatly stumbled at these their Expressions, even divers of their own Church. If Nay; then let them publicly Reprove and Disown those Words: otherwise not only we, but many others will say; Ye have both taught and allowed them so to Affirm.  
G. K.   

Quakerism Confirmed: OR, A VINDICATION Of the Chief DOCTRINES and PRINCIPLES Of the PEOPLE called QUAKERS, FROM THE Arguments and Objections of the Students of Divinity (so called) of Aberdeen, in their Book entitled, QVAKERISM CANVASED.  
BY 

ROBERT BARCLAY  
AND GEORGE KEITH.    2 Tim. 3.9. 
But they shall proceed no further: for their Folly shall be manifest to all Men, etc.  
London, Printed for Tho. Northcott. 1691.   

Friendly Reader, 
1676.   
HAD we not more Regarded the Interest of the Truth, for whose sake we can shun no Abasement, than the Significancy of those, with whom we have this Rencounter, we should have rather choosed to be silent, than Answer them; they being of so small Reputation among their own, that neither Teachers nor People will hold themselves Accountable for any of their Positions, and seem zealous to have it believed, they would not bestow Time to Read it, nor yet hold themselves obliged to Approve it. However, since we certainly know, That in the Second Part of their Book (to which this Reply is) they have scraped together most of the Chief Arguments used against us, and borrowed not a little from G. M's Manuscripts (with whose Work (that yet appears not) we have been these seven Years menaced▪) Which, like the Materials of a Building managed by Unskilful Workmen, though they be by them very confusedly put together; yet being the chief Things can be said against us, we have throughly handled for the Reader's Satisfaction; which may be Serviceable to the Truth, without Respect to the Insignificancy of those, against whom it is written. As for the first Part of their Book, we have also Answered it, but distinct from this; it consisting of many Particularities of Matters of Fact, which perhaps might have proved tedious to many Readers, that may by This be Edified; and think it of no great Consequence, that the Students are proved Liars, which even many of their own Party think, is not any Spot in their Religion: so little are they looked upon among their own: Yet those that are Curious, may also have that first Part. As for this second Part, wherein our Principles are handled, we judge, we deal with the Clergy in General; however they seek to shift it, and hid themselves, since their Book is Licenced by the Bishop of Edinburgh; and he being challenged, said, He did it not without a Recommendation from Aberdeen. So that no Man of Reason can deny, but they are accountable for the Errors and Impertinencies, which we have herein observed; which we leave, Reader, to thy serious Examination, remaining  
Thy Friends 

R. B.  
G. K.     

THE CONTENTS.  

SECTION I. COncerning Immediate Revelation.  
SECT II. The Students Argument against the Spirit's being the Rule, proved one with the Jesuit Dempster's.  
SECT. III. Concerning the Supper, Perfection and women's Speaking.  
SECT. iv Concerning the Necessity of Immediate Revelations to the Building up of True Faith.  
SECT. V Concerning Worship.  
SECT. VI Concerning Baptism.  
SECT. VII. Concerning the Ministry.  
SECT. VIII. Concerning Liberty of Conscience.  
The CONCLUSION. Wherein their Observations upon R. B. his Offer, and their last Section of the Q. Revile (as they term them) are Examined.    
Quakerism Confirmed. year 1675  

SECTION I.  
Concerning Immediate Revelation, Wherein the Second Part of the Students Book from pag. 44. to pag. 66. is Answered.  
IN their first Section they allege: We do wickedly put many Indignities upon the Holy Scriptures; and that we monopolise the Spirit to ourselves: Which are gross Lies: But that they are against the Spirit, is no malicious Accusation, but a Truth, as will appear to any true Discerner. Their comparing us, when we plead for the Spirit, to them who cried, The Temple, The Temple; is Unequal and Profane: They that cried, The Temple, The Temple, rejected the Spirit of God, and relied too much on the Temple and outward Privileges; but dare they blame any, for relying too much on the Spirit of God? Again, in their first Sub-section they commit a gross Deceit, in which they follow G. M. their Master (who useth the same in his Manuscript to us) in alleging; They are more for the Spirit, than we, because they affirm, That the Efficacy of the Spirit is Insuperable. For we do affirm, 
Operations of the Spirit may be Resisted.  That the Efficacy of the Spirit is in a true Sense Insuperable, as namely, where the Mind is well disposed: See R. B. his Thesis, where he useth the Word Insuperably. But that the Spirit doth Insuperably move, or irresistibly force the ill-disposed Minds of all, in whom it operates, is False and contrary to Scripture, which saith; That Some Resist the Spirit; yea, and is contrary to the Experience of all, who are acquainted with the Spirit's Workings; that know, that the Spirit many Times worketh so gently, that his Operation may be resisted: Therefore said the Apostle, Quench not the Spirit. Now that Doctrine, which is contrary both to Scripture and Experience, is not for the Spirit, but against it. Again, how are they more for the Spirit than we, seeing they affirm, The Spirit's Influence is but only Effective, as having no Evidence in itself sufficiently to demonstrate, that it is of God: We say, it hath; as being both Effective and Objective. 2. They say; The Influence of the Spirit is only given to some; We say, To all. 3. They say; It is so weak, that it can bring none to a perfect Freedom from Sin in this Life, though never so much improved: We say; it can, Yea. 4. They say commonly; year 1676 The Influence of the Spirit cannot keep the best Saint one Moment from Sin: We say; It can keep them for whole Days; yea, always, if they improve it, as well as they can. 5. They say; A Man may and aught to pray without the Spirit: Which we deny. And so we leave it to the Judicious, if here they do not commit a gross Deceit. Lastly, in their stating the Question, they accuse us falsely; As if we did hold, that all Men ought to judge and examine all the material Objects of Faith, and Articles of Religion by Inward Revelations; As if all Men were bound to an Impossibility. All Men have not all the Material Objects of Faith propounded unto them; 
Accidental Objects of Faith.  for some of the Material Objects of Faith are merely Accidental unto all men's Salvation: As to believe, that Abraham begat Isaac, and Isaac Jacob, etc. Others although not Accidental, yet are but Integral Parts, and not Essential of Christian Religion; such as the Outward History of Christ, etc. and so by this Distinction divers of thief Arguments are answered, without more ado; especially the first two, where they spend much Paper fight with their own Shadow, telling us; That the Heathens have no Revelations showing the Birth, Passion, Resurrection, etc. of Jesus Christ; Which we do grant: For the Belief of such Things is only necessary to them, to whom they are propounded; and the Scriptures alleged by them, at most prove no more. It were a needless Labour, and not worth the Pains to answer particularly to all their Impertinencies, Follies and Blasphemies, which they obtrude upon us as Arguments; and in the Issue, their last Probations resolve into mere Assertions, as much denied by us, as the things they undertake to Refute. Therefore upon each Section or Sub-section we shall but take notice, what their Arguments resolve into at last; and as there is occasion, set down some Propositions, that may serve as a Key, to open the Reader's way through all these Heaps of Confusion and Blasphemy, wherewith they fill their Pages. As for the Scriptures brought by them Arg. 1. as Isa. 9.2. Matth. 4.16. Psal. 147.19, 20. These prove not, that they had no Light, for the Light shineth in Darkness Joh. 1. And Prov. 29.18. doth not import, That People have wanted Vision from the beginning; but that for some Time they may want it, to wit, when their Day of Visitation is over; which we deny not. And whereas they tell us, That the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to be translated among, and therefore so to be Col. 1.26. and other Places alleged by us; we deny this Consequence. And that they say, The Apostle is speaking of the outward Preaching of Christ, Col. 1.26. is their bare Assertion without any Proof. Also in their first Argument they allege a gross Untruth upon G. K. as if he did hold in his Book of Immediate Revelation, pag. 11. That the Jews generally under the Law had no Immediate Revelation in the Seed: Let the Place be read, and it will clear G. K. where he distinguisheth a Twofold sort of Revelation in the Seed, according to a Twofold Condition of the Seed. The first sort of Revelation is more hid and obscure, 
Revelation universal and particular.  the Seed not being completely form; but as under Ground: The second is more manifest and clear, so as with open Face to behold the Glory of God. The first sort of Revelation is given universally unto all, both Jews and Gentiles; but the second is only given to the Saints, in whom the Seed is completely form and brought forth. As to their Queries, we answer; That Conscience and Reason are distinguished from the Saving Light of Christ in all Men, and the Revelation thereof, as a Natural and Supernatural Principle are distinguished; and it was the Natural, which Pelagius did exalt too much: as our Adversaries also do, who affirm, That Men may be Lawful Preachers, without being renewed by the Supernatural Principle of God's saving Light and Grace.  
In the Prosecution of their Second Argument 1. They deny the Inward Blood and Sufferings of Christ, referring us to their Proof afterwards; which we shall in its Place examine. 2. They allege, That we hold an Heavenly and Spiritual Nature in Christ, which is distinct from the Godhead on the one hand, and from the Manhood on the other, which they call a Third Nature in Christ. But this their Alledgance is false; 
The Inward Hearing of the Word Asserted.  for that Heavenly and Spiritual Nature is not a Third Thing distinct from both the Godhead and Manhood of Christ, as shall be afterwards shown. 3. They allege, That the Apostle doth not speak of any inward Hearing or Word, but of the outward: The Contrary is manifest from the Apostles own Words in the same Chapter; The Word is nigh thee, in thy Mouth and in thy Heart. Nor is their Reason valid to prove it; for the Words verse 14, 15. are not Arguments made by Paul, but Objections adduced by him; which he afterwards answereth: And this is usual with Paul in this Epistle. As to their Question; Wherein consists the Nature and Essence of Faith? We say, It is a Receiving of Christ, laying hold upon him, according to whatsoever Revelation he makes of himself in men's Hearts; which is in some greater, in others less, but in all is in some degree.  
In their Third Argument they undertake to prove, That according to us the Scriptures are not necessary secundum quid, or profitable: But all in vain. As for their Example, as they know, Examples prove not; so is it vain and impertinent: for we never Compared the Scriptures to a mutilated and dim Copy; they are a clear and perfect Copy, 
The Scriptures a perfect Copy, but not the Original.  as to all Essentials and Necessaries of Christian Religion: But they are not the Original. And seeing we have answered them so many Questions; let them Answer us this one: Are not all these Divinity-Books and Commentaries on the Scripture made by Men not divinely Inspired, as a mutilated and dim Copy in comparison of the Scripture, and whether is the Scripture or these Books more perfect? If they say, the Scripture is more perfect; then what need they the mutilated and dim Copy of these Divinity-Books? Or what Profit can they have by them, which they cannot have rather by the Scripture? Again, here they confound the Material and Formal Object of Faith; as if we did hold, That Inward Revelation without Scripture did propound unto us the Material Objects of Faith; which is False: For there are many of the Material Objects, which are only propounded by the Scripture, to wit, such as the Historical Part of the Scripture; and in this Respect we do not plead, That Inward Revelation is the Material Object, but the Formal.  
In their Fourth Argument they are so blind, as not to take notice how we can give the same Answer, that they give, concerning the Law, That we, who are under Grace and Obedience to the inward Law, are dead as to the Condemning Power; but not as to the Commanding Power thereof. But that it is not the Letter, or any outward Testimony of the Law, 
Not the Letter, nor the outward Law, but the Spirit convinces the Conscience.  that doth so powerfully Convince a Man's Conscience, as of other Sins, so of Covetousness, as the Spirit of God doth in his inward Convictions and Smitings upon the Conscience, is clear from the Experience of all those, who have known and passed through the State, which the Apostle spoke of, when he said; I was alive without the Law; but when the Commandment came, sin revived, and I died. Yea, what Law is that of the Mind, whereof he makes mention Rom. 8. but an Inward Law, by which the Knowledge of Sin comes, and through which both the Knowledge and Remembrance of Sin sticks more closely to the Soul, than through any Outward Law it can? And did not Christ say, That the Spirit should Convince the World of Sin? Yea how many of those called Heathens, 
The Heathens instanced.  who had not any Outward Law, have declared, That Inward Concupiscence was a Sin? As for their malicious Accusation against us, of our Lust and Covetousness, we reject, as not worth the noticing; seeing they assert it without any colour of Proof: but it seems, they have learned that Wicked and Devilish Maxim, Calumniare audacter, aliquid adhaerebit, i. e. Calumniate boldly, that something may stick.  
Their Fifth Argument is Answered in the First, as being a Branch thereof.  
Their Sixth Argument is built upon a false Supposition, that according to our Principle, All would be Prophets, and that no Difference could be assigned betwixt Prophets, and Pastors and Teachers; seeing Prophets and Teachers teach both from the Spirit. 
Prophets and Teachers distinguished.  The First is Answered at large in the End of G. K's Book of Immediate Revelation. To the Second we Answer; that by Prophets in the strictest Sense are meant those, who Prophecy of things to come, as Agabus was; by Teachers, they who Instruct the People in Doctrine: And this is a manifest Difference; although in the large and common Sense Prophesying and Preaching are one thing.  
Their Seventh Argument, they pretend to build on that Scripture Jud. 19 but it is easily Answered: That Men in one Sense may be said not to have the Spirit; and in another to have it. Even as a Rich Man, who improveth not his Money, both Hath, and Hath it Not, in divers Senses: According to which Christ said; From him that hath not, shall be taken away that which he hath. And whereas R. B. doth grant, That they, whose Day of Visitation is come to an End, 
The Reproofs of the Spirit internal.  have not the Spirit, so much as to invite and call them unto God; Here they insult, as if all were granted they seek: But they are greatly deceived. For though he grant, That some have not the Spirit to call and invite them; yet he granteth not, That they have not the Spirit to reprove them: For even the Devils and Damned Souls of Men and Women sin against the Spirit of God, witnessing against them in their Hearts, which is in them a Law of Condemnation: as David said; If I go down into hell, thou art there. Yea, do we not read nor only, year 1675 That God spoke unto Cain, a most wicked Man, but also unto Satan, Job 1. which speaking of God to Satan, we suppose, the Students will not say, was by an outward Voice, and consequently it was Internal. But we ask them, If all wicked Professors of Christianity should burn the Bible, and destroy all outward Rules and Means of Knowledge, Should they by this Means cease to Sin, because they should have no Rule? Or should they be excused from Gospel-Duties, because they have no Rule, by this Supposition (according to the Students) to require them?  
In their Second Subsection they spend both their Strength and Paper, in labouring to prove some things, which we no wise deny; as the Sequel of their Major, §. 14. But in the Proof of their Minor, where the whole Stress lieth, they utterly fail in both its Branches, as we shall briefly show. As to the first, they Argue thus; They know no such Inward Objective Evidence of Inward Revelations of the Spirit in themselves; therefore they have none such. We deny the Consequence; they see it not, nor know it, because they will not: Their Prejudice against the Truth doth blind them, and indispose their Understanding. Yea, might not the unbelieving Jews have reasoned the same way against Christ, when he was outwardly present with them: We do not know him to be Christ; Therefore he is not Christ? Again, whereas they query in a scoffing way, Can a thing, that is self-evident, he hide from the whole World, except a few Illuminadoes? We answer, If it were hid from the whole World, except a few in comparison of others, it is no more than what the Scripture saith; That the whole World lieth in Wickedness: And their Wickedness blindeth them, that they do not see the Light that is in them. Yet we could Instance many, 
The Self-Evidence of Inspiration.  who are not Quakers (so called) both Christians and Gentiles, who have acknowledged the Evidence and Certainty of Divine Inspiration in all Men, as the surest Ground of Knowledge: But we need not digress into this here; we have enough besides to stop their Mouths. For do not they say, That the Scriptures have a Self-Evidence? and yet, are not the Scriptures and the Truths declared in them hid from the greatest part of the World? The Mahometans reject both Old and New Testament, and the Jews the New; although they read them: And yet according to our Adversaries, they have Self-Evidence. So that it is Evident, the same Argument is as much against the Scripture, as the Light within in Point of Self-Evidence; and indeed much more, seeing many, who deny the Self-Evidence of the Scriptures, even Heathens, have a Knowledge of the Self-Evidence of Divine Inspiration, as Socrates, Plato, Plotinus, Phocylides, Seneca and many others. And here in the close, being sensible of their Weakness, after they have laboured to prove the Negative, they tell us; That seeing the Negative is theirs, they are not bound to prove it: And so would roll it over on us to prove the Affirmative against their own Law; which would have us to be mere Defendants. As to the Maxim, Affirmanti incumbit probatio, it doth not help them; for they have Affirmed a Negative▪ and have been at great Pains to prove it: But all in vain. And why may we not put them to prove their Minor, year 1676 being a Negative, as well as their Master J. M. put the Jesuit Dempster to prove his Minor; which John Meinzies affirmed to be Negative?  
In their Prosecution of the Second Branch, they Affirm, That the Q. cannot give any sufficient Evidence of their Revelations. This we deny, and put them to prove it: But how shamefully they fail here, is apparent. For instead of proving of what they Affirm, they put us to prove the Contradictory; and so contrary to their own Law, would urge us to be Impugners and Defenders at one time: a silly Trick, they learned from the Baptists in their Dispute at London; 
The Spirit's Real and Convincing Evidence.  as indeed the Students Argument about an Evidence is the same upon the Matter with that, which the Baptists used against us at London long before them, and which the Jesuit used against J. M. long before them both. So that we may see, what Sort of Patrons the Students here follow. But it is well to be observed, That when they seek an Evidence from us, they tell us, pag. 57 They mean not an Evidence, which will actually and de facto Convince a pertinacious Adversary; but an Objective Evidence or Clearness in the thing itself, which is apta nata, fit of its own Nature to Convince, and will really Convince the well-disposed. Very well! this their plain Concession destroyeth their whole Building. For seeing, they press upon us by way of Dilemma, Either we have the Spirit of God, or we have it not; (which is J. L. his Argument) We may very lawfully by his own Example press him and his Fellow-Students with the like Argument; Either they have a well-disposed Mind, or they have not. If they say, they have not, than they confess, they are a Pertinacious Adversary, and so not capable to be Convinced of our Evidence: and surely, it were great Folly in us, to seek to Convince them of the Truth of a thing, who are not in a Capacity to be Convinced. If they say, They have a well-disposed Mind; then let them prove it to us, or give us an Evidence of it: Seeing by their own Rule, Affirmanti incumbit probatio. Who is so weak, that doth not see, that they are entangled in the same Difficulty, they would urge upon us? Yea, into a far greater: For they cannot so much as pretend to any Objective Evidence, whereby to Convince us, that they are well-disposed; seeing they altogether deny such a thing. If they Answer; That they are not bound to say either the Affirmative or Negative; but require of us to prove the Negative; who seethe not, that we have the same to Reply unto them, when they urge us, Either the Q. have the Spirit, or they have not; that we are not bound to say either the Affirmative or Negative? For although to have, and not to have, are Contradictory; yet to say, that we have the Spirit, and that we have not the Spirit, are not Contradictory, being both Affirmative. And indeed, when we assert Things only in Thesi, we do not say, either that we have, or have not the Spirit; but this we say, and we are able to prove from Scripture, that all good Christians have the Spirit of God immediately to Teach and Guide them into all Truth; and all Men have it so far, as either to justify or condemn them. By this we stand, and are able to defend it through the help of God, as consisting both with Scripture, and sound Reason, year 1676 and Testimonies of the Ancients. But if they think with their little Craft to bring us down from the Thesis to the Hypothesis; they must know, the same will bring them down to it also. For seeing it is a Truth acknowledged both by them and us, 
The Spirit's working in us, as an efficient Cause.  That all true Christians and Children of God have the Spirit of God, working in them at least as an Efficient Cause; from this we urge them thus: Either they have the Spirit of God working in them as an Efficient Cause, or they have not; If they say, they have not they confess, They are not true Christians, or Children of God, which we suppose they will be loath to say. If they say, They have the Spirit of God, as an Efficient Cause of Faith working in them, and subjectively enlightening them; let them prove it, or give us an Evidence of it. Who doth not see, that, Poor Men! they are taken in their own Snare? We know, all Rational and Sober Men will acknowledge, that we are not bound tb receive their Affirmations without Proof, more than they are bound to receive ours; nor indeed so much: we being, as the Case stands, but Defendants.  
As touching their Answer to R. B. his Retortions about an Evidence, it shall be examined in the Next Section.  
In pag. 60. they tell; That we assign them at last some Shadows of Evidence, namely 1. our own Declaration. 2. The Scriptures. 3. The immediate Testimony of the Spirit. But that these are not Shadows, will appear to the Judicious and well-disposed, if they consider these two things. 1. That by our Declaration we mean not a bare verbal Declaration, having no Virtue or Manifestation of Life in it; for we confess, such might be as good a Ground for an Heretic in way of Evidence: 
A Declaration proceeding from the Spirit, no Heretic has it.  but by our Declaration we mean such a Declaration as doth really proceed from the Spirit of God in us; and is therefore a living Declaration, having a Manifestation of Life in it, and with it, and which is not only in Words of Life, or Living Words uttered through us from the Spirit of Life, but also in Works of Life or Living Works, which are the Fruits of the Spirit, as said Christ: By their fruits shall ye know them. Now such a Declaration can no Heretic have, however he may pretend to it. If our Adversaries say, That we only pretend to such a thing; We answer them with their own Rule: Affirmanti incumbit probatio, i. e. The Affirmer ought to prove: Let them prove us only to be Pretenders; which yet they have not done, nor can do. And indeed, such a Declaration from the Spirit of God in the Apostles, as when John said, We are of God, etc. was an Evidence, That no Heretic could justly pretend to. 2. It is a most Unjust and Unreasonable thing, to require of us any other Evidence of our having the Spirit, than that, which every true Christian may and aught to give; seeing we pretend to no other Spirit, but that which every true Christian hath; nor to any Revelations, but these, which are the Privileges of all true Christians; nor to any Doctrines, which are not conform to the Scriptures of Truth: As we are ready to prove, and as G. K. hath already showed in his Book of Immediate Revelation; which neither the Students, nor their Masters have given us any Refutation of. Now, have not all Good Christians these three Evidences for them? year 1675 And we can prove by the help of the Lord, that they are as applicable to us, as to any upon Earth. And here note, that when we say, The Scripture is the best outward Evidence, that can be given; We mean it not, as a particular Evidence; but as a general, Common to all good Christians. 
The Scripture an Evidence.  For we grant, That the Scripture cannot prove, that any particular Man hath the Spirit of God in such a way, as true Christians have it; but it proves in general, that all true Christians have it, yea, and all Men, to Convince them at least.  
In pag. 61, 62. They reject the Scriptures-Testimony, as an Evidence to us, Because, according to us, the Scriptures Testimony hath no Evidence without the Spirit. In answer to which we say: But it hath an Evidence with the Spirit, his Inward Evidence going along with it; which Inward Evidence, we say, doth go along with it, sufficiently to Convince every well-disposed Intellect: And this we can prove from the Scriptures-Testimony. Nor is this to commit an Unlawful Circle, as they foolishly allege; which is but an old, threadbare alledgance of Papists against the Protestants; as Turnbull alleged on Paraeus, That he proved the Spirit by the Scripture, and the Scripture by the Spirit. Some Protestants in our Days do miserably seek to extricate themselves of that Circle, that they know the Spirit by the Scriptures Objectively, and they know the Scriptures by the Spirit Effectively; and so indeed they get free of the Circle, as not being in eodem genere, i. e. in the same kind. But they affirm a gross Untruth, That the Spirit's Influence is only Effective, and ex parte subjecti, whereas we know, it is Objective, and can prove both from Scripture and Primitive Protestants: see G. K. his Book of Immediate Revelation, and Quakerism no Popery; where the same is at length proved. But we have a most clear way to extricate ourselves of that Circle, imposed on us by Papists and these Students, 
The Scriptures Testimony known by the Spirit, etc.  to wit, That we know the Scriptures Testimony by the Spirit, tanquam a priori, as we know the Effect by the Cause; and we know the Spirit's Testimony by the Scriptures, tanquam a posteriori, as we know the Cause by the Effect: and so both are Objective, and yet in a divers kind; because the Objective Evidence of the Spirit is a self-Evidence and primary; the Objective Evidence of the Scripture is but derived and secondary.  
In their answer to G. K. his Retortion from the Practice of Christ, who though his own immediate Testimony was to be received, referred them unto the Testimony of the Scriptures, They most miserably betake themselves to their Old Trade of Affirming Things without any Proof; and yet on the Proof of these Things the whole Stress of their Answer lieth. As 1. they say, The Jews rejected only the outward immediate Testimony of Christ: However dare they say, but that the Outward, Immediate Testimony of Christ was to be believed? and yet he referred them unto the Testimony of the Scriptures. 2. They say, They have no such Testimony themselves, as the Inward, Objective Testimony of the Spirit. 3. They say, According to Christ the Scriptures were the Rule, meaning the Primary Rule; and so, they set the Scripture above Christ his own immediate outward Testimony; a most gross Disorder! year 1676 All which we reject, as mere Affirmations without any Proof. Their Insinuation, That G. K. acted the Part of a cunning Sophist, when he spoke these Words repeated by them pag. 4. Is no less without any real Proof: For it is a Truth, That no Scripture-Truth can be savingly believed, but by the Illumination of the Spirit, which is Objective.  
In Paragraph 28. they think to evade G. K. his Argument, That we have Inspiration, because all Men have it; that then Papists, Mahometans, Pagans and Men bodily possessed have Inspiration; which we do affirm, viz. That these have it so far, as to Convince them, and is sufficient to be a Law of Condemnation, and render them without Excuse for their Sin: and this all Men have not only within their Day, but after their Day of Visitation is expired. But as to their imposed Glosses and Senses, which they say, their Divines have already vindicated on these Scriptures cited by G. K. for Universal Grace and Inspiration; as they refer us to their Divines, so we refer them to our Friends, and our Books, where their silly and weak Reasons are answered against this Gospel-Truth. As for the Word EVERY, we acknowledge, it is not taken always universally; but seeing it is taken so most frequently, it lieth on them to prove, that it is otherwise taken in the Places cited.  
Before we close the Answer to this Subsection, 
Revelations self-evident.  we propose further unto the Reader these Two Considerations. 1. That when we say, Inward Divine Revelations in the Seed are self-evident, we do not mean it always in respect of the Material Objects, of things Revealed; but in respect of the Formal Object, or Revelation itself. 2. Although we affirm, That the Illumination and Influence of the Spirit in Men's Hearts, is both Effective and Objective; yet we do not affirm, That they are two distinct Things, but one and the same thing under different Respects: so that we do not plead for another Influence, than that which in Words they seem to grant. But we say, it is a more Excellent Thing, than they acknowledge it to be, as being in itself perceptible, and having a self-Evidence; whereas they will have it only a Medium incognitum, a thing altogether undiscernible and in-evident of itself, so as to convince or satisfy the Understanding, that it is of God. And thus according to our Adversaries Sense, and upon their Principle, this Inward Illumination of the Spirit may be said to be Fallacious, for want of Evidence; seeing, according to their own Argument, That which hath not a sufficient Evidence, is fallacious.  
But whereas the Students in their Account grant in Words, That the Soul hath Spiritual Sensations, and that the Work of Grace may be felt; This Confession destroyeth their whole Superstructure. For if the Work of Grace can be felt, or is perceptible, than it is Objective; for whatever is perceptible, is objective: And seeing they grant, That the Soul hath Spiritual Sensations; we ask them, What are the Objects of the Sensations? Are they only Words and Letters? or Things, such as God himself, in his heavenly Refresh, Water and Bedewing? If the first, it is most unreasonable; for it would make the Spiritual Senses to fall short of the Natural, seeing the Natural Senses reach beyond Words to Natural Things themselves. If the Second, they must needs with us acknowledge inward objective Revelations; for by them we understand no other thing, but as God, and the things of His Kingdom are felt in us by way of Object.   

SECTION II.  
Where the Students Chief Argument against the Spirit's being the Rule, is proved to be one upon the Matter, with that the Jesuit Dempster used against their Master J. M. and the same way answered, and their Weak Endeavours to evite it, Examined and Refuted.  
THere hath enough been said heretofore to demonstrate the Fallacies in the Form of their Arguments, in which also it resembled the Jesuits; which to avoid Repetition, we shall now omit. Their Medium against us is, That we cannot give an Evidence of our being led by the Spirit; but that which may be as good an Evidence for Heretics: 
Heretics Pretences to the Spirit.  For thus they word it in their Account, alleging, We wronged them in saying, They used the Words, which Heretics may pretend to: yet abstracting from this false Charge, we shall take it, as they now express it, being indeed Equivalent. To prove, that it may be as good an Evidence for Heretics, they make J. L. argue thus; Other Heretics declare and say, they have the Spirit of God, teaching them as well as you: Therefore if your saying, you were so taught, were a sufficient Evidence, etc. Then their declaring, etc. Now let the Reader judge, whether this Argument amounts to any thing more, then that; That is not a sufficient Evidence to the Quakers, which other Heretics may pretend to? Thus the Students dispute against the Quakers; let us hear, how the Jesuit disputes against J. M. their Master. Pap. Lucifug. pag. 3. after the Jesuit hath repeated his Argument, he adds, May it please the Answerer of this Syllogism to remember, That the Ground or Principle, which he shall produce to prove the Truth of his Religion, must have this Property, that it cannot serve, nor be assumed to prove a false Religion; as the Grounds and Principles, that one produceth, to prove that he is an Honest Man, must have this Property, that it cannot serve nor be assumed to prove a Knave to be an honest Man, etc. Let the judicious Reader consider, whether there be any material difference betwixt these two Argumentations? But to proceed, and show, that their Arguments are no better, than the Jesuits against their Master, and our Answers no worse, than their MastersMasters against the Jesuit; we shall place them together.  

J. M. Answereth the Jesuit thus, pag. 5. of his Pap. Lucifugus.  
The true Religion hath sufficient grounds in itself, to manifest itself to be the true Religion, if it meet with a well disposed Intellect. For (to use your own Similitude) an honest Man may have ground enough to show a distinction betwixt him and a Knave, albeit a Fool cannot discern it; so the true Religion may have ground enough to prove itself True (which the false Religion hath not) though an Infidel or Heretic, whose foolish mind is darkened, Rom. 1.21. cannot take it up.   

Our Answer to the Students, as themselves acknowledge it pag. 59 is, 
J. M 's Answer to the Jesuit compared with ours.   
That the Evidence of the Spirit cannot be assigned, but to the well-disposed Understanding: this they call a pitiful Subterfuge; alleging, that then this Evidence can only be assigned to such, as are of the Quaker's mind, but not to others; and that any Heretic in the World may deny Evidences upon the same account. Now let the judicious Reader determine, whether, if this Answer be a pitiful Subterfuge, the Students with the same Breath do not declare their MastersMasters to the Jesuit to be the same.   
And when they writ next, let them show the difference; which they have not yet done.  
In answer to this Retortion they allege pag. 67. That R. B. said, their Master, Jo. M. would not assign the Jesuit a ground, to prove the Truth of the Protestant Religion; and therefore, say they, R. B ' s. Practices agree exactly with the Jesuits Morals, and give an egregious Specimen of his Jesuitical Honesty, which makes us suspect him to be a Jesuited Emissary. This is a false Calumny disproved by their own Account, where pag. 8. upon this occasion they Confess, R. B. said only, that their Master desired the Jesuit to prove, that the Protestant Religion had no ground for it. Will they deny this? Let them read the very first four Lines of their Master's first Answer to the Jesuits Paper, pag. 3. and they will find, he put the Jesuit to prove his Minor, which was; That the Protestant Religion had no such ground. As it doth not therefore follow, that I. M. assigned not afterwards a Ground; so neither will R. B. his repeating this, infer, that he said, he did not assign such a Ground. Yea, in Contradiction to themselves, pag. 60. They acknowledge he told; their Master named the Scripture as a Ground, etc. So it is manifest, they have given here a Specimen of their jesuitical Honesty. And because they could not Answer, they forged lies to fill up the Paper, and things not to the purpose, as pag. 57 where offering to Reply to this Retortion, they say: But for Answer, it is well known, R. B. was brought up in a Popish College; and it is thought by many, that he is a jesuited Emissary, etc. Is not this a pungent Answer, Reader? R. B. was educated in a Popish College; 
The Objection about R. B's. Education Answered.  Ergo, say the Students, Our Answer is not that, which the jesuit used against our Master. It seems, the Students are offended, that R. B. hath forsaken Popery; or otherwise their charging him with his Education must be very impertinent: as indeed it is no less Foolish, than if we should upbraid Luther, Calvin, and all the first Reformers as Papists, for being so Educated. And though it is no wonder, their Folly and Malice led them into this Impertinency, yet it might have been expected, that their gratitude to the Bishop of Edinburgh, who was pleased to permit their Book to be Printed, might have hindered them from this Folly, seeing he was Educated in the same Popish College R. B. was, and owes some of his Philosophy to it; whereas R. B▪ learned only there a little Grammar, and came thence in his 15 Year: but the Bishop was there professing Popery in his more mature Age. So if this reflect any thing upon R. B. it will much more against the Bishop; which they will do well to clear: and be sure not to omit, when they writ next, or else acknowledge their Impertinency herein. It seems, they wanted strength of Reason to evite the Retortion, which makes them thus rove; offering also to prove, That their Master did assign a ground: which was never denied, and that he was Defendant; so was R. B. also: What is that to the purpose, unless to make the Retortion the stronger, and show, they cannot get by it? But pag. 60. they say, That whereas the jesuit pressed their Master, that Heretics did say, their Religion was conform to the Scripture, as well as he; and so the Scripture was no peculiar ground for him, more than for Heretics: They say, their Master answered, That it was not a pretended, but real Conformity unto the Scripture, that demonstrates a true Religion, etc. and upon this they inquire, what follows? Alleging, They argued from being as good, and not pretending; and so fall a railing, saying: That the light of our Consciences is eclipsed by a newfound Light, and that we misrepresent them maliciously. This Railing is for want of better Reasoning; but seeing they are so blind, as not to see, whether they will see it or not, we shall tell them, and we hope, let the Reader see, what follows here from Jo. Menzies, the Students Master, who saith to the Jesuit; It is not enough, that Heretics say, the Scripture is a ground for their Religion, unless it really be so; and that other Heretics saying so, doth not infer, that it is as little a ground for his own (to wit J. M's.) Religion. Very well! The Quakers tell the Students, That it is not enough, that Heretics declare, they have the Spirit, unless it be really so; and their saying, they have it, while they have it not, doth not infer, that our saying, we have it, is as little a ground for us. Who but such as are as Childish, as the Students, will affirm, there is here any difference? But further, they confound most ignorantly the Internal Testimony of the Spirit with the Declaration of having the Spirit; which are two different things. It was incumbent upon them to have proved, 
The Internal Testimony of the Spirit is above the pretence of Heretics unto it.  that the Internal Testimony of the Spirit is as good an Evidence for Heretics, as for us; which they have not offered to do. Next, they have not proved, that the Declaration of Heretics is as good as ours, neither can they, unless they can prove ours to be false; which they neither have nor can do. But they have egregiously fallen in that Inconveniency, they would fix upon us, pag. 58.59. where in answering R. B's. Retortion, showing them, That if men's being deceived, contradicting themselves, or one another, who say, the Spirit is the Rule, did infer, the Spirit not to be a certain Rule; then men's being deceived, contradicting themselves and one another, who say, the Scripture is the Rule, would the same way infer, that the Scripture is not the Rule. Here they are miserably put to it, and therefore not ashamed to deny, that they plead not against the Spirit's being a Rule, for these Causes: The contrary for which is known to all, that are acquainted with these Controversies. And for Example let them read their so much applauded W. Mitchell his Dialogue and his Sober Answer (so called) where he makes this the chief Cause, yea, themselves for the same reason within two (pages to wit, pag. 60. and 61.) plead against the Teaching of the Spirit, affirming, that 
* But besides, will not their Master's Answer above mentioned meet well with them here, that since these Sects and Saints did (as both they and the Quakers confess) but pretend to the Spirit, that because they did but pretend, therefore the Quakers do but pretend also; no more than because some Heretics do pretend, their Religion is conform to the Scripture, therefore I. M. doth so too?  Because the Georgians, Familists, and pretended Saints, as Francis and Loyola, etc. pretended the Inward Teaching of the Spirit, and had an outward show of Godliness, therefore the Spirit's teaching to deny Ungodliness, is as good an Evidence for them, as for the Quakers. Who but the Students would run themselves into such miserable Contradictions? But to give the Reader an evident Demonstration of the Students gift of Contradicting themselves, take one here in their own Words; 
* The Students contradicting themselves about the Rule of Faith.  They say, this abovementioned Retortion doth not meet their Argument, why,? Do we conclude, that the Spirit is not the Rule of Faith, because they cannot give an Evidence, which will actually Convince, that they are led by the Spirit? No such thing: Compare this with J. L's. Medium of his second Argument, where he undertaketh to prove, That the Spirit is not the Rule of Faith, (as it is expressed by themselves) because there can be no Evidence given of it in the World. But if they think to creep out here, that there may be Evidences given, though not such, as do actually Convince, because of the want of a subjective Evidence, or disposition of the mind (as they afterwards add) and that we can give no Evidence of this last sort: It remains then for them to prove, that their minds are well disposed, seeing they are the Opponents, and we the mere Defendants; and that the Evidences assigned by us, or such as are not manifest even to the well-disposed, and (yet to go round) pag. 59 Paragraph 19 They account this of the well-disposed mind ridiculous, though it was the best Answer their Master could give the jesuit in the like case, as above is shown. But thou may'st perhaps judge, Reader, that these, that are so nice and scrupulous in receiving Evidences from others, would give some very solid ones for their own Rule, when pressed the same way to give us an Evidence, that they have the Scripture to be their Rule from God, and that they have the true sense of it. Take then notice of them here, Reader, and see, how satisfactory their Answer is. Now (say the Students pag. 59) The Solution is easy; for they, who make the Scripture their principal Rule, are either our own Churches, or they are Sects dissenting from us. If the first; have not our Divines frequently proved both from the intrinsic Characters of Divinity, that appear in the Scriptures themselves, and also from the outward Motives of Credibility, that we have these Scriptural Revelations from God? And have they not often assigned sufficient, objective Evidences and Proofs of the senses of the Scriptures taught by our Churches, as to every point controverted by us, and all Sects whatsoever? So that Dissenters remain Vnconvinced for want of subjective Evidence, and disposition of mind; and really aught to believe us teaching such senses of Scripture, etc. Is not this rarely well solved? Do the Students give any better Evidence for all this, than their own declaration? And is not this (according to themselves) as good for other Heretics as for them? Is it not strange, with what confidence they should print such stuff? Besides as to the first part of it, it is manifestly false; for Calvin the Chiefest of their Divines, hath in plain words asserted— viz.  
That all the Objective Evidences and Motives of Credibility are not sufficient to establish the Conscience in the belief of the Scriptures certainly, 
Calvin's Testimony for the Spirit.  and that thereunto is necessary the secret and inward Testimony of the Spirit; yea, that the same Spirit, that was in the Prophets and Apostles, enter into the heart, etc. So say all the public Confessions of the Protestants abroad: and seeing of this, according to the Students, there can be no Objective Evidences in the World given; then neither can there of the Scripture, which they confess is their Rule. So the Reader may see, that their Work is like the Viper's Brood, that destroyeth itself; and tends to overturn the Certainty of all Christian Religion, landing in Scepticism. Which because they cannot shun, they end their Section in vain Boasting and Railing, saying, pag. 77. They provoke all the Papists and Quakers of the World to argue against them so, if they can. Here are high Words indeed; but seeing, they are so busy in Boasting, we accept the Challenge, and offer to prove before as public an Auditory, as the last Dispute was, that their Arguments against the Quakers are no better, than the Iesuits against their Master. And here to conclude, they add; Let the Reader therefore judge, whether Railing Robin shows forth more of an Ass 's, than of a Viper 's nature; where he brands our Argument with the black mark of Popery. Well! we leave to the Reader's judgement, who also may judge, if this be not Railing? And it the Students, who talk at this rate, be to be trusted in their Preface, saying, That they have abstained from all personal Criminations, and have not rendered evil for evil. And what may be thought of Men, that are not ashamed thus to belie themselves?   

SECTION III.  
Wherein the Students Arguments concerning the Supper, and against Perfection and Woman's Speaking are Considered and Answered; contained in their Sub-section 3. from pag. 66. of their Book to pag. 78.  
FIrst, They say, They might argue, that the Quakers have not Revelations from the Spirit, because of their mad and impious Practices: And then they turn this Assertion into a Question, ask; Have not the Quakers committed such Practices, saying, 
Lying Books writ against the Quakers.  they were commanded by the Spirit? And for this they refer the Reader to several Books writ against the Quakers by their declared Adversaries: Which signify nothing, unless they will prove, that these Men spoke Truth; which they neither have, nor can do: and so are no more valued by us, than Cochleus' Lies against Luther. But to Confirm this, They place at large a Citation out of H. More, whom they say, The Quakers have reported to be a Quaker: This is a false Calumny, which they are dared to prove. That H. More hath in a Letter to G. K. owned some of the Quakers Principles, is true; as particularly that of Immediate Objective Revelation, called by them The Head of the Monster; and that the Seed is a Substance; which they count one of the Quakers grand Errors. As for that Citation of H. More, he wrote it upon Trust, and was not an Eye-Witness of these things; and it recurs upon him and them to prove the things true. The Story there mentioned of J. N. seeing it was at that very time disowned by the Quakers, and since Condemned by himself, militates nothing against us; no more than other horrid things, yea, that which (in the Students own esteem) is downright Treason, being done by some of the Chief of their Ministry, as Commanded by the Scripture, doth against them. In Conclusion they give a Proverb used by Will. Dundas in a Book of his, as a further Instance, which they call a Bundle of Ridiculous and Nonsensical Expressions: But will they deny, but the Presbyterian General Assembly, of which W. Dundas so writes, was a Mingle-mangle of Omni gatherums? particularly that Assembly, that Excommunicated and gave to the Devil B. Spotwood, and these other called Reverend Prelates of the Church the Students own? Or let the Students tell us, whether in their esteem they deserve a better Designation? Now that to use Proverbs in things written even from the Spirit of Truth, is no Inconsistency, let them read Tit. 1.12. 
To use Proverbs is not Inconsistent with Truth.  Evil beasts, slow bellies, 2 Pet. 2.22. The dog is returned, etc. and the sow to the puddle. But to proceed, they offer to prove, the Spirit in the Quakers not to be the Spirit of God, because it teaches Doctrines contrary to the Scriptures. The first Instance of this is, The Quakers denying the necessity of the Continuance of the use of Bread and Wine, as an Ordinance in the Church; which they allege pag. 67. is Commanded Matth. 26.26. Mark 14.21. Luke 22.19. But the Students may look over these places, and find (if they can) any thing in the first two of Matth. and Mark like a Command; 
The Use of Bread and Wine discontinued.  but only a mere Narrative of the Matter of Fact. In that of Luke these Words are added, Do this in remembrance of me. They proceed to prove, that this is not Ceased of its own nature; carping at these Words of R. B. (in his first Answer to W. M. pag. 54, 55. where he saith; The very Institution intimates the Abolishing thereof at Christ's Coming) Insinuating, as if he had mistaken himself: for his Words (say they) allude to Paul 's, 1 Cor. 11. and not to Christ's. But while they take a Liberty to judge of his Thoughts, they do but show their own forwardness to Mistake. For either these Words of Christ's in Luke abovementioned, do import, They should do that in Remembrance of him, until he came; or they do not: If they do not; the Students give away their own Cause; If they do, than he might allude to that, as being there included, though not expressed.  

As often, etc. implies no Continuance.  They urge; The Coming of Christ mentioned, must be his Coming to Judgement; because these, to whom Christ was come in Spirit, do use it: But this proves not, That they than practised it by way of Necesary Duty, more than their practising other things, which our Adversaries themselves do acknowledge, do not Continue, nor are not Binding. But they proceed pag. 69. to prove it Commanded since, from the Apostle's words 1 Cor. 11. And to prove, that this was not a mere Narrative of a Matter of Fact (as we truly affirm) but a Command, they Affirm first; That he often gives the Title of the Lord's Supper to it, even as received by those Corinthians. For Answer; the Students must needs be like themselves; and as they often belied us, so they use the Apostle the same way: For not only in this Chapter or Epistle, but in all Paul's Epistles these Words (the Lord's Supper) are only once mentioned; so not often. Secondly, verse 20. where he useth these Words thus; When ye come together therefore into one place, this is not to eat the Lord's Supper; It is so far from making for them, that it makes clearly against them. 
And the Syriack Copy hath not in that 20. ver. nor elsewhere, these Words The Lord's Supper at all, but in lieu of it, when then ye meet together, not as ye ought to do in the day of the Lord.  For the Apostle clearly here asserts, that the Corinthians in their using of Bread and Wine did not eat the Lord's Supper: He says not, they did not eat it, as they ought. Secondly, they urge, That the Apostle received of the Lord a Command to take, eat, do this. This is strongly alleged, but we deny it; and let them prove it: For Proof, they give none, unless we may take an Example for a Proof, in which they beg the Question. For unless that alleged Minion of the King should tell these Citizens, he came to, that he had received Order to Command them to obey the Decree, repeated by him, the Example says nothing: But that the Apostle has signified any such thing to us, we deny; and it remains for them to prove.  
Thirdly, They allege, That since the Apostle reproves them for Abuses in the use of this, and to rectify those, brings them back to the Institution, the duty of Receiving it may be much more concluded from the same Institution. Answer, this is their bare Affirmation: The Abuses committed in practising a Ceremony, may be regulated by telling the proper Rise, Use and End of it; and yet the using it may not be an Absolute Duty. The Apostle says, how those that observe Days, aught to do it to the Lord; it will not therefore follow, that the Observation of Days is a Duty Incumbent upon all: Yea, the Apostle in that Place expressly asserts the Contrary. Their fourth Reason is yet more Ridiculous; The Apostle insinuates, that it is a Duty, because of the first Word, FOR that which I have, etc. Who but the Students would Argue at this rate? such kind of Reasons serve to show their Folly, not to confirm their Opinions: As do these that follow, with their old Example of the King's Minion. In all which they miserably beg the Question, taking for granted, That it is a standing Statute: Which is the thing remains to them yet to prove. In the end of this page they desire to join the Word OFTEN; which say they, evidenceth, it was a practice to be Continued in. And here they insult, because that R. B. in answer to W. M. arguing thus from this Word Often, did Reply, That thence it would not follow, That As often as a man sins, he offends God, did import, we should sin often: Here they say R. B. egregiously shows his Folly and Impiety, because they never did argue from the Word OFTEN precisely: But their Brother W. M. to whom he then Answered, did precisely Argue from it; whose express Words in his pretended Sober Answer are pag. 92. It may be observed, That the Corinthians were to be often in the use of it, because it is said, as often as ye eat, etc. So since he argued from the Word Often, his answer was proper; nor have they brought any thing to weaken it. And whereas they add; Who will say, that ever sin was instituted by God? R. B. never said so; but yet that weakens not his Retortion, nor strengthens their Argument from the Word Often: As may appear in a thing truly Instituted by God, and yet unlawful; else as Often as a Man Marrieth, he is bound to his Wife, might be said to Import, that it were a Duty Incumbent upon Men to Marry often, or unlawful to forbear. Their Fifth Reason is, 
A Regulating Prescription is no Commanding Injunction.  because the Apostle prescribes the right Method of using it. For they allege; If it had been indifferent, he would have rather forbidden it, as useless, etc. This is no Argument, but their bare Conjecture, in which they would be wiser than the Apostle: and we have answered it before, showing, the Apostle gives Rules to rectify the Observation of Days; which yet imports not a Duty to observe them. Their last and chiefest Reason is, as they say; The Apostle's Express Command for it: Let a man examine himself, and so let him eat, The Students affirm (and do but affirm) that to say, This is only a Permission, is a desperate Shift. Let us hear, how they prove it: Let a man examine himself, this is without doubt a Command; therefore Let him eat, must be a Command also. We deny this Consequence; and it remains for them to prove it. And though this were enough in strictness, yet we shall give a Reason of our denial; because their Proposition (whatever it may do in some Cases) holds not universally true. As to instance from an Example or two: Let a man marry in the Lord, and so let him marry: The first is a Command here, but not the second. Let a man speak in Religious things, as the Oracle of God, and so let him speak: The first is a Command, but not the Second. Many more might be named, which import only a Conditional Command; not that there is a Necessity upon all to Marry, or upon all to Preach: But if a Man Marry, let him do it in the Lord; and if a Man preach, let him do it, as the Oracle of God. Also see a most plain Example of this, Rev. 22. 11. He that is filthy, let him be filthy still; and he that is just, let him be just still: They are both in the Imperative Mood, yet the one is a Duty, the other but a Permission, not Moral and Positive, but Physical and Negative. So if a Man partake of the Ceremony of Bread and Wine; let him examine himself. Seeing then, their Proposition holds not universaliy true, it remains for them to prove, That in this particular Place it is so.  
They bestow their 34. Paragraph pag. 70, 71. to no purpose, in missing the Controversy. For whatever we understand by the Substance, which whoso enjoyeth, needs not the Shadow; We do not deny, but these that had the Substance, made use of the Shadow at times: 
Paul purifying himself according to the Law of Moses.  For Paul purified himself according to the Law of Moses, after he had been long an Apostle. But the Question is; Whether that oblige us now? This the Students have forgot to prove, and will do well to advert to it, when they publish their next Volume, omitting needless Homilies not to the purpose. And thus we hope, the Reader may see, that the things we bring to prove this Ceremony is ceased, are not Shadows; but rather, that what they bring to Confirm it, is nothing but Shadows.  
Pag. 71. They go about to answer an Argument used by R. B. against this Ceremony, drawn from the Apostle's Words 1 Cor. 16.16. in his first Answer to W. M. p. 54. where he shows, that since the Bread is but one, which must needs be the Inward; the Outward must be ceased. And to this they Answer, saying; The true and genuine Sense of the Place is, etc. So go on, as they were Dictating, and not Disputing, without adding any Probation. But secondly they proceed, saying; That seeing the one Bread is the Saints, though the Apostles were truly this one Bread; yet Christ instituted his Supper without any Contradiction, or making them not one Bread. For answer; were that Practice of Christ of the Nature they would have it, than should they say something; but while they suppose it so, and Argue from it, they do but beg the thing in Controversy. For the Apostles both then and after that time used many Legal and Typical Observations; and yet they would Argue ill, that would infer from thence, because they did so, and that without Contradiction to their being Christians, and under the Gospel Dispensation, we ought to do so too. As for that Bread spoken by the Apostles in the 16 and 17 Verses, 
The One Bread.  We acknowledge it to be the Spiritual Bread, to wit, the Spiritual Body of Christ, of which the Saints feed, which makes them One, and is One with them, as the Apostle himself wordeth it, ver. 17. Now what signifieth all this to prove, That the Outward Bread is the One Bread? Hear, how the Students Evince it. But thirdly, we say, That the one Bread spoken of ver. 17. is both the outward and the inward Bread, yet but one Sacramentally: And is not this rarely well argued, We the Students say so? As to the Reason afterwards insinuated, as Christ saith of the Bread, that it is his Body; they should have shown, how it follows. Christ, as Protestants well argue against Papists, calls himself a Door, a Rock, etc. what then? is Christ and a Rock one? Christ and a Door one Door? Let them show us, if they can, in all the N. T. so much as one Word of this Figment of a Sacramental or Symbolical Union. And whereas upon this occasion R. B. argued in his Truth cleared of Calumnies, pag. 54. 
* See above p. 34, 35.  That if the outward Bread were to be called the one Bread, as signifying it, the Sacrifices of the Law might be called one with the one Offering of Christ mentioned Hebr. 10.14 and so continued. This, they say, signifies nothing, because these are abrogated: Then until they prove, this Continues by virtue of a Gospel Command (which they have not as ye done) the same Reason will hold against it.  
To another Reason given of the Discontinuance of this Ceremony, 
Meats and Drinks used in Religious Acts.  from Gal. 2.16. Let no man judge you in meats, or drinks, They say first, That then it had not been lawful for the Apostle, to have Reprehended the Corinthians for the Abuses in this matter. This is a poor Shift indeed: though they should not have been Reprehended for laying it aside altogether; yet seeing, they used it as a Religious Duty, they might well be Reprehended, if they did it not Religiously. Secondly, they say, That then Gluttony, etc. ought not to be reproved: and that the Quakers, ere they miss to pull down Christ's Ordinance, will make way for Gluttony and Drunkenness. Answer, Here is but a silly, malicious Reflection in stead of a Reason: The Apostle is speaking here (as the Students themselves afterwards acknowledge) of Meats and drinks used in Religious Acts; and if the Proposition hold true in this Respect, it will answer the End, and not of Natural Eating, etc. Thirdly, They say; It must only be understood of the Legal Ceremonies, because of the 14. verse, ask, If the Lord's Supper was contrary unto us, or was nailed to the Cross? What then? The Students are overhasty, and should have looked to the 21 and 22 verses; Touch not, taste not, handle not; which all are to perish with the using: And do not Bread and Wine? which perish in the using, and are therefore here included. As for the Absurdity insinuated by them, How could that be Nailed to the Cross, that was but Instituted two Days before? Will they say, That abstaining from things strangled, and from Blood, was Nailed to the Cross, which was Commanded long after Christ was Crucified? And yet some of their Divines (as they call them) use this Scripture for a Repeal of it.  
Their second Charge against the Quakers, and to prove, they are not led by the Spirit, is, 
A Legal Righteousness distinguished from the Gospel Righteousness.  because They assert a possibility of not sinning upon Earth: Which they say, is expressly contrary to the Scripture. As first to Isaiah 64.6. We are all an unclean thing: All our Righteousness are as filthy Rags. But they should have proved, that the Prophet speaks here not only of the Legal Righteousness of the Jews; but even of the Righteousness wrought by Christ in the Regenerate under the Gospel; which they have not so much as attempted to do; and therefore prove nothing. Yea, the Chiefest of their Divines (as Calvin, Musculus, Corretus) deny this Place to be understood of the Righteousness of the Saints under the Gospel; 
Freedom from Sin demonstrated by Scripture-Testimonies.  but only of the Legal Righteousness of the Jews: whom we leave them to Refute or Reconcile themselves to. And proceed to their Second Argument from the Words of the Prayer, Forgive us our sins: But Men may pray for Forgiveness of Sins past, though they sin not daily; and this is the thing in Question. Likewise this Argument drawn from these Words, doth militate no less against Perfect Justification, than it doth against Perfect Sanctification; as G. K. hath at more length in his Quakerism no Popery in Answer to their Master J. M. pag. 41. They argue from the Words of the Apostle Paul, Rom. 7.18, 20. etc. To will is present with me, etc. but they should have proved, That the Apostle wrote of his own Present Condition, and not as personating the Condition of others. For the Apostle in the same 7 Chap. ver. 14. saith of himself; But I am Carnal, sold under Sin: But who will say, That the Apostle, as to his own Present Condition, was then Carnal? or if he was, was there no Spiritual Men then? or was he none of them? But fourthly, they urge 1 Joh. 1.8. If we say, we have no sin, we deceive ourselves, etc. and here they are offended R. B. should say, This is Conditional, like the 6 Verse, which they Confess is so: For (say they) at the same rate he might allege, all the rest of the Verses of the Epistle to be Conditional. But if it refer or allude particularly to the 6 Ver. the Reason will hold as to it, though not of the rest, that both they and the rest of the Verses of this Chapter do allude to the fifth. The Supposition [If] so often repeated, doth show, they are angry, that R. B. should allege, WE here doth not include John more, than the Apostle James 3.9. With the Tongue Curse we Men, doth include James: For first the Students will have James here included; alleging it is spoken of Excommunication. And here they take occasion to upbraid R. B. with Ignorance in Ecclesiastical Discipline; but surely, they have been either Dreaming or Doting, when they so wrote. For had they read the following verse, they might have observed the Apostle Condemning this Cursing, saying; These things ought not so to be: And we suppose, they judge not their Ecclesiastical Discipline to be Unlawful. But being (it seems) ashamed of this Shift, they give another Interpretation, which destroyeth their own Cause, alleging; James might have understood it of himself, before his Conversion, 
The Tongue, etc. therewith Curse we Men; how interpreted by the Students.  while perhaps he was a Curser. Very well; then let them give us a Reason, why the Apostle John might not also have understood, If we say, etc. of himself also before his Conversion? But are not these, thinkest thou Reader, Learned Divines, who to evite the Strength of a Scripture, give it within the Compass of one page two Contradictory Expositions, affirming them both; and yet if the one be true, the other must be false: And then can shake them both off, alleging, They may render the Word by way of Interrogation, And do we therefore Curse men? Are not these rare Interpreters? because the Apostle useth an Interrogation elsewhere in this Chapter, therefore this may be so done also? But what then becometh of their Church-Discipline, and other Interpretation? These must be shut out of Doors. Are not these like to be stable Preachers, who give three different Interpretations to one Text? if any one of which be true, the other two cannot be admitted. It seems, these Young Men think to make a quick Trade of the Bible, Cauponari verbum Dei, who can thus play fast and lose with it at pleasure. But to proceed, they allege, Ecclesiast. 7.20. There is not a just man upon earth, that doth good, and sinneth not: 
Their Plea for sin, from an Error in the Translation of the Text.  This Argument is built upon an Error of the Translation; it should be translated, Who may not sin, qui non peccet: so Junius and Tremellius, Vatablus, the Vulgar Latin, and almost all the Interpreters have it; and our English Translation Psal. 119. for 11. translateth the same Hebrew Word so, being in the same Tense, which is the Second Future: I have hid thy word in my heart, that I may not sin against thee. A second Place, Ja. 3.2. In many things we offend all: What then? it followeth not thence, that we offend at all Times, or we can never but offend; which is the thing under Debate. But to Conclude, they Confess, we have other Exceptions, which themselves, it seems, take no notice of; because they are solidly refuted by their Divines: and therefore (say the Students) the Quakers herein teach a doctrine contrary to the Revelations of God's Spirit in the Scriptures. Answ. A quick way to dispatch Controversies indeed, if it could hold; but at present it may serve to show the Students Folly, not to Refute our Principles: If their Divines have already done the Business so solidly, might not they have spared their Labour? which some of their own think had been their Wisdom.  
Their Third Instance against the Quakers is pag. 74. their allowing of Women to Preach, alleging, It is directly contrary to 1 Cor. 14.34, 35. Let your Women keep Silence, etc. and 1 Tim. 2. I2. Let the Woman learn in silence, etc. Here to begin like themselves, they say, G. K. is too much addicted to Women; but they are dared, if they can, to produce any real Ground for this malicious Insinuation. 
G. K. Vindicated from their Insinuations.  G. K. besides the Testimony of a good Conscience hath the Testimony of Hundreds, who have known his manner of Life and Conversation from his Childhood to this Day, that it hath been Honest and of Good Report; so that he feareth not, that the Lying Reports, which the Malice of his Adversaries may raise, can hurt him. Yet these are Men, that solemnly profess, they have abstained from Personal Criminations; but seeing they have belied the Apostle Paul, as is above observed, G. K. may take it patiently to be treated at this Rate by Men of such Circumstances. But if they think to infer it, because G. K. doth plead for the Liberty and Privilege of Women, they might as well plead, That G. K. is too much addicted to a Perfect Holiness, because he doth plead for it; or that the Students are too much addicted to sin, since they plead for the Continuance of it for Term of Life. They are little less than enraged, that G. K. should have alleged the Testimony of Augustine and Bernard, interpreting this Place of the Flesh; and therefore they labour, like Men in a Sweat, for a whole Page against this to no purpose; the only Reason of G. K's citing them being, because some of their Preachers cried out against this Allegory, as a horrid, abusive thing in some Quakers; to show them, it is none of the Quakers Coining, but already used by Men by themselves applauded and commended. Upon this they ask: Have not some of our Antagonists been observed to make a Welchman's hose of the first Chapter of Genesis? If they mean us, let them prove, we have so done; as we have already proved, they have again they ask; Have not some Quakers been bold to aver, that there was never any such real Tree, as the Tree of Knowledge of Good and Evil? If they have, let them instance and prove, by whom it was spoken and writ? and than they shall have an Answer. As they proceed, they give an egregious Specimen of their Folly, alleging; That if it did hold, 
women's Speaking in the Church, Lawful.  (as G. K. affirms) that Women are not allowed to speak by Permission; then a fortiori, it is unlawful for them to speak by Commandment. Who but the Students would talk at this rate? As if a Commandment might not authorize a Man to do that, which a bare Permission will not? G. K's Arguments drawn from their own allowing Whores to speak, and Women to sing, they call Quibbles, because they cannot answer; which they Reply to only by Questions, Do they allow Whores Authoritative Preaching, affirming, Women may sing? Very well, whether it be Authoritative, or not, whatsoever way they speak, they keep not Silence: and so the Apostle's Words are not taken strictly and literally; which gains us the Cause, and shows, our Doctrine is no more directly against the Apostle's Words, than their own. Besides, from this it followeth by the Students Confession, that Women may as lawfully speak in the Church, as the Licentiate Students, whom the Presbytery permits to speak in the Church, before they are Ordained. They pass our chief Objection very overly drawn from 1 Cor. 11.5. where the Apostle gives direct Rules, how Women should behave themselves in their public Praying and Preaching, alleging; There are Rules given in Scripture concerning things, that were never lawful, but only permitted, etc. as of Polygamy under the Law: But they should have remembered, that these are Rules given by the Apostle to the Christian Church of Corinth. And seeing, the Students suppose, That the Apostle gave directions to the Church of Corinth, not only of things that belong not to them now, but which are not lawful for them (a Doctrine, we question if their Masters will approve of, or of the Consequence of which themselves are ware) it remains for them to prove, That these Two Rules forbidding women's Speaking belong to us, or is not of the number of these useless Rules, more than that other concerning the manner of their Preaching. So we hope, this Solution it Impugned; and desire, they may be sure not to forget to bring us this Reason, when they writ next.   

SECTION IU.  
Concerning the Necessity of Immediate Revelations to the Building up of True Faith, containing an Answer to the Students second Section from pag. 78. to pag. 92.  
IN their stating the Controversy, they say; These Inward Revelations are not subjective Revelations, or Divine Illuminations. This is false: for as we have above shown, one and the same Illumination, that is Effective or Subjective, is also Objective; and the Objective is Effective. Again they say; The Question is not, if Immediate, Objective Revelations be possible, or be sometimes made to some de facto: This Concession will overthrow much of all their own Work. For if they admit, that any Person in our Time hath Immediate, Objective Revelations, admit Peter or John; their former Argument will as much militate against this Real, Immediate, 
Immediate, Objective Revelation asserted.  Objective Revelation granted by them, as against those, which they do not grant. Seeing pag. 7. at the Letter A, they say; Suppose, that the Spirit Reveal the Objects of Faith immediately, none will deny, that he is a Rule, (or rather Ruler) to them who have him so: A good Concession; but which quite undoes their own Cause. For now let us apply their former Argument against this Real, Objective Revelation granted by them, as thus; 
We ought to believe, That as the Rule of Faith, of which there can be no Evidence given: But,  
There can be no Evidence in the World given of the Spirit, that is in Peter and John; Therefore, etc.   
Again; if Peter and John say, they can give an Evidence of the Spirit of God in them, to wit, their own Declaration in Life and Power, as also the Immediate Testimony of the Spirit, or the Scriptures-Testimony; let us Apply in the last place their Argument used against us, and see, if it will not be as good against Peter and John, whom they grant de facto (according to their Hypothesis) to have Immediate, Objective Revelation. The Argument is this: 
That which as really agrees to Enthusiast Heretics, as to them, can be no Evidence. But,  
That Evidence, to wit, their own Declaration and Saying, that both they and their Adversaries have the Immediate Testimony of the Spirit witnessing to the Truth of it, would as really agree to Enthusiast Heretics; Therefore, etc.  Yea, not only might they thus Argue against any men's having Immediate, Objective Revelation in our days, but against the Prophets and Apostles having it; seeing, the Argument might every way be as strong against their having it, as against our having it; especially at such times, as they wrought no outward Miracles in the sight of the People, to whom they were sent, as oft they did not. When the Lord sent Ionas to preach to the Ninivites, he wrought no Miracle in their sight. Now let us put the Students in the Ninivites place, and we shall find, they could Argue as stoutly and hardily against Ionas, as now they do against any Quaker: They could tell him; He could give no Evidence of the Spirit of God in him, giving any such Message: as for his Declaration, it would not suffice, because his saying, he had the Spirit, would be as good a ground for any other Enthusiast Heretic. 
Outward Miracles discussed.  But further, these stout and hardy Warriors could have used these same Arguments against the Prophets, when they wrought Miracles: for they could have alleged; The Miracles were not true Miracles, but false; and such as may be done by the power of the Devil. And so, if any could produce Miracles now (as there have been) they would no more be believed, than the unbelieving Jews believed the Miracles wrought by Christ and his Apostles: For they still looked upon them to be Deceivers. It is clear from Scripture, that Antichrist shall be permitted to work false Miracles; but that they shall so Sergeant the true, that it will be hard to discern the one from the other, without God's Immediate Direction and Teaching. And therefore the preaching of sound Doctrine, accompanied with a holy Life, is a better Evidence of a true Prophet, than all outward Miracles whatsoever: 
The Fruits prove the Doctrine.  as Christ said, By their Fruits ye shall know them; he doth not say, by their Miracles, but by their Fruits. Now we are most willing to be tried by this Rule, if both our Doctrine, and Life, and manner of Conversation be not answerable to that of the Prophets, Christ and the Apostles, then let them say, we have not that Spirit, which was in them: But if they cannot make out this, they but fight, as Men beating the Air.  
Pag. 80. They Argue; That there is no Substantial, living Principle in Man, that is the good Seed, because then the evil Seed or Principle should also be Substantial.  
But this is absurd; Therefore That this is Absurd, they argue; For than it should be Created by God, and so God should be the Author of Evil and Sin; or it should be Uncreated, and consequently God.  
To this we answer: The same Argument militates as much and rather more against their own Principle; for seeing, they hold Sin to be somewhat, (whether a Substance, or an Accident, is all one as to the Argument) we Argue by a Retortion against themselves; Either it is Created, or Uncreated: and so the same Inconvenience would follow. But to answer directly, we say; Sin considered in its formal Reason, is rather a Privation, than any real being; as Blindness or Lameness in a Man's body, or Corruption in Wine, or any other Liquor. But if they inquire about the Subject of this Privation, whether it be a Substance? We answer; It is: 
Sin a privation in the Subject.  And it is clear from the Scriptures Testimony, that as Christ rules in the Saints, so the Devil rules in the wicked, and is in them; and as God hath his Seed and Birth in the Saints, so the Devil hath his seed and birth in the Wicked, which is of the Devil's nature. But if it be asked further, whether it is a Substance? We answer first, with enquiring at them another Question, and Retorting the Argument upon them; Whether the Devil is a Substance, yea or nay? If yea, either he is Created, or Uncreated; if Created, than God is the Author of the Devil: If Uncreated, than he should be God; their own Consequence: which is Blasphemy. But 2. the true Answer to both is, that he, who is now the Devil, was Created of God a good Angel; but by his own voluntary Fall he hath reduced himself to be a Devil, not by any real Creation, but by a Degeneration: and as is the Devil himself, so is his Seed, a corrupted, degenerated Principle, from what it was originally, before Sin was. But if we take the Seed of the Devil distinctly, 
The Seed of Sin.  as distinct from himself, we do not say, it is any percipient Principle, that seethe or knoweth, etc. for it is rather of the nature of a Body, than of a percipient intelligent Spirit; and the Scripture calleth it a Body, to wit, the Body of Death. But whether the Seed of Sin be a Substance, or not, the Students Argument is altogether impertinent to argue that; because the good Seed is a substantial, living Principle, etc. then the evil Principle or Seed should also be substantial, living, etc. for the same Reasons. We deny this Consequence: for there are greater Reasons, whereby to prove the one, than the other. If they think to argue from the Rule of Contraries, they think foolishly; for it would as much follow, that because a Man is a Substance, who seethe and heareth, etc. that therefore a Man's blindness, and deafness and lameness are also Substances, and that blindness seethe, deafness heareth, lameness walketh: Do they not know the Maxim in Logic, that telleth them; Substantia substantiae proprie non contrariatur. i e. One Substance properly is not contrary to another. But last of all we may more justly retort this blasphemous Consequence upon many of their own Church, who hold, That God stirreth up the Devil and all wicked Men unto all their wicked Actions, by an irresistible Motion or Quality, which he infuseth into them, commonly called, Praedeterminatio Physica. Is not this to make God the Author of Sin? 
Original Sin so called.  As also many of them teach, that Original sin is a positive quality, infused into the Souls of Men at their Creation: Concerning which positive quality we thus argue; Either it is Created, or Uncreated, etc. and so the Inconveniences of their Argument will fall much more upon their own heads: for they cannot allege, that this positive Quality at its first Creation was first good, and afterwards became changed into evil, because no Quality can admit any such Transmutation. As for Example: Whiteness can never become Blackness; nor Sweetness, Bitterness; nor Straightness, Crookedness: although a Substance that is White, may lose its Whiteness, and may become Black; and that which is Sweet, may become Bitter; and that which is Straight, become Crooked.  
In the prosecution of their second Argument they bring their matter to this Issue; That G. K. holds the Seed itself to be contradistinct from the Manifestation, because the Manifestation is in the Seed; but we deny the Consequence. 
Their Arguments about Manifestation of the Will of God Answered.  Do not they say, that the Manifestation of God's Will is in the Scripture? And also that the Scripture itself is the Manifestation of God's Will? That G. K. calleth the Seed both a Substance, and a Manifestation, is as reasonable, as to say; There are outward Manifestations of God's goodness, power and wisdom in the Heavens and Earth; and yet the Heavens and Earth are the very outward Manifestations themselves. Are not our Meat, and Drink and Clothing natural and outward Manifestations of the goodness of God to us? And are not these things Substances? And doth not God manifest his Goodness also in them? What blind Reasons are these, which those poor, blind Men bring forth against the Truth? Again they Argue; That this Manifestation (which we say is a Substance) depends not a solo Deo, cannot exist without a Subject; nay, not without the Understanding, to which it is made: All which they barely assert, but do not offer to prove. Again they say, It is but a mere Action, and applicatio agentis ad passum: But how do they prove it? Here they are as dumb, as Stones. Perhaps they think to prove it, because Manifestation is a Nomen Verbale, which commonly being derived from the Active Verb signifieth an Action; but this is merely to play in words, and not to Dispute; for they may as well say, because the whole World is called the Creation (for Creation is an active verbale) therefore the whole World is a mere Action, or Applicatio agentis ad passum. We deny not, but the Action or Motion, which proceeds from the Spirit of God, may also be called a Manifestation; but we say, the Seed itself is also a Manifestation, and those inward, heavenly Refreshments, which God ministers unto the Souls of his Saints, are as real, substantial, spiritual Manifestations of his goodness, as the outward, earthly Refreshments, to wit, Meat and Drink, are real, substantial, natural Manifestations. Lastly, they query, If the Manifestation be a Substance, whether is it One Manifestation, or all the Manifestations? To this we Answer; They that please to call the Action or Motion (which proceeds from the Spirit of God, as an Efficient Cause) a Manifestation, may easily distinguish Manifestation, as it is a Principle, or quid permanens, or as it is an Action, or quid transiens. Now to Apply, we say; The substantial Manifestations of God inwardly to our souls are many, as they are quid permanens, and per modum principii: for as God nourisheth our outward Man, not with Bread and Drink once only, but often (and many are our outward refreshments, all which are Substances, agreeing in this, that they are Manifestations and pledges of God's bounty unto us) so doth he nourish our inward Man with spiritual Bread and Drink not once only, but often, giving us daily the Super-substantial Bread; as the words in the Prayer may be translated, and have been by some Learned Men. And thus we have answered their last Argument in their §. 5. without recurring to any Idea Platonica; a Term they vainly bring in to their Argument, to move People to laugh at their Folly. And thus we hope it is apparent, that we have no need to retract our Answers given in the Dispute, as they vainly imagine.  
It would be more labour, and expense of Time and Paper, than the thing is worth, to answer them in all their pitiful, ridiculous Reasonings in these matters, in every particular: Therefore not to weary the Reader, nor misspend Time, we shall set down some few, clear, distinct Propositions, which shall clearly Answer any seeming Difficulties alleged by them in this whole Section, as in relation to Christ.  
1. Proposition. The Word, or Son of God hath the whole entire Prop. i. nature of Man, Spirit, Soul and Body united to him in the Heavens, and he is the same in Substance, what he was upon Earth, both in Spirit, Soul and Body.  
2. Christ in us, or the Seed, is not a third spiritual Nature, distinct Prop. two. from that which was in the Man Christ Jesus, that was crucified according to the Flesh at Jerusalem: For the same that is in us, was and is in him; and as it is in him, it's the fullness or Spring of the same in us, as the Stream; nor is there any difference, but such as is betwixt the Spring, and the Stream, which are one in their nature and substance.  
3. We say, that the same Seed and Life is in us, which was in Prop. iii. him; and is in him in the fullness, as Water is in the Spring; and in us as the Stream: and this Seed and spiritual Nature, which is both in him and us, doth belong to him, as he is the second Adam, or Man Christ. Therefore this Seed being in us, the Man Christ is in us; not according to his whole Manhood, but according unto that, which is proper unto it: and yet without all division. As the natural Life is in all the Members, but more principally in the Head and Heart without any Division; so this Spiritual Life and nature is both in Christ our Head, and in us, by which he dwelleth in us, as the Spirit of Man doth in the Body; and we eat and partake of his Flesh.  
4. But if they argue, that at least Christ hath three Natures in Prop. iv. himself; we say; Their own Principle will Conclude that, as much as ours. For the Godhead is One Nature; the Nature of the Soul is a Second, and the Nature of the Body is the Third: and our Adversaries themselves teach, that as God is Three Persons in One Nature, so Christ is Three Natures in One Person,  
5. Although the Word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should assume into Union with Prop. v. itself not only Two Natures, but Three, it should not make either Two, or Three Christ's, but One. For they grant, that the Word hath assumed two, to wit, the Soul and Body of the Man Christ; and yet he is not two Christ's, but One: even as the King is but One King, although he possess Three Kingdoms; for Ad multiplicationem Obliquorum non multiplicantur Concreta: As your Logic teacheth.  
6. The Seed and Spiritual Body of Christ both in him, and in us, belonging to Christ, as he is the Second Adam, is as really and immediately Prop. vi. united unto the Word, as his outward Body was: for the whole Manhood of Christ was united to the Logos, and the Logos to it, and in it; therefore the Sufferings of this Seed, and Spiritual Body of Christ in us, are as really his Sufferings, as these He accomplished at Jerusalem.  
Prop. seven. 7. This Seed is not our Souls; but is a Medium betwixt God and us: and our Union with God is but Mediate through this; whereas the Union of God with this is Immediate. Therefore none of us are either Christ, or God; but God and Christ are in us.  
Prop. viij. 8. Seeing this Seed and Spiritual Nature of Christ is one and the same, both in him, and in us, it is most unreasonable to argue, that there are as many Christ's, as Men; as it is unreasonable to argue, that because the Soul of Man is in all his Members, that therefore, as many Members, as many Souls. The Element of the Air is but one only Element, although it fill the whole Universe, betwixt the Stars and the Earth. And the Element of Water is but one, although it fill many Channels.  
Prop. ix. 9 Christ outwardly died but once, but inwardly he dieth in a Spiritual and Mystical Sense as often, as any Crucify him to themselves by their Unfaithfulness and Disobedience, as the Scriptures declare.  
Prop. x. 10. As for the Satisfaction of Christ without us, we own it against the Socinians, and that it was Full and Complete in its kind; yet not so, as to exclude the real Worth of the Work and Sufferings of Christ in us, nor his present Intercession. For if Christ his Intercession without us in Heaven, doth not derogate from his Satisfaction, but doth fulfil it; no more doth his Intercession and Sufferings in us.  
Prop. xi. 11. The Sufferings of Christ in Men are Voluntary, and yet without sin; as his Sufferings at Jerusalem were Voluntary and without sin: for as he joined not with them, who outwardly Crucified him, in any Active way to concur with them or countenance them; so nor doth he inwardly join with Men to countenance or concur with them, when they Crucify him by their Sins.  
Prop. xii. 12. As there was no need, that the Jews should have Crucified Christ outwardly, so as purposely to sin, that Christ might suffer for Sin outwardly; (although the Prophecies of Christ's Sufferings and God's Foreknowledge were certain) so there is no need, that Men should now Sin to crucify Christ inwardly: for if there be any Difficulty in the one, it recurs in the other much more. Now, either Men sin, or sin not; If they sin, Christ suffers by it; If they sin not, he doth not suffer: (nor is it needful, that he suffer, when Men sin not) But all Men have sinned; and Christ hath suffered for and by the sins of all, both without and within.  
Prop. xiii. 13. Christ's Outward Sufferings at Jerusalem were necessary unto Men's Salvation, notwithstanding his Inward Sufferings, that he might be a Complete Saviour in all respects. For it behoved Christ not only to Suffer in the Members of his Body; but also in the Head; so that it is a most foolish and unreasonable Consequence to argue, that because Christ suffereth in the Members, therefore he needed not to suffer in the Head: Whereas the Sufferings of Christ in the Members are but a small Part, of what he Suffered in the Head, by being Offered up once for all: Yet a part they are, as serving to make up the Integral of his Sufferings.  
14. The Doctrines of the Incarnation, Sufferings, Death and Resurrection of Christ, etc. are necessary every where to be preached, Prop. xiv. and being preached, to be believed and improved; as being of, and belonging unto the Integral Parts of Christianity, and Christian Religion. Even as the Arms and Legs are Integral Parts of a Man, without which (though it is possible, that a Man may be, and live; yet) he is not a Complete Man as to all his parts: even so, though one may be a Christian, and partaker in part of Christianity, and in that State be accepted of God (as is clear in the Case of Cornelius) without the express Knowledge of the outward Birth, Sufferings, etc. of Christ; yet without the same he is not a Complete Christian, as wanting the Knowledge of that, which serveth to the Perfection and Accomplishment thereof.  
Before we close this particular, 
The Students gross Lies and Perversions.  we cannot omit to take notice of two most horrible Perversions, committed by the Students, Sect. 2. The one is pag. 83. where they allege out of G. K. his Book of Immed. Revel. pag. 7. That G. K. holds, that when Christ suffers by Man's Sin, that he joins with man: Which is a most abominable Lie and Perversion. The Second Perversion of the Students, which is no less abominable, is in pag. 79. of their Book, where to cover their other Perversion, they cite most falsely and perfidiously a Place in G. K's Book, where they bring him in, saying, [Though it may be hurt and slain, by joining with the Contrary Seed, before it come to its perfect Formation] And thus they would prove, That according to G. K. Christ joins with Man, when Man sinneth. Now we beseech the Reader to look to pag. 7. in G. K. his Book of Immed. Revel. and he will find, that the Words of G. K. are thus, [Though till it come to its perfect Formation, it can suffer hurt, so far as to be slain through Man his joining unto the Contrary Seed and Birth] Mark Reader, G. K. saith, Through Man his joining; but the Students purposely to deceive the Reader, have left out the Word, Man, that the Reader may understand it of Christ his joining; a thing never entered into G. K. his Heart to think, far less to write. This Abominable Perversion of the Students is enough to make all sober Men abhor them, as Wilful and Impudent Liars; for such a manifest and visible thing could not be done in Ignorance. But are not these Students rare Disputants, who thus argue against the Quakers, pag. 83. l. 5, 6. Either he (to wit, Christ) suffereth within willingly, and so he sins, it being by the sins of Man, that he suffers, and is crucified within. For by this Argument it will follow not only, that all the Martyrs, 
— Who think it a Sin, to suffer willingly  when they suffered willingly, did sin; but also that Christ himself, when he suffered willingly by the Sins and wicked Hands of the Jews, that Crucified him outwardly, did sin: Which is the highest Blasphemy, and naturally follows by the Students Argument. But it seems, these Students have no mind to suffer willingly for Righteousness sake, seeing they are Men of such Principles, that think, when any doth suffer willingly, he Sins. We leave the Reader to judge, whether such Stuff and Work of the Students be Quakerism Canvased, and a Confutation of the Quakers Errors? or rather, whether it be not a Manifest Betraying of the Truth, and declaring themselves Guilty of highest Blasphemy, Lying and Confusion? And whether these Men, who are guilty of such Confusion themselves, are fit to accuse others, as not writing perspicuously and clearly, as they do G. K. for his Book of Immediate Revelat. pag. last of their Preface? But G. K. doubteth not, but that his Book will be acknowledged to be Clear and Perspicuous, where it meets with Men of a Clear Understanding; such as the Students (to be sure) are not.  

J. N's Repentance.  As for those Stories about J. N. they have been long ago Answered by our Friends, who judged both him, and them that joined with him in that particular: As he also judged and Condemned himself, and was by the Mercy of God reduced to a sober Mind. As for that Passage in Christopher Atkinson's Book, we can say nothing to it, unless we saw the Book, which is in G. M. his Custody: (which shows, That the Students have ploughed with his Heifer) who refused to let us have the use of it, to see, whether the place was perverted? And we did not know, where to have it any where else. But it is Incumbent on them to prove, whether C. A. or his Book was owned really by the Quakers? for we can prove, he was denied by them: And if he denied, that Christ is Man; we deny him and his Book both: For we truly believe, that Christ is both God and Man.  

The Heathens Book of Nature.  In the Prosecution of their Second Argument, Sect. 2. They take great pains to prove, That Heathens have the Law and Book of Nature; and from exercising their Reason and Understanding naturally, they may know many things: Which we do not deny; and so they might have spared that Labour. But whereas they Allege, That there is nothing needful to be known and believed by the Heathens, but what the Book of Nature, and their Natural Understanding, and Reason as Men can teach them, according to the Quakers Principle; and consequently the Heathens need not these Supernatural Revelations; This they affirm without any Proof: We shall give manifest Instances to the Contrary. For the Quakers say, All Men need both to have and to know a Supernatural Influence and Work of the Spirit of God, in order to their Salvation: And this also our Adversaries grant. 
Heathens need a Divine Revelation.  Now the Heathens need a Divine Revelation to make this known to them: For the Book of Nature, or the mere Natures of things being considered, cannot teach Men, what is Supernatural; and so it cannot teach Men, that in all their Actings they are to have a Supernatural End: Nor can it teach them, that they are to Love, Fear, Serve and Worship God from a Supernatural Principle of God's Grace; which are the greatest Duties required of Man: and if it cannot teach Men, and convince them of their greatest Duties, it followeth, that it cannot convince them of the great sins, that are contrary unto those Duties. Also Nature cannot teach Men the Mystery of Regeneration; which yet is needful to be known: For Men, who are but too much addicted to Natural Reason, and Search into the Book of Nature (and despise the Divine and Supernatural Illumination of Christ in them) think Regeneration a Fiction, or unnecessary thing. Other Instances could be given; but lest they should call them the Quakers Errors, we shall forbear; contenting ourselves with such, as our Adversaries acknowledge to be true. But 2. if it were granted, that the Book of Nature could in some sort discover all things necessary to Salvation (without Supernatural Light) which yet we deny; it doth not follow, That therefore Divine, Supernatural, 
The Book of Nature is short of Divine things.  Objective Revelation is not necessary: Because the Discovery, that the Book of Nature and Natural Reason gives to Men of Divine Things (as of the Power, Wisdom, Justice, Goodness, Love and Mercy of God) is but Dim, Weak, Faint and Barren; and is no more a proportionate Object to the Spiritual Sensations of the Soul, than a Report of Meat and Drink, and Clothing are a suitable or proportionate Object to the Taste and Feeling of the outward Man. The Souls of men need not only to be Convinced, That there is a God, who is Good, Loving, Merciful, Powerful and Just; but they need also in order to their Salvation to have a Feeling of his Divine Power, to see and taste that he is Good, to handle that Word of Life; to know Christ in themselves; to have the Love of God shed abroad in them by the Holy Spirit: Which Love is a sensible and perceptible Object, and so is Objective. For if the Scriptures be not a sufficient Objective Revelation of God, and the things of his Kingdom, much less the Book of Nature, etc. But the first is true; therefore the Second is true also. Now that the Scriptures are not a sufficient Objective Revelation of God, etc. G. K. hath proved at large in his Book of Immediat. Revelat. and we need not produce any new Arguments here, until the Students or their Masters Refute those already set down in that Book. Only this we say in short, Nature and Scripture tell us, That there is a God; but they can neither give us a Sense, Sight or Tasting of him, or of his Love, or of his Spiritual Judgements, as these things are inwardly experienced, where God Reveals them. Nature cannot Refresh or Comfort the Soul, nor pour in Wine and Oil into it, when it is wounded with Sin: and although it could tell, that God can do this; what Comfort could that be to the Soul, unless God himself do it, and make the Soul sensible of his Hand reaching unto it the Spiritual Things themselves, that Nature cannot afford? Also Nature cannot discover the Spiritual Judgements of God in the Soul, whereby he cleanseth it from Sin, as by Water and Fire. Now as to the Second Branch of their Argument, That the Scriptures are a sufficient objective Revelation of all things necessary to Salvation; this we altogether deny, as is said. For although the Scripture is a full-enough Declaration of all Doctrines and Principles both essential and integral of Christian Religion; yet the Scripture doth propose Divine Things and Objects, but as a Card or Map doth a Land, 
The Scripture, a Map.  and the Fruits of it to the outward Eye. Now as this is not a sufficient Objective Proposal, because we need to see the Land itself, and to taste, and eat and drink of the Fruit of it; so our Souls need a more near and Immediate Discovery of God, than the Scripture, which is but a Report of him, that he may Feed and Nourish us by his Divine Manifestations. And here in the Prosecution of this Argument, they are at great Pains to prove, That the Scriptures are given from God; which we deny not, although same of their Proofs be weak: But whatever Reasons can be brought to prove, That the Scriptures are given from God, if the Inward Testimony of the Spirit of God be not believed and received, these Reasons cannot beget any Divine, Saving Faith, (whereof only we speak) but a mere Human and Natural Faith or Conviction.  
As to that Place of Scripture 2 Cor. 4.3, 4. If our Gospel, etc. that is, 
If our Gospel be hid, etc.  say they, the Outward Gospel. But doth Paul say so? Nay; Look the Greek Text, and you will find the contrary; that the Gospel he spoke of, was hid in them that are lost, so the Greek 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : Therefore it was Inward. And this Scripture they bring to prove, That the Scriptures have Objective Evident and Perspicuity in themselves; whereas Paul doth not say of the Scripture, but of the Gospel, which is the Power of God. And whereas they query; If a person may have Immediate Objective Revelations, who hath not his Mind well disposed? and if so, what Advantage would he have by them, which he might not have without them by the Scriptures? We answer; Much every way: Because the Scripture is not able to Dispose his Mind, as our Adversaries grant; but these Immediate Objective Revelations are also really Effective, and have sufficient Power and Ability in them to Dispose his Mind, if he do not resist them. Again, whereas they query; May a Person be well disposed, who hath not such Revelations? We answer; No: Yet he may want some, and have other some; but if he may, yet there is need of such Revelations. Even as if a Man's Eye or Taste were never so well disposed, he needeth the Objects themselves: And as painted Bread, or a Discourse of Bread cannot satisfy the Natural Taste and Appetite; 
A Discourse of Bread satisfies not the Hungry.  no more can the Scripture-Words satisfy the Taste and Appetite of the Soul. They cite 2 Tim. 3.15, 16, 17. to prove, That the Scriptures of Old and New Testmament are the Principal, Complete and Infallible Rule of Faith and Manners: But this place doth not say, that they are so. The Scripture we grant; but deny their Consequence: Which is merely begged without a Proof. They Confess, pag. 90. That the Scriptures are not sufficient every way, so as to exclude the Inward Efficiency of the Spirit, and the Concurrence of other Causes. Very well: Enough to overthrow their whole Argument. 
Inward Revelation both Effective and Objective.  For among other Causes Divine Inspiration is a Main: For indeed, the inward Efficiency of the Spirit, is that Objective Revelation, which we plead for; only they deny it to be Objective, whereas we say, it is both Effective and Objective. As if a Man should grant, that the Light and Heat of the Fire doth both enlighten us, and warm us; but deny, that either that Light or Heat of the Fire is Objective to our discerning, or perceptible by themselves; which were ridiculous: And as Ridiculous is their Conceit of an Influence of the Spirit, that is merely Effective, and not Objective. That the Books of the Old and New Testament are called the Scripture by way of Eminency, we deny not (although the Name is given at Times to other Writings;) nor doth this refute G. K. his Translation of that Scripture 2 Tim. 3.16. which is confirmed by the Syriack, which hath it thus; In Scriptura enim, quae per Spiritum scripta est, utilitas est ad doctrinam, etc. i. e. For in the Scripture which is written by the Spirit, there is profit. 
All Scripture given by Inspiration, etc. Controverted.  But their Reason from the Conjunction [and] is both Foolish and Blasphemous. For if the Words be rendered thus [All Scripture given by Inspiration is and profitable] is no more Nonsense, than divers other Places in the Scripture, where the Conjunction [and] seemeth to be Redundant. As in that Place Joh. 8.25. where the Greek hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The beginning (or from the beginning) the same which and 
* Or also.  I speak unto you. Now if the Conjunction [and] render not this Place Nonsense; no more doth it render that in Timothy: But the Students Ignorance renders them rather Blasphemers, and their Arguments Blasphemous against the Words of Christ. Moreover the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify a strong Affirmation, (as to say, even, truly, indeed,) as both our English Translation hath it, Joh. 8.25. and Schrevelius in his Greek Lexicon doth render it: And thus the Words have good Sense, All Scripture (or Writing) given by Inspiration, is even (or indeed) profitable. And whereas they say; None but a Quaker or Jesuit would so interpret the Place; They declare their Malice and Ignorance. For William tindal, that famous Protestant Martyr, in his Translation of the Bible (for which the Papists burned him) did Translate it, as G. K. doth; whom we think, the Students dare not Accuse, as a Jesuit: That he was a Quaker, in so far, as he held divers of our Principles Condemned by the Students, we shall not deny. As for us, we bless the Lord, 
Unprofitable Niceties of the Letter-Mongers reprehended.  our Faith stands not on such a small Nicety, as the want of an [is,] or the redundancy of an [and] let them look to that, whose Faith knoweth no other Foundation, but the Letter: It doth nothing hurt our Faith, nor lessen the due Esteem of the Scripture to us, if peradventure an [is] hath been lost, or an [and] hath crept into the Text, since the Original Copies were lost. This we know, and can prove, That the Scripture cannot profit any Man to Salvation without the Illumination or Inspiration of the Spirit: which is both Effective and Objective, and which our Adversaries grant at least to be Effective. And if they make one Exception; why may not we make another? Or if they say, the Spirit is necessary one Way; why may not we say, It is necessary another Way? But then the Scriptures, say they, would not be profitable at all in any Manner or Kind; We deny the Consequence: For it is profitable, yea, 
The Scripture is profitable.  and necessary in genere objecti materialis, i. e, as the material Object in Relation to all Historical Truths; and divers other Dogmatical and Doctrinal Points, which perhaps we would not have known without the Scripture, although we had had the Spirit in as large a Measure, as Men now have it. Again, The Scripture is profitable in genere Objecti remoti & secundarii, i. e. by way of a Remote and Secondary Object and Rule: even as in relation to Testimonies of Life and Experience, which may be known without the Scripture; yet the Scripture is a Secondary Confirmation and Help; even in that Case, as a Card or Map of a Land is unto a Traveller, that travels through the Land itself, and seethe the High Ways: who will not throw away his Card, 
The Map compared with the Land in Possession.  because he sees the Land itself; but will both delight and profit himself to Compare them both together. Other great and weighty Uses we could give; but these suffice, to serve as Instances against their Weak and Sorry Argumentation.  
Their last Argument is from Joh. 12.48. The Word that I have spoken, the same shall judge him in the last day. But how prove they, That this is the Letter of the Scripture, much of which was not then writ? And although this Word were not Christ himself; yet it may be an Inward Testimony spoken by Christ in Men's Hearts: Here they merely beg, and prove not. But 2. Suppose it were the Scripture or Written Law, as that cited by them Rom. 2.12. it will only follow, That the Scripture is a Secondary Law or Rule: which we willingly grant, and that by it Men, who have the Scriptures, shall be judged; but not by them only. For if the Gentiles, who have not the written Law, shall be judged by the Law in the Conscience; so shall these also, (who have both Inward and Outward) be judged by both, and consequently their Damnation shall be greater.   

SECTION V.  
Of Worship; being an Answer unto their Third Section concerning Inspirations to Duty.  
IN their stating the Controversy in this particular, they grossly prevaricate in divers things. As where they say, N. 2. The Question is not only about Duty on the Matter, videlicet, The Act of Prayers, 
Prayer without the Spirit not acceptable.  etc. as separated from the right manner, viz. Sincerity and Truth; whereas indeed the Question betwixt them and us is about Prayer, as separated from the Right Manner, viz. Sincerity and Truth. For they say; God requires Men to pray without any Inspiration, or gracious Influence of the Spirit: So that such a Prayer is an answering of the Obligation to the Duty upon the Matter, although it be separated from the Right Manner. And accordingly they do both require and allow Men to Pray, when they have no gracious Influence or Motion thereunto; telling them, That even such Prayers are required; and that they do better to give such Prayers, as want Sincerity unto God, than not to pray at all; seeing, such lifeless and spiritless Prayers have the Matter of True Prayer, although they want the Right Manner. Whereas we on the contrary affirm, that Lifeless Prayers have neither the Right Matter and Substance, nor yet the Right Manner of Prayer; and therefore are not at all required in Scripture. Yet we deny not, but many Times, when Men want an Influence of Life to Pray, they are still under the Obligation; and at such Times it is their Sin, not to Pray, because they ought to have suitable Influences to Prayer: which would not be wanting, if they were faithful unto God. But when through unfaithfulness they want them, it doth not excuse them from being under the Obligation; yet still when they want the Help of the Spirit, they ought to pray by the Spirit, because they ought to have it. Even as when one Man oweth unto another Man a just Debt in Money, the Debtor ought to pay the Money, although he have no Money to pay it with; for his Want of the Money doth not excuse him from the Obligation to pay it; yet he ought to pay the Debt only with Money, or the Equivalent of it. But if he should offer to pay it with any thing, that is not Money, nor money's Worth, as suppose with a few Counters; this is no answering the Obligation either in the Right Matter or Manner: And so it is in the Case in Hand. Again, N. 8. They fall into the like Prevarication, in alleging; The Question is not about a New Heart, and Spiritual Principle of Obedience; for they own that as Indispensably necessary for acceptable Performance. But do not they say, That when Men pray without a New Heart, they do in part answer the Obligation? And do not they encourage them to pray, even the most Wicked? This is denied by the People called Quakers, and is a great part of the Question. We say indeed, 
Is. 1, 10— 18. c. 55, 7. c. 59, 2 Ezek. 8, 18. Prov. 15, 8, 29. c. 21, 27. Joh. 9, 31. c. 4, 23.  Wicked Men ought to Pray, but not remaining Wicked; but that they ought to forsake their Wickedness, and have a new Heart, and therewith to pray. Moreover, whereas they say; The Question is not about every Performance, but about acceptable Performance: Herein they most palpably contradict themselves N. 9 where they grant, That no Act of Worship can be acceptably performed without these Influences; and they well know, that the Quakers say the same. The Question than is not about Acceptable Performance, seeing both they and we grant, that no Duty can be acceptably performed without the Spirit: So that if the Students had understood their Matter, they would have said; The Question is not about acceptable Performance, but about simple Performance, whether there be any Obligation to perform Duty, that is not acceptable; which they affirm, and we deny. For indeed, Unacceptable Performance, 
Unacceptable performance, no performance.  is as good as no Performance, but rather worse: As if under the Law the Jews had offered up a Dog's Neck in place of a Sacrifice, it had been a greater sin, than not to offer at all; as it is a greater Offence for a Man to offer to pay his Debt with Counters or Pennies made of Slait-Stone, than not to pay at all. Another gross Error they commit, in alleging; The Question is about preparatory Motions, previous in Time.  
This is a Lie: We challenge them to show us any such thing in our Books. 
Motions of the Spirit previous in order of Nature.  We do not require Motions or Influences of the Spirit previous in Time, (although they are oft given;) it sufficeth, that they are Previous in Order of Nature, as the Cause is previous unto the Effect, which is not always in Time, but in Nature. But the Question is indeed about the Necessity of Motions to, and in the Performance of Duty, so as the Performance is to be in, by, through and with the Spirit; which may well be without a previousness in Time, as to inward Duty at least. And if the outward can be simultaneous with the Inward, it may also be as to the outward: but if it cannot be so soon as the Inward in some Cases, the Reason is not for want of the Motion; but because the bodily Organs cannot so hastily answer the Motion, as the mind itself can: And it sufficiently answereth the Motion, that the Mind answer it first; and then the bodily Organs, as soon as their Nature can permit. There is yet another great Error they commit, in alleging Such a lively and Spiritual Disposition, as being necessary in our Sense; whereas we do not lay it upon such a lively, etc. as if we required such a Degree of Life: for the least Measure of Life, that is but able to carry forth the Soul in any living Measure of Performance, is sufficient; where the Soul keepeth to the Measure, and doth not exceed, or go beyond it.  
In the Prosecution of their Arguments they are no less unhappy in the stating of the Question; as will shortly appear. Pag. 95, 67. they bring in R. B. and A. Sk. denying their Sequel; which they labour to prove: (but how unsuccessfully, we shall see anon) because as Angels and Brutes agree, in that they are both Substances; so Spiritual Duties, and other Duties agree, in that they are both to be performed in the Spirit. 
Duties Natural and Spiritual differ.  But what then? Yet the Difference is still great betwixt those Duties, that as to their Matter are Natural and Civil; and those, which as to their very Matter are Spiritual. As for Example, To eat, to blow, to pay a Debt, are not Spiritual, as to their Matter; but only as to their Manner and End, when acceptably performed: And therefore the Matter of those Duties, and whole Substance of them may be without any gracious Motion of the Spirit. And in that Case the Performances themselves are really profitable in the Creation among them; and consequently do answer the Obligation in part: But Prayer and Thanksgiving, etc. are Duties wholly Spiritual, both as to Matter or Substance, and as to Manner and End; so that whoso essayeth to do any of them without the gracious Motions of the Spirit, he leaveth not only the right Manner, but the very Matter and Substance of the Duty behind him, and bringeth the mere Accidents along with him: Which have no Profit nor use to Men, nor are any wise in the least part an Answer to the Obligation. And as to that Scripture cited by them; 
The Ploughing of the Wicked is Sin.  The ploughing of the wicked is sin, Prov. 21.4. they do not prove, that it is meant of outward Ploughing: The Margin of our English hath it, The light of the wicked; and Arius Montanus rendereth it on the Margin, Cogitatio, the Thought. That the Ploughing of the Wicked is Sin, in respect of the Manner and last End, we grant; but that the Action materially considered is Sin, we altogether deny, even in a Wicked Man. For the outward, Mechanic and Bodily Act is good in its Nature, and profitable; as also in so far as it may be for the Maintenance of his Family, it is good. So that in respect of the Matter, and subordinate End, there is no Difference betwixt the Ploughing of a Good Man, and a Wicked; whereas the Prayer of a Good Man by the Spirit, and the Prayer of a Wicked Man without the Spirit, differ materially in their very Nature and Substance: The Good Man's Prayer by the Spirit is true and real Prayer; but the Wicked Man's Prayer, 
The true Worshipper distinguished from the False.  is no true Prayer at all, but a dead Image of it. Nor is the Wicked Man a true Worshipper: for he only is True Worshipper according unto the express Doctrine of Christ, Who worships the Father in Spirit and in Truth; whereas a Wicked Man's Ploughing is as Real and true, and good as to the Matter and Nature of the Outward Action, as that of the Good. It doth not therefore follow, That (according to the Quakers Principle) because a Man is not to pray without the Spirit, that therefore he is not to Blow without the Spirit in respect of the Matter; although in respect of the Defect in the Manner and last End, which should be the Glory of God, he sins, when he Ploughs, as when he Prays; but yet not so much in the one, as in the other; for in the one both Matter and Manner are wrong; in the other not the Matter, but Manner. But if a Man be faithful to God, he may as certainly expect the Divine Assistance of the Spirit to help him to Blow, as to Pray; although that Assistance to pray is greater, and of another manner, than that to Blow: As is obvious to any, that hath Spiritual Experience. And whereas A. Sk. inferreth upon them, Their going about the Spiritual Duties in a Carnal Manner, etc. This they call an Impudent Calumny: But in this the Impudent Calumny is their own, not his. For dare they deny, but they are for going about Prayer and Praise (which are Spiritual Duties) without the Motion of the Spirit? which is as much as to say, in a Carnal manner; for what is not done by the Spirit, is done but in a Carnal manner. And whereas they call his Second Answer, A Clear Confession, etc. yet they tell us nothing of it pag. 96. They are no less disingenuous, in alleging, That G. K. dissenteth from R. B. and A. Sk. (whom in their airy and frothy Minds they call his pretended Infallible Brethren: for as G. K. requireth Inspirations to the Acceptable Performance of other Actions; so doth A. Sk. and R. B. Yet we all say, Wicked Men may very lawfully go about Natural and Civil Performances, as to Blow, to Eat, to pay Debts, as they are materially considered, without Inspiration; and in so doing (although they fall short of Acceptable Performance for Defect of the right manner, and the End) they sin less; than to omit those Actions, and indeed sin not at all, as to the Nature and Substance of them; as they do, who pray without Inspiration.  
As for G. K. his Distinction of Mandatory and Permissory Inspirations, it holds good, notwithstanding all their Idle, 
Inspirations mandatory and permissory.  Foolish and Impertinent Cavilling at it. From the Words of Paul, that he essayed to go to Bythinia, but the Spirit permitted him not; G. K. inferred by the Rule of Contraries, That the Spirit sometimes permitted him: To evade this, they are sorely pinched. In their Account of the Dispute, pag. 30. they grant his Consequence, That Paul at sometimes had a Permission; but they deny it to be an Inspiration. But here in this new Assault they deny, That any Permission followeth by the Rule of Contraries from Paul 's Words; alleging, That he permitted him, and he permitted him not, are not Contraries. But G. K. did not allege these to be Contraries; for they are flat Contradictory: 
Propositions Contrary and Contradictory distinguished.  But these we say are Contraries, The Spirit permitted not Paul to go to Bythinia; therefore he permitted him to go sometimes to some Places: This is a plain Inference from the Rule of Contraries by Contraries. We mean not Contraries in the strict Logical Sense, as when the Contrariety is betwixt two Vniversals; but Opposites, which in the common way of Speech are called Contraries, and in the Logical Sense may be called Sub-Contraries: Which do infer one another not to be true always simul & semel, at one Time and Place; but at divers Times and Places, etc. As for Example; If there be a South, there must be a North; if a Time to come, there is a Time to be passed: If some things be Hot, and not Cold; other things must be Cold, and not Hot. And to use a more near Example to the Matter in Hand: If when a River is not permitted to Run by reason of an excessive Freezing, that bindeth it up at one Time; it followeth, That it is permitted to Run at another Time, when there cometh a Thaw: Or yet to come nearer; If the Wind do not permit a Ship to sail Southward at one Time, it doth permit her at another Time to sail Southward. We would not have insisted on such Rudiments, had not the great Ignorance of the Students occasioned it.  
Pag. 97. They close their §. 9 most pitifully. After having failed to refute G. K's Distinction of Permissory and Mandatory Inspirations, they say; They leave it to be proved by G. K. That the simple permitting of him (meaning Permission not joined with a Command) hath been by Inspiration. 
The Students Evasions and preposterous Demands.  Here they shamefully desert their Undertaking, which was, to Refute permissive Inspirations; but when they fail to do this, they put G. K. to prove them: Whereas they ought to remember, that G. K. is not bound by the Law of Dispute to prove any thing, being a mere Defendant; yea, when he offered ex abundanti to prove something in the Dispute, they blamed him for so doing; being but a Defendant: And now they would have him leave Defendant, and become Opponent. This is a pitiful Confutation of the Quakers Principles, that when they fall short in their Proofs against us, put us to prove our own Principles. But seeing, they are so beggarly, as to beg from G. K. a Proof of this, he shall give it unto them; and it is this. Admit then, that according to the Students Supposition Paul was permitted to go unto a certain Place without any Command of God, and that Paul did this acceptably, or without sin, as to the thing itself, which they must needs acknowledge he might; it follows then by their own Argument, that he walked this Journey in the Spirit: Seeing, they themselves plead, That Men ought to walk in the Spirit, (meaning outward Walking.) And seeing they grant, That whatever Act a man doth acceptably, he must do it to the Glory of God; and that a Man can do nothing to the Glory of God, but as he doth it from a Good Principle, (yea, the Glory of God being a supernatural End, must have a supernatural Principle, which is the Spirit of God;) it manifestly followeth, that Paul his Journeying by a Permission was by Inspiration. For whatever is done in the Spirit, is done by Inspiration; Inspiration both in the common Sense, and here particularly signifying any gracious Motion, Influence and Assistance of the Spirit. In their Answer to that other Scripture 1 Cor. 7.6. compared with ver. 40. they fall into their old way of Asserting barely without any Proof. They tell us; That the Permission falls upon the thing spoken, and not upon the speaking itself: But how prove they it? Here they are quite dumb, and say nothing for Proof. And indeed, it is as manifest, as a thing can be, that the Permission doth no less fall upon the speaking, than upon the thing spoken; and they do most presumptuously Contradict the Apostle, when they say, Paul was commanded to speak this; Whereas Paul said expressly, he spoke by Permission, and not of Commandment.  
In the Prosecution of their second Argument they bring in G. K. distinguishing betwixt Privative and Positive Permission; 
Permission Positive and Negative.  where they give the Lie to their own Account, which saith pag. 30. That G. K. distinguished Permission into Positive and Negative, as indeed he did. Now Privative and Negative differ widely: For the want of sight in a Stone is not Privative (as in a Man;) but Negative: And surely there is so little Wit, or acumen in this Argument of the Students, and their Prosecution of it, that it proves them to be liker Stones, than Men of Reason and Solidity. And here they tell us, that G. K. (whom in their vain Minds they call this Great, Inspired Rabbi) was very unfortunate in explaining this Distinction, and assigning its Ground; as may be seen in their Account. But, Alas for them, Poor Men! they have egregiously baffled themselves in that very Matter in their Account: as is showed in our Answer thereunto. But behold, what dull and heavy Disputers these Men are! If Positive Permission were Inspiration, say they, then, a man might Inspire us, for he might positively Permit us. This Consequence is as dull and heavy as a Stone; although the weight of it falls not upon us, but upon themselves to prove them altogether Impertinent. For their Argument proceeds upon a wrong Supposition, that according to G. K. all positive Permissions are Inspirations; a thing G. K. never dreamt of: But only that some positive Permissions (to wit, those of God) are Inspirations, as he by his Spirit doth permit Men, or allow them to do or use some things. As when God said to Adam in the Garden; Of every tree in the garden thou may'st freely eat, save one; This was a positive Permission, and also (if God spoke this to him inwardly, as is most probable, and as Augustin supposeth) an Inspiration: Also when the Lord said unto Ezekiel, cap. 4.15. Lo, I have given thee Cow's dung for man's dung; This was a Condescendence, and positive Permission, and also an Inspiration,  
But the Students proceed still more and more to baffle themselves (in stead of baffling the Quakers) and show their Ignorance and Sottishness. For thus they argue, pag. 99 in prosecuting their Third Argument: Every Inspiration (say they) puts us out necessarily to the doing of the thing Inspired; and so Commands us virtually: And upon this bare Alledgance the whole superstructure of this Argument stands; which yet is a manifest Untruth, and suffereth many undeniable Exceptions. For many times things Inspired are not at all of the Nature of Things to be done; but are simply things to be believed. 
Things inspired are either to be done, or simply to be believed.  As when God Inspired the Prophets with the Knowledge of things to come; which neither could nor ought to be done by them: And as when Daniel was Inspired to know Things; which he was so far from being commanded to Write, that he was forbidden, Dan. 12.4. Again some Inspirations are mere inward Consolations, and Spiritual Refreshments and Renewing of Strength only to enable us in general to serve God (as Meat and Drink is unto the Body) and that sometimes without Words, and sometimes with Words by way of Promise. As when he spoke to Noah, Gen. cap. 9 from ver. 8. to ver. 18. where the●e is not any Command given to Noah, but only Promises; and yet Noah was Inspired by the Lord, 
Which are either of Command, or of Promise.  as all the true Prophets were. And whereas they allege, That Inspiration includes in its Notion an Insuperable putting and prompting out to the things Inspired in all Authors, both Sacred and Profane; is merely precarious. For sometimes indeed it signifieth to Command; as where the Inspiration is Mandatory: But at other Times it signifieth to Comfort, Refresh, Quicken, Influence and Assist us, without any particular Command to any particular Action. Yet we acknowledge, the Nature of all Divine Inspirations in the Children of God is to Incline, Led, Move, Draw and Guide them up more and more into Unity with God, and so unto a further Degree of Holiness; but not to determine them unto all particular Actions. And thus also their fourth Instance is disproved, where they allege, That all Inspirations of God determine us to one Extreme: Which is false; if they mean an Extreme in the particular Act: If they mean an Extreme in the general, as to do all in Charity, and to the Glory of God; we grant it: But this doth not militate against, what we affirm. Their other two Instances are but the former upon the Matter, repeated in a Tautological way for want of new Matter; and are sufficiently Answered above. And thus their Silly and Faint Reasonings in this Argument are answered without any necessity of G. K. his returning to his Bag for new Distinctions; as they scornfully, but foolishly insinuate.  
Pag. 99 §. 15. The Students tell us, That G. K. finding himself beset with these inextricable Difficulties, as it seems, misplaces this distinction in their Account, and gives in another distinction of Particular and General Inspirations. This is but their mere Alledgance: The Distinction was right enough placed; as any may see by the Nature and Coherence of the Account: Nor did G. K. see any Difficulty in their Argument at all; as indeed there is none in it. But let us see, how they Refute this Distinction of General and Particular Inspirations or Influences. First they say; He shall never be able to produce a Ground for this Distinction out of Scripture. A learned Refutation indeed! and like unto their old way, of putting us to prove, what they cannot disprove. May it not as well suffice us to say, They shall never be able to produce a Ground out of Scripture against it? 
Inspirations General or Particular.  and the rather, since we are Defendants. Secondly: That which is called a general Inspiration, could not put us out to any particular thing, say they. Answer; If by putting us out, they mean, determine us insuperably or irresistibly thereunto, we grant; but this is no Absurdity. Thirdly, They would always leave us undetermined. Answer: Nor is this Absurd. For in things that are permissive, and left to our Freedom in the Lord to do them, or not to do them, we need not any thing to determine us, as to the partiticular Act; but may determine ourselves, being free Agents: although as to the Nature and Kind of the Act in General, that it be in true Love to God and to his Glory, we are determined by the Lord.  
Pag. 100 They are no less unsuccessful in managing their other Argument, in Comparing Inward Duties with outward. For, whereas they allege for a Proof of their Minor, That if we were not to go about Inward Duties without a previous sensible Inspiration, there would be a progressus in Infinitum. This hath been sufficiently an-answered above in the Dispute; that as to that Inward Duty of Waiting we cannot suppose, that ever at any time an Influence or Inspiration can be wanting: And this we say still; we mean to true Christians, who are faithful unto God, and do faithfully improve his Influences. As for others, 
Unfaithfulness wants Influences to Duties.  if they want Influences either to Inward or outward Duties, the Cause is their Unfaithfulness: And so the Way to have them upon all Occasions, is to be Faithful to answer God's Call, who doth oft invite and call upon them, who are Unfaithful. But if they mean All Inward Duties, as Meditation in many Cases upon particular Subjects; we deny, that even true Christians have always particular Inspirations thereunto: Nor is there any necessity to assert them.  
Now let us take notice, how they refute the Distinction of General and Particular Inspirations. First, say they: There are no General Inspirations, as we have showed already. But that they have showed no such thing, is already made apparent. Secondly: Supposing them; yet they being but General, would not be a sufficient Ground for the particular Inward Duties of waiting, desiring. But how Prove they this? No wise, but merely Affirm it; only they confound Waiting, Desiring and Meditating together; whereas Meditating is of a larger extent, and sometimes, yea, ofttimes requireth a Special Inspiration. Thirdly, say they: The Scriptures produced by the Quakers prove alike, as to outward and inward Duties: To this we answer; That as to some outward Duties, it is true; as to others, false. As for Example: To be clear in all outward Conversation, is a Continual Duty; and therefore we can never want an Influence thereunto, if we be faithful: 
Preaching and Praying audibly is from a particular Influence.  But to Preach and Pray in the Church or Assembly with audible Words, is not a continual Duty, nor yet a General to all Christians; and therefore it hath not always an Influence to assist thereunto. And here let the Reader note, That by a General Influence or Inspiration we mean only such an Influence, as serveth in general for all Ordinary Actions, that are to be generally performed in an acceptable Manner: As the same Spiritual Influence, that sufficeth me to Eat in Faith, Fear and Love, sufficeth me also to Blow, or do any other Mechanical Work: But the same doth not suffice me to preach, or expound Scripture; otherwise any ordinary Christian might do so at any Time: Which our Adversaries will not acknowledge. Now that Preaching and Praying in particular require a superadded, Spiritual Influence and Inspiration, we prove thus: 
If Men may have an Influence or Inspiration of the Spirit to wait, fear and love God, and yet want an Influence or Inspiration to Preach or Pray Vocally; Then the Influence and Inspiration to Preach and Pray vocally, is a distinct superadded Influence, etc.  
But the first is true; Therefore the Second.   
The Consequence of the first Proposition is clear from that Maxim, Quorum unum potest esse absque alio, etc. When of two things the one can be without the other, the two are really distinguished. The Second Proposition is proved, 1. Because all true Christians have an Influence and Inspiration to Wait, Fear and Love God; but all true Christians have not an Influence and Inspiration to Preach and Pray Vocally in the Church: This our Adversaries cannot deny. 2. Even a true Gospel-Minister may at times want a Door of Utterance, when in the Time of this Want he hath an Influence or Inspiration to Wait, Fear and Love God: Therefore these Two are distinct. The Antecedent is clear in the Case of Ezekiel (Chap. 3.15, 
Ezekiel sat seven Days with the Elders in silence,  16.) who sat seven Days with the Elders, having nothing to speak unto them from the Lord, until at the end of the seven Days the Word of the Lord came, unto him. And Ezra sat silent, till the Evening-Sacrifice; 
And Ezra sat silent, etc.  and then he kneeled down and prayed, Ezra 9.5. Also Paul desired the Colossians to pray for him, that Utterance might be given him: Which clearly imports, That he had it not at all Times; although at all Times he had an Influence or Inspiration to Wait, Fear and Love God. And David prayed, That God would open his Mouth, and his Lips should show forth his Praise: Isaiah said, That God had given him the Tongue of the Learned, etc. Christ promised, That he would give his Apostles a Mouth and Wisdom, which all their Adversaries should not be able to Resist: All this signifieth an Influence of the Spirit to speak; which was not general to all, nor permanent or perpetual with them, who had it. As is clear in the Case of David, who declared; That he was silent, and held his Tongue even from good, until the Fire kindled in him; and then he spoke with his Tongue, Psal. 39.3. Yea, what signifieth the Coal, wherewith Isaiah his Mouth was touched, but an Inspiration or Influence of Life, superadded unto that General Influence, which he had before? Now if our Adversaries say, This was given unto those Men in an extra-ordinary way, as being Prophets and Apostles; but is now ceased, since the Apostles Days. To this we Answer 1. This is a plain Acknowledgement, That general Influences common to all Christians are one thing, and particular Influences given to holy Men to Preach and Pray Vocally, 
Inspirations to Preach and Pray vocally, not ceased.  are another. But 2. That all Influences and Inspirations or Motions of the Spirit to enable Ministers to Preach and Pray Vocally, are not Ceased since the Apostles Days, is clear from Rev. 11.3. And I will give Power unto my two Witnesses, and they shall Prophecy: And it is said, That if any Man will hurt them, fire proceedeth out of their mouth: which must needs signify a Special Influence of the Spirit given them to prophecy or preach; which is not common to all Christians. Also what are these Gifts given unto Ministers for the perfecting of the Saints? but such special Influences to enable them to Preach, which are not given to all. Yea, do not the National Preachers desire in their public Prayers some special Assistance and Help of the Spirit, to carry them forth in their Ministry, which they, have not before? For if they had it before, why do they seek it? From all which it is manifest, that as there are general Influences given to all, and at all times; so there are particular and special given only to some, and but at some times. Moreover that there is a greater Influence of Life required to Vocal Prayer, when it is acceptable, 
Mental Prayer the Cause and Spring of Vocal Prayer.  than unto some mere Mental Prayer (a thing expressly denied by the Students, pag. 100 §. 16.) is clear; because all true and acceptable Vocal Prayer, hath Mental Prayer going along with it, as its Cause and Spring: And so when any Man prays Vocally, (if his Prayer be True and Acceptable) he prayeth also mentally; and so he doth two things together: Whereas when he prayeth but mentally, he doth but one thing. Now common Reason teacheth us, that more Strength is required to do two things together, than to do but one of them: And seeing, the Vocal Prayer hath not any Life or Virtue in it to reach unto God's Throne, or yet unto the Hearts of his People, to quicken and refresh them, but as it receiveth that Life from the Life, that is in the Mental Prayer; it is clear, that a greater Measure is required to both, than simply to the one. Now although Mental Prayer (as to the Disposition and Frame of the Soul at least) be always in and with Good Christians, and hath always some Measure of Life in it; yet that Measure is sometimes so Weak and Low, that it cannot go forth into the Words without Hurt or Prejudice: And at other times although it be able and strong, yet it will not answer the Motion of Man's Will, so as to be drawn forth thereby; but it only abideth or goeth forth into the Vocal Prayer according to the Will of God, as he pleaseth to move it: Therefore the Free Motion of the Life itself, as it pleaseth God to bring it forth, is to be attended in all Outward, Spiritual Performances. But here let the Reader note, That we have said, Vocal Prayer requires more Life, than some Mental Prayer; we do not say, than all: For some Mental Prayer may be stronger, than that which is a Complex of Mental and Vocal, as gathering the whole Strength of the Complex into that which is solely and entirely Mental: According unto that common saying abundantly confirmed by Experience, Vis unita fortior; united Strength is the stronger. As when the Beams of the Sun are united into a small Point, they have more Force, than when they are diffused; and for this 'Cause it is, that we are so much for Mental Prayer, as knowing the great Good of it in our Experience. And from what is above said, it is clear, that we need another Influence, wherewith to pray vocally, than to Eat, Blow, Walk, etc. because these natural Actions may be done sufficiently in a Spiritual Manner, by the help of that General Influence, which doth always attend Good Men to Fear and Love God. For the Principle of Divine Life, which is the Living and Powerful Word of God in Men's Hearts, is never idle, 
The Principle of Divine Life is never Idle.  but is always Operative and at Work; especially more abundantly in them who join with it; being as a most Rich and Living Spring, that is continually flowing, and sending forth its Streams, according to Joh. 4.14. But to pray Vocally, requireth an Influence of Life to flow forth into the Words, that it may in a Living and Powerful way reach the Hearers; but that Ploughing, Eating, Walking, etc. need no such Emanating Influence, is certain; and will be acknowledged by our Adversaries. But perhaps also they will deny, that any Life or Virtue doth flow forth into Mental Praying and Preaching, even when these Duties are acceptably performed; but this is contrary both to the certain Experience of many Thousands, and also to the Scriptures-Testimony in many Places.  
I. It is Contrary to the Experience of many Thousands, who can declare, (whereof we are some) that the Declarations, Testimonies and Words of the Servants of God in Preaching and Praying have a real Life and Living Virtue in them, 
The Life in the Words of the Servants of God, witnessed by Experience▪  whereby their Souls are exceedingly Refreshed, Quickened and Stengthened; which Life and Living Virtue is a thing as distinct from the bare outward Words, which the natural Ear can hear, as Wine is distinct from the Vessel, that carrieth it: Therefore if another Man, that hath not this Spiritual Ability, should pronounce the same Words, they have not any Life or Virtue at all. And that God had given this Spiritual Discerning to many, before the People called Quakers were raised up, is manifest from divers in our own Nation, who cared not to hear Men, who could speak never so good Words, if they wanted Life; and in that day they could and did distinguish betwixt dead and living Preachers, as also betwixt a Living Testimony and Preaching, and a Dry Discourse: See for this the Book called, The fulfilling of the Scriptures. And this was the express Testimony of that Philosopher, who was Converted by the means of a few Words spoke by a certain Old Man (who was a Christian) at the Council of Nice; Out of the Mouth of that old Man (said he) there went forth a Virtue, which I could not Resist: These were his very Words; as Lucas Osiander relates them in his Epitome of the Church-History. Cent. 4. lin. 2. cap. 5.  
II. It is Contrary to the Scriptures-Testimony in many Places: The Mouth of the Righteous is a Well of Life, Prov. 10.11. This must be understood in respect of the Influence of Life, that cometh out of his Mouth, 
And testified unto by Scripture.  as Water doth out of a Well; and not barely in respect of the good Words, which a Wicked Man may speak. According to this Christ said to his Disciples; The Words that I speak unto you, are Spirit and Life: and as it was then, so it is now; for at this day he speaketh in his Servants, and will to the end of the World; and it is He only, who hath the Words of Eternal Life, which he speaketh in his Servants. And as in the Days of his Flesh he was said to speak with Authority or Power, and not as the Scribes; and the People wondered at the gracious words, which proceeded out of his mouth (all which import a living Influence and Virtue in the Words of Christ, which the Words of the Scribes and Pharisees had not) so it is at this Day: For Christ doth as really speak by his Spirit in his Servants, as he did in his Body of Flesh: So that Paul said, he spoke in him; and therefore his Preaching was in demonstration of the Spirit and Power. And for this cause true Preachers and Prophets are called good Trees, of which Men gather good Fruit; whereas bad Men or evil Trees have no good Fruit, 
True Prophets and Preachers distinguished from the falls.  although they have the Prophets and Apostles Words. Also they are compared (to wit, the False Prophets) to Clouds without Rain, and Wells without Water; although they have good Words, yet they have no Rain, nor Water: Their whole Ministry is dry, and empty of Life and Virtue. But the True Prophet's Ministry is as a Shower of Rain, Deut. 32.2. And sometimes it is compared unto Fire; as it is said in the Psalm, He maketh his Angels (or Messengers) Spirit's and his Ministers a Flame of Fire: And Fire was said to go out of the Mouths of the two Witnesses. Also the Influences of Life, that go forth through the true Prophets in their Ministry, are compared to Golden Oil, and the Men are compared unto Golden Pipes, Zech. 4.12. And therefore the Apostle Peter exhorted the Ministers in his Day, To minister of the ability, which God giveth, as good Stewards of the manifold Grace of God; so they ministered not only Words, but Grace. Many other Testimonies might be cited to prove this Truth.  
Another Instance brought by the Students, is, That an Heretic forbearing Prayer a Year or two, or his whole Life-time, may justify himself by this Doctrine. To this it was answered: That though he may pretend; yet he hath no just Ground from our Principle: 
All Men are bound to pray often.  For we believe, That all Men are bound to pray often unto God, yea daily; and that God doth inwardly call and move all Men often unto Prayer during the Day of their Visitation: And when that is Expired, or when at any other Time they want that Inward Call or Influence through Unfaithfulness, they are still bound: And if they pray not, they sin; because they ought to have an Influence. But that our Account saith, All have not Utterance to pray in Words, 
Utterance of Words in Prayer.  is no Excuse for Heretics: For they must needs acknowledge, as well as we, that all have not Utterance, who may be good Christians; seeing some that are naturally dumb, may be good Christians, and yet they must confess, these have not Utterance. Also many good Christians, who have no Natural Impediment, do want Utterance in a Spiritual Way, to speak or pray vocally in the hearing of others at some times; although we believe, it is given at times to all that are faithful (who have no Natural Defect) that they may pray vocally, or in the Hearing of others: But how oft, it is more than we can determine; seeing it is not Revealed: But if any fail of this Utterance through Unfaithfulness, their sin is nothing the less, if they omit Prayer. And thus their last two Instances are also Answered. For we do affirm with great Freedom, That all who are faithful to the Lord, never want sufficient Inspiration or Influence to wait upon God, fear him, love him, desire his Grace, and divers other Inward Duties. We say not All: For some Inward Duties, such as Meditation on a particular Subject or Place of Scripture are not always required, more than it is always required to speak; but if they be unfaithful, we deny not, but they may and will want them: and in that case although they want Inspirations and Influences, they are bound to pray, yet not without them, but with them. As a Man, that wanteth both Money and Goods to pay his Debt, yet is bound to pay his Debt; yet he must not, nor aught to pay it without Money or Goods: The Example is clear, and the Application is easy. As for that Story they bring in concerning T. M. which (that their Deceit may be the more hid) they do not positively affirm; but only propose by way of Question: Have not Quakers declared to People, etc. To which we Answer: That we know not, that any Quaker ever declared any such thing; and we believe, divers things in the Story are utterly false. 
The Story about T. M. Answered for not praying in the Family, as pretended.  If T. M. or any other of our Profession, having none in the Family, that can join with them in the true Spirit of Prayer, but are professed Opposers of the Quakers Way, be not so frequently heard pray by them, is excusable by your own Way; who will not readily pray in our Hearing, when they have none to join with them. And indeed, the want of that true Unity on the part of those, who are not of our Faith, doth oft hinder our Freedom to pray in their Hearing; (unless we have some of our Faith present to join with us:) We may pray for them, as it pleaseth God to move us in their hearing; but we cannot so properly pray with them, as not being in Unity with them. Where two or three (said Christ) agree together to seek any thing in my name: But let our Adversaries, if they can, show us, where in the Scripture it is commanded for any Man to pray in the Hearing of others, where all present have no Agreement with him? Yet we deny not, but that God upon some solemn Occasion may move to such a thing, especially when a public Testimony is required: as in the Case of Stephen, who prayed audibly in the Hearing of others; all which were so far from having any Agreement with him, that they were at that time stoning him to Death, Acts 7. Moreover we could easily upon a more just Ground Retort the Question upon your own Church-Members. How many of your own Church-Members were not only for a Twelve month, but for many twelve months never heard pray, and yet they pass among you for good Christians? It is well known, that although ye hold Family-Prayer Morning and Evening to be a Duty, and the want of it a great sin; that yet many thousand Families in the Nation, who belong to your Church, want it: and many whole Families are so grossly Ignorant, that none in the Family can go about it, even in that Natural Way, which ye plead for. As for us, it doth suffice unto us, 
God heareth Prayer in secret.  that God heareth us in secret; although Men do not so frequently hear us. Yet we own with all our Hearts public Expressive Prayer, as it is performed in Spirit and in Truth; and all of us have our Share and Testimony therein, as God moves thereunto: Even those who are outwardly silent, as these who speak; when as both agree together in one Spirit, and with one Heart and Soul join together in the same.   

SECTION VI Of BAPTISM.  
Wherein their Fourth Section concerning Water-Baptism is Answered.  
IN their stating the Question, they say; The Question is not, Whether Infants ought to be Baptised? Or who have the Power of Administering Baptism? Whereas indeed these Two are a great part of the Question betwixt our Adversary and us. For as touching Infant-Baptism, R. B. his Thesis doth expressly say, It is a mere Human Tradition; 
Infant Baptism an human Tradition.  and it is well known that all the Quakers (so called) are of the same Mind: and do not the Students undertake to Confute the Quakers Principles? How is it then, that they leave out so considerable a part of Quakerism, as t●ey call it? Is this Quakerism Canvased, to pick and choose at some, and pass by others? Yea, Infants-Sprinkling with Water on the Forehead, is so considerable a part of the Question betwixt them and us, that if that be disproved, or if they cannot prove that to be a Gospel-Institution, they fall short exceedingly; seeing, that is the only Baptism in use among them of the National Church. Again, it is so great a part of the Question, Who have the power of Administering Baptism? that by this the Controversy stands or falls; 
None have Power now to Administer Water-Baptism  For one of our main Arguments against Water-Baptism, as remaining a Duty upon all Christians is, That none are to be found, that have the Power to administer it: And the Administration cannot be without a lawful Administrator. The Question then really is, Whether these, who have no Immediate Call to administer Water-Baptism, (as John had) have Power to administer it? Again, Whether those, who have no other mediate Call to Baptise, but what they have by the Church of Rome, which is no true Church (as the best Protestants affirm) have power to Administer Baptism? And this Question is the more proper in this Place, seeing J. M. the Students Master confesseth, his and his brethren's Call and Ordination to be by the Church of Rome, and that they have no other, but what is conveyed down to them from the Apostles Times by that Apostate Church. But let us now Examine their Arguments for Water-Baptism in general. The First is, 
Baptism with Water is to continue in the Church, 
The Students Argument for its Continuance.  as long as Christ's Presence is to continue with his Apostles, and them, who teach the Doctrine, that they taught: But,  
Christ's Presence is to continue with his Apostles, and them, who teach the Doctrine, that they taught, to the End of the World;  
Therefore, etc.   
Where it is to be observed, That they think, all is Safe as to the Minor; and therefore they altogether pass it by. Now although it is sufficient to invalidate the Argument, if the Major be false; yet we have somewhat of great moment to say to the Minor, that is enough to overturn any Baptism, that they have. For we put them to explain, who these are, That all along since the Apostles have taught the Doctrine, which the Apostles taught? For the Words are liable to divers Senses. If they mean the Church of Rome, and her Bishops and Teachers, we altogether deny, that they have taught the same Doctrine, which the Apostles taught: And we suppose, the Students, if they follow their Master J. M. will not affirm it. And indeed, for the same Reason the best primitive Protestants denied, that the Church of Rome in their Day had any lawful Ordination at all; seeing she continued not in the Apostles Doctrine and Faith: As that famous Protestant Sadeel doth argue at great length, lib. de legit. voc. min. where he affirmeth, 
Sadeel's Testimony concerning a Succession of Faith from the Apostles.  That the Succession of Faith is as the Soul, which gives Life to the Succession of the Bishops, as unto a Body; but that Succession without this Faith is a dead thing, and unprofitable Carcase. Now the same Reason doth militate as strongly against Water-Baptism, and that also called the Supper, upon our present Adversaries Principle, That none have Power to administer the one or the other, but those who have a mediate outward Call conveyed down from the Apostles by a visible Succession of ordained Bishops and Presbyters. For we say, There hath been no such Visible Succession, nor visibly Ordained Bishops and Presbyters, who all a long have had the true Faith, and taught the true Doctrine of the Apostles; therefore their Ordination and Power to administer the Sacraments, is void and null. And this is further confirmed by the Authority of Cyprian, 
Cyprian of Baptism.  who taught with great Earnestness, That the Baptism of all Heretics was void, and no Baptism: But so it is, by our Adversaries Confession, That the Church and Bishops, and Teachers of Rome have been Heretics for many hundred Years before the Reformation; Therefore, &. We say then, the Argument is fallacious as to the Minor, supposing, what is not to be supposed in their Sense, viz. That either the Teachers of the Church of Rome, or any other claiming a Visible and Mediate Call from the Apostles Times conveyed through a Visible Church unto them, have taught the Doctrine, which the Apostles taught; a thing we altogether deny: And it lieth on them to prove. But that Christ hath had some all along, who have both believed and taught the Doctrine of the Apostles, and that his Presence has been with them, we acknowledge; but we deny, that these have been all a long a Visible Church and Teachers, having a Mediate Call and Ordination: and in this we agree with the best Protestants. For indeed, the True Church hath been hid, even as a few Grains of Corn among an exceeding great Quantity of Chaff and Stubble; 
The True Church hath been hid.  and she who hath called herself the Church by reason of her outward Succession, was not the True Church, though some of the True Church lay hidden in her, as Corn is hid in a great Quantity of Chaff. And that the Church is properly to be placed in the alone Grains of Corn, and not in the Chaff, Sadeel doth also show out of Augustine Ep. 48. Another Fault we find in the Students Argument, that supposing Water-Baptism had been commanded to the Apostles by Christ, Matth. 28. (which yet we altogether deny) it insinuateth, That it was as long to Continue, as Christ's Presence with his Church. For if Teaching had Continued, though Baptism with Water had Discontinued (as our Adversaries grant, That Anointing with Oil, and miraculous Curing the Sick is discontinued) yet the Promise was ground enough to encourage them: And if all be still binding, that Christ Commanded to his Apostles, why go they not forth, 
The Partiality of the National Teachers concerning Water-Baptism.  (we mean the National Teachers) into all the World, and teach the Nations, who do not so much as believe the Gospel historically? If they say, This was a Command to the Apostles, and not to them; Why are they so partial, as to take one part to them, and reject another? But we shall now come to a more particular Examination of their Major. We have told them, That the Apostles baptised some with Water out of a Condescendency (as Paul circumcised Timothy) and not from that Command, Matth. 28. which saith nothing of Water-Baptism.  
Their First Reason against this is, They should have Baptised with Water of their own Will, and without any sufficient Authority. But we deny this Consequence, and they themselves have furnished us with a sufficient Answer, where they say, Paul Circumcised Timothy, but not without a Command; for the Law of Charity, and other General Precepts obliged Paul so to do, though it was a thing indifferent of itself. The same we say as to their Baptising with Water: The Jews having so great an Esteem of Water-Baptism, and thinking it necessary, the Apostles used it (although it was a thing indifferent of itself after Christ's Ascension, and giving of the Holy Ghost) the Law of Charity, and other general Precepts obliging them: But this proveth not, That the Apostles had any Command from Matth. 28. or any such Command any where else, that made Water-Baptism of itself to be a Necessary Duty to the End of the World.  
And whereas they Query, Will G. K. grant, that it was once lively? We answer, Yes, under John: Yet it followeth not, that it was to Continue; because John had no Commission to the Nations, but only to the Jews. And that the Apostles Baptised whole Families and Thousands (if they so did) will not prove, that it was Necessary of it self, more than that Circumcision was; and yet even then many Thousands of believing Jews were Zealous for Circumcision, see Act. 21.20, 21. Yea, many Bishops of Jerusalem were Circumcised after this, as Eusebius relates. 
A Condescension in the Apostles by Water-baptism.  The Reason therefore was, That People were Zealous of Water-Baptism, because of John, and therefore the Apostles Condescended to it out of the Law of Charity.  
Another Question they make, Where is Water-Baptism buried? We answer; where the other Shadows are Buried: For it was but a Shadow, and Carnal Ordinance, Heb. 9.10. the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again the true Water-Baptism hath been out of use all the Time of the Apostasy; for the Apostate Church hath had no true Baptism; and so in that respect it hath been Buried: And being but a Shadow, is not to be raised up again. And it is observable, That in the Revelation, where it is prophesied of the Return and Restauration of the Church, there is not any thing mentioned of the Restoring either Water-Baptism, or the use of Bread and Wine; as Signs, etc. And so their Second Reason is answered, That Water-Baptism is no more to be used out of Condescendency to the Weak, than Circumcision, because both are long ago buried: And what is buried, is deadly to be raised up again, as Augustin taught.  
Their Third Reason is built on a Mistake, That the Godhead of Christ, or Names of Father, Son, and Holy Ghost were a stumbling-block to the believing Jews; For of these only we are to be understood. Also, That the Apostles used the Words Father, Son, and Holy Ghost, when they baptised, cannot be proved; far less used they the Word Trinity, which was not invented long after the Apostles Days. Their Second Argument, That the Baptism Commanded in Matth. 28.16. is with Water, resolves at last into this, That it is God only, and not Man, who baptises with the Holy Ghost; because he is only the proper, immediate, efficient Cause of Baptism with the Holy Ghost: But we deny the Consequence, as Weak and False. For there is nothing more usual, 
The Effect ascribed unto the Instrumental Cause, which is the Principal.  than to ascribe the Effect unto the Instrumental Cause, as truly as unto the Principal: Paul was sent to turn or convert the Gentiles from Darkness to Light, and to open their Eyes; and yet God only was the Proper and Immediate Efficient Cause of this. Many more Examples could be given, yea the same Reason of the Students would militate against Teaching: For even outward Teaching, which is by the Motion of the Holy Ghost, hath a Power and Virtue in it; whereof the Men who Teach, are but the Instrumental Conveyers, that is only from God, as the Immediate Efficient Cause.  
Another Reason they give to make all sure, as they say is, That it is only Christ, as he is God, and mightier than John, who baptised with the holy Ghost, Matth. 3.11. where Baptism with the Holy Ghost is peculiarly attributed to Christ. But this makes their Matter nothing more sure; for although that Baptism with the Holy Ghost be peculiarly attributed to Christ, as the principal Cause; yet it hindereth not, that Men are the Instrumental: Even as Christ said, It is not ye, that speak; and yet they also spoke, as Instruments. It is true, that John did not Baptise with the Holy Ghost, as the Apostles did (or rather Christ through them) because John had not so powerful a Ministry given him, as the Apostles; of whom Christ said, that they should not only do as great Works as he, but greater, to wit, by his Power. Again they Argue, That giving and not granting, that Baptism with the Holy Ghost could be administered by Men, yet it is not Commanded here; for the Words than would be full of needless Tautologies. To this we Answer; That this doth not follow. For suppose, That by Teaching and Baptising were meant one thing; how usual is it in Scripture to express one thing under divers Names without any Tautology? However we believe, That by Teaching and Baptising are meant two several Things, both which require the special Operation of the Holy Spirit. For a Man through Teaching by the Concurrence of the Holy Ghost is first of all Convinced of the Truth, and hath a ground laid in him to believe; and then he is Baptised with the Holy Ghost, upon his believing and obeying, in what he is Convinced of. Nor is this to confound the Command with the Promise, for the Sense of it is this; Go ye, and Baptise with the Holy Ghost (Instrumentally) and I shall be with you, as the Principal Cause to concur and assist you: and thus there is no Tautology; the Command and the Promise being in diverso genere, id est, in a different kind.  
Their next Argument to prove, 
John's Baptism ceased, the Reason why?  That Water-Baptism is to continue to the End of the World, is, That God sent John to baptise with Water; and Christ caused John to baptise him, and commanded or caus●ed his Apostles to Baptise with Water; and these Commands were never formally Repealed, nor ceased of their own Nature: Therefore, etc. But to this the Answer is easy. For John's Baptism was no part of the Gospel-Dispensation, as serving only to prepare the way to Christ; and he was sent only to Baptise the Jews, that Christ might be manifest to Israel, Joh. 1.31. And it is called John's Baptism, in distinction from that of Christ; for some were baptised with it, who had not Received the Holy Ghost. And that Christ was baptised with Water, proveth not its Continuance; no more than that he was Circumcised, proveth the Continuance of Circumcision. That Christ Commanded his Disciples to Baptise with Water, we find not; and though it were, it is but as at that time, being under John's Dispensation: but unless they can prove, that Christ Commanded to Baptise all Nations with Water, and that to the End of the World, they gain nothing. For what was Commanded only as toward the Jews, doth not reach us Gentiles; and so we need seek no Repeal, there not having been any such Command.  
In their answering our Retortion, as touching Washing the Feet, 
Washing of Feet and Anointing with Oil, etc. abolished▪  Anointing the Sick with Oil, and Abstaining from Blood, and things strangled, They say, 1. This Retortion hath a damnable tendency; for Enthusiasts may arise and plead the same way against the most necessary Truths, etc. We answer; they have no Ground from our Retortion so to do; because these things above mentioned are but Figures, and such as have no Inward, or Intrinsecal Goodness or Righteousness in them, as the other things have, which are most necessary. 2. Whereas they say, If these things had been Commanded, and never Repealed, it were better to admit and observe them, than to reject Baptism, etc. We answer, if by Repeal they mean a formal Repeal, we deny, that it were better; for all being but figurative things, and such as the inward Law of God writ in our Hearts (which is the New Covenant-Dispensation) doth not require of us, they Cease of their own Nature, and carry a virtual Repeal in their Bosom; although it be not formally expressed in the Scripture, as to every particular. 
The outward Law being changed.  For all the things of the Ceremonial Law are not one by one particularly Repealed in the New Testament; but together in one Body: for the Law itself being changed, the things required by it (if they have no other Law to require them) do Cease. 3. They say, That Christ in washing his Disciples Feet, did two things. 1. To seal up to his Disciples their part in him. 2. He intended to leave them one Example of Humility; and it is only this second thing, which he commanded to his Disciples, to wit, that they should perform Acts of Humility one to another. But we miss their Proof there altogether, that he only Commanded this, and not the Washing one another's Feet in particular: yea, this Gloss expressly gives the lie to Christ his own Words, Joh. 13.14. Ye also aught to wash one another's Feet; where not only an Act of Humility is signified, 
A Spiritual washing of Feet pointed at by Christ.  but an Act of Love: And also by the outward Washing of the outward Feet is signified, how we ought to contribute to Wash one another's Feet in a spiritual sense, that is to say, by seasonable Reproofs and Exhortations to help on one another unto the Sanctification of the most-Inferiour Affections, that are, as it were the Feet. And that Christ pointeth at such a Mystery, is clear from ver. 10. He that is washed, needeth not, save to wash his Feet. Again, they allege, That this Act is put Synecdochically for all other Acts of Humility: But admit, that it be so; this proves nor, that this particular Act was not Commanded, when Christ Instituted the Breaking of Bread at Supper: Among other Ends it had this also, to signify the Unity of Christians, and how they ought to love one another; shall we therefore say, it is Synecdochically put for all Acts of Love, but is not particularly Commanded? And indeed, as Washing of Feet was in use in these hot Countries, before that Christ did Wash his Disciples Feet, and Commanded it to them; so was that in use, the Chief in the Family to take Bread and break it, and give to every one, saying, Take, Eat: This was in use among the Jews before Christ did so; as divers Historians relate, particularly Paulus Ricius de Coelesti Agricultura. Again, whereas they say, If he had commanded so, some would have observed it.  
To this we Answer; some, yea many did observe it, as they grant Ambrose and the Church of Milan did: for if they used to do so in the Eastern Countries, where there was need for it, because the People ordinarily did go barefoot; the Christians in that Country would use it the rather, that Christ Commanded it. Yea it doth appear, that it was a most ordinary thing in the Primitive Times, from Paul's Words 1 Tim. 5.10. where it is numbered among other Commanded Duties; 
Washing of Feet observed by Christians in the Primitive times.  If she hath washed the Saints feet. If it be said, That they used it, but not as a Sacrament: We Answer; we read not of the Word Sacrament in the Scripture: It is enough, that they used it; and were Commanded so to do by Christ: And it had a Spiritual Signification, as well as those things they call Sacraments. It is needless for us to insist more on this particular, so as to refute Arguments of their own making, which are none of ours; wherein they fight with their own Shadow: where we leave them; and proceed to the other Particulars. They tell us, That the Command to Anoint the Sick with Oil carries a Repeal in its Bosom; so, we say, doth John's Baptism with Water, as preparing the Way to Christ; who is now come. And so we may return them their Axiom, Cessante fine legis, cessat & obligatio. But that Anointing with Oil was only in order to Miraculous Cures, they say it, without giving any Proof, Ja. 5.14. For although it were confessed, that it were in order to outward Healing or Curing; yet it is clear from the Text, that it was not Exclusive of all other things; for it is not only promised, That he shall be saved; but if he have Committed sins, they shall be forgiven him. And this saving seems rather to be Spiritual, than the restoring the Body to Natural Health; otherwise it being absolutely promised, 
Anointing with Oil was rather a Spiritual Saving than a Restoring the Body.  all Sick Persons in the Church should have been always restored to Natural Health, and so none should have died. And we find Anointing with Oil joined with Prayer, yea, We are bidden, pray one for another, that we may be healed. Nor is this Ceased; but that by the Prayers of the Godly for one that is sick, and bodily diseased, it pleaseth God at times so to answer them, that they are Restored to Health by the Lord: and we dare our Adversaries, if they will deny this altogether; and this is in a true sense Miraculous. Yea, Instances of this kind have been even among the People called Quakers: and if it were altogether Ceased, according to the Students Argument; Prayer (at least, so as to pray to God to heal any Sick Person) should Cease also: It is better therefore to say, That Anointing with Oil is ceased, as being but a Figure. 
Abstaining from Blood, and things strangled, the Ceremonial Law, ceased.  Their Repeal of the Command to abstain from Blood and things strangled, is not sufficiently proved from 1 Cor. 10.25. For let any read the whole Chapter, and he shall find nothing said in it of Blood, or things strangled: That was not the Subject, he was upon; but things offered to Idols, which we read not, that they used to strangle. The Sense is plain, Whatsoever is sold in the Shambles (whether offered to Idols, or not) that eat; ask no Question, if it be offered to an Idol, or not. Beside it is not usual to sell Flesh of Beasts strangled, in the Shambles; for they kill them otherwise, than by strangling, which is hurtful to the Meat: and if selling of strangled Flesh had been usual, it would have been no Transgressing the Apostle's Rule, if they had any Doubt, to have asked, If it was strangled: For many will not eat Flesh that is strangled, because it is not so good Nourishment; although they have no Scruple of Conscience. Yea, the Primitive Christians even in Tertullian's time, (as he showeth in his Apology) Abstained from Blood and things strangled; Wherein there was a great Providence of God to clear them of that horrid Falsehood, as if they did drink the Blood of Children. By which it is clear, they did not understand Paul's Words 1 Cor. 10.25. to be any Repeal: It is therefore more safe to say, that it being a part of the Ceremonial Law, it is Repealed with the other Figures.  
The Words of John, He must increase, but I must decrease, 
The Decrease of John's and Increase of Christ's Baptism.  Joh. 3.30. they will not have to be understood of John's Baptism; wherein they are not only contrary to many of their own Church, (as could be shown) but also to the Scripture itself. For it is most clear, That John spoke this with a particular Relation to his Baptism: When they came to him, and told him, That Christ Baptised, etc. On this he said, That Christ was to Increase, meaning Christ's Baptism, not with Water, but with the Holy Ghost (for Christ baptised none with Water himself) and he, that is, his Baptism must Decrease, not his true Honour and Virtue: And the Disciples he gathered, was unto Christ. But that John's Baptism was much practised, proveth it no more a standing Command, than other things of the Law.  
In the last Place they allege, That Peter commanded Cornelius and others with him to be baptised, 
Peter's Commanding Cornelius (and them) to be Baptised, answered.  out of a necessity arising from a Divine Precept: But their Proofs are weak. For 1. We ought to do all things in the Name of the Lord, when we eat, or drink, or journey: but yet all things are not Commanded; but some left to our Freedom. 2. Peter in his Sermon told Cornelius nothing of Water-Baptism; and when after he spoke of it, he did not tell him, That he ought to do it out of a necessity arising from a Divine Precept: let them prove it, if they can. 3. Whereas they allege, That Peter was accused by the Disciples for administering Water-Baptism to Cornelius, from Acts 11. It is a manifest Untruth: for there is no such thing either in their Accusation, or his Answer; as may be seen, if any will read the Chapter: They accused him for going in to them, and eating with them; and this was all the Accusation: And though they had, the Students Consequence doth not follow; for if the Law of Charity obliged him to Baptise them, his Refusal would have been a withstanding of God.   

SECTION VII. Of the MINISTRY.  
Being an Answer to their Fifth Section, Concerning the MINISTRY.  
IN the first part of their Section they plead, That a Man, who is an Hypocrite and graceless, may be a true and lawful Pastor; yet they grant, That none ought to be admitted into the Ministry, but such as ex judicio charitatis, id est, out of the Judgement of Charity is to be esteemed truly pious: By which Acknowledgement they destroy with their own Hands any seeming Strength, that lies in their own Arguments; as will appear by a particular Examination of them. Their First Reason is taken from Many Jewish Priests and High-Priests, and many Scribes and Pharisees in Christ's time, who were Ministers of God's Word; and yet who will say, they were endued with sanctifying Grace? To which we answer: That they were Ministers of God's Word, 
Ministers of the Gospel, and of the Law and Shadows differ.  or of the Gospel, is denied; for they were but Ministers of the Law, and legal Performances, Types, Figures and Shadows: and as that Legal Dispensation was but Imperfect in Respect of the Gospel, so the Priesthood and Ministry of it; therefore both were to pass away. So that to argue from the Law to the Gospel, is not Equal, more than to Argue, that because the Ministers of the Law were Ministers of the Figures and Types, that therefore the Ministers of the Gospel should be the same; yea, we may draw an Argument from the outward and Legal Qualifications of the Priests, that none but truly Holy should, or aught to be Ministers under the Gospel. For as under the Law none were to be Priests, but those, who came of Levi, a Figure of Christ; 
Levi a Figure of Christ.  so under the Gospel none are to be Ministers, but who by a Spiritural Birth and Nativity are of Christ. And as under the Law, none that were Lame, and blind Corporally, were to be Legal Ministers; 
The Lame and Blind no Legal Ministers.  so under the Gospel none that are Lame and Blind Spiritually, are to be Gospel-Ministers: But all, that want true Holiness, are Lame and Blind Spiritually; Therefore, etc. Again, many of these Jewish Priests, Scribes and Pharisees were openly and manifestly Impious, especially in the time of Christ his being in the Flesh, and could not be esteemed truly Pious in the Judgement of Charity; and so if the Argument hold, it proves, that Men may be admitted and owned to be Ministers of the Gospel, that are not Pious in the Judgement of Charity. 
The Students plead for a Graceless Ministry.  The like may be said of Judas, whom they take in their Second Argument to patronise a Graceless Ministry. For if Judas was a Devil from the beginning, certainly, Christ did know him to be so; and therefore could not in the Judgement of Charity esteem him to be truly Pious: how could he then Admit him? But as for Judas, they allege indeed, That he was a Devil from the Beginning; but they have not proved it: It is said expressly of him, That he fell from his Ministry by Transgression; we read not, that he was Degraded his Office any other way, but simply by his Transgression, which was his betraying Christ. Again, it is written of him, Let his habitation be desolate, and let no man dwell therein; and his Bishopric let another take, Psal. 109. But they, who plead for a Graceless Minister, would put another in Judas Habitation; and so would hold up a Ministry of Covetous Men, as he was, who to satisfy their Covetousness, will betray Christ. For suppose, that a Man have all other Qualifications requisite, 
Holiness requisite in a Preacher.  and yet be openly and notoriously a Wicked Man; he may plead his Right to be Admitted; and if Admitted, to be Continued to be a Minister: What Ground have his Brethren out of Scripture to depose him, according to the Students Argument (which is indeed the General Argument of the Clergy (as they are called) seeing he hath all the Essentials of a Minister? If they say, Paul requireth, That a Bishop or Deacon be found Blameless, not covetous, but vigilant, sober, etc. then it will follow as much, that he, that is not really Pious, ought not to be Admitted; as he, that is not seemingly Pious: For the Apostle doth not say, he must be seemingly so; but simply, that he must be so. And indeed, to expound all these Qualifications of a seeming, and no real Holiness, is to mock the Scripture: For they might as well say, that seeming Holiness only, and not real is required indispensably of us in Order to Salvation; for the Scripture as positively requireth Holiness unto the Function of a Bishop, as it doth require it unto Salvation. There is yet another thing, which they have to prove concerning Judas, viz. that Christ sent him to preach the Gospel. He sent him indeed to work Miracles, heal the Sick, and to say, The Kingdom of God is at hand, that is to say, the Gospel-Dispensation is approaching; but that Judas was a Minister of the Gospel, which is the Power of God unto Salvation, we require them to prove: For it was after his Removal, that Christ sent the Apostles to preach the Gospel.  
Their third Reason is, That the Efficay of the words depends not upon the worthiness of the Preachers, 
The Efficacy of the Word preached.  1 Cor. 3.7. We grant the Antecedent, but deny the Consequence. For although it depend not upon the Worthiness of the Preacher, yet it may and doth require Holiness, as a Qualification indispensably necessary in him: even as they grant themselves, that none are Justified without Faith; yet they deny, that the Efficacy of Justification depends upon the Worthiness of him, that believeth. And the Efficacy of good Wine depends not upon the Worthiness of the Vessel, that bears it; yet none will put good Wine in a leaky Vessel, or unfit: And indeed, as Unfit as a leaky, unclean Vessel is to receive good Wine; a Graceless Man is as Unfit to receive the Dispensation of the Gospel, which is compared to New Wine in the Scripture. And, said Christ, No Man putteth new Wine into old Bottles: for indeed, the Ministration of the Gospel is a Ministration of Life and Grace, and none can Minister that, which they have not.  
Their Fourth Argument depends upon a Proposition, which they lay down, and offer to prove; but fall short in, viz. That they cannot know, who have true Grace: This we deny. For if they would believe in the Light, wherewith Christ hath enlightened them, they should receive the Anointing; and by it their Eyes should be opened to know, who are Gracious, and who not.  
But let us see, how they prove it; 1. Say they, We cannot know it Immediately; That is granted. 2. Nor can we know it by their Outward Works, unless it be out of the judgement of Charity, which may deceive us; for all the works, which a Godly Man can do, may likewise be performed as to the outward, 
The Fruits of the Spirit are a Savour of Life, which Hypocrites have not.  by Hypocrites. To this we Answer; If by Outward Works they mean such, as come under the outward Observation of the mere outward and bodily Senses, we grant; but there are Works, which are the Fruits of the Spirit, which, although they remain in the Souls of Holy men, yet send forth a savour of that Life and Spirit, or Spiritual Principle, that is the Root of them, through the outward Works and Conversation, which can and do reach unto the Spiritual Senses of others, where they are. And this Savour and Manifestation of Life can no Hypocrite have; but it is an Infallible Evidence of Sanctification in measure, where it is: and where the Sanctification is greatest, the Savour or Manifestation of Life is there greatest also. According unto this Paul said, 
2 Cor. 2, 15, 16. c. 3.3.  We are a good Savour, etc. and Paul said of the Corinthians, That they were the Epistle of Christ: John said of the Saints, That the Name of God, and of the Lamb shall be in their Foreheads. Many other Testimonies could be brought to prove this; we shall only add that of Christ, He that believeth in me, out of his Belly shall flow Rivers of Living Water. So here is an Evidence, that no Hypocrite can have. Now what are these Rivers, but the Influences of the Spirit? And seeing, they are said to flow out, they may be discerned by others. It is true, the Natural Senses cannot discern them; but the Spiritual Senses can: and seeing, 
Natural and Spiritual Senses discerning their proper Objects.  the Students grant Spiritual Senses, if they grant them to be True and Real, they must grant also Spiritual Sensible Objects; which may be as certainly apprehended and discerned by our Spiritual Senses, although the Objects themselves be without us, as natural Objects without us may be apprehended by the Natural Senses.  
3. Nor can we know it, say they, by Revelation. But how prove they it? They only suppose they have proved already, that there is no such thing; but how Weak and Impertinent their Proofs are, is above showed. But here note, that by Revelation is sufficiently understood the Revelation or Discovery, which the Fruits of the Spirit, or Spiritual Life give forth in Holy men one to another: for as the Savour of some Sweet Ointment is a sufficient Revelation of it to the Sense of the natural Smell; so the Spiritual Savour of the Spiritual Ointment is such to the Spiritual Smell.  
Lastly, Whereas they say, The Gift of discerning Spirits was never Common to all. This we deny; nor doth that Scripture cited by them prove it, 1 Cor. 12.10. Otherwise they might as well say, 
The Discerning of Spirits is Common to all true Christians.  That Faith was not Common to all true Christians, because it is said, To another, Faith. But as by [Faith] here must be understood some Extraordinary Degree of Faith, or the Faith of Miracles; so the Discerning must be some Extraordinary Degree, or as in Relation to Miracles: seeing, there were Spirits of Devils, that wrought false Miracles. And such a Discerning as to that, we do not plead for, as Common to all; but that a Discerning of Spirits, so far as to discern betwixt them, who were Godly and Wicked, and who were Ministers of the Spirit, and who not, was Common to all, we prove. Because it is promised as a General Privilege, Mal. 3.18. Then shall ye return, and Discern between the righteous and the wicked, etc. again, all are commanded To Try the Spirits, 1 Joh. 4.1. Therefore all have a measure of Discerning, whereby to try them; otherwise they were required to do an Impossible thing, which is Absurd. If it be said, He giveth a Rule, whereby to try them, viz. Every Spirit, that confesseth, that Jesus Christ is come in the Flesh, is of God, ver. 2. To this we answer. The Rule is one thing, the Discerning is another; and differ, as the Object, and the Eye. Now, the Eye is as much required to see, as the Object; Therefore all need a Spiritual Eye, to apply the Rule in a suitable manner, 
The Spiritual Eye sees and discerns the true Confessor from the false.  so as to know, who do truly confess Christ come in the Flesh. For John cannot mean a bare Verbal Confession, because Antichrist himself may have that; therefore he meaneth a True living Confession in Life and Power, which no Hypocrite can have.  
Having thus answered all their Arguments, we shall conclude this Particular with one Argument against them; one part of which is their own Confession.  
They who can be certainly known and discerned to be Impious and Unholy, ought not to be admitted into the Ministry. But  
Impious and Unholy men can be certainly known to be Impious and Unholy;  
Therefore they ought not, etc.  
The first Proposition is proved, and sufficiently confirmed from their own Confession, That None ought to be Admitted, but who in the judgement of Charity are to be esteemed truly Pious; Therefore they, who cannot be so Esteemed, ought not to be Admitted. But if they be certainly known to be Impious, they cannot be so Esteemed; therefore, etc. The Assumption is proved above, partly by Arguments, and partly by the Refutation of what they have said against it.  

Divine Inspiration.  In the Second Part they Dispute Against an Immediate, Enthusiastic Call (as they call it) by way of Inspiration, being necessary, and for the necessity of a Mediate and Outward Call. And because we plead for the blessed Inspiration of the Spirit of God, they call us Enthusiastical Impostors; and if the Apostles themselves and Primitive Christians were now living, they would give them the same Name: For we plead for no other Inspiration, but that which was given unto those Holy men. But seeing, they use the word Enthusiasm so much in a way of Reproach; it is fit, that it be opened. Let them tell us then, if they mean any other thing by it, than true Divine Inspiration? If they mean another, it concerns us not; 
(Enthusiasm, its proper Signification.)  for we plead for no other. But if they mean that (as the word properly signifies, being derived from a word, that signifies, God within, as the best Greek Dictionaries show) they should not Reproach us with that, which was the Glory of the Primitive Christians, and by which the Scriptures were writ, to wit, Divine Inspiration. And here they tell us of an Inward Call, which consists in the Disposition of the Soul; but they will not have it to be an Inspiration: But if by this Disposition they mean any spiritual or supernatural Gift, they must needs acknowledge, that it is an Inspiration; at least in the general sense. For how can it be Spiritual, unless it be Inspired? Is not every good thing, that is spiritually good, from the Spirit? Surely, the National Confession of Faith published in Knox's time, doth expressly say, That Faith is the Inspiration of God. But if they say, they deny not Subjective, but Objective Inspiration; we put them to prove this unnatural Division and Separation: As if there were Inspiration in men's Souls, that is not Objective; which we altogether deny. But as to this Inward Call, 
The Call of Ministers.  we ask them, If it hath not in it the Nature of a Command, so that he, who hath it, is bound to obey it? If they say, Not; Then a man may lawfully Disobey it, and Resist it, although it be of God: If they say, It is a Command; than it is Objective: for it is the nature of all real and true Commands to be Objective. Again; If by Disposition they mean the mere Qualification, that enables a Man to be a Preacher, how can that be a Call? Seeing a Man may be fit or able for an Office, that hath not a Call thereunto, being already in another Office, that he is fit for also. So that they bewray gross Ignorance, in confounding the Ability, and the Gall, which are distinct things. And here they require of us to prove our Immediate Call by Miracles, or any extraordinary thing, which can only be from God; and so cannot agree to false Teachers. And it having been told them by R. B. that the Papists made the same Objection against the first Reformers, they call this an Impertinent Prattling; but for all the disparity they show, the Impertinent Prattling falls upon themselves. They confess, The first Reformers had an extraordinary Call in respect of their Heroic Gifts; 
First Reformer's Call.  yet they also had a mediate Call: They owned the holy Scriptures for their principal Rule, and Preached no other Gospel, etc. To this we answer, that all of them had a mediate Call, is a mere Alledgance without any proof; yea, the History of the Reformation showeth the Contrary. Again, it is abundantly Evident out of their own Writings, that the most Eminent of them did lay no weight upon that Outward Call, which some of them had from the Popish Church; but did plead, that seeing the Visible Succession of the Church and Ministry was interrupted by the Apostasy, that they needed no Outward Call, but did betake themselves to the Extraordinary: 
Sadeel de Voc. Min.  See for this Sadeel de Legit. Vocatione Ministrorum; and when they used any Argument of a Mediate Call, it was but by way of Arg. ad Hominem: As now, if any of us called Quakers had ever had the Mediate Call from the National Churches; as some in England indeed had, namely S. F. who was a Parish Priest. Nor will it prove, that the first Reformers had an Extraordinary Call, because they owned the Scriptures as their principal Rule, and preached no other Gospel; otherwise all the National Preachers now would have an Extraordinary Call, because they pretend to own the Scriptures, as their principal Rule, and to preach no other Gospel. Yea, 
The Scriptures an External Rule.  we own the Scriptures as much, as the first Reformers did; and we do acknowledge them, that they are the Principal External Rule, and to be preferred to all other outward Writings and Testimonies: but we cannot prefer them to the Inward Testimony and Word of God in our hearts, as neither did the most Eminent of these, called Reformers; but indeed preferred the Inward Testimony and Word to the Outward: as is proved in the Book called Quakerism no Popery. Now, whatever Proof or Evidence the first Reformers could give of their Extraordinary Call, the Quakers can give the same: That which they mainly insisted on, was the Soundness of their Doctrine, accompanied with the Holiness of their Life, and good Effect of their Ministry, whereby Souls were Converted unto God, as Sadeel in the Treatise abovementioned de Legit. Voc. Min. showeth at length. And let our Adversaries disprove this Evidence, if they can; which we say is as good an Evidence to us, as it was to them: and though false Teachers may pretend unto the same; yet it can be proved, that it doth not justly belong unto them. As for Popery and Mahometanism, it can be proved, 
Popery and Mahometanism not ours.  that they are Contrary to Scripture; but our Adversaries have not proved, nor can, that our Doctrine is so: and we are most willing to bring the matter to this Issue; we doubt not, but to give better and stronger Evidences from Scripture and Reason to Convince Gain-sayers in a Rational Way, than our Adversaries can. But that we make the Efficacy of our Doctrine (taken precisely by itself, and without being accompanied with the Soundness of it, etc. an Evidence of our Call, is a mere Calumny of the Students.  
Now let us see, what they have to say for Their Outward and Mediate Call. 
The Students derive their Mediate Call and Ordination from Rome.  They cite divers Scriptures to prove, that the Apostles Ordained Elders; but doth this prove, that their Ordination, which they derive from the Apostate Church of Rome, is a true Ordination, and necessary? Yea, it is clear, and confessed by the most judicious Protestants, that true and lawful Ordination and Succession hath not continued in the Church, since the Apostles days; but hath suffered an Interruption by the general Apostasy, that as a Flood overflowed the Earth: and that although God still preserved a Church, yet she had not a Visible Outward Succession; because she was not Visible all along herself: and before our Adversaries can make the half of their Argument good, they must prove, that not only a True Church hath continued ever since the Apostles days; but that she hath been Visible, having a true Visible Succession of Visible Teachers, who were good and faithful Men all along to Convey it down to this day. But to infer, that Ordination hath Continued, because of the Command (if the Command hath been Universal) doth not follow; seeing many things Commanded may be Unpractised through Unfaithfulness to the Command. Now it is certain, that generally the Visibly Ordained Bishops have not been faithful Men for many hundred years, and so kept not to the Substance of that True Ordination, that was in the Apostles times; but lost it through Unfaithfulness, and set up a Shadow in its Room: the like may be said of other things. And the Ordination being once lost, it cannot be recovered again from a mere Scripture-Command; otherwise all may pretend to a power to Ordain: For the Scripture doth not Command one more than another. 
Ordination and laying on of Hands.  Yea, we find no general Command in Scripture for Ordination, only that it was practised, which we deny not; and with it there was a spiritual Gift of the holy Ghost conveyed: Which was the main and only thing, that made the Ordination and laying on of Hands Effectual; and without which it is but a Shadow. As may be seen at this day in the National Church: for who among them dare say, that they either Give or Receive that Spiritual Gift of the Holy Ghost, which was then Given and Received therewith? 1 Tim. 4.14.  
Their second Argument is from Heb. 6.1, 2. whereby they would infer, that laying on of Hands is a part of the Foundation of Christianity; but that Scripture saith no such thing. For the Doctrine of Baptisms, and laying on of Hands relates to the third ver. as a thing that the Apostle intended to open; and this (said he) will we do, if God permit; whereas he had laid the Foundation already: Therefore the Doctrine of the Laying on of Hands belongs not to the Foundation; but to the Superstructure. But however it doth not follow, that Laying on of Hands itself is a thing to continue: For he speaks of it but as of a Doctrine, as that of Baptisms, which we confess doth Continue; as the Doctrine of the Figures, Types, Ceremonies and Sacrifices doth Continue to this Day: and the Apostle opened them largely in that Epistle; yet the Figures themselves were not to Continue. Besides, how do they prove, that this laying on of Hands is Ordination, and not that used in Confirmation? Here they miserably stick; only they allege, it is Ceased among many, and is not so necessary: But how prove they, that it is not as Necessary? Show us, where it is Repealed more than the other; seeing, it was as generally practised, yea, and more; for many received it, that were not Preachers nor Elders?  
In the last place they plead, That Preachers should have a Maintenance; which we deny not if they need it: 
The Preachers Maintenance,  But may not Men be Preachers, who need no Supply from others? But many have, wherewith to be Hospitable unto others, without taking, far less forcing others to give them. The Maintenance then, that we are against, is 1. A Superfluous and Unnecessary Maintenance; 2. A Forced Maintenance; 3. Such a Maintenance, as Preachers-Agree with, and Contract for; 4. A Taking it from them, who are not worthy; 5. A Taking it from them, who do not acknowledge them to be true Preachers. Now, none of all the Scriptures or Reasons brought by them prove any such Maintenance; nor do we read, that ever the Apostles Received it: Or that they Received any Tithes; which was the Maintenance of the Law, and not of the Gospel. And that the People ought to Contract with Preachers, will not follow, because they are bound in Charity to supply their Wants. For we are bound in Charity to supply the Wants of the Poor, according to our Ability; yet it doth not follow, that we are to Contract with them, or that they can Force it from us. As for the Words of Christ, Freely Give: As they Import, 
Freely Give.  that they were not to make Sale of the Gospel; so also, that they were not to Force or Compel Men to Give them any thing, as a Recompense for Preaching the same: For how can we Give freely that, which we Force others to Recompense us for? And here they cry out upon the Quakers, as a Sacrilegious Crew, for denying such Unlawful Maintenance, as the Priests generally have. It seems, the Youngmen are greatly concerned; they love so well the Wages of unrighteousness; for against no other thing do we Contend. Again they allege, That we belly them, in saying, They think, 
Priests sell the Gospel.  that the Preaching of the Gospel can be sold for any earthly Wages: The Reason they give is weak. For although there is a vast Disproportion and Inequality in Worth betwixt the same; yet a thing may be sold for less than the Worth of it; yea, when the Worth is infinitely Greater. For did not Judas sell Christ for thirty Pieces of Silver? 
Judas-like.  And do not they plead, That Greedy and Covetous Men ought to be Received and Paid, until Divested? And are not such guilty of Simony, and selling of Preaching? Which they confess themselves: Therefore the Quakers in this do not Belie them. Yea, do they not well know, that it is a most Ordinary thing in Youngmen, (and it is well, if some of these be not Guilty of the same) to go unto Patrons, and offer them Money for Presentations unto Parish Churches? than which we know no greater Simony used in the Church of Rome? And as for the Hospitality of Preachers, 
Guilty of Simony.  it is also required in Deacons, and all good Christians; will it therefore follow, that all good Christians must have set Stipends? or if Christians are to work with their Hands, 
Stipends.  that they may have, wherewith to be Hospitable; why may not Preachers also? They cite Paul, telling, That he had Power to forbear Working: But they know, That Paul was an Apostle, and claimed that Power not as an ordinary Preacher, but as an Apostle, like unto the other Apostles: Mark these Words. For as touching the Apostles, they had that Power, because of a more Universal Charge incumbent upon them, than ordinary Pastors; so that they could not so attend to Work with their Hands, as others could: 
Paul wrought with his Hands.  And yet even Paul wrought with his Hands; which is more, than any of the National Teachers will do, to spare the Receiving from them, who are not Able. And it is to be observed, how the National Teachers plead stoutly for their forbearing of Working, from the Power of the Apostles; but when we tell them, That the Apostles traveled from one Nation to another, and took great Pains to plant the Gospel in many Places, and hazarded their Lives to preach it among the Heathens; they Answer, That is not required of them. So they would take the Apostles to patronise them in forbearing Working, and taking Maintenance; but not in being at such Pains and Jeopardies for the Gospel's sake, as the Apostles, which is not equal. Also when we tell them, The Apostles preached by Inspiration, and had an Immediate Call from Heaven; they tell us, that is ceased now: But why tell they not, that the Power to forbear Working is ceased also? Surely, the continuing of Inspirations, and Immediate Calls to the Ministry seemeth a more needful thing, than their Stipends.   

SECTION VIII. Of LIBERTY of CONSCIENCE.  
Wherein the Students Sixth Section concerning the Civil Magistrate his Power in punishing of Heretics, and also what they say in their Eighth Section concerning the Tendency of Quakerism to Anarchy and Treason, and Denying the Necessity of Christianity, is Considered and Answered.  
AFter that the Students have Laboured what they can, to Overturn the Quakers, 
Persecution, the Students last Refuge.  they betake them to PERSECUTION, as their Last Refuge; thinking, if they can but prevail here, and get the Magistrates to Cut off the Quakers, as Blasphemers and Traitors (for such they have designed them in their Title-Page) they will be eased of the Troublesome Task of Disputing any more with them. And here, not to be unlike themselves, they begin with a Lie, saying, [They had a Dispute concerning this with the Quakers, the first of June 1675.] Whereas One of them (to wit J. L.) was not present; and the other Two proposed not one Argument in that Matter: But what was spoken, was by Another; who being earnestly desired by them to Concur in the Account of it with them, utterly Refused; as judging, neither he, nor they could give a True Account of it; and absolutely discharging to meddle with that in their Book. Which yet they are not ashamed falsely to Ascribe to themselves, 
The Students declared Liars in their Account of the Dispute.  which that Young Man upon sight of their Book from one of us, declared to be a Lie; Asserting, what is above-written in this Matter, before several Witnesses of their own Profession; particularly P. D. one of the Students Attestators. And therefore since he judgeth himself (as he declared) Abused in this Affair by them, as well as we; we shall not take notice of what passed at that time betwixt him and us, (it being also his Desire▪) but betake ourselves to this Theme, as it is now proposed and urged by the Students: wherein how miserably they are pained, the very Stating of the Controversy shows; in which they have given away their Cause.  
1. They say, They speak only of Real Heresies▪ and not what others call so.  
2. They say, They speak not of inward Acts and mere Exercises of the Mind, because it belongs neither to Church, nor Magistrate, To judge of hidden things.  
To which we Answer. That since, the Students acknowledge, 
Their Church and Magistrate cannot Infallibly discern Heresy, (they say) then ought not to judge it.  that both their Church and Magistrate are liable to Error, yea, and that neither of them is to be supposed Infallible, and therefore cannot certainly and infallibly discern, what is Heresy; neither ought they to take upon them to punish for Heresy. And that de facto Protestant Churches have thus Erred, their Master, John Menzies and many of his Brethren can bear witness; who have cried out against that for Error, Antichristianity and Heresy, (causing Men to be grievously persecuted for it) which now they allow, as Christian and Orthodox. But we shall improve this more hereafter; and now proceed to their Arguments.  
1. They argue from Deut. 13.5. Exod. 22.20. Leu. 22. but the Question is, Whether these Commands, given particularly to the Jews, belong to us? (for that of Leu. 22. is only concerning the Priests and Levites touching the Holy Things, with their Uncleanness upon them; and is wholly Impertinent to this Purpose. 
Particular Commands given to the Jews whether now Obligatory upon us. ) For if these be Obligatory upon us; so will also many other: As that a Man may immediately with his own Hand kill him, that has killed his Kinsman, unless he get to the City of Refuge; seeing there is no particular Repeal of that, more than of the former. Yea, and that of Deut. 5.9. saith expressly, That the brother, husband or father of him, that consenteth to serve other Gods, shall kill him with his own Hand; which our Adversaries will not deny to be Murder. And let them show us, where the one Part of this Command is Repealed, more than the other? or how the one Part is Lawful for us, and the other Unlawful, seeing both were Commanded and Lawful to the Jews? For their mere Assertions as to this (pag. 126.) are not to be regarded. They are offended, that Matth. 5.29. should be given for a Repeal of this; alleging, That belongeth only to private Persons, and not to Magistrates; else it should be unlawful for Magistrates to punish Transgressors, etc. Answ. The Consequence will not hold. For we are not speaking of things Civil, but of things Religious; though it may be lawful for them To Resist Evil in the one, yet not in the other. But that Christian Magistrates are here included, is easily proved. If this belong to all Christians, than it belongeth to all Magistrates, if they be Christians: for to say, that a Christian, by becoming a Magistrate, is dispensed of these Obligations he is particularly tied to, as a Christian: 
A Suffering for Righteousness in Magistrates.  is most Absurd: Yea, if Christian Magistrates be bound to suffer for Righteousness sake, than they are not to Resist Evil in Matters of Religion: But the first is True; for how could they enjoy the Blessing of those, that suffer for Righteousness-sake (Matth. 5.10, 11.) if they still Resisted? At this rate none should suffer for Christ, who could by any means eat it by killing those that make them suffer; and who would then be those that Suffer Willingly? And it seems, according to the Students, if a Man be a Magistrate, he ought not any more to suffer for Christ; which is as much as to say. That so soon as a Man becomes a Magistrate, he ceases to be a Christian.  
The great Noise they make of the Two Dispensations of the Gospel, 
Two Dispensations of the Gospel.  mentioned by G. K. doth but manifest their own Weakness and Folly. For themselves will not deny, but that wherever Faith in Jesus Christ is professed, and he owned as the Saviour, and Son of God, there is a Dispensation of the Gospel; as in the Greek, Armenian, Ethiopian, yea (and in their Account) in the Romish Church also: Yet will they not deny, but that Dispensation is more Legal and Obscure, than that themselves are under; as having many Ceremonies and Shadows not Necessary. And so here is a Twofold Dispensation acknowledged by themselves; Seeing, they will not affirm, that the use of all these Ceremonies is absolutely sinful in these Churches, who are not as yet Convinced of it, though it should be unlawful for them to use them; And seeing, the purest and most Excellent Dispensation of the Gospel is to be like unto Christ, who Resisted not Evil, though he was powerful to do it; and that we are bound to be like him; Then there is a Dispensation of the Gospel, in which Evil is not to be Resisted. But further, if there be such a Dispensation of the Gospel, as Men shall beat their Swords into Plough shears, and their Spears into Pruning-hooks, and not learn War any more; then there is a Dispensation, in which Evil shall not be Resisted. The Consequence cannot be denied; the Antecedent is the express Words of the Prophet Isaiah 2.4. Besides, this Twofold Dispensation is proved out of Bishop Forbes of Aberdeen his Exposition upon the Revelations, where he Affirms, That the two last Chapters of the Revelation are understood of a Church upon Earth; in which Church it cannot be supposed, that Evil should be Resisted by an Outward Sword.  
Pag. 121. 
Magistrates are not to bear the Sword in vain.  They Argue from Rom. 13. where the Magistrate is not to bear the Sword in vain; Hence they conclude, They ought to Resist Evil: But this saith nothing as to Matters of Religion. They show as well their Malice, as Disingenuity here, insinuating, we denied that Place to belong to Magistrates now▪ which we never did, nor do: Only G. K. said, He would be glad to hear, how they could prove, that it did belong to Magistrates now? And indeed, were we not otherwise persuaded of it, their Arguments could not in Reason Convince us, which is; That the Scripture is written for our Cause; and these Epistles are to be received and obeyed by us: But they have overturned all these themselves (as is above observed) where in their Answer to the Apostle's Rules about women's Praying and Prophesying with their Head covered, they suppose Rules given by the Apostle in his Epistles of things, that not only are not pertaining to us, but even Unlawful. And so unless they make us a Clear Distinction of these Rules, and that by some Evident Demonstration; to Argue from our Duty to obey these Commands, signifies nothing. But while they take up the Paper to prove that, which they cannot say we ever denied, they most shamelessly omit our Chief Answer to this; which could they have Replied unto, they would not have dropped thus. And therefore we shall Return it upon them, that they may not forget it, when they writ next. That of the 13 Rom. cannot be understood of the Magistrates punishing Men for Matters of Conscience, because it being written to the Church of Rome, to show them their Duty towards their present Magistrate, which was Nero, 
Not to punish Men for Religious Matters; like Nero that persecuting Emperor▪  that Cruel and Persecuting Emperor: And then it would follow, That Nero had had a lawful Power and Authority to punish even Christians for Errors in Matters of Religion, though himself was a professed Infidel. And seeing, the Magistrate is to Exert his Power according to his Knowledge; it would follow, that Nero exercised a Lawful Power in causing to kill the Apostles, and persecute the Christians: which will make that horrid Crime very slender, seeing it was no more according to the Students, but the Exercising that Lawful Authority, he had received from God, according to his Knowledge.  
Pag. 122. They build an Airy Triumph upon their own Mistake, alleging; That since their Magistrates are not under that pure Dispensation, it is lawful for them to Resist Evil: And so that of Matth. is not a Repeal to them. But they have here either wilfully, 
But for Evil in Civil Matters.  or ignorantly forgotten the other Branch of the Distinction: For granting, their Magistrates may (as we deny not) and that lawfully Resist Evil in Civil Matters; yet not in Matters of Conscience: And this is that, which was incumbent upon them to have proved. But it may be worth the Reader's Pains specially to notice their Reasonings in this 122. p. in Answer to that Objection given in by us from the Parable of the Tares, Matth. 13. where the Servants are expressly forbidden to pluck them up: 
Tares what they are.  Here they play fast and lose to purpose; and to facilitate their own Work, make no difficulty to fasten Contradictions upon Christ himself. 1. They say, It is clearly Repealed; because Murderers, Witches, Traitors are Tares, as well as Heretics; and if the one were to be eximed 
* Exempt, or Excepted. , so would the other. Is not this the way to Argue against Christ, and to charge Contradictions upon him, not upon us? Wherein they fasten an Absurdity upon him, who gave this Command: or else they must acknowledge, that by these Tares are to be understood some sort of Evil-doers, with whom the Magistrates are not to meddle. But since the Students say, This is Repealed; they must Confess, it sometimes stood in Vigour, it being once Commanded; we would willingly be informed then of them, (and they may remember it, when they writ next) How long this Command stood, and to whom it belonged, since it had its Rise from Christ, and was none of the Old Covenant-Precepts? Or if it be one of those useless Gospel-Commands they dream of, which it is unlawful for us to Obey? But to go on, they say, That by the Tares is to be understood bemasked Hypocrites; who being scarce discernible from the Wheat, are therefore not to be meddled with. 
No Discerning, no Judging.  Very well then, where the Magistrate cannot discern Heresies, according to themselves he is not to punish: And than what comes of that Authority, was acknowledged Nero had, from Rom. 13. who was as uncapable to Discern Heretics, as Hypocrites? And then seeing, as before is said, They are not to judge of hidden things; Experience hath abundantly shown, how much the True Discerning of Heresy is both Uncertain, and Difficult even to Protestant Magistrates, who have called that Wheat to day, which they have called Tares to morrow: And therefore ought (according to this Rule) to forbear meddling in such Matters.  

Sundry Religions may live in Peace together.  Their Second Argument pag. 123. drawn from Rom. 13. and 1 Pet. 2.14. (which is parallel with it) is before Answered. Afterwards they go about to play the Politicians, showing both here, and in the following page, How the Public Peace is disturbed by suffering of sundry Religions: And this they reckon so Certain, that they conclude, It is known by all, that are but indifferently versed in Histories, etc. Now if this Conclusion hold True, it is Impossible either for France, Germany, Holland or Zwitserland to be in Peace, without either the Papists rise up, and Cut the Protestants Throats, or the Protestants theirs: And who but such as the Students can be Ignorant, that after much Bloodshed and Contention (who should Oppress and Destroy each other) they have learned by sad Experience, That it is safest, and most conducible to the Peace, and contributes most to the Public Benefit, Not to meddle with each others Consciences; Notwithstanding that these pitiful Statesmen can prattle to the Contrary: Who have shown themselves in this to be very indifferently versed in History.  

Civil Offences require a Civil Censure; and Religious Offences an Ecclesiastic Censure.  But they proceed Affirming; That since the Magistrate is Keeper of both Tables, to whom is entrusted not only the Care of men's Bodies, but Souls; he ought to punish not only for Evil, but also for Religious Offences. If all this were confessed, would it follow, that he were to punish Religious, as Civil Offences by a Civil Censure? Surely nay, no more than he must punish Civil Offences by an Ecclesiastic Censure. Now it remains for them to prove, That Offences in things purely Conscientious should among Christians be punished by the External Sword? Which they have not as yet done. And let it be here Observed, that notwithstanding all their Clamours for the Magistrates Privilege, and that the Quakers detract from him; All the Power, Dignity and Honour they put upon him, is, To be the Clergy's Burrow: For as they allow him not Authority to judge, who are Heretics, and who not; So he must only serve to be their Executioner, and persecute such, as they find prejudicial to their Interest. For though they will have it to be lawful for Preachers (such as their Bishops) to be Magistrates, as Chancellor, Councillor, Judge, etc. yet no Magistrate, nay the King himself must take upon him to be a Preacher; though we could never see any thing in all the New Testament making this Unlawful: yea, and David and Solomon in the Old, who were not of the Tribe of Levi, were both Prophets and Preachers, and Penmen of the Scripture. This Trick even the Protestant Clergy have learned from their Father the Pope, 
Priests shut out the Magistrate from meddling with their Function.  who shown the Clergy long ago the way to make themselves Princes and Judges, but to be sure to shut out the Magistrate from meddling with their Function. So it may be easily seen here, whether the Quakers or the Students be the greatest Friends to the Magistrate. Lastly, They Conclude, that since those that broach Heresy, do Evil, and that the Magistrate is the Executor of God's Wrath upon him that doth or acteth outwardly Evil without any Restriction, etc. it is not lawful for us to add a Restriction, where the Spirit of God hath put none.  
Who can but Admire the Impudence of these Students, which do that, which in the following line they Affirm is unlawful, by adding [Outwardly] which is a Restriction! For the words in the Text are not [Outwardly Evil] but Evil; which being taken without any Restriction, Comprehends Inward as well as Outward Acts of Evil. Seeing then, they put a Restriction, (though to their own Self-Condemnation they Confess it to be Unlawful) which they are forced to do, else Hypocrites would be Comprehended, whom they Confess to be Tares, that are not to be meddled with; 
Tares.  We that judge it no wise Unlawful (because without other clear Texts be Contradicted, there must be here a Restriction) may Restrict it to things Civil and Moral, excluding matters of Worship and Difference in Opinion, for the Reasons often beforementioned. Their third Argument wholly misses the matter, which is, The Practice of many Princes even approved of God, in Coercing Idolatries, etc. For since all the Examples they give, are of the Kings of Judah and Israel under the Law, it no wise meets the present Controversy, which is concerning the power of Christian Magistrates under the Gospel.  
Lastly, they Argue, That the Prophets of the Old Testament have prophesied, 
The Death of false Prophets.  that it should be the Office of Christian Magistrates to Coerce false Prophets; for which they allege Deut. 18.20. He that shall speak in the name of other Gods, shall die. Very well; he saith not, shall be put to death in a Judicial Way: It is said, The Soul that sinneth, shall die; it will not therefore follow, that Every Soul that sinneth, shall be killed by the Magistrate. But though it be understood of putting to death, it reacheth not the Case, we being under the Gospel, not under the Law; where also it was not lawful so to do for different Opinions and Interpretations of the Law, but only for Rejecting the true God and his Law, and introducing new and strange Gods. Their other proof is from Zech. 13.1, 2, etc. where it is said, That the Fathers and the Mothers of the false Prophets shall say unto them, Thou shalt not live, and thrust them through, when they prophecy: This is so far from being taken literally, that the Students dare not take it so themselves; else the Father and the Mother might do the business without troubling the Magistrate. And afterwards the Text speaks of those, Who were not to live, of their having Wounds in their hands, and being alive; which shows, the Understanding here is to be Spiritual. And seeing, the Students do not understand it literally of the Persons, to whom the Text ascribes this Coercing, and that there is not the least word of a Magistrate in the place; for them to affirm, that it is not to be understood of the Magistrate, is but miserably to Beg the Question. They begin their 8th. Sect. pag. 126. Affirming, That Quakerism tends to Anarchy and Confusion, 
Quakers are not against Magistracy.  and Treason, alleging, We would pull down the Magistrate, if we could; and set up our own spiritual Magistrates: as John of Leyden, etc. For this Malicious Insinuation they give no Reason, but such an one, as destroys it, to wit, Our giving in [Resist not evil; pluck not up the Tares] as Repeals of some Laws in the Old Test. Now let Men of Reason judge, whether Treason be the Tendency of these men's Principles, that Affirm, Evil is not to be resisted? Or how these can do Violence to the Magistrate without Contradicting their Principles? And then it cannot be the Tendency of them. And whereas they Conclude, saying, That Quakerism, as they Conceive, beyond all doubt tends to Anarchy, Confusion of State and Treason; Their Conceptions are very false in this matter: 
The Fraternity of the Students, Trumpeters of Wars and Confusions.  and we may upon far better Grounds Retort this upon the Students Confraternity, the Clergy, who through their Ambition and Turbulence did from the Pulpits blow the Trumpet of all the late Confusion and Treason in the Civil Wars, and show themselves Exact Disciples of John of Leyden, acting his Pranks upon the Stage of Great Britain; a Charge, they have not to lay to the Quakers.  
Their next Effort is to prove, We deny the necessity of Professing Christianity, because we believe those not bound to believe the History of Christ, from whom God hath necessarily withheld the knowledge of it: For they Confess, That we believe those obliged to believe them, to whom they are Revealed. But they must here also Act like themselves, in making that a horrible Crime in us, which their own Chief Doctors Affirm; who being pressed by the Arminians with this Argument, [That which every Man is bound to believe, is true. But every Man is bound to believe, that Christ died for them; Therefore it is true.] They deny the Minor, plainly Affirming, that those, that have not heard of Christ, are not bound to believe, he died for them: so according to the Students, themselves are guilty of denying the Necessity of professing Christianity, as well as we. But further they say, We are guilty of this, because we set up a new Christ in every Man, that is born, and grows up unto a perfect, substantial Birth. 
Christ within is no new Christ.  As their first Charge in this matter hits at their own Doctors; so this second is common with us to the Apostle Paul, (for the Students Dispute, like blind Men striking at Random, that heed not, what they hit) seeing the Apostle calls Christ within, of which we speak, the Hope of Glory, which is neither a New Christ, nor yet another, than He, that died at Jerusalem; who did travel, that he might be brought forth in the Galatians, and calls him, the New Man, born in, and put on by others. So if in this the Apostle did not deny the outward Sufferings of Christ, neither do we; unless the Students can show, how our Doctrine differs from his, or Contradicts it: which they have not yet attempted to do. As for that Question of J. Penington, How can outward Blood Cleanse? We refer them to his own Book in Defence of that Expression, as quarrelled by J. Hicks, called The Flesh and Blood of Christ: Of which there were divers printed Copies at Aberdeen, before the Students Book was put to the Press.   

The CONCLUSION.  
Wherein their Observations upon R. B. his Offer, and their last Section of the Quakers Revile (as they term them) are Examined.  
IN the End of the Account of our Dispute I renewed an Offer to the Preachers of Aberdeen, as being the Persons, we were principally concerned withal; giving the Reasons therefore, and showing the good Effects, that might proceed therefrom: as in the same Offer may be seen. At this the Students seem to have gone Mad, and Fret and Fume, like Persons possessed, alleging, I betake myself to Railing, as my last Refuge: But whether there be any Railing in that Offer, is left to the Judicious Reader to Examine. The Students, notwithstanding their Clamours, give not one Instance of it; but whether they have any better Reason to Answer it withal, than Railing, let the Reader judge. For upon this occasion pag. 127, 128. they call me Vain and Arrogant, 
The Students Railing Expressions and Lies.  like a very Thraso; Ignorant and Foolish; one whose Weakness and Ignorance is renowned; a bold Barker, but a soft Biter. These are the Modest Young men, that profess to be against Railing; that say in their Preface, They have abstained from personal Criminations, and have not rendered evil for evil. And with this their unreasonable Railing they mix in a Company of Lies; as that Insinuation, As if the Theses had been written by G. K. which is a false Calumny they are dared to prove. Like unto which is what follows: That I provoked all Europe; sought Dispute in divers places from any, who would, without distinction; Upon the Account of this Printed Provocation boasted and gloried, that I had got no Dispute: which contain as many Lies almost as Words; for which they offer not the least Proof. Afterwards, as an Instance of my Cowardliness and vain Boasting, they say; I with G. K. fled, and deserted a Dispute appointed betwixt us and R. G. my Uncle, at the Cross of Elgin: Which is utterly false; neither G. K. nor I ever spoke with R. G. about such a matter, nor made any Appointment with him: Yea R. G. hath under his Hand declared, that being by a Friend of his desired, he refused to Debate with us in relation to these Theses; nor was there any such Appointment ever made known to us. So the Reader may see, whether these Credible Witnesses, that Attested their Account, be any better here, than those Credible Informers, from whom they had this great Untruth. As they proceed, they give themselves the Lie; for after many needless Words (of which it is hard to make sense) they Conclude, That this late Engagement (meaning the Dispute with themselves) is a fulfilling of the Offer in the End of the English Theses: Notwithstanding they subscribed the Articles, whereof the first expressly bears, That it is Abstract from it.  
But first they say, The Ministers are not concerned to meet with the Quakers; because the Report of the Victory is already gone upon their side, who are but Youngmen, and cannot do so well as their Ministers, who are more Learned, and Grave: And yet a little after (that they may not omit here to give themselves the Lie) they say, That such a Dispute would be a means to stumble the Weak, harden the Fallen, and dishonour God, rather than the contrary. What Confusion is here! They are but Youngmen, and their Masters more Learned, Grave and Able, their Dispute (if they be to be believed) has done good, Established many Inclining to Quakerism: And yet their Ministers Disputing would be a mean to stumble the Weak? etc. They conclude, that we are not to be sought after, because we are Goats and Wolves, and not strayed Sheep: We could produce enough under their Master's hands to Contradict this, if it were worth the pains. They fill up the rest of the Sect with alleging, That public Disputes are against the Law; upbraiding me as a Rebel, for offering one; alleging, that it is not lawful for Protestants neither in the Turkish nor Popish Dominions to offer to dispute against the public Religion authorized by the Magistrate; though they may privately call it in question, and dissuade from it: Whereby they openly condemn as Rebels the Apostles and Primitive Christians, 
The Students Condemning the Apostles, etc.  yea, and the Primitive Protestants; as by many Instances both at home and abroad could be shown. And whereas they say, We profess to oppose their Religion, and not Papists: It is another Falsehood: for some of us of late years have lost their Lives, and other● deeply Suffered for opposing Popery at Rome itself; a Task, the Students so long as they can sit at ease, and buy a Benefice at home, will as unwillingly undertake, as another Dispute with the Quakers.  
They begin their last Section most Impudently, alleging; That they have passed by, as much as they could, personal Criminations: How great a Lie this is, the Reader, by what is above said, will Observe. They are Angry, we should allege, That their Masters had put Arguments into their Mouths; Though we can show them of the Closest of them in Manuscripts sent by them to us. And to disprove this, they say; They faithfully declare it to be Lies: But what Men of Faith they are, is above shown: Let it be left to the Reader to judge, whether they be more to be Trusted in saying, The Arguments they brought, were their own; than when they say, They had a Dispute with the Quakers the 1. of June 1675. Though one of them was altogether Absent; and the other two were but mere Hearers. What Reason is there, they should be believed in saying, The Arguments they used, were their own; though perhaps they only Repeated them? as when they positively affirmed, That they disputed with us; though they were mere Auditors? And to this they add another great Lie, saying; That the Quakers affirmed in their Contra-Remonstrance, that this is G. M 's Work under their Cover: Whereas the Words are; It is strange, that they (to wit the Students) should Undertake so hastily, what he has been so long Advising; unless this be his Work under their Cover! but a Supposition is not a positive Assertion: It is not said, This is his Work, as the Students have perverted it; who are so accustomed to Lie, that such kind of Perversions pass with them but for small Escapes. They are offended W. M. should be called a Catechist; though the Bishop their Ordinary is not pleased, he should have a higher Designation: and themselves cannot deny it. And whereas they say, This is done exceeding maliciously; for he officiated at the foresaid Place for a short Space, and long before the publishing of their Pamphlet: They would do well to show, wherein the Malice of this lieth; and to examine, Whether he did not exercise that Office longer, than he has done any since? But it is their Custom to speak at Random.  
They cry out against our saying, We were informed, 
Their Master complains to the Bishop against the Quakers, etc.  that their Master had gone to the B. to desire him to Complain to the Council, etc. Alleging, That though we say, we are Informed; yet they Insinuate, it is a Lie of our making: Because it is usual for us, that are damnable Heretics, to spread a false Report ourselves, and then say; We heard it. Let them Instance any Report (if they can) Raised up by us, for which we cannot give them Authors of their own Religion; whereas the most part of their Reports against us have no Authors, but our Enemies. But for Answer let them know, that the same was told to R. B. by G. M. and J. S. two Chief Citizens of their own Profession; the last of which Constrained him to stand upon the Street, until he should Tell it him. And whereas they add, That if they would follow our Footsteps, they could cast many horrid things in our Teeth. Answ. It is one thing, To receive Information against a People, and report things as true, spoken or written by their professed Enemies, as the Students do in their Citations out of Clerk's Examples, Hicks and Faldo; and another, To Report things spoken by Members of their own Church: who if they have belied them, let them reckon that among themselves. Lastly, They accuse me, As having Impudently Aspersed their Professor J. M. with Scurrilous Revile, and Malicious Calumnies; Of which, they are so Impudent, as not to give one Instance: and are thereto dared, when they writ next, to Name them; or Instance one Calumny or Scurrilous Reviling, wherewith I asperse him; or else be accounted Impudent Liars. Whereas they say, These Calumnies we borrowed from the spiteful Jesuits, and like Vipers spouted them out: again they declare their Folly. The Jesuit accused him of Treason, as the Students following his Example, do us; but so not I, who only minded him, that seeing he, who says, The Scripture is his Rule, has been deceived, in pretending the Scripture said that, which now he confesses to be an Error: If the Spirit were to be rejected from being the Rule, because Men pretending to it have been deceived; so should the Scripture also. In which Instances if he or they dare say, I have Calumniated him; Let them name Wherein? and I shall prove all I have Asserted in that Affair, and that without Recurring to the Jesuits Testimony; having my Information from better Hands. And to Augment their Lies, they say; It tends to his Advantage to be calumniated by such as the Quakers: They have not proved, that we have Calumniated him. And we may justly Retort, That he may rather be Troubled and Shamed, to find himself so fawningly Flattered and Commended by such as the Students; like the Philosopher of Old, that was troubled, when spoken well of by a Profligate Person.  
Lastly, They go about to Apologise for the Long Time their Book hath been a coming out, because of their Difficulties at the Press: Which Difficulties were not such as We meet with, to have their Papers surprised and stopped, as they sought to do ours; but because they could not persuade a Printer to be so foolish, as to print them without due Payment. But it is like, the Contriving and Patching it together hath been as great a Cause of Let; since when it was out, and came from Edinburgh to Aberdeen, and after we had bought one Entire Book at Edinburgh, they kept it up at Aberdeen several Weeks, Advising and Consulting about it: And upon notice of some Gross Contradictions in it (which we had Observed to some of their own Way) They caused the Printer there to patch two Pages to it, to help them: By which they have but rendered their Weakness more Obvious. For whereas to solve that gross Contradiction before observed by us, of their making us speak in their Account one after another, and yet saying; The Auditors can testify, That we are Liars, and never spoke so, They say; Their meaning is not, that we did not speak one after another. What means the Word never then? This Apology amounts to no more, but that the Students intended not to Contradict themselves; and instead of Bettering themselves by this Addition, they have given away their Cause. For whereas they before make a great Clamour against G. K. for Asserting Permissive Inspirations, as if it had been some great Absurdity; themselves here Affirm the same thing, saying, The Apostle by these Words, [it is good for a man not to touch a Woman] doth not Command, but only Permit, (he himself nevertheless being Inspired by the Spirit of God so to do.) Is not this then a Permissive Inspiration? So that these things will but make their Folly manifest, as also their further Frivolous Apologies in that Additional Advertisement; which to the truly Judicious doth not Cover, but rather Discover their Weakness.  
Seeing it may fall out, that this Tract may arrive at the Hands of many, who perhaps may not see those Sheets, in which we have Disproved the Students Calumnies and Lies in Matter of fact, as in Relation to the Dispute we had with them; we thought fit here also to Insert the Certificate of four Students present at the Dispute, and since come among us: Three of which were at that time actual Students of Philosophy in the University; and the other had been in the Class with one of the Disputants.  
R. B.   

WE Vnder-Subscribers, late Students of Philosophy in the University of Aberdeen, being present at the Dispute, do faithfully declare, That the Students have grossly belied the Quakers in their Account, making them speak that which they spoke not; and also forging Arguments and Answers not mentioned upon the Place. And though we had no Intention at that time to own the People called Quakers; yet we dare not but declare, That their Answer and Behaviour had no small Influence upon us, to make us in love with their Way, and to search after it more diligently: As also the Students Arguments and Lightness did not a little tend to make us disgust them and their Principles. And albeit that inward Peace and Satisfaction of Mind, which we enjoy in the Truth we now profess with that Despised and Injured People, doth make us bless the Day, in which it pleased God to bring us among them; yet we are not a little Confirmed in the Belief of this Reproached Testimony and Witnesses, that we find, the strongest Arguments their Adversaries have against them, are Lies and Calumnies. And this we Testify for the Truth, whom the Truth hath taught not to Lie.  


R. S.  
I. A.     

And I also declare, who (being a Student at that Time in the Old-Town-Colledg) was present at the Dispute, and heard the same with Attention, that the Students have grossly belied the Quakers in many things in their Account: And although that since it hath pleased God to join me unto that People, yet at that Time I had no Mind to be of their Way: However, when I saw their Account, I did approve it, as Ingenuous, as now also I do; and disapprove the Students, as false in many things.  
Alexander Seaton.   

And I likewise (being a Student in the New-Town College) at that Time was present at the Dispute, and do declare, that the Students Folly and Lightness had no small Influence upon me, to search more narrowly into the Way of that People: Which it pleased the Lord to bless unto me, so that the Eyes of my Understanding came to be opened, and I came fully to be Convinced of the Truth of their Principles and Way, to which now by the Mercy and Goodness of the Lord I am joined; and do find, by comparing the two Accounts together, that the Students have wronged the People called Quakers in divers things, as the Students Self-Contradictions do sufficiently show.  
Alexander Paterson.   

Universal Love CONSIDERED, And established upon its RIGHT FOUNDATION: Being a Serious Enquiry how far CHARITY May and aught to be Extended towards Persons of Different Judgements IN MATTERS of RELIGION: AND Whose Principles among the several Sects of Christians do most Naturally lead to that due Moderation Required.  
Writ in the Spirit of Love and Meekness, for the removing of Stumbling-Blocks out of the Way of the Simple; By a Lover of the Souls of all Men,  
ROBERT BARCLAY.  1 Joh. iv. 16. 
God is Love, and he that dwelleth in Love, dwelleth in God.  1 Jo. v. 2. 
For this is the Love of God, that we keep his Commandments.  
London, Printed for Tho. Northcott. 1691.   
Universal Love, etc. year 1676  

SECT. I. The INTRODUCTION.  
Giving an Account of the Author's Experience in this Matter; with the Reason's Moving him to Treat thereof.  
ALbeit it were very desirable, 
Godliness from a tender Age, is the Happiness of few.  that Man could from his very Tender Age upwards receive so Living an Impression not only of the truest and surest Principles of the Doctrines of Christ, but also of the Life and Power of Godliness, to leven the whole Mind and Affections unto the pure and holy Nature of Jesus; yet seeing, that this Happiness befalls to few (most of Men being by the prejudice of Education either prepossessed, or defiled with wrong Notions) or else those who come to receive even at first a Right Impression in their Understandings, as to Opinion or Principle, do either by the power of inward Corruption working upon their Natural Complexions, or by other Temptations from without, oftentimes fall exceeding short of this pure Life; the best way to Redeem the Time, and to Repair that Loss is from the Experience we have had of the Evil, and the Memory we retain of how far we have been wrong, to Confirm and Strengthen ourselves in the Good now Revealed and Embraced: which by the powerful working of God's Infinite Goodness turning all to the Advantage of those, that love and follow Him, makes the Ministry of such the more Effectual; as in the Example of Paul and others was manifest.  
It being then so, that the Condition of my Life hitherto (albeit I as yet am but a Young Man) gives me Experience more, than perhaps to many others, to Treat of this Subject; Therefore, finding a true Freedom and Liberty in my Spirit, I have willingly undertaken (for the sake of some) to Write something briefly, and yet I hope clearly thereof: that my Experience herein (if the Lord will) by His Blessing may be made Useful to others.  
My first Education from my Infancy up fell amongst the strictest Sort of Calvinists, those of our Country being generally acknowledged to be the Severest of that Sect, in the heat of Zeal surpassing not only Geneva (from whence they derive their Pedigree) but all other the Reformed Churches abroad (so called: 
The Author's Education and Experience. ) So that some of the French Protestants being upbraided with the Fruits of this Zeal, as it appeared in Jo. Knox, Buchanan and others, do (besides what is peculiar to their Principles of this kind) allege, the Super-abundance thereof to proceed a fervido Scotorum Ingenio, i. e. from the violent Complexion of our Countrymen. I had scarce got out of my Childhood, when I was by the permission of Divine Providence Cast among the Company of Papists, and my tender Years, and Immature Capacity not being able to Withstand and Resist the Insinuations, that were used to Proselyte me to that way, I became quickly defiled with the Pollutions thereof; and Continued therein for a time, until it pleased God through his rich Love and Mercy to Deliver me out of those Snares, and to give me a clear Understanding of the Evil of that Way. In both these Sects the Reader may easily Conceive, that I had abundant Occasion to receive Impressions contrary to this Principle of Love herein Treated of; seeing the Straitness of several of their Doctrines, as well as their Practice of Persecution do abundantly declare, how Opposite they are to Universal Love: as shall hereafter more at large be shown. And albeit the time it pleased God to deliver me out of these Snares, I was so Young, that it may be presumed, my Observations could be but Weak, and consequently my Experience Inconsiderable; yet for as much as from my very Childhood I was very Ambitious of Knowledge, and by a certain Felicity of Understanding (I think, I may say without Vanity) successful beyond many of my Equals in Age (though my Observations at that time were but Weak) yet since I have with more Leisure and Circumspection gathered thence so much Experience, as I am Confident, will serve for a sufficient Foundation to any Superstructure I shall build upon it in this Treatise.  
The Time that Intervened betwixt my forsaking of the Church of Rome, and Joining with those, with whom I stand now Engaged, I kept myself Free from Joining with any Sort of People; though I took liberty to Hear several: 
His Hearing several Sects.  And my Converse was most with those, that Inveigh much against Judging, and such kind of Severity; seeming to Complain greatly for want of this Christian Charity among all Sects. Which Latitude may perhaps be esteemed the other Extreme opposite to the Preciseness of these other Sects; whereby I also received an opportunity to know, what usually is pretended on that side likewise; and thence can say somewhat Experimentally on that part also.  
As for those I am now Joined to, and whom I justly esteem to be the true Followers and Servants of Jesus Christ, 
People's Various Judgements of the Quakers.  the World speaks diversely of them, as to this matter; some highly accusing them of the Want of Charity, and quarrelling with them as such, who peremptorily Condemn all but themselves: Others have a Contrary Conceit of them; each according as they are Prejudicated and Informed: What may be truly said in the Case, shall after appear. I myself have been diversely Censured in this matter, being engaged in Controversy; which as they can be scarcely handled without something of sharpness, so are seldom managed by any so successfully, as not to bear the Censure of some or other in this respect. Having then upon the whole matter observed, that this Want of Charity is that, for the Want of which each Sect accuses the other, and yet are most averse to see this Defect in themselves; and that some do accuse All Sects, as guilty of this Crime; I have judged it meet to commit my Sense hereof to Writing, according to the purpose signified in the Title aforementioned.   

SECT. II.  
The Nature of Christian Love and Charity demonstrated; the Consistency of True Zeal therewith: It's distinction from false Zeal.  
THE Nature of Christian Love and Charity is fully and abundantly described in the Holy Scriptures, 
The Nature of Christian Love and Charity.  where it is preferred before all other Virtues and Properties whatsoever; as that which Comprehendeth in it all other Perfections, and is the Root and Spring of them. For there can be no true Virtue, but that which proceedeth from Love; hence God himself is called Love, 1 Jo. 4.7. as being that, under which all his Innumerable and Unutterable Perfections are Included. By this Love we are Redeemed from the Corruption of our Nature, and have received the benefit of a Mediator; Joh. 16. This is the Banner, wherewith God covereth his Children, Cant. 2.4. This is that, which Constrained our Lord Jesus Christ to lay down his Life for us, Joh. 15.13. The Exercise of this is given by Christ, as the principal Token of his Disciples, Joh. 13.35. It is numbered as the first Fruit of the Spirit, Gal. 5.22. It is called the fulfilling of the Law, as that, wherein all Consisteth, Rom. 13 10. For to love God above all things, and our Neighbour as ourselves, is the sum not only of the Law, but of the Gospel also, 1 Cor. 13.13. Therefore the Apostle Paul giveth to this Love or Charity the Precedency before either Faith or Hope; 
The Excellency of Love and Charity, and Necessity of pressing after it.  in which Chapter he doth briefly, but very Emphatically describe it. For having first shown, that the speaking with Tongues of Men and Angels, that the gifts of Prophesying, Understanding and Knowledge, that the Faith, that even could Remove Mountains, and the Giving of all to the Poor, yea, and the Body to be burnt, is nothing without it; He proceeds to the Description of it thus: Charity suffers long, is kind; Charity envieth not, Vaunteth not itself, is not puffed up, does not behave itself unseemly, seeking not her own, is not easily provoked, thinketh no evil, rejoiceth not in Iniquity, but rejoiceth in the Truth; beareth all things, believeth all things, hopeth all things, endureth all things, never faileth; albeit other Gifts have: 1 Cor. 13. from the first Verse. As by this the Excellency of Love is shown; so the Necessity of pressing after it, and living in it will be readily acknowledged by all: but seeing, the Sum of this Love, as well as the Perfection thereof consists in Loving God above all; so whatever diverteth in any thing there from, is not to be accounted Love, though the same Word be used to Express it, and that in the Scripture itself; 
Self-Love.  such as the Love of Self, the Love of the World, the Love of any Creature. Hence for the Attaining of the true and excellent Love, the Love of all these other things is not only to be laid aside, and the Love of God preferred to them; but they are to be hated, as Christ himself Phraseth it: He that hateth his Life, Jo. 12.25. Yea, he useth it so, as to speaking of hating Father and Mother, Luk. 14.26. Though when the Love to such is truly Subordinate to the other, it is both Commended and Commanded.  

The Testimony of the Love of God is to keep his Commandments.  The Testimony, which is required of our Really being in the Love of God, Christ himself signifieth to us: If you Love me, keep my Commandments: And as the Beloved Disciple John said in the Case of Knowledge, showing us the Falsehood of such, as pretend to know God, and yet do not so; saying: He that says, he knows God, and keeps not his Commandments, is a Liar, and the Truth is not in him; 1 Jo. 2.4. So may be also said: He that saith, he loves God, and keeps not his Commandments, is a Liar, and the Truth is not in him; according as the same Apostle saith, 1 Jo. 5.3. For this is the Love of God, that we keep his Commandments. Hence it is apparent, that Love without Purity is but a False Pretence; and that whatsoever hinders from the Practice of this Love of God, or withdraws from the Obedience of the least of his Commands, is to be denied, and no ways to be Entertained; as being either the Love of the Devil, the Love of the World, or the Love of Self, and not the Love of the Father. And as from the True Love of God (having taken Place both upon the Understanding and Will) there ariseth a great Fervency and Desire of Mind, that it may be wholly United with the Lord, and made Conformable unto his Will in all things; So from hence ariseth also a certain Aversion from, Indignation of, and even Hatred, to whatsoever is Contrary thereunto, or has a Tendency to lead from it, which is commonly called Zeal. Which Zeal having a right Bottom and Foundation, 
The True Zeal proceeds from the love of God.  and proceeding purely from the Love of God, is a great Virtue, greatly to be commended and pressed after; and the Defect thereof is justly reprovable in a Christian. That Zeal then, thus considered, is a thing Excellent, Pure and Holy of itself, appears, in that it is ascribed to God himself, 2 Kings 19.13. Where the Performance of the Blessed Evangelical Promises is to be performed by the Zeal of the Lord (Isa. 19.17.) He is said to be Clothed with Zeal, as with a Cloak; and 63.15. His Zeal is numbered with his Bowels and Mercies. Next David Recommends himself to God, for that the Zeal of his house had eaten him up, Psal. 69.9. and 119.139. And Paul commends the Corinthians for their Zeal, 2 Cor. 7.11. 1 Cor. 14.12. And for this End has the Grace of God appeared unto all, that there might be a People gathered Zealous of good Works, Tit. 2.14. And as this is commended and recommended on the one hand; so is the contrary thereof (to wit, Indifferency and Lukewarmness) reproved and rebuked, as a thing displeasing to the Lord. Of many Instances whereof, that might be given, that unto the Church of Laodicea may serve at present, Rev. 13.15, 16. Because for a Remedy against this Evil she is Exhorted, vers. 19 To be Zealous and Repent.  
But as there is a True Zeal, so is there a False one; 
The False Zeal, its Kind's and Degrees.  and it is not more needful to have the one, than it is to avoid the other. Now as the True Zeal proceedeth only from the pure Love of God, and single Regard to his Honour and Glory; so the False Zeal proceedeth from the Love of something else, and the Regard to other things. And of this False Zeal there are several Kind's, as well as Degrees: all of which, though they ought to be shunned; yet some are far more hurtful and pernicious than others. The Worst and Highest of these is, when as Men through the height of Pride, Lust, Ambition or Envy show themselves Furious and Zealous to satisfy and fulfil their Desires and Affections; 
1. A Furious Cain 's Zeal.  This is the highest Zeal for Self: From this Zeal did Cain slay Abel; Ishmael mocked Isaac, and Esau hated Jacob; Pharaoh Persecuted the Children of Israel; Saul, David; and Jezabel the True Prophets of the Lord.  
A Second Kind is, when as Men, that are not True and Faithful even to those Principles of Religion they profess themselves to acknowledge as True, as being Conscious to themselves, 
2. A Wicked Persecutors Zeal.  and also publicly known to be such, as are Vicious and Profligate; yet do violently Persecute and Oppress others, that differ from them; though they be not only Equal to them, but even by their own Acknowledgement exceed them in Temperance and Virtue: having nothing to charge them with, but that they Agree not with them in Judgement and Practice in Matters of Religion. This apparently is a False Zeal, and not of God; for if it proceeded from the true Love of God, it would first Operate in themselves to the removing of all those Things, which they acknowledge to be Contrary to this Love of God, before it exerted itself towards others; seeing, as the Proverb is, Charity gins at home. And like unto this was the Zeal of the Scribes and Pharisees, 
Scribes and Pharisees Instanced.  who Persecuted Christ for a Breaker of the Law, which themselves did not fulfil: As is also the Zeal both of the Papists and Protestants in their Persecutions at this Day.  
A Third Sort is of such, 
3. A Blind Religious Zeal.  who do indeed walk strictly and closely to their own Principles, making Conscience of their Way; but yet being Blinded in their Understanding, do Persecute Truth, supposing it to be Error. Of this Number was Paul before his Conversion, Being as to the Law Blameless, and Persecuting the Saints out of Zeal, Act. 22.3. Gal. 1.14. And therefore in this Class he numbers his Countrymen, saying, They have a Zeal for God, but not according to knowledge, Rom. 10.2. And perhaps among these such may be numbered, of whom Christ speaketh, saying to his Disciples; And when they kill you, they shall think to do God good Service.  

4. A Rash Self-willed Zeal.  A Fourth or Last Sort is, when as Men being truly enlightened in their Understanding, but their Will, Heart and Affections not being throughly leavened with the Love of God, do Condemn things justly Reprovable, but not out of the pure Drawings of Divine Love; but even from a Mixture of Self in the Forwardness of their own Will, as not suffering any to be Contrary unto them.  
This is the most Innocent kind of Wrong Zeal; yet not so, but that it ought to be watched against: And of these few that are guilty of it, it were fit, they Waited to be Redeemed from it. But the pure, undefiled Zeal, that is acceptable to God, is that, which proceeds not only from a pure and clear Understanding, 
The Pure and Undefiled Zeal.  but also from a Renewed and Sanctified Will, which moves not of nor from Self, but from and for the Lord.   

SECT. III.  
The Controversy Stated with Respect to the different Sorts of Christians; how it is to be fetched from the Nature of their Principles, and not from the Practice of Particular Persons.  

True Christian Love the most excellent Virtue.  THe sum of what is said, is, That true Christian Love and Charity is the most Excellent of Virtues, most needful to be sought after and attained; that it is never joined, but with Purity, which it naturally leads to; and therefrom doth consequentially arise an Indignation and Zeal against unrighteousness: which True Zeal is justly Commendable, and really distinguishable from all false and Ignorant Zeal.  
For the more clear Stating of the Controversy in proceeding in this Matter, these following Assertions relating thereto may be Proposed and Affirmed.  

Assertions taken for granted by all sorts of Christians.  I. That whatsoever Love is Consistent with the pure Love of God, may be safely exercised towards all sorts as well of Men, as Christians.  
II. That whatsoever Love or Charity really conduceth to the Salvation of their Souls, and so far as they are capable thereof, may and aught to be showed towards them.  
III. That therefore the Good in all aught to be Commended, Encouraged and Loved; and no true Good either denied, rejected or despised, because of any Errors peculiar to respective Sects.  
iv That the Evil either in Opinion or Practice ought neither to be spared, year 1677 encouraged nor fomented under any Pretence of Love whatsoever.  
These I shall not enlarge, nor yet offer to prove (studying to avoid Prolixity) because I presume, they will be readily Granted and Assented to by all: That then, which principally comes under Consideration, is to Consider and Examine, Which of all the several sorts of Christians at this Day, do most truly observe these Rules, and show forth most of the true Love and Zeal of God in their Way and Principles, avoiding that; which is Contrary thereunto?  
Wherein that I may proceed clearly, there are some things previous to be warily and seriously weighed. As—  
First; 
I. Unsettled Men Judging others, are more reprovable than those others▪  When I speak of the Charity of the several sorts of Christians, I speak of such as are settled in their respective Principles, as persuading themselves certainly in the Truths and Soundness of them: so that their Love and Charity is really to such, as they judge and believe are wrong. Seeming to have Charity to all, and be afraid to judge them from an Vnsettledness in ones self, as not knowing which is right, or which is wrong, is a Virtue of Necessity, and not of Choice; and proceedeth no ways from the Love of God, neither has any Resemblance thereunto: For God loves and Compassionates Sinners, and such as are out of the way, not as being Ignorant or Doubting, whether they be such; but as really knowing them. It were indeed the Height of Madness and Folly for these Unsettled, uncertain and straggling Souls to take the Liberty to Judge others for being Wrong, while they profess, they know not yet, who is Right, and who is Wrong; being only sure of this, that themselves are not come to Rights: for they could not in so doing but be Self-condemned. Not but I believe, that the Condition of such, if they be truly forbearing, and ready to embrace the good, when seen by them, is both more Tolerable to others, and Safe for themselves, than those, that are hardily Confident in a wrong Belief, from thence forwardly Judging others. But this I mention for the sake of certain Men of lose and uncertain Principles, who being really Conscious to themselves of their own Vnsettledness, finding themselves at a Loss as concerning many of the Controverted Principles of the Christian Religion, which is right, and which wrong; and not finding a ready way to come to any certain Determination therein, and being perhaps unwilling to undergo the Trouble and Difficulty of such a Serious Search and Enquiry, as well as desirous to avoid these troublesome Circumstances, or other Inconveniences, which may seem to them necessarily to accompany their Imbodying themselves with any particular People or Fellowship, and therefore find it more easy to satisfy and please themselves with some general Notions of practical Truths commonly acknowledged by all, and therefore Cover themselves by Condemning that Heat, Asperity and severe Censuring, that is among the several sorts of Christians one towards another, as not consistent with, nor suitable to that Love, which ought to be in all Christians: Whereas poor Men! they mind not, how much they fall in this Crime, and that in a degree far more Reprovable, than those they thus Accuse. For—  
First: Are not they found Guilty of the Want of this Christian Love and Charity, 
1. Different Opinions in Religion Censuring and Judging each other for that they are found Guilty of themselves.  that do Judge and Condemn all those several sorts of Christians, as Defective in this so principal and necessary a Christian Virtue; whereby they do indirectly shut them out from being Christians or Disciples of Jesus? For if they judged it an Error Inconsistent with Christian Love and Charity, to Condemn or Accuse one another for difference in Opinion; why are they found themselves so guilty of it? For since this Censuring and Condemning of one another among the several sorts of Christians is practised by them as their Duty, and a necessary Consequence of their Doctrine, why should these Judge them for it? If they say, They Condemn them for it, because they believe it to be a wrong Principle; shall not others be allowed the like Liberty to Condemn Principles they likewise believe to be Wrong? One of two then must of necessity hold, Either that wrong Doctrines or Opinions may be justly Reproved, Confuted and Condemned without Breach of Christian Love and Charity, and therefore the so doing amongst the several sorts of Christians (upon their own respective Principles in itself simply considered) not Evil or Reprovable, and therefore these Men wrong in Judging it so; Or it is an Evil, and inconsistent with Christian Love and Charity to Condemn any sort of Christians for their Doctrines and Opinions: And if so, these Men fall foully in this Crime, that do Accuse all others for this Judging of Principles▪ and yet themselves Judge them for their Principles herein. And—  

2. Unstable Judgements and Conscious to themselves.  Secondly: Their Envy in this is of an higher Degree by their own Sentence, than those others thus Judged by them: because the others proceed upon a certain Belief and firm Persuasion, that they are in the Right, and those they Condemn, Wrong; and so proceed rationally Consequential to their own Principles: But these Men, albeit they be Conscious to themselves, that they are not come to a Determination of what is Right, and what Wrong, and remain yet in doubt for want of a clear Understanding, what to Approve, and what to Condemn; do nevertheless most irrationally (and inconsequentially to their own Affirmations) Reprove, Censure and Condemn all others, as destitute of, or at least defective in a Virtue and Quality so Necessary and Essential to all Christian Societies. To whom therefore may be fitly applied the Saying of the Patriarch Jacob to his Firstborn Reuben: Unstable as Water, thou shalt not Excel, Gen. 49.4. And that of the Apostle Paul to the Romans, Rom. 2.11. As also that other Saying of the same Apostle to the Galatians; For if I Build again the things that I destroyed, I make myself a Transgressor, Gal. 2.18.  

II. A Religious Society is judged from its Principles, not from particular persons Practices.  Secondly, To make a Judgement of the several Sorts of Christians, we must fetch it not from the Practices of Particular Persons; but from their respective Principles, by enquiring, how far they naturally lead to, or draw from this Universal Love? Because that it cannot be denied, but that among all and every sort of the several Sects of Christians, there are Men of divers and sundry Humours and Complexions, some more hot, violent and froward, who prosecute what they judge Right, with great Zeal, Hast and Fury; others of more Calm, Meek, and Loving Dispositions, who though they be not less desirous to Advance their Way, yet do it in a more Complacent, Affable and Deliberate Manner: Some there are, that are naturally of a Careless, Indifferent Galli●- like Temper in such things, and therefore behave more forbearingly and civilly towards such as Dissent from them; not because of any Virtue, but because such things do not much trouble or touch them. Neither then of these Virtues, as they are incident to particular Persons, are so justly Chargeable upon a Sect or People, as from thence to make a positive Judgement of their Universal Charity or not, seeing, these are not the Consequences of their Principles, or that which necessarily comes from them, as relating to this or that Society; but the mere product of their Natural and private Humours. How far any particular or singular Persons among the several Sects have attained to the Performance of that true Love and Zeal formerly described, I shall not determine; neither does it necessarily belong to this Question: For if any should be found to do any thing, which were so far from being the Consequence of their Principles, as to be quite Contrary, their Brethren would not suffer their Principles from thence to be Dis-approved; so neither can the Excellency of any singular Persons, while not proceeding upon their Principles, approve them as Justifiable in this respect. As for Instance; where it is the Universal Principle and general Practice of a Sect, to Persecute even to the utmost those that differ from them (as in the Church of Rome) should there be found one or two, or a very few of a more moderate Spirit, that should profess an Aversion from such sort of Severity, and also practise it in their Station according to their Capacity, who would ascribe this Moderation and Charity to the Church of Rome, would take his Measure but badly. And on the other hand, where it is the Universal Principle and general Practices of a People, not at all to Persecute for the Matter of Conscience, should any private Persons of that Society be carried by their Fury and Heat to the Practice of any such thing, though directly Contrary to their Principles; who would charge this upon the whole People, and thence measure them, would make also a bad Consequence. Nevertheless I shall not deny, but some Principles are so pernicious, and so straight and narrow, that they seem by a certain Malignity generally to Influence all their Followers, as shall after be observed: But I shall now proceed to the forementioned Examination.   

SECT. iv  
An Examination of the Principles of several sorts of the so called Christians Compared with this Universal Love, and found Defective: As 1. Of Papists: 2. Of Protestants in general: 3. Of Socinians.  

Universal Love consists in—  AS there are two Ways Chief, whereby a People or Society do signify their Charity or Love towards others, that differ from them; so by these two also is signified their Contrary Principles and Practice.  

1. A Charitable Judgement.  The first is by a favourable and Charitable Judgement of the Condition of men's Souls, albeit of different and contrary Principles from them, in supposing, or at least not absolutely denying, but that they may even upon their own Principles, if faithful thereto, obtain Peace with God, and Life Eternal.  

2. A Friendly Deportment.  The Second is by a Friendly and Neighbourly Deportment towards men's Persons, in not seeking to ruin and destroy them, whether in Life, Liberty or Estate; albeit their Judgement concerning God, and things Spiritual in the Nature and Manner of the Exercise of their Worship be both contrary and different; where the Defect of any of these two is, there of necessity must be wanting Universal Love and Charity.  

1. Uncharitable Judgement.  For thou, that hast bound up and tied the Means of Salvation to thy Principles and Doctrines, so as to exclude from Salvation all that differ from thee, or contradict thee, hast certainly declared, thy Charity exceeds not the limits of thy own Form; and that the best Opinion and highest Esteem thou hast of any that differ from thee, for any Virtues or Excellencies that may appear to be in them, resolves at last in no better than this Conclusion; For all this they must be damned. Neither will it serve to prove the Universal Charity of any People in this respect, that some of them may Problematically Affirm, That Salvation may be possible to some such Dissenters living in remote parts, who are excluded from the benefit of all means of knowing their Principles, making this Possibility only as an Effect of God's Omnipotency, and so purely Miraculous; alleging, They will not deny, but God in a miraculous and extraordinary way may bring some to Heaven: For this shows no Charity at all either in the Principle or People; but is only a mere seeming Acknowledgement of God's Omnipotency from a sight of the gross Absurdity, that would follow from affirming otherwise. Those only can be esteemed Charitable in point of Doctrine, and truly to Commend the Love of God, whose Principle is of that Extent, as naturally to take in within the compass of it both such, as have not arrived to their Discoveries, and who are also Different in Judgement from them, and that without any extraordinary and miraculous Conveyance; as being the Common Means and Orders of Salvation appointed by God for all, and truly reaching all.  
Moreover in the second place, far less canst thou pretend to have Charity for me, that wilt rob me of my Life, Goods or Liberty, because I cannot jump with thee in my Judgement in Religious Matters: To say, Thou dost it for good, and out of the Love thou bearest to my Soul, Is an Argument too Ridiculous to be answered; unless that the so doing did Infallibly produce always a Change in Judgement: The very Contrary whereof Experience has abundantly shown, and to this day doth show; seeing such Severities do oftener Confirm men in their Principles, than drive them from them. And then by thy own Confession thou dost not only Destroy my Body, but my Soul also; and canst not avoid thinking upon thy own Principle, but I must be Damned, If I persist in my Judgement: 
2. Uncharitable Deportment: To destroy Men for Conscience, an Act of Malice.  Which for thee to be the very Immediate Occasion and Author of, is certainly the greatest Act of Malice and Envy, that can be imagined; seeing thou dost what in thee lieth, through the heat of thy Zeal and Fury to cut me off from obtaining that place of Repentance; which for aught thou knowest, it might please God to afford me, were not my days thus shortened by thee. 
Magistrates putting to death Malefactors for their Crimes, is no Example for them to kill good Men for matters of Conscience.  To allege the Example of Putting to Death Murderers and other such Profligate Malefactors (which is allowably done by the general Judgement of almost all Christians) from thence urging, That as this is not accounted a Breach of Christian Charity, so neither the other; will no way serve the purpose; nor yet be a sufficient Cover for this kind of unchristian Cruelty; because the Crimes, for which these are thus punished, are such, as are not Justified as matters of Conscience, or Conscientiously practised; which are unanimously Condemned not only by the Consent of all Christians, but of all Men, as being Destructive to the very Nature of Mankind, and to all Humane Society: And 'tis Confessed even by all such Malefactors themselves, I know not if one of a Hundred Thousand can be Excepted; and the punishment of such is Justifiable, as all generally acknowledge. But to kill Sober, Honest good Men merely for their Conscience, is quite Contrary to the Doctrine of Christ; as has been elsewhere upon other Occasions largely demonstrated.  
This being premised, I shall briefly Apply the same to the several Sorts of Christians, that thence may be observed, whose Principles do most exactly agree with, and lead to that Universal Love and Charity, so much in words commended by all; and for the want of which every sort take so much liberty to Judge and Condemn each other. There are many other particulars, by which the several Sects may be Tried in this respect; but these Two forementioned being the principal, I shall chief insist upon them in this present Application.  
To begin then with the Papists, there is nothing more commonly acknowledged and assented to among them, 
The Papists Maxim; Without the Church is no Sal●ation.  than that Maxim, Extra Ecclesiam nulla Salus, without the Church there is no Salvation; which Maxim in a sense, I confess to be True: (as shall hereafter appear) but according as it is understood among them, it does utterly destroy this Universal Love and Charity. For by this Church, without which there is no Salvation, they precisely understand the Church of Rome; reckoning, that whosoever are not of her Fellowship, are not Saved. And this must needs necessarily follow upon their Principles, seeing, they make the Ceremonial Imbodying in this Church so necessary to Salvation, that they Exclude from it the very Children begotten and brought forth by their own Members, 
Their Children not Excluded from their Rigour.  unless formally received by the Sprinkling or Baptism of Water. And albeit they have a Certain place more tolerable than Hell for these Vnbaptized Infants; yet hence is manifest, how small their Charity is? And how much it is Confined to their particular Ceremonies and Forms? Since if they think Children born among them for want of this Circumstance are excluded from Heaven, albeit never guilty of Actual Transgression; they must needs judge, that such as both want it, and also are guilty of many Sins (as they believe all Men are, who are come to Age, especially such, as are not in the Church) go without Remedy to Hell.  
Secondly: All Dissenters and Separatists from the Church, Infidels, Turks and Heretics, 
The Pope's Yearly Curse and Excommunication of all without them.  which (in short) are all that profess not Fellowship and Communion with the Church of Rome, and own her not as their Mother, are in a most solemn manner Yearly Excommunicated by the Pope: And it were a most gross Inconsistency to suppose, that such, as are so Cursed and Excommunicated, and given over to the Devil by the Father and Chief Bishop of the Church, can in the Judgement of the Members be Saved; especially while they think, he is Approved of God, and Led by an Infallible Spirit in his so Excommunicating them.  
And lastly: To suppose any such Universal Love or Charity, as extending to Persons either without the Compass of their own Society, 
The Foundation of the Romish Church, the Superiority of Peter.  or Dissenting and Separating from them, so as to reckon them in a capacity or possibility of Salvation, were to destroy and overturn the very Basis and Foundation of the Roman Church; which stands in acknowledging the Superiority and Precedency of Peter and his Successors, and in believing, that Infallibility is annexed thereunto.  
Now, such as are not of the Roman Society, cannot do this; and those that do not thus, are such, to whom the Church of Rome can have no Charity; but must look upon them as without the Church, and consequently as Uncapable of Salvation, while there abiding.  

Object.  If it be Objected that the Church of Rome professeth Charity to the Greek, Armenian and Ethiopian Churches, albeit vastly differing in many things from them.  
Answ. I Answer, that whatsoever Charity the Church of Rome either doth, or ever hath professed to any of these, shall be found to be always upon a supposed Acknowledgement made by them to the See of Rome, 
The Church of Rome professing Charity to some.  as the Mother-Church and Apostolic Seat, from thence seeking the Confirmation and Authority of their Patriarches, at least, as the Romanists have sought to make the World believe (how true, is not my present Business to Inquire: year 1676) and all these Differences of Ceremonies, that are betwixt them, are only Approved by the Romanists, as such which are Indulged to them by the Pope, who pretends out of a Fatherly Care and Compassion to Yield these things unto them: Which, if it be true, is done by him rather to uphold the Show of his Authority and because Distance of Place and other Incommodities hinder him from pressing more upon them; since in Places nearer Hand, and where fit Opportunities have been presented, he hath shown himself very Zealous and Violent to bring all to a ready Obedience to the least of his Commands: As by many Examples could be largely proved. Yet some are of the Mind, that all these Stories, and pretended Acknowledgements of Patriarches to the Romish See, are but the mere Effects of the Policy of that Court to uphold their Grandeur; and nothing better but pretty Comedies to amuse the Vulgar and Credulous, and augment their Reverence towards the Pope and his Clergy: But whatever be in this, it is abundantly manifest, That there can be nothing more Contrary to this Universal Love and Charity, than Romish Principles, and that no Man of that Religion, without deserting his Principles, can pretend to it.  
As to the other Principle of Persecution, 
Persecution practised and Wars fomented in the Church of Rome.  how much it is Preached and Practised in the Church of Rome, will need no great Probation: Those that are acquainted with, or have heard of the Spanish Inquisition; of the many Inhuman Butcheries and Massacrees committed both in France and the Netherlands upon Men, merely for the matter of their Consciences; the many Plots, Consultations, Combines and Wars contrived, fomented and carried on by the Bishops of Rome themselves, and the Chief of their Clergy yielding large and voluntary Contributions thereto for to Ruin and Root out the Dissenters from the Romish Society, after Luther appeared; Cannot but see, how Natural and Consequential it is to Romish Principles so to do? and thence also observe, how Contrary and Opposite these things are to Universal Love and Charity? and how much they act the Hypocrite, when they pretend Christian Charity to any, that differ from them?  
And this manifestly appears in these Two, which none of them that has Understanding to know, or Honesty to Confess their Principles, can deny. I might also add a Third, which albeit by some Popish Doctors in some Nations it be Denied; yet is no less firmly Believed and Contended for by other Eminent Persons among them, especially Bellarmine, and approved by the Pope himself, to wit; The Pope's Power to Depose Princes in case of Heresy, and give their Kingdoms to others: allowing them upon that account to Fight against them, and accounting their so purchasing of them lawful. Small Offences heretofore would have provoked to this Sentence, as appeared in the Example of Hildebrand and others; but of late he is more sparing and deliberate in his Denuntiations, finding his Authority less Regarded, 
The Pope's (Abbreviated) Power of Deposing Princes in Case of Heresy.  and his Power to bring to Obedience much Abbreviated. But surely, this Principle cannot Consist with Universal Love, when that, which by all is acknowledged to be an Ordinance of God, doth not secure the lawful Administrators thereof from the Bitterness of it: year 1677 If you will not allow a King to be a King, albeit his Right and Title so to be is every way as good, as such among yourselves, unless he be of your mind; certainly, there is but small hopes of your Charity to other Persons? There might be much more said and enlarged as well upon this as other things, which sufficiently evidenceth, The Church of Rome can have no just claim to this Universal Love; which I purposely, to avoid all manner of prolixity, do omit.  

Protestants Principles.  The great variety or Doctrines among Protestants (so called) will make it somewhat harder to decipher them particularly in this matter; yet to take first notice of those, who by their most public Confessions, as well as by their Possession of whole Nations are most Commonly and Universally understood to bear that name, (to wit) the Lutherans and Calvinists, 
1. Lutherans and Calvinists.  seems most Regular.  
And because of their Unity, as well as of several others in that Doctrine and Practice of Persecution, 
Persecution, their Doctrine and Practice.  I shall make my first Observation from thence; which being not only held by them, but also by several others Dissenting from both of them, may be termed, (the more the pity) A general Doctrine of Protestants: How far this contradicts Universal Love, is beforementioned. But as to them, it has this Additional Aggravation (which is very Considerable) That they do, and that upon their owned Principles, so rigorously persecute one another, not permitting one another the free Exercise of their Conscience in their respective Dominions; albeit they acknowledge, that they Agree in Fundamentals, and that they have both upon the same design of Reformation departed from Antichrist. How then can these Men pretend to any thing of Universal Love or Charity, who upon so small Difference, by themselves not esteemed Fundamental, do deny one another the very Common and Natural Benefits of the Creation? And of this the Island of Great Britain can give good Evidence. 
England instanced at Variance.  For albeit the Protestants there be in a sense all Calvinists, or at least not at Variance in that, which was and is the great Controversy among the Lutherans and Calvinists abroad; and that their Difference lies only in the matter of the Government of the Church, and some other Ceremonies; many of which Calvin himself confesseth not to be of that Consequence, for which the Godly should be at Variance; Yet how little Charity they have to one another, and how great and Irreconcilable Prejudice and Malice, is openly known to the World! So that upon this account the Prelatic Party has Persecuted the Presbyterian, and the Presbyterian them, as they respectively found themselves in a Capacity to do it; not only to the Ejection of the Clergy for this difference out of their Function, and the Excommunication and publicly Cursing one of another; 
Excommunicating one another.  but also to the Turning in and out of State-Officers, to the Imprisoning, Forfeiting, Banishing, yea, and Judicial Execution both of private and public Persons. Not to mention the horrible Devastations and public Wars, whereby this Island became as a bloody Tragedy to the ruin of thousands of Families; 
Wars and Bloodshed.  which took its rise from their Differences, and was carried and fomented from the very Pulpits under this Notion: Also those common and usual Denominations, wherewith they used (and yet do design on) one another, are not unknown; as, Self-seeking and self-separating Hypocrites, seditious Incendiaries, presumptuous Rebels: and on the other hand; Proud and Bloody Prelates, Ignorant and ungodly Curates, Wicked and Hateful Malignants, Idolatrous and Superstitious.  
I could also (were it not both tedious and troublesome to repeat such stuff) give Instance of not much less Severity and Reproaches very near of the same Quality, 
Severity and Reproaches betwixt Remonstrants, etc. and Presbyterians and Independents.  that have passed betwixt other subdivided Species of Calvinists; as betwixt the Remonstrants and Contra-Remonstrants in Holland, upon the difference of their Principles, albeit they agree in the matter of Government; And the English Presbyterians and Independents, who quarrel not much (at least the generality of them, as themselves are willing the World should believe) about Principles but only in a small Circumstance of Government. All which doth well witness, how Void those Men are of true Charity! and how far from that true Universal, Christian Love so much commended and pretended to by them! Especially considering, that these are not only some personal Infirmities or Escapes of private Persons among them; but the Universal, Necessary and Consequential Effects of their respective Principles, which proceed from them as Men so Circumstantiated and Related to such and such Fellowships and Societies.  
There is another Principle not only Common both to Lutherans and Calvinists, 
The Evil of National Churches, Parishes and Preachers, etc. set up and Established.  but even to those subdivided Calvinists (I mean the Episcopalians and Presbyterians) which cannot but obstruct and necessarily hinder this Universal Love; To wit, The pressing after, and seeking to establish a National Church; whereby upon the Magistrates, or great part embracing any Religion, they distribute the whole Kingdom into several Parishes or Congregations, and appoint Preachers of that Way to them all: So that a Man cannot be a Member of the State, without he be a Member of the Church also; and he is rob of the very Privileges, which he ought to enjoy as a Man, unless he will Agree (albeit against his Conscience) to every Circumstance of that Church, which is established in the Country he lives. For the making of which the more Effectual, the Law in our Country provides, that when a Man is Excommunicated or cast out of the Church, 
Excommunication, the Evil thereof.  he is also cast out of the State: So that a Man upon the Church's Censure for a matter merely Conscientious, incurs the same hazard of the loss of his Estate and Liberty, as if he had been guilty of some heinous Crime towards the State. But how can those pretend to Universal Love, that have thus Confined all, both Spiritual and Temporal Blessings to their Sect, that they think not Men worthy to live as Men, or breathe the common Air, unless they will subscribe to all their Sentiments? Surely, this is far from the Nature of God's Love, that causes his Sun to rise both upon the Just and unjust! Thus far as to Persecution, and what depends upon it.  
I observed before, that the general Defect of this Universal Love did proceed from wrong Notions concerning the Love of God; for such as Confined God's Love, did consequentially Confine their own. Now the Chief way, whereby Men by their own narrow Opinions seek to limit and confine the Universal Love of God, is by proposing the necessary means of Salvation appointed by God, as not reaching to all; for such, to whom they reach not, we cannot suppose to have any Real Love extended to them: In this the generality of Protestants are deficient; albeit some exceed others in in a particular respect, as shall be hereafter observed.  

Lutherans &c. hold, No Salvation without the Knowledge of Christ and the Scriptures.  That wherein they are generally Wanting, is by affirming, That there can be no Salvation without the explicit Knowledge of Christ, and Benefit of the Scriptures. This is held both by Lutherans, Calvinists and Arminians, I mean, by these Churches; whatever may be the private Sentiments of particular Persons among them.  
Now whereas all these do acknowledge, That many Thousands, yea, whole Nations have been and are Excluded from the Benefit of this Knowledge; they must necessarily Conclude Salvation Impossible to them, and so they can have no Charity for them, so as to suppose a possibility of Salvation to them. And this goes directly against, and destroys the Nature of Universal Love; which cannot be entertained towards any, but upon the Supposition, that they are under a Possibility of being Saved; or that those Circumstances they are under, not being in themselves (simply considered) sinful (as being such, as are not in them to help) do not absolutely Exclude them from it. I Confess, that I cannot have Charity to a wicked Man, that he can be Saved, so long as he continues Wicked; and if thence any should seek to Infer, That so likewise—  

Object.  We cannot have Charity to those Men, that want the Scriptures and the outward Knowledge of Christ, that they can be Saved, so long as they want that: Therefore as the one is not contrary to Universal Love, neither is the other.  
Answ. I Answer; The Comparison holds not at all: because the Ground of my not having Charity to him, is his Continuing in a thing, which himself knows to be displeasing to God by the Law of God, which he has Revealed to him, and acknowledges to be good; and therefore the ground of my Hopes of him, that he may be Saved, if he Reputes, is, because he knows the means how to Repent, 
The Ground of our Universal Love.  and be Converted. So my Universal Love reaches to him not only in that I believe, 'tis possible for God to bring him out of his Wickedness; but in that I acknowledge, that God in order thereto has actually made manifest to him the Way, how he may be Converted: and so I exclude him not from the Universal Love of God, which I suppose in that Manifestation of his Will to have already really touched and reached him. But the other Case has no Parity with this. 
The Defect of the Scriptures and outward Knowledge of Christ in the Indians is Providential.  For first, that Defect of the Scriptures and outward Knowledge of Christ in an Indian or American, etc. is no wilful, malicious Act of them against any Law known to them; but is the mere Providence of God by them inevitable: neither is it unto them any Moral Evil, that they are born or brought up in these parts, or come not to those places, where they may learn and find that Knowledge. If I then judge, that God's Love reaches not any such, whom by this Providence he has permitted to be thus Born and Educated in order to Save them, my Universal Love can no ways reach to them, so as to suppose Salvation possible to them, not because they Refuse or Resist the Means of Knowledge and Salvation appointed to them of God; but because they want it by the Will of God, who thought not meet to give it to them. I look not upon it as my work in this Treatise, to Refute this Doctrine, and show its Contrariety to Truth and Scripture, having done that largely elsewhere, (as in my Apology Expl. of the 5 th'. and 6 th'. Proposition;) it is enough here, that I show, that such as hold this Opinion cannot justly pretend to Universal Love: as doth evidently appear by what is said, and needs no further Question.  
Perhaps the Socinians may step in here, or others of more general Principles, who will Affirm, They do not believe, that the want of this Explicit Knowledge doth necessarily Exclude Men from Salvation. It is true, there are some of that mind; but it were hard to rank them under any particular Denomination: It being rather a Notion of those Men, of whom I made mention before, that are Uncertain in their Principles, and join with no People absolutely; than acknowledged by a People or any public Confession of any United or Gathered Church and People.  
The Socinians generally lay very great stress upon the outward Knowledge of Christ, and do believe, 
Socinians belief of the outward Knowledge of Christ, and Resurrection, as necessary to Salvation.  the outward Knowledge of Christ, or of the Resurrection at least, to be absolutely Needful, holding the Sufficiency of that alone upon Rom. 10.9. But passing that, and taking it for granted, that the Generality of Socinians, and several others with them (who being all taken in Cumulo) may pass; for as much as a whole Body of People do believe and affirm Salvation even possible to such, as are by an Inevitable Fate Excluded from the benefit of that External Knowledge, in that they say,  
That such, as will Improve that light of Nature, 
Object.  which all Men have given them of God, and Exercise that Common Principle of Reason, may from the Works of Creation and Providence certainly Conclude, That there is a God, forsake many Evils, and do much Good; and that such, as do thus Improve this Natural and Common Light, do obtain of God to send them miraculously either some Man or Angel to signify to them the outward Knowledge or Resurrection of Christ, that they may believe it, and be saved.  
I Answer: This doth not reach the full Extent of Universal Love; because it still limiteth it to this External Knowledge, Answ. and supposeth no Means of Salvation without it. And next, because it supposeth somewhat Miraculous; which as has been before observed, is a Limitation not to be admitted in this Case. But if any would Affirm, that the Improving of this Natural Light proved to them a Means of Salvation, without supposing any Necessity of having the outward Knowledge of Christ at all; albeit it would seem by the Extent of their Charity, that their Love were very Universal; yet they do not establish true Universal Love, more than the other. Because nothing is true Universal Love, but that which naturally proceedeth from the true Love of God, and is founded upon good and sound Principles deduced there from, and which hath not its rise from the Love of Self, or from a Selfish Principle: Which though it may have a show of Universal Love, is not really such; else he that would Affirm, He believed, that all Men as well the Wicked as the Godly, the unbelieving as the Believing should be saved, and that no Wickedness can hinder a Man from being Saved— Might be said to be a truer Preacher of Universal Love, than any, and most Charitable of all Men; and yet how would this be justly Condemned by all Christians? There can then be no true Universal Love, but that which is built upon the Love of God, and is pure, and of the nature of it. So then, those that Affirm, That Men may be saved even without the outward Knowledge of Christ, and of the Scriptures, if they Improve the Light of Nature; Whether it be that they judge, 
The Light of Nature in order to Salvation, an Exalting of Corrupt Reason, not true Operation.  that the Light of Nature can carry them through to the End, and accomplish the Work; or that they suppose, the Improving of it will procure any such Miraculous Revelation; do not truly Preach or Establish Universal Love, because the same is not founded upon the true Love of God, but is an Exalting of the Nature and Reason of Man, which is really defiled, and proceeds from Self. Since these Men for the most part do look upon Grace, or the Operation of the Spirit in the Saints, as but a mere Fancy; so I say, these Men do not commend the true Love of God, which is contrary to Self; but only their own Corrupt Nature and Reason: and do therefore really Oppose and 'Slight the Universal Love of God, in that they suppose Man capable of himself to save himself without Christ the alone Mediator; in and by whom the Universal Love of God to all is only Extended. For whom-ever God loves, he loves them in Christ, and no other ways; and this Love of God in Christ cannot be truly received and entertained to the Salvation of the Soul, but as the Old Man, the first Man with his Deeds (which are altogether Corrupted, and can claim no share in Man's Salvation) is put off and done away; and as the New Man, that proceeds from a Divine Spiritual Seed, which is not of nor from Man's Nature, comes to be born and brought forth in the Soul.  

The Principle of Absolute Reprobation is contrary to God's, Universal Love, and Invitation.  But much more do they Contradict and Declare themselves void of and Strangers to the Universal Love, who hold the precise Decree of Reprobation, with the other Principles depending thereupon, in believing, That the far greater number not only of Man kind, but even of those that profess the Name of Christ, are necessarily damned, and that by Virtue of God's Absolute Decree, who from all Eternity ordained to Create them for that very end, and appointed them to walk in such Wickedness, for which he might Condemn them, and punish them Eternally: So that not only such, as are ignorant of the History of Christ, and of the Scriptures, are certainly Damned; but even most of those who have the benefit of this Knowledge, are notwithstanding Damned also, for not right using and applying the same, which miserable Crime they necessarily fall in, because that God, albeit He publicly and by his Revealed Will doth invite them all to Salvation, yet by a secret Will unknown to Men, He doth withhold from them all Power and Grace so to do. Now I say, whoever are of this mind (as all Calvinists generally are) cannot justly pretend to Universal Love; for seeing, they limit the Love of God to a small Number, making all the rest only Objects of his Wrath and Indignation, they must by Consequence so limit their own Love also: For God being the Fountain and Author of Love, no Man can extend true Christian Love beyond his; yea, the greatest and highest Love of any Man falls infinitely short of the Love of God, even as far as a little Drop of Water falls short of the Great Ocean. Now, none of these Men, without manifestly contradicting their own Principles, can pretend to have Love to any of those, that are thus predestinated to Death: For what sottishness were it, and Inconsistency to pretend Charity to such, so as to suppose a possibility of Salvation for those, whom God hath Appointed to be Damned, and to be Sons of Perdition? For to say, We ought to have Charity to all, because we know not, who is appointed to Life, or may be called to it; saith nothing to solve this Difficulty. Reasons 1  
Because even to such, as may be supposed to be Elected, I am not to have Charity, so long as I see them in Wickedness, and in any unconverted State; for that were to walk against all true Judgement, and a putting Light for Darkness, and Darkness for Light; a calling Good, Evil; and Evil, Good; which is expressly forbidden.  
Next, This were to make true Christian Love as blind, as the Reasons 2 Heathens supposed their God of their Lustful Love to be: For I ought to love Men for some Real Good I see in them, as feeling them to partake of, and grow in the Love of God; and not upon a mere perhaps God may do them good, perhaps they may be called; unless I believed, there were something of God in all given them in order to Call them.  
Thirdly: Seeing these Men do Believe and Affirm, That as God Reasons 3 in this Case appoints the End, so he doth the Means also; They are not only obliged upon their Principle, without all Charity to conclude as Damned, and appointed to Damnation all such, as have not the Benefit of these Means they think needful; but even all such among themselves enjoying these Means, in whom appear not (according to their Notion of it) True and Convincing Tokens of Conversion. And as this Doctrine naturally leads from any thing like Universal Love; so (as I observed before) it so leaveneth and defileth with an Vnlovely Humour such, as strictly and precisely hold it, that for most part they are observed to be Men of peevish and persecuting Spirits.  
For these two Principles, to wit, That of there being no Salvation without the Church among Papists (as precisely understanding it of the Church of Rome) and this of Absolute Reprobation among Protestants, 
The Root of that Bloody and Antichristian Principle of Persecution.  are the very Root and Spring, from whence flows that Bloody and Antichristian Tenet of Persecution for the Case of Conscience; and therefore both it and they are directly Contrary and diametrically Opposite to the true Catholic, Christian Love of God.   

SECT. V  
Some Principles of Christianity proposed, as they are held by a great Body of People, and whole gathered Churches in Britain and Ireland; which do very well agree with True Universal Love.  
SUch as most commonly Complain for the Want of Universal Love, do Allege this Defect to proceed from the Nature of a Sect, unto which they think this Want of Charity so peculiar, that from thence they Conclude, that it is Impossible either for any Sect universally to have this Universal Love, or for any Member of a Sect, so long as he stands to his Principles, or is strictly bound up and tied to a Sect, to have this Universal Love: And indeed, this in a great Measure is too True, if the Nature of a Sect be rightly understood; and therefore to avoid Mistakes, it will be fit to Inquire somewhat in this Matter.  
A Sect is commonly and universally taken in the worst Part, and always so understood, where it is mentioned in the Scripture; as being either really understood of such as are Justly so termed, Act. 5.17. ch. 5.5. ch. 26.5. or Reproachfully cast upon such, as ought not to have been so denominated, Act. 24.5. ch. 28.22. For a Sect is a Company of People following the Opinions and Inventions of a particular Man or Men, 
A Sect justly so called.  to which they adhere more, and for which they are more Zealous, than for the Simple, Plain and Necessary Doctrine of Christ. But such as are not a Sect, nor of a Sect, are those, 
The Followers of Christ are of no Sect.  That follow the Faith and Doctrines of Christ, and receive and believe the same, as purely Preached and held forth by him unto them; and not as by the Recommendation of Man, as Clouded and Encumbered with their Interpretations and Additions: and so are mere Christians, and yet true and faithful Ones too; yea, the most True and Faithful.  
Now, which of the several Sorts of Christians are to be accounted Sects, and which not, is a great Question; and would take a larger Discourse, than is proper to be inserted in this Place, truly to Inquire into it: And therefore it shall suffice me at this Time to have Asserted this in General, which, I judge, will be generally accorded to by All; and leave the Application to each understanding Reader: For the Clearing which there may several weighty Observations fall in hereafter. 
Societies contradicting Universal Love are truly termed Sects.  Probably, this will be almost granted by All; and I am sure, may be truly Affirmed, That Whatsoever People hold forth and preach Doctrines, which in the Nature of them Contradict and are inconsistent with true Universal Love, such may truly be termed a Sect; Which may be easily applied to those heretofore-mentioned: And so Consequently, Whoever hold forth Principles and Doctrines consistent and agreeable thereunto, are and may truly be esteemed mere Christians, and no Sect. Next, the Nature of a People's Society, and the Causes drawing them together, with the Method of their being gathered, does much contribute to Evidence, whether they are to be Esteemed a Sect or not? First, 
1. Mark of a Sect.  whose Fellowship stands merely in Judgement, and in that which reacheth the Understanding, and so are joined together in and for one Opinion, are only to be esteemed a Sect, however true their Notions may be supposed to be. For the true Principles and Doctrines of Christ albeit they do truly reach the Understanding, 
True Principles are of an Operative Nature to Conversion; the false not so.  and require its Assent; yet they are of an Operative Nature: However they may be held by one or two Members of the Church, without working upon their Hearts; yet cannot be held, nor never was by any Entire Society, without purifying their Souls, and reaching to and working upon their Hearts to a True and Real Conversion, I mean, upon the greatest, and most considerable part: but False Doctrines may be firmly believed by a whole Society without having any Operation. For the Gathering of the Apostles and Primitive Christians was an Uniting of Hearts, and not of Heads only; Those Three thousand Converts were pricked in their Hearts, and not in their Heads only: Yea, where there may be a Dissent in some things in point of Judgement, if there be this Unity of Heart through the prevailing of the same Life of Righteousness, yet the true Fellowship is not broken: As appeared in the Example of the Apostles themselves. Now these People, who hold forth the Principles and Doctrines hereafter to be mentioned, were not gathered together by an Unity of Opinion, or by a tedious and particular Disquisition of Notions and Opinions requiring an Assent to them, and binding themselves by Leagues and Covenants thereto; but the manner of their Gathering was by a secret Want, 
The Gathering of the True Church its Rise and Foundation.  which many truly tender and serious Souls in divers and sundry Sects found in themselves: which put each Sect upon the Search of something beyond all Opinion, which might satisfy their weary Souls, even the Revelation of God's righteous Judgement in their Heart to burn up the unrighteous Root and Fruits thereof; that the same being destroyed and done away, the inward Peace and Joy of the Holy Spirit in the Soul might be felt to abound, and thence Power and Life to follow him in all his Commandments. And so many came to be joined and united together in Heart and Spirit in this one Life of Righteousness, who had long been wand'ring in the several Sects; and by the inward Unity came to be gathered in one Body: From whence by degrees they came to find themselves Agreed in the plain and simple Doctrines of Christ. 
* Which External Agreement as well in Doctrines as in the Practices necessarily following thereupon, became as one External Bond and Tye of their outward and visible Fellowship obvious to the World, whereby they are distinguished even to the Observation of Man from the several Sects professing the Name of Christ; as the true Christians of Old were by their Adherence to the Orthodox Principles from other Heretics, that laid claim likewise to be Christians.  And as this inward Power they longed for, and felt to give them Victory over Sin, and bring the Peace that follows thereon, was that, whereby they were brought unto that Unity and Community together; so they came first thence to Accord in the Universal Preaching of this Power to all, and directing all unto it: which is their First and Chiefest Principle, and most agreeable to this Universal Love, as I shall hereafter show. And it is very Observable, that as those, whose Gathering and Fellowship arises from this mere Unity of Notions and Opinions, do usually derive their Name and Designation from the First Authors, Inventors and Fomentors of those Opinions (as of old the Arians, Nestorians, Manichaeans, etc. and of late the Lutherans, Calvinists, Armenians, Socinians, Mennonites, etc.) so those People, whose Unity and Fellowship did arise from their Mutual Sense of this Power working in and upon their Souls, that Society derives not their Name from any particular Man; and therefore are providentially delivered from that great Mark of a Sect. But as the ungodly will be always throwing some Name or Reproach upon the Children and Servants of God; it being observed, that through the deep and inward Operation of this Power in them a Dread took hold on them, not only to the begetting of God's Fear in their Hearts, but even to the reaching and instructing of their outward Man; hence the Name of Quakers or Tremblers hath been Cast upon them: which serveth to distinguish them from others, though not Assumed by them. Yet as the Christians of Old, albeit the Name of Christian was cast upon them by way of Reproach, gloried in it, as desiring above all things to be accounted the Followers of Christ; so they also are glad, that the World Reproacheth them as such, who Tremble before the Lord, and who work out their Salvation in Fear and Trembling. And truly, the Lord seems by his Prophets of old to have foretold, that his Children should be so Reproached; as Isa. 66.5. Hear the Word of the Lord, ye that Tremble at his Word; your Brethren that hated you, that cast you out for my Name's sake, said, Let the Lord be Glorified, and He shall Appear to your Joy, and they shall be ashamed: where a Joyful Appearance of God is promised to these Hated and Reproached Tremblers or Quakers. And Jer. 33.9. does more clearly Prophecy, how this Reproachful Name, when cast upon his Children, shall be Owned and Countenanced by the Lord in these very plain and Comfortable Words: And it shall be to me a Name of joy, 
The Honour wherewith the Lord will Honour his despised People.  a Praise and an Honour before all the Nations of the Earth, which shall hear all the Good, that I do unto them, and they shall Fear and Tremble (or Quake) for all the Goodness and for all the Prosperity, that I procure unto 
* Alias, Them.  it.  

2. Mark of a Sect.  As the Nature of a Sect ariseth from the Love of Self and its Production, so in the last place there can be no more signal or certain Mark of a Sect, than When a People seek to advance and propagate their Way in the strength of their own Spirits, 
A Sect arises from the Love of Self;.  reckoning the Preaching and Publishing thereof by their own Natural, or Acquired Parts, without the Necessity of the Inward Motion of the Holy Spirit, both lawful and commendable; and not only so, but the advancing and establishing of the same by Outward Force and Violence. For here is Man working without God or the Guidance of his Spirit in his own mere Strength and Will, to set up his own Images and Inventions under a Pretence of Truths and pure Christianity: But those that dare not seek to Advance even that, 
But the Truth from the Denial of Self.  which they are persuaded is Truth, in their own Will and Spirit (far less by outward Force and Violence) but in and by God's Spirit, as he leads and moves to it by his Life and Power, show, that such are not a Sect, nor Followers of Man's Inventions, but of Christ alone, waiting to follow Him, as He acts and moves them by his own Spirit and Power: and therefore are no Sectarians, but mere Christians.  
The Chief and First Principle then held by those Christians, 
I. That there is somewhat of God, his Life & Light in all Men able to bring them to Salvation.  which (as I observed before) naturally ariseth (and was assented to by them) from their Inward Sense, that Tied them together, is, That there is somewhat of God, some Light, some Grace, some Power, some Measure of the Spirit, some Divine, Spiritual, Heavenly, Substantial Life and Virtue in all Men, which is a Faithful Witness against all unrighteousness and Ungodliness in the Heart of Man, and leads, draws, moveth and inclines the Mind of Man to Righteousness, and seeks to leaven him, as he gives way thereunto, into the Nature of itself; whereby an inward, thorough and real Redemption may be wrought in the Hearts of all Men, of whatsoever Nation, Country or Kindred they be, notwithstanding whatsoever outward Knowledge or Benefit they be by the Providence of God necessarily deprived of: Because whatsoever they want of that, yet such a Measure of this Light, Seed, Life and Word is communicated to all, as is sufficient truly to Convert them from the Evil of their Ways, purify and cleanse them, and consequently bring them to Salvation. And in the Affirming of this, they do not at all Exalt Self or Nature (as do the Socinians;) in that they freely acknowledge, that Man's Nature is defiled and corrupted, and unable to help him, or further him one step in order to Salvation; judging nothing more needful, than the full and perfect Denying and Mortification of Self in order thereunto. Nor do they believe, this Seed, Light and Grace to be any part of Man's Nature, or any thing, that Properly and Essentially is of Man; but that it is a Free Grace and Gift of God freely given to all Men, in order to bring them out of the Fall, and lead them to Life Eternal. Neither do they suppose, this Seed, Word and Grace, which is sufficient to lead to Salvation, to be given to Men without Christ; for they believe it to be the Purchase and Benefit of Christ's Death, who tasted Death for every Man: So that they Confess all to be derived to them in and by Christ, the Mediator, to whom they Ascribe all. Yea, they believe this Light, Grace and Seed to be no other, but a measure of that Life and Spirit, that was in Christ Jesus; which being in Him, who is the Head, in the Fullness of it, is from Him (in whom it Resideth) as He is Ascended up unto, and Glorified in the Heavens, Extended to all Men, in order to Redeem them from sin, and Convert them to God.  
Thus according to this Principle, without Attributing any thing to Self, or to the Nature of Man, or Claiming any thing without Christ, The Universal Love of God to all Men is Exhibited: whereby the means of Salvation by Christ, and Reconciliation unto God is so Asserted, that no Man is altogether Excluded from it; but each so Reached, as puts him in a Capacity to be Saved. Such then, as Believe and Preach this Doctrine, must of necessity be Esteemed great Advancers and Assertors of Universal Love, as those that truly Establish it not through any Uncertainty or Doubtfulness in themselves, but upon their own firm and acknowledged Principle; since that doth necessarily Extend their Charity to the not only Supposing, 
Salvation possible to Heathens in the most Barbarous and Uncivilised places of the World.  but even Concluding Salvation possible not only to the several sorts of Christians, but even to such, who by the Disadvantage of Education, and the Remoteness of their Habitation are Ignorant of the Name of Christ. Providing, that this Seed, Grace, Word and Light, which is in them all, and the Free Gift of God to them all, Receive place in their Hearts, so as to work out the Fruits and Nature of unrighteousness; and to beget them unto Righteousness, Purity and Holiness: which according to this Principle is believed to be very possible, where the External Knowledge is thus unavoidably wanting. For albeit those, who hold this Principle, do believe, that the outward Knowledge of Christ, and those other Advantages, which from the Use of the Scriptures are enjoyed among Christians, are very Comfortable, and conducing to facilitate Salvation; yet they reckon them not absolutely Needful, holding them only to be Integral, and no Essential parts of Christianity: For they place the Essence or Being of Christianity only in the True and Real Conversion of the Heart, by virtue of the Operation of this Light Seed and Grace there.  

Let not the Reader thinkstrange, that I Assert this Principle, and enter not upon the probation of it (having done that largely elsewhere, as in my Apology) it not being my business here so to do; but only to show, how such and such Principles do not agree with Universal Love: As on the other hand, when I make mention of other Principles, I do not offer to Refute them; it being enough here to demonstrate, that they are Contrary to Universal Love.  Even as the Essence and Being of a Man Consists in the Unity of Soul and Body, which is enough to Denominate one a Man, albeit he should want a Leg or an Arm, an Eye or an Ear, or have some other Defect, or even should be destitute of some of the Faculties of the mind, as of the Memory, etc. that other Men have; yet such a one would still, and that truly be called a Man, albeit not a Complete and Entire Man. Yea, those that live in the most Barbarous and Vncivilized places of the World, where they are destitute and ignorant of all the Liberal Arts and Sciences used among us, and of all those Conveniences, which so much Conduce to the facilitating of Humane Society, and accommodating of Mankind in their Living together; I say, those are still truly accounted Men, as having that which is truly Essential or Constitutive of a Man, as such. In like manner, this Principle supposeth the possibility of Salvation both to those commonly called Heathens, and to many among the Dark and Erroneous Sects of Christianity, in that this Essential Part of Christianity is Extended to them, albeit they want those other Integrals and Comfortable parts, which may in and with respect to the Spiritual Man be fitly Compared to these Defects, that those Barbarous Nations want, which we Enjoy, as to the Natural Man. As none can deny, but this Principle is most agreeing to Universal Love; so the Practice of all, even of those that deny it, doth evidence and show, how agreeable it is as well to the Love of God, as to Right Reason: where, when ever any of the Sects come to deal with a Heathen or any such, against whom they cannot urge any thing from Scripture or Tradition, as being Principles not acknowledged by them; then they are always forced to recur to an Inward, Innate Light in the Soul, to which they labour to make manifest their Principles: albeit they differ about the Nature and Sufficiency of it; yet they are forced to Concede, that this is God's Love to Mankind, and that in this the Universal Love of God is extended to all. So that to every one, to whom they come to Preach, they may find something, by which they may urge or commend their Doctrine: of which I shall give one singular Example out of the words of Franciscus Xaverius, a Jesuit, whom that Tribe for the high Esteem they have of him, term the Apostle of the Indies; as it is Recorded in Bernhardus Varenus his Descriptio Regni Japoniae, p. 195. Cap. 8. where he puts down the words of Francis Xaviers Letter thus; (p. 247.) The Amargurians, before they received Baptism, 
Franc. Xavier his Letter of the Conversion of the Japonians.  were straitened with an odious and troublesome Scruple, to wit; That God seemed not unto them Merciful and Benign, who had Condemned all the Japonians before our Coming to Eternal Punishment; especially, who ever did not Worship God, according as we Preached: And therefore they said, that He (to wit, God) had wholly neglected the Salvation of all their Predecessors, in permitting, that these Miserable Souls should altogether be destitute (to their utter Ruin) of the Knowledge of Saving Truth. This most odious Thought did much draw them back from the Worship of the True God; but by the help of God this Error and Scruple was taken from them. For we first did demonstrate unto them, that the Divine Law was the Oldest of all; yea, before any Law was made by the Ancients. 
Taught by Nature not to Kill, etc.  The Japans knew by the Teaching of Nature, that it was unlawful to Kill, Steal, Forswear and other things contained in the Ten Divine Laws; as was evident in that, when any of them Committed these Crimes, they were tormented by the Pricks of their Consciences: That hence Reason itself doth teach to flee the Evil, and follow the Good; and therefore was Implanted in the minds of all Men by Nature: So that all have the Knowledge of the Divine Law from Nature, and of God the Author of Nature, before Discipline be added. Of which, were it doubted, Trial might be made in some body altogether Void of Discipline, who has been Educated in some Mountain or Wilderness without any Knowledge of the Laws of his Country: For if such an one, thus altogether Ignorant and Unacquainted with Humane Discipline, were asked, Whether to Kill a Man, to Steal, and these other things, which the Law of God forbids, were Sinful or not? Or if it were not right, to forbear these things? Truly, I say, such an one utterly Ignorant of Humane Discipline, would so answer, that it would easily appear, that he were not Void of the Law of God. From whence then shall we judge, he has drawn his Notion, unless from God himself, the Author of Nature? If then this be manifest in Barbarous Men; how much more in Men Civilised and well-Educated? Which being so, it necessarily follows, that the Divine Law was Implanted in Man's Heart, before all Laws made by Man. This Reason was so manifest to them, that they were fully satisfied; and so being delivered from these Snares, did easily subject themselves to the sweet Yoke of Christ. Thus far Xaverius.  
Thus it may seem, that to satisfy these Japonians, that their Forefathers were not all necessarily Damned; and to show, that the Universal Love of God reached unto them to put them in a Capacity of Salvation; This Cunning Jesuit could not find another way, than by Asserting this Principle: Albeit it be no ways Congruous to the Doctrine of the Church of Rome. For these Ancient Japonians could not be esteemed Members of the Church of Rome; and as not being such, according to the Romish Principle (who say, There is no Salvation without the Church, that is, without the Church of Rome) must needs have been Damned.  

II. That by virtue of that Light Men may be Converted, and become Members of the Church, without which is no Salvation.  Secondly: That Notion and Definition of a Church, which naturally arises from this Principle (and is accordingly believed by the Assertors of it) doth also both very well Agree to and Establish this Doctrine of Universal Love. For by virtue of this Seed and Light Extended by Christ unto the Hearts of all, it being supposed, That Men may thereby be truly Converted, and consequentially United to Christ, it naturally follows, That such may become Members of the Church: Else none of Old, but the Families of the Patriarches and of the Jews could have been judged to be Saved; nor yet any, during all the Time of the Apostasy: Which as it is false in itself, will be hardly affirmed by any. And therefore since such might be Saved, they must be esteemed Members of the Church; without which (in this large Sense) there can be no Salvation, as including the whole Body of Christ: Of which Body who are not, are certainly Excluded. And therefore it is, that the Church Catholic or Universal is not so confined to any Sect, Form or External Profession, as that those, that are not Initiated in those Forms, are Excluded absolutely from being Members of the Church; unless it be upon Refusal or Resistance of the Will of God really manifest to them, as drawing them to the Practice of particular Things. For it hath pleased God at several Times to Require several things both of particular Churches and Persons, which he has not of others: As to the Jewish Converts, To Abstain from things Strangled and Blood; and to the Churches of the Gentiles, Not to Circumcise; (which was permitted to the Christian Jews for a Time): And from particular Persons many particular things have been Required: Which, albeit they were not general Obligations upon all Christians; yet in so far as Manifested to, and Required of them, were sufficiently Obligatory: And their Disobedience to them should have been in them a Breach of their General Obligation of Obedience (which we own to God in all things He Requires) and consequently pernicious; however others, to whom they have never been Revealed nor Required, might have been Saved without them.  

III. That God by his Spirit Reveals his Will Immediately in the hearts of all true Christians.  Thirdly: As the Asserting of Principles, which commend the Love of God, and show the Great Extent of it to Mankind, do most agree with Universal Love; so this People in another Chief Principle of theirs do greatly show it. For as by the Preaching of this Universal Principle of the Light, they show the Extension of God's Love to all; so by Preaching, that God both doth, and is willing to Reveal his Will Immediately by his own Spirit in the Hearts of all those, that Receive his Light, that so they may be guided, acted and led thereby, and know the Mind of God thus Inwardly Immediately in themselves; they hold forth the Intention of God's Love to all those, that follow and obey him: so that they neither bind up this being led by the Spirit of God only to themselves, nor stint it to singular and Extraordinary Occasions; but hold it forth as a Common and Universal Privilege to all true Christians and Members of the Church. Now this Doctrine greatly Commends the Love of God, and Establisheth the Principle of Universal Love, in that it shows, how universally God hath offered this Blessed Privilege to all, in that He hath given his Light unto all; upon the receiving of which this Immediate Guidance of the Spirit followeth, as a necessary Concomitant: For such as deny this Immediate Revelation of God's Will by his Spirit in the Hearts of his Children, to be a Common and Universal Privilege to all true Christians and Members of the Church, must needs suppose the Knowledge of his Will Necessary for them, to be Communicated to them by some other External Means, as by outward Writings and Precepts; insomuch, that all such, as are rob of this Benefit, are necessarily Excluded from partaking of the Universal Love of God, in order to the Salvation of their Souls.  
Fourthly: 
iv That the Work of the Ministry is not Limited to Outward Ordination and Literature.  As the Confining of the Gifts and Graces of God to certain External Forms and Ceremonies, are directly Opposite and Contrary to Universal Love, such as the Limiting of the Work of the Ministry to outward Ordination, and to a particular Tribe of Persons; the making Human Parts and Arts more necessary thereto, than the Grace of God, so that the Grace of God is not judged sufficient to make a Man a Minister, or to privilege him to Preach without those other Artificial and Ceremonial Things; so I say on the other hand, those People to the Commending of the Universal Love of God to all, but especially in the Visible Church, do Affirm, That as this Light and Grace of God is given to all in order to Save them; so whoever finds himself truly Called in his Heart thereby, and fitted to Minister to others, may lawfully Preach and Declare to others the good Things that God has done for his Soul, and Direct and Instruct them, as by the same Grace he is enabled, how they may come to the Experience and Attainment of the same things; albeit he have no outward Ordination or Call from Men; be not Initiated in their Ceremonies and Orders, nor yet furnished with their Learning and School-Education. This greatly Commends and holds forth the Love of God, because it does not Confine the Ministry unto such a narrow Compass, as by the several Sects it is done; but supposeth, that among those that had not the Scriptures and outward Knowledge, there might have been Ministers or Preachers of Righteousness: as it was said of 
* Noah, Job, Socrates, Pythagoras, several Arabians, Indians, Ethiopians, Lovers of Righteousness.  Noah, that he was one, who was, ere the Scriptures were writ; and Job was another: Besides Socrates amongst the Greeks, Pythagoras amongst the Latins, and several others that might be named among the Arabians, Indians and Ethiopians. And this Doctrine doth very much hold forth the Universal Love of God in the Visible Church, in that it excludeth none from Ministering his Gift, as he hath it, albeit a poor Tradesman, or Mechanic Men; as is done among the far greater parts of the Sects of Christendom by the presumptuous Usurpation of them.  

V That Washing or Sprinkling, and Bread and Wine, are not the Seals of God's Covenant with Man.  Fifthly: This People do greatly Commend and hold forth the Universal Love of God to all, In Denying the use of outward, Carnal things, which perish in the using, such as Washing or Sprinkling with Water, or Eating of Bread and Wine, to be the Seals of God's Covenant with Man, or to be the Means or Channels, by which Grace and Spiritual Refreshment is ministered to the Soul. For thereby they Confine not God's Love in the Communicating of his Gifts and Graces to the Application, or not using of Elementary things, which may be as truly (as to the matter of them) performed by the most wicked and greatest Hypocrite of the World, as by the most Godly and Sincere; as do the greatest part of the Sects among Christians, who make such a noise of the Sacraments and Ordinances, and do so quarrel and jangle about their matter and manner of performance: but do affirm and believe, that Increase of Grace, and Refreshment in and by the Life of Christ is Conveyed unto the Souls of all those, that are Faithful, as this Seed receives a place, and grows up in their hearts, without these outward Ceremonies. This cannot be performed, but by such as are Sincere and Godly indeed; for such can only be truly Faithful, and wait in that place, where Grace and Refreshment, Strength and Power, Wisdom and Courage, Patience and all other good Gifts are received.  

VI That Persecution for Conscience is Unlawful.  Sixthly: These People do much Establish Universal Love, in that they affirm, Persecution of Men for the matter of their Consciences to be unchristian and Unlawful; believing, that as God can only Inform and Enlighten the Conscience, so it is contrary to the Universal Love of God, for Men to seek to Force and Restrain it: as hath hitherto been sufficiently shown.  

VII. That Wars and Fightings for Christians are Unlawful.  last: They do very truly and observably Establish Universal Love, in that they Preach Love to Enemies, and the necessity of bearing and suffering Injuries without Revenge; holding it Unlawful for Christians to Fight or use Carnal Weapons, even to Resist such as Oppose them, and wrongfully prejudice them. As this is most agreeable to the Doctrine and Practice of Christ, so is it to the Universal Love of God, whose long-suffering- Patience even towards the Wicked, Stiffnecked and Rebellions after many Provocations, doth above all declare his Love; in which they cannot pretend to be Followers of him, who believe it Lawful for them to Revenge every Injury, to give Blow for Blow, and Knock for Knock (and so know not, what it is patiently to receive and suffer such an Injury) if they have any opportunity of Revenging themselves: and so consequently cannot have Universal Love, which necessarily supposeth and includes Love to Enemies. And he that will Beat, Kill, and every way he can, destroy his Enemy; does but foolishly Contradict himself, if he pretend to Love him: And those that do not Preach and Practise Love to Enemies, but that which is quite Contrary, cannot justly pretend either to the Doctrine or Practice of Universal Love. Wherefore I desire, the Reader may make Application hereof, as to the several Sects of Christians, and Examine, Whose Principles and Practices do most Agree herewith? And seriously Consider, Whether there be any Entire, United Body of Christians, except these here mentioned, who do unanimously hold forth so many Doctrines, so directly Establishing and Agreeing to True Universal Love?  
Written in Aberdeen- Prison, the first Month, 1677.   

The CONTENTS.  

SECT. I. THE Introduction, giving an Account of the Author's Experience in this matter, with the Reasons moving him to Treat thereof. pag. 977.  
SECT. II. The Nature of Christian Love and Charity demonstrated, the Consistency of true Zeal therewith; its distinction from false Zeal. 679.  
SECT. III. The Controversy Stated, with Respect to the different Sorts of Christians; how it is to be fetched from the Nature of their Principles, and not from the Practice of Particular Persons. 682.  
SECT. iv An Examination of the Principles of several sorts of those called Christians, Compared with this Universal Love, and found defective; As 1. Of Papists. 2. Of Protestants in general. 3. Of Socinians. 686.  
SECT. V Some Principles of Christianity Proposed, as they are held by a great Body of People, and whole gathered Churches in Great Britain and Ireland, which do very well Agree with true Universal Love. 696.    

year 1677 AN Epistle of Love AND FRIENDLY ADVICE TO THE Ambassadors of the several Princes of Europe, Met at Nimeguen to Consult the Peace of Christendom, so far as they are concerned.  
Wherein the true Cause of the present War is discovered, and the Right Remedy and Means for a firm and settled Peace is Proposed.  
By R. Barclay, a Lover and Traveller for the Peace of Christendom.  
Which was delivered to them in Latin the 23 d. and 24 th'. days of the Month called February, 1677/8. and now published in English for the satisfaction of such, as understand not the Language.  Psal. 2.10. 
Be wise therefore ye Kings, be instructed ye Judges of the Earth; serve the Lord with fear, and rejoice with Trembling.  
Kiss the Son, lest he be Angry, and ye perish from the Way, when his Wrath is kindled but a little; blessed are all they, that put their Trust in him.   

To the Ambassadors and Deputies of the Christian Princes and States met at Nimeguen, to Consult the Peace of Christendom, R. B. a Servant of Jesus Christ, and hearty Wellwisher to the Christian World, Wishes Increase of Grace and Peace, and the Spirit of sound Judgement, with hearts Inclined and willing to Receive and Obey the Counsel of God,  
LET it not seem Strange unto you, who are Men Chosen and Authorized by the Great Monarches and States of Europe to find out a Speedy Remedy for the present Great Trouble (under which many of her Inhabitants do groan) as such, whose Wisdom and Prudence, and Abilities have so Recommended them to the World, as to be Judged fit for so Great and Difficult a Work, To be Addressed unto by one, who by the World may be esteemed Weak and Foolish; whose Advice is not Ushered unto you by the Commission of any of the Princes of this World, nor Seconded by the Recommendation of any Earthly State: For since your Work is that, which concerns all Christians; why may not every Christian, who feels himself stirred up of the Lord thereunto, Contribute therein? And if they have place to be heard in this Affair, who come in the name of Kings and Princes; let it not seem heavy unto you to hear him, that comes in the Name of the Lord Jesus Christ, who in the truest sense is the Head and Governor, and Chief Bishop of the Church, the Most-truly-Christian and Catholic King: Many of whose Subjects are Concerned in this matter, and the Blood of many in Hazzard, for whom he hath shed his precious Blood. And yet who shall not seek to Obtrude upon you the Belief of the Truth or Certainty of his Commission because of his own Testimony; but leave it, as well as the things he therein delivereth, to the holy and pure Witness of God in all your Consciences, to be Received or Rejected by you, as it shall there be Approved, or not Approved.  
Know then, My Friends, that many and often times my Soul has been deeply bowed down under the weighty Sense of the present State of Christendom; and in secret before the Lord I have mourned, and bitterly lamented because thereof. And as I was Crossing the Sea, and being the last Summer in Holland, 
The Burden that was upon the Author in this Matter.  and some parts of Germany, the Burden thereof fell often upon me, and it several times came before me to Write unto you, what I then saw and felt from God of these things, while I was in those parts. But I Waited, and was not willing to be Hasty; and now being Returned to my own Country, and at my own Home, I cheerfully accept the fit Season, which the Lord has put in my hand, and called me to therein, to signify unto you those things, which in his Name and Authority I am Commanded to do.  
And for this End the Lord has shown me, what the Causes are of all this Mischief and Confusion, and Desolation; which are necessary to be made known unto you, and deeply and seriously to be Considered by you: Else ye can never be able to Apply the Right Remedies. I speak of the Primary and Original Cause, 
The Primary Cause of Mischief first to be Removed.  as it proceeds from him, and is hatched by him, who is the Author of all Mischief, and the great Enemy to, as well as Envyer of the true Peace and Prosperity of all good Christians; and who sows in men's hearts that Evil Seed, and fomenteth that bad Ground, from which all Evil Riseth. For unless this be seen, discovered and removed in the Ground, although the secondary and more immediate Causes be seen, (to wit) the Projects, Designs and Councils of Men, and in part be answered and removed by giving way to some, and taking from others, according as they are more or less formidable and considerable, measuring these things by the Rules of Humane Wisdom, and Carnal Prudence and Policy; yet that is not sufficient: That may Allay the Heat for a Time, but will not Remove the Evil; and You in so doing, will prove but like those Physicians, that do Mitigate the pain and violence of a Disease for a Time, but do not take away the Ground and Cause of it: so that it shortly again Returns, and in the End Destroys him that is Afflicted with it.  
The Chief Ground, Cause and Root then of all this Misery among all those called Christians, is, because they are only such in Name, 
Christians in Name, and not in Nature.  and not in Nature, having only a form and profession of Christianity in show and words, but are still Strangers, yea, and Enemies to the life and virtue of it; owning God and Christ in words, but denying them in works; and therefore the Lord Jesus Christ will not own them as his Children, nor Disciples. For while they say, they are his Followers; while they Preach and Exalt his Precepts; while they Extol his Life, Patience and Meekness, his Self denying, perfect Resignation and Obedience to the Will of his Father; yet themselves are out of it: and so bring Shame and Reproach to that Honourable Name, which they Assume to themselves in the face of the Nations, and give an occasion for Infidels (Turks, Jews and Atheists) to profane and blaspheme the holy Name of Jesus. Is it not so? While so much Ambition, Pride, Vanity, Wantonness and Malice, Murder, Cruelty and Oppression, 
Abominations abounding in the Courts of Christian Princes.  yea, and all manner of Abominations abounds and is openly practised; yea, while those, that should be Patterns and Examples of Justice, Virtue and Sobriety to others, do for the most part Exceed most in those things. So that the Courts of Christian Princes (who while in words seem more to Glory in being Professors and Protectors of Christianity, than in their outward Crowns) which should be Colleges of Virtue and Piety, are mostly Scenes of greatest Wickedness, and Nests and Receptacles of all the Baffoons, Stage-players, and other vilest Vermin not fit to be mentioned. I say, Is it not so? While upon every slender Pretext, such as Their own small Discontents, or That they judge, the present Peace they have with their Neighbour, cannot suit with their Grandeur and Worldly Glory, 
War's Calamities.  They sheathe their Swords in one another's Bowels; Ruin, waste and destroy whole Countries; Expose to the greatest misery many Thousand Families; Make Thousands of Widows, and ten Thousands of Orphans; Cause the Banks to overflow with the Blood of those, for whom the Lord Jesus Christ shed his precious Blood; and Spend and Destroy many of the good Creatures of God. And all this while they pretend to be Followers of the Lamb like Jesus; who came not to destroy men's lives, but to save them: The Song of whose Appearance to the World was, 
Luk. 2.14.  Glory to God in the highest, and Good Will and Peace to all Men: Not to Kill, Murder and Destroy Men; not to hire and force poor Men to Run upon and Murder one another, merely to satisfy the Lust and Ambition of Great Men; they being oftentimes Ignorant of the Ground of the Quarrel, 
The Warriors are forced to Kill, of their fellow Christians, whom they never had Evil Will against.  and not having the least Occasion of Evil Will or Prejudice against those their Fellow-Christians, whom they thus Kill; amongst whom not one of a Thousand perhaps ever saw one another before. Yea, is it not so, that there is only a Name, and nothing of the true Nature of Christians especially manifest in the Clergy, who pretend not only to be Professors, but Preachers, Promoters and Exhorters of others to Christianity, who for the most part are the greatest Promoters and Advancers of those Wars; and by whom upon all such Occasions the Name of God and Jesus Christ is most horribly abused, profaned and blasphemed, While they dare Pray to God, 
Preachers the War's Promoters.  and Thank him for the Destruction of their Brethren Christians, and that for and against, according to the Changeable Wills of their several Princes: Yea so, that some will Join in their Prayers with and for the Prosperity of such, 
The Priest's Confusion and Instability in their Prayers.  as their Profession obliges them to believe to be Heretical and Antichristian; and for the Destruction of those, whom the same Profession acknowledges to be good and Orthodox Christians. Thus the French, both Papists and Protestants Join in their Prayers, and Rejoice for the Destruction of the Spanish Papists and Dutch Protestants: The like may be said of the Danish, Swedish and Germane Protestants, as respectively concerned in this matter. Yea, which is yet more strange, if either Constraint or Interest do engage any Prince or State to Change his Party, while the same War and Cause remains; then will the Clergy presently accommodate their Prayers to the Case, in praying for Prosperity to those, to whom instantly before they wished Ruin; and so on the Contrary: As in this present War, in the Case of the Bishop of Munster is manifest. Was there ever, or can there be any more horrible Profanation of the holy and pure Name of God, especially to be done by those, who pretend to be Worshippers of the true God, and Disciples of Jesus Christ? 
Worse than Heathens.  This not only Equals, but far Exceeds the Wickedness of the Heathens: for they only prayed such Gods to their Assistance, as they fancied allow their Ambition, and accounted their Warring a Virtue; whom they judged Changeable like themselves, and subject to such Quarrels among themselves, as they that are their Worshippers: But for those to be found in these things, who believe, there is but One only God, and have, or at least profess to have such Notions of his Justice, Equity and Mercy, and of the Certainty of his punishing the Transgressor's of his Law, is so horrible and abominable, as cannot sufficiently be neither said, nor written.  
The Ground then of all this is the Want of True Christianity, because the Nature of it is not begotten, 
The Ground of War.  nor brought forth in those called Christians; and therefore they bear not the Image, nor bring not forth the Fruits of it. For albeit they have the Name; yet the Nature they are Strangers to: The Lamb's Nature is not in them, but the Doggish Nature, the Wolfish Nature, that will still be quarrelling and destroying; the Cunning, Serpentine, Subtle Nature, and the proud, ambitious, Luciferian Nature, that sets Princes and States a work to contrive and foment Wars, and engages People to Fight together, some for Ambition and vain Glory; and some for Covetousness and Hope of Gain: And the same Cause doth move the Clergy to Concur with their share in making their Prayers Turn and Twine; 
The Clergy's Prayers turn and twine.  and so all are here out from the State of True Christianity. And as they keep the Name of being Christians; so also upon the same Pretext each will pretend to be for Peace, while their Fruits manifestly declare the Contrary. And how hath and doth Experience daily discover this Deceit! For how is Peace brought about? Is it not, when the Weaker is forced to give way to the Stronger, without respect to the Equity of the Cause? Is it not Just so, as among the wild and devouring Beasts? who when they Fight together, the Weaker is forced to give way to the Stronger, and so Desist, until another Occasion offer? So who are found Weakest, who are least Capable to hold out, they must bear the Inconveniency; and he gets the most Advantage, however frivolous, yea, unjust his pretence be, who is most Able to vindicate his claim, and preserve it not by Equity, but force of Arms: So that the Peace-Contrivers Rule is not the Equity of the Cause, but the Power of the Parties. Is not this known and manifest in many, if not most of the Pacifications, that have been made in Christendom?  
It is therefore in my heart, in the Name and behalf of the Lord Jesus Christ, to Warn you to Consider of those things: And therefore be not unwilling to hear one, that appears among you for the Interest of Christ his King and Master. Not as it thereby he denied the Just Authority of Sovereign Princes; or refused to acknowledge the Subjection himself owes to his lawful Prince and Superior; 
Which Calumny some have been apt to throw upon us, by reason of some in those countries', that have so Affirmed.  or were any ways inclined to favour the Dreams of such, as under the pretence of Crying up King Jesus, and the Kingdom of Christ, either deny, or seek to overturn all Civil Government; Nay, not at all: But I am one, who do Reverence and Honour Magistracy, and acknowledge Subjection due unto them by their respective People in all things Just and Lawful; knowing, that Magistracy is an Ordinance of God, 
* Rom. 13.1.4.  and that Magistrates are his Ministers, who bear not the Sword in vain. Yet nevertheless I judge it no prejudice to Magistracy, nor Injury to any, for one that is Called of the Lord Jesus, to appear for him in this Affair; for he is not a little concerned, as by all their Confession, so by right are his Subjects (unless they wilfully render themselves to another, even to the Adversary) for he is Heir of all, and therefore it is fit, that they, who speak in his Name, be Herd; for his Honour and Glory is concerned: His Authority has been Contemned; his Laws broken; his Life Oppressed; his Standard of Peace pulled down and rent; his Government encroached upon: What shall I say! his precious Blood shed, and himself afresh Crucified, and put to open Shame by the Murders and Cruelties, that have attended those Wars. If then ye come not under a deep and weighty Sense of those things, so as to Apply yourselves to seek after some Effectual Way to Remedy these Evils; however you may seek to please Princes and States by patching up a Reconciliation, and troubling yourselves to satisfy their Covetous and Ambitious Wills, who make such a noise and stir in the World about their Glory, and do not mind the Glory and Honour of the Lord Jesus Christ, so as to give him the Right, that is due unto him in the first place (not in a bare Sound of Words; he will not accept of such a Compliment, while the Evil Works remain;) I Testify in his Name, and Power and Authority, Your Work will be Imperfect, and not Prosperous.  
For although those Kings and Princes, that are now at Variance, may be by your means brought to lay down Arms, and appear to be good Friends, and Dear Allies; yet unless the Lord Jesus Christ can be Restored to his Kingdom in their Hearts, and that Evil Ground of Ambition, of Pride, and Lust, and Vain Glory be Removed, that so they may Rule in the Wisdom and Power of God, and not according to their Lusts; that Evil Ground and devouring Nature being still alive and predominant in them, will quickly stir some of them up again, so soon as Opportunity offers fit for their Advantage: They will kindle the Flame again, and all your Articles will not bind them; but they will break them like Straws: 
The World's Peace is soon at an end.  and their Counsellors, who flatter them, and seek to please them, will quickly find out a Pretext for a Breach, such as have taught them these Hellish Maxims, Qui nescit dissimulare, nescit regnare, i. e. That such, as make Conscience to Lie (or serve the Devil) but to obey Christ, are not fit to Rule; and that Kings must not be Slaves to their Words. And perhaps, if they find it difficult to hit upon any probable Ground or Pretence; if they judge themselves strong enough, they will neither trouble themselves, nor the World to give a Reason, but tell, That to be at Peace, is no longer Consistent with their Glory: And when they have brought about, what they have determined; they will let the World know the Reason of it. Hath not manifold Experience proved those things to be True? And seeing it is so, there is, nor can not settled, firm, established Peace be brought to Christendom, until the Devil's Kingdom be Rooted out of men's Hearts, from which Wars come, 
Jam. 4.1, 7.  as the Apostle James testifies; and the Kingdom of Jesus come to be established in the Hearts of Kings, and Princes, and People, whose Kingdom is a Kingdom of Righteousness and Peace, and Joy in the Holy Spirit: Until he come to Rule in and among them, and his Enemies, viz. every Evil Lust be thrown out from him, so that his Heavenly Wisdom may take Place, which is pure, and peaceable, 
Jam. 3.17.  and easy to be Entreated. And therefore to bring this about, is the one and Great Thing Needful to be minded and considered of, and effectually to be pressed after, as that, by the accomplishing whereof the present Evils can alone be Cured and Removed.  
Therefore be not Mistaken, neither deceive yourselves to think, Ye can Accomplish this Work by your Worldly and Humane Wisdom; the Wisdom of the Flesh will not do it, neither that of the First Birth, which must Die and be Crucified, ere the Heavenly Wisdom, the beginning whereof is the Fear of the Lord, be Revealed, 
Prov. 1.7.  by which alone this Work can both be truly begun and finished. For the Worldly and Carnal Wisdom is the Cause of the War: It is by it, that Men have been, and are stirred up to it, even the Wisdom of the first Fleshly Birth, which leads men not to be Content with their own, but to Covet their Neighbours, and to Quarrel and Fight in hopes of Advantage: Therefore that Wisdom, which is the Cause of the Mischief, will, nor can never Cure it. Try and Examine yourselves therefore seriously in the Sight of God, whether you be Led, Acted and Influenced in your present Negotiation by the Wisdom of this World, the Wisdom of the First Birth, which is Sensual, Devilish and from below; or by the Heavenly and Pure Wisdom of God, which is from above, and is the Fruit of the second Birth, 
Jam· 3.17.  the new Birth by Christ Jesus form and brought forth in the Soul, and the Light of Jesus Christ in you, which shows you all your Thoughts, and has Reproved every one of you for your unrighteousness, even from your Childhood up: That will manifest unto you (if you mind it, and heed it) which Wisdom you are acted by; and discover to you, whether it be your Thoughts and Purposes to Glorify God over all, 
The Glory of God, and Ease of the Oppressed to be minded.  and to Remove, so so far as in you lies, what is Contrary to his Holy and Pure Will; and whether you be more concerned for the particular Interest and Interests of your several Princes, to satisfy or obviate their Designs, or to bring about that, by which God's Holy Witness in every Conscience may be answered, and the pure Life of Jesus: that by these Do the Oppressed may be eased, and suffered to Arise. For if this be little in your Minds, as a thing not much regarded, but neglected by you, I must Intimate to you in the Name of the Lord, that your Work will not be blessed by him; neither will it Prosper: For although you may make Peace for a Time; yet (as I have afore said) it will not be firm, nor of any long Continuance: but the Old Root still remaining, will send forth its Evil Fruit again, and all your Labour will quickly be Undone.  
Let me Exhort you then seriously to Examine yourselves by the Light of Jesus Christ in you, that can alone discover unto you your own Hearts, and will not flatter you (as Men may) whether you be fit for this Work you are set about? 
In the peaceable Wisdom of God a Lasting Peace is Established.  Which you cannot be, until you have seriously Applied yourselves to the kill and crucifying of that Nature in yourselves, from which all this Evil flows: If the Warring Part be Removed out of you, and the Corrupted Wisdom done away, and the Peaceable Wisdom brought up, then are you fit to Consult, and bring about the Peace of Christendom. But this cannot be accomplished in you, until you have first believed in the Light of Jesus Christ, wherewithal you, as well as all Men are Enlightened; and which is given you as a sufficient Guide and Leader, to lead out of Darkness, to lead out Strife, to lead out of the Lusts, 
Jam. 4.1.  from which the Wars come, unto the Ways of Righteousness and Peace; which leads not to destroy, but to Love, and forgive Enemies: It is the minding of this, and being led and guided by it, that only can fit you for so great and good a Work; for this is the Fruit of the Father's Love to Mankind, and the Gift of God, 
Isa. 49.6. Luc. 2.32.  even Christ Jesus, who was given for a Light to enlighten the Gentiles, and for his Salvation unto the Ends of the Earth. So it is by turning to this, and following it, and obeying it (in which is sufficiency, and which gives Power to the Receivers of it to become the Sons of God) that the true Nature of Christianity can be brought forth and Restored; and by which Kings and Princes, Rulers and People may be brought out of Lust, Envy, Warring and Strife, to true Peace with God, and one with another.  
And therefore the Cause of all the Mischief, that is in Christendom, is, because this Light has not been minded, nor regarded in the Heart; but has been hated and overlooked, as a low and insufficient thing: and therefore the Seed of the Kingdom, this Gift of the Father's Love, this little Leaven, this Pearl of great Prize, and this Talon being hid in the Ground, Condemned and Despised, and the World and Worldly Mind being set over it, notwithstanding all the Preaching and Praying, and Professing of Christ in Words (that has been only one outward Show and Appearance, by which Men might the more easily be deceived, and live more securely in their Wickedness) the Innocent Life of Christ hath not been known, and all Christendom has brought forth bitter and sour Grapes under all their Talk and Forms of Worship; and not the sweet and peaceable Fruits of Righteousness: Which can never be brought, until all come to him, to the Light of Christ in their Consciences, to follow and obey it, and acknowledge it, 
The Light of Christ leads to Life, and to Truth and Peace.  as that which is given them of God, and sufficient to lead them to Life and Salvation. For as this is thus received and entertained, the true Nature of Christ will be begotten and brought forth in People; and then the Contrary Nature, in which the Enmity and Strife is, will die and pass away: And so Truth and Peace will come to be settled and firmly established. And for this End the Lord God Almighty is arisen, and arising in his own Power and Glory, who out of his Infinite Compassion, having regard to the present distracted and desolate Condition of Christendom (as seeing them Strangers to his Life and Power, and led and guided at Will to the utter Ruin and Destruction both of Body and Soul by the Adversary of Mankind's true Happiness) that he might Reveal the Light of his Truth even of True Christianity to those, who have the Name only, hath turned many, who are Strangers and Enemies thereunto in their Minds by wicked Works, to this precious Light, by which Judgement has been laid to the Line, 
Esa. 28.17. Mat. 12.20.  and Righteousness to the Plummet in them, and the evil Works and Nature in them have been Judged and Condemned; and they have willingly abode under it, until it hath been brought forth to Victory in them. And many of them, who have been Wise according to the Wisdom of the World, have learned to lay it down at the Feet of Jesus, that they might receive from him of his Pure and Heavenly Wisdom; being contented in the Enjoyment of that by the World to be accounted Fools: And also many of them, who were Fighters, and even Renowned for their Skill and Valour in Warring, have come by the Influence of this Pure Light to Beat their Swords in Ploughshares, 
Esa. 2.4.  and their Spears in pruning-hooks, and not learn Carnal War any more, being Redeemed from the Lusts, from which the Fight comes. And there are Thousands, whom God hath brought here already; who see to the End of all Contention and Strife, and that for which the World Contends: And albeit the Devil be Angry at them, 
The Rage of the Devil against the Lord's Chosen.  and Rage against them in the mere Nominal and Literal Christians, because he knows, they strike at the very Root and Foundation of his Kingdom in men's Hearts; and therefore he prevails in his Followers, to wit, in these Literal, Nominal Christians, to Persecute, Kill, Beat, Banish and Imprison, and many ways vex them: Yet because the Lord has Chosen them to be a First Fruit of that Glorious Work, which he is bringing about in the Nations; therefore they hitherto have, notwithstanding of all that Opposition, and yet shall Prosper: By a Patient Enduring in the Spirit of Jesus they do and shall OVERCOME  
And therefore there is nothing can so much tend to the Good and Universal Peace of Christendom, than for all and every one to mind this Gift of God in themselves; and not only to suffer, but to rejoice at the Preaching and Promulgating of the Universality of this glorious Light, whereunto God is now calling many: For as the Resisting and Slaying of this in themselves, as well as in those, who come in the Name of God to declare it, is the Cause of all the Mischief, that Christendom labours under; so also it's being received and taking Place, would remove and do it away.  
Be not therefore easily Engaged by the Enemy to slight and reject those things, as foolish and weak, and too low for you to Consider, or give Place unto; for thereby the Enemy always laboured to veil and darken the Counsel of God, and hindered it from being received by Men. 
1 King. 2.8. Luc. 21.2. Mat. 27.20. Job. 18.40.  Thus the King of Israel despised the Counsel of Micah at the Instigation of his Mocking Prophets; but Remember, that you profess to be Followers of Jesus, who was loaden with many Reproaches, accounted a Disturber, and to whom Barrabas a Murderer was preferred by the Counsel and Advice of the wise Rabbis and great Professors among the Jews; and Remember, that you profess yourselves to be Owners of that Gospel, whose First and Chief Ministers and Preachers were accounted Foolish and Illiterate Men, 
Act. 2, 7. ch. 4, 13. ch. 17, 18, 19, 20. ch. 21, 28. ch. 24, 5, 6. ch. 25, 7.  Movers of Sedition, Idle Babblers and Turner's of the World upside Down: And therefore be not easily frighted by these and such like Reports and Reproaches from hearing those, whom God hath Called and Chosen, that in and amongst them he may be glorified, and by them may Restore that in reality in the (so called) Christian World, which for several Generations they have only had the Shadow of, but have not enjoyed in the Substance.  
And because many are the Calumnies, that such are Reproached withal, as holding forth Strange and Pernicious Doctrines; therefore I have herewith sent you a large Apology for the true Christian Divinity, held forth and preached by them; That therein you may see, how the truly Christian Principles, which have been lost in the Apostasy, while the Life of Christianity was not to be found, is Restored by their Testimony: Desiring you seriously to Read and Consider the same, as well as Transmit it to the several Princes you are Employed by; that both you and they may see, That the Day of the Lord is dawned; and may Learn to walk in the Light of it; which would bring Peace and Quietness, and felicity to all, both outward and inward: And thereby all may be stirred up to receive with Gladness such, as the Lord will move to Preach and Declare this Day, as it is dawned and made manifest in them; following the Apostle's Rules In receiving Strangers willingly; 
Heb. 13.2.  for that some in so doing have entertained Angels unawares. And that none of you may be like the Pharisees, who Cried, Crucify him: Nor like those, who entreated him to departed out of their Coasts; and like those who would have none of him to Rule over them; lest with them ye receive the like Condemnation. However, I shall be clear of all your Blood, in so far as I have faithfully Answered, what God Required of me towards you, and Discharged my Conscience in Love to your Immortal Souls; as well as to the Common Peace and Good of Christendom. Whereof, and of all those, that profess the Name of Christ, I am  
A True Friend and Hearty Wellwisher, Robert Barclay. This Came upon me from the Lord to Write unto You at Ury, in my Native Country of Scotland, the Second of the Month called November, 1677.   

COpies of the foresaid Epistle in Latin, were upon the 23 d and 24 th' Days of the Month called February 1678. delivered at Nemeguen to the Ambassadors of the Emperor, of the Kings of Great Britain, Spain and France, Sweden and Denmark, of the Prince Elector Palatine; as also of the State's General, and of the Duke of Lorain, Holstain, Lunenburg, Osnabrug, Hannover, and the Pope's Nuncio, to wit, one to each Ambassador, and one to each of their Principals: together with so many Copies of the Book, whereof the Author makes mention in the Letter, the Title whereof is, Roberti Barclaii Theologiae verae Christianae Apologia, Carolo secundo, Magnae Britanniae, etc. Regi oblata. Robert Barclay his Apology for True Christian Divinity, offered to Charles the Second, King of Great Britain. Typis Excusa 1676. pro Jacob Claus, Bibliopola habitante Amstelodami. Printed 1676. for Jacob Claus, Bookseller at Amsterdam.   

R. B.'s APOLOGY FOR THE True Christian Divinity VINDICATED FROM JOHN BROWN's Examination and pretended Confutation thereof, in his Book called, Quakerism the Pathway to Paganism: In which VINDICATION JOHN BROWN his many Gross Perversions and Abuses are Discovered, and his Furious and Violent Rail and Revile soberly Rebuked.  
By ROBERT BARCLAY.  
Whereunto is Added A Christian and Friendly Expostulation with ROBERT MACQVARE, touching his Postscript to the said Book of J. B. written to him by LILLIAS' SKEIN, Wife of ALEXANDER SKEIN, and delivered some Months since at his House in Rotterdam.  Isaiah 51.7. 
Harken unto me, ye that know Righteousness, the People, in whose heart is my Law, fear ye not the Reproach of Men, neither be ye Afraid of their Revile.  Matth. 5.11. 
Blessed are ye, when men shall Revile you, and persecute you, and speak all manner of Evil falsely against you for my Name's sake.  
London, Printed for Tho. Northcott. 1691.   

THE Preface to the Reader.  
Serious READER,  
I Shall not need to trouble thee here with a Long Preface, most of what is commonly Inserted in such Epistles being proposed to thee in the First Section; only I will take occasion here Ingenuously and Solemnly to profess, That no Delight in Controversy hath Induced me to undertake this Treatise, but pure Necessity to Vindicate the Truth professed by me, from the many gross Perversions, wherewith this Author hath Abused it. For as for his Personal Reflections at me, which are very frequent, and whereby he labours to Represent me to his Reader, as the Veriest Fool, Ignorant, Senseless, Non sensical, and yet Proud, Presumptuous and Blasphemous Miscreant (for such are his Expressions) that can be imagined; I should not have troubled myself nor the World with a Vindication: being persuaded, none, who truly knows me, will believe him; and that none of Solidity and Judgement, who knows me not, will so easily Agree to this Censure. As for such Credulous Creatures, if his Book find any such (for I have heard of several of the same Faith with him, who much Condemn his Railing Style) who will judge of me upon so small and suspicious Evidence, I must be Contented (as many better Men have been before me) to abide the Rash Judgement of those Inconsiderate Souls. As for the Book, from which he Assumes and Pronounces this Character of me, thou wilt find it here Vindicated; and see that hideous Mask, wherewith he laboured to Veil it, that he might Rail the more securely, Taken off. I could easily show the Lightness of his Judgement, by filling the other Scale with a pressed-down Measure of the Testimonies both by Word and Writ of several Persons at Home and Abroad, who are not Quakers; and yet such, to whom without Disparagement he must give the Precedency both for Parts, Piety and Learning: but I desire not to Raise my Reputation that way, it is his Work, that needs a Postscript of that Nature. And truly, he hath saved me this Pains, while at other times he manifestly Implies a Contradiction to this Character, while he persuades the Reader of the Necessity he was under to write so great a Volumn; as if the whole Christian Commonwealth had been in Danger to be Overturned, and many Souls in Hazzard to be hurt by the Quakers (among whom both he and his Brother R. M. C. give me and my Writings a Chief Place, as their Goliath, Patron, Sharpest and Neatest Pen) if not seasonably supplied by this his Antidote. For sure, had it been so Inconsistent and Contradictory a piece of Work, as he sometimes Represents it to be, as being written by so silly and pitiful an Ignoramus (as he is sometimes pleased to term me) there could not have been so great Cause of Fear, nor such need of a great Volumn, especially to such, as could not understand mine; being not yet Extant in a Language they skilled, to whom he principally directs his: and though they had, could have no great Hurt; if he speak true, when he represents me frequently to write things unintelligible: And yet he is so Wise as to Apprehend, he has Refuted, what he Confesses he doth not Understand. But the Reason of his thus Contradicting himself is, that albeit his Malice to the Truth and myself was such, that he could not say enough to Render both it and me despicable; yet forgetting himself at other times, he was forced to Acknowledge, what I say, Considerable, that he might render his own Work of some Value, and himself a Champion: Which he could never have done, albeit he might be supposed to have Rebuked and Refuted a piece of pitiful Nonsense. Thus the Man, while he stretcheth to Exalt Himself, and Abase me, overturns on the one part, what he affirms on the other. But if he can have so far pity upon himself, as to think in time of Repenting, I do with my whole Heart freely forgive him; and whether he do, or not, I can Assure him, as I should never have Valued myself upon his Commendation, so I am nothing moved by his Abuses, save only to Pity and Commiserate him. I must Entreat this of the Reader, that, if he desire to be fully Informed in this Controversy, he will be pleased first to Read my Apology; which for his Benefit will, I hope, be Extant in our own Language, ere this comes to his Hands: and then perhaps he will little need an Antidote against the pretended Confutation: But if any Scruple there Remain, it will easily be Removed by seriously perusing this Vindication. And because before his Book he placeth a great List of that he accounts the Blasphemous Assertions of the Quakers, that so he may prepossess his Reader with Prejudice at the very Entry; to Remove them, thou wilt find Inserted at the End a List of so many of them, as are utterly false: Besides many of them are Perversions, and not owned in the Terms he Asserts them: And yet a great part of them he pretends not so much as to Deduce from any Words written by me; but has sished for them in the Writings of others of our Adversaries: which piece of Injustice is in the last Section Demonstrated. Not desiring to Detain thee any longer, I shall only Wish The God of all Grace to Minister to thee such a Measure thereof, and give thee such Light and Understanding by the Holy Influence of his Divine Spirit, that thou may'st for his Glory and thy Soul's Salvation make a Right Judgement of the present Controversy, and come truly to Discern, which Doctrine it is, and Who, that speaks most Consonantly to the Holy Scriptures.  
So Wisheth he, who is a Real Friend to all Men, R. B.   

ADVERTISEMENT.  
IT is hoped, That the more Moderate, Sober and Serious among the Presbyterian Preachers, and who have a true Regard as well to the Peace of their own Consciences, as to the Christian Reputation of their Cause and Interest among Sober and Honest Christians, will show their Readiness to do Justice to themselves, as well as Right to the Injured Author of this Treatise, not only in respect to the Appeal added to the End of the last Section; but also to the many other gross Abuses, Falsehoods and Rail detected herein, to be most Impudently Asserted by John Brown; since he comes forth under no less Character, than a Presbyterian David, and that given him by so Eminent a Man, as Robert Macquare is Reputed among them. Which Justice is also the more hoped for, since the more Moderate Presbyterians have themselves felt the Fruit of J. B. his Violent, Furious and Unchristian Temper in his fomenting Divisions among them, and encouraging Cameron by his Letter; whom they repute an Heady, Turbulent Incendiary, and the Effects of whose Work strengthened by J. B. have produced no small Mischief both to the Cause in general, and to many poor People, who have been thereby Ruined; if the Occasion some of themselves Represent of the late Rising in Scotland, be true.  
R. B.'s   
R. B's. APOLOGY FOR THE True Christian Divinity VINDICATED FROM J. B's. Examination and pretended Confutation thereof in his Book, year 1679 called Quakerism the Pathway to Paganism.  

SECT. I.  
Containing the Introduction, and the Method, the Author proposeth to himself in this Treatise; with the Reasons, Wherefore? Together with some general Considerations Relating to J. B's. whole Book; and Remarks on his Epistle to the Reader.  
¶ 1. AMONG the many Evils, that abound amongst those, that bear the Name of Christians, this is a great One, that in the Unhappy difference they have among themselves, there appears so much Malice, Bitterness, and Envy, and so little of that Candour and Sincerity, True and Unmixed Zeal, and of the Meekness, Peceableness and Gentleness of Jesus: so that there is oftentimes observed an Eager Willingness to Represent their Opposites other ways, than they are. But among all sorts of such, as profess Christianity, I know none have more Reason to Complain of this Abuse, than we: who, albeit we have not a little laboured to make known to all the plain Truth held by us; yet our words have been most miserably perverted upon many occasions, and we most horribly misrepresented. As is abundantly manifest to many, who are acquainted with the Books Writ against us, and our Answers; wherein many, if not most of the Arguments used against us, are not leveled at those things we truly hold, 
Our sad Sufferings by our Adversaries mis-representing us and perverting our Principles and Doctrine.  but at the monstrous and horrid Conceptions, which our Adversaries have framed to themselves, and them would needs fasten upon us, as our Principles and Doctrines. Many of us have been thus exercised in the Controversies, wherein we have been Concerned; and I myself, in some small Rencountres, that have heretofore fallen to my share, have had my part; but I Confess, Inferior to many of my Brethren: But now that J. B's. Work appears, I think (considering the Bulk and Nature of it, hereafter more particularly to be viewed) I may come up with most. For I scarce think, that ever a Man's words were so horridly and constantly throughout perverted, or that ever a Book of Controversy of its Bulk, to wit, (as I take it) betwixt 70 and 80 Sheets of Paper, was so stuffed with a Continual Strain of Railing, from the very first Page unto the last: Yet, when we consider the Man's Design, which appears from the Nature of his Work, perhaps there will be less Occasion of Wonder.  
¶ For either he, or some Brother of his abroad, having without any Provocation from us, the People called Quakers, fallen into the most gross and vilest Sort of Railing against us in a Postcript to S. R ' s. Letters, 
The Advantage J. B. has upon his Implicit Believers.  and that without the least Offer of Probation; it seems, they judged themselves concerned to give the People some Reason for their so doing. And there could not be a finer Knack to Beguile the Credulous and Implicit Multitude, than to Answer a Book writ in Latin, and not Extant in their Mother-Tongue; for there a Man, as to them (who cannot Read, Understand and Compare it with that, to which it relates) may pervert Words as he will, draw Consequences at pleasure, and make to himself what Monsters best please his Fancy, or like his Humour best to batter: And yet he cannot find in it (by all his Perverting) enough to make us so black, as he would have us; so that he is often times Constrained to Fish for this, by citing the Writings of some, that have writ against us, and brings us up some of their Old, Thread bare Calumnys, long ago answered by us: In which his Injustice shall be afterwards observed. And so he, being thus furnished, can the more easily Abuse, especially while he is almost secure, that the generality of those he writes to, are such, as will not Call in Question, as to the Truth of it, what is said by one Esteemed by them A precious and gracious Minister, and Sufferer for the good Cause to boot. But blessed be God the Number of such Implicit Believers groweth daily less, and many, that had wont to do otherwise, begin to love to see with their own Eyes, and not to pin their Faith so much upon the Clergy's Sleeve, as they had used formerly to do. For this cause, had I had to do only with the more Judicious and Learned, who could have well understood the Latin Edition, I should have thought myself the less Concerned to have said any thing to this Answer: But knowing, that his may come to the hands of many, and may be Read by them, who do not understand Latin; and that not a few, who do understand it, love rather to Read and Consider things in their own Language; this made me hasten an English Edition, (not one Sheet whereof was Committed to the Press several weeks after J. B's. Book came out.) And now it being abroad, as to those, who are diligent and judicious, and willing seriously to Compare as to the Argumentative part, I should not to be much concerned to Answer him; judging the English Edition with all such a sufficient Reply to this pretended Examination. However, 
J. B's. singing a Triumph before the Conquest.  he often times sings a Triumph to himself, saying in many places, What will our Quaker say now? Contrary to the Rules of Sobriety, and to what the Scripture teaches him, saying; Let not him boast, that puts on his Armour; but he that takes it off: besides what his Brother in a most fawning, flattering manner adds in his Postscript; (To which something may be said hereafter.) But because too many out of Malice, Prejudice and Ignorance may be too apt to Credit him, I resolve here to take notice of his gross Perversions and Abuses upon every Thesis, and of his most Unreasonable and Brutish Railing: Which being subjected to the Reader's View, will give him a great Insight in the matter, and let him see, what kind of Man this is, and what kind of Work it is that comes from him? And likewise in respect he Insults very much; I may labour to Allay it, in taking notice of his Chiefest Arguments, that are any ways to the purpose. This, I know, will satisfy the Moderate and Judicious, who bring not along with them an Understanding already Prepossessed; but are willing patiently to hear both Parties, and then make a Judgement accordingly. And as for others, who are wholly prepossessed with Malice and Prejudice, and have no Ears to hear, but (according to the Author of the Postscript his Advice) Avoid the least of that kind, as Poison; I say, as for such, I wish the Lord open their Eyes, and give them a Heart more Just and Equal: I shall not be much concerned, if my Writing have no great Influence upon them at present.  
¶ 3. But if any Strange, that so small a Treatise, as this may seem to be, should Answer so great a Bulk; the considering of these particulars following will easily remove that Wonder.  
1. If we Consider, how much is taken up in mere Railing, 
The Railing Expressions of J. B's. a great part of his Book.  of which few Pages are found free; and sometimes takes up near the whole Page; besides that almost every Paragraph ends with a Dish of this Desert, saying; O what Hell-hatched Heresies these abominable Quakers maintain! And the like: Besides many little Sentences, such as, This is an Answer fit for a Quaker: This is like the Quakers Nonsense: I see the Quakers can dream waking, and such like Stuff. I need not set down Pages to prove this; for as thou wilt find a Specimen of it in the first half side to the Reader, so indeed thou'lt scarce open the Book, but thou wilt meet with it: So that I may safely say (to speak within bounds) there are 20 Sheets (if it were all put together) that are mere Railing either by way of Admiration, Detestation or Execration; which have nothing of Argumentation neither from Scripture, nor Reason, but the mere strong Affirmo of the Assertor. All which (albeit I may Remark it, as I go on) I think not myself concerned to Answer; nor do I Conceive, will any sober Man judge, I am: and my Answer thereto, as now to the Bulk of it, so may perhaps prove not much more all along, than, The Lord Rebuke that Railing Spirit in thee J. B. and, if it may stand with his Will, Redeem thee from it; that thou mayst learn Sobriety of that Grace of God, thou so much Fightest against! It is a Trade I love not, nor do I skill or think to learn it; I will readily grant him both the Preference and Victory in this Art of Billingsgate Rhetoric, or (to speak yet more plain to all our Scots Capacities) of Rail-Wives Oratory: So I say, Let all this Railing in his Book be laid aside. And whereas he would Insinuate in several places, as if there were much Railing in my Apology, saying, I Rage, and such like Expressions: How great an Abuse this is, I leave to the Judgement of the Intelligent Reader.  
2. If all his Excursions be laid aside, wherein he runneth out often times into long Homilies by way of Explanation of their Judgement, 
J. B. 's Excursions and tedious Preachments.  descanting upon the several Opinions of their Divines (as he calls them) in which he oftentimes not only bestows several Pages, but sometimes divers Sheets, as in its place may be observed: In all which Tedious Preachments (some whereof are may be Shives of Old Rusty Sermons, that have been lying by him) I think myself no more concerned, than if the Man had writ a great Volumn of their Divinity; which I should not perhaps have bestowed the pains to Read, far less looked upon it as my business to Answer it.  
3. If all his Citations out of Hicks, Faldo and others, that have written against us (all which are long ago Answered, 
His other Helps and Irrational Proofs.  though not heeded by him) were laid aside, which is not only most Impertinent, but likewise unjust; (as shall be after more particularly observed:) and likewise his long Citations out of the Westminster Confession of Faith, and larger Catechism (a good part whereof he hath Transcribed, and Inserted in his Book: albeit it had been a great deal Easier, to have cited the Chapters, and Referred to them, the Book being so Common; but it seems, it pleaseth the Man's Humour to see a great Bulk go under his Name, however it be filled up.) And—  
4. Lastly, If his many Perversions be considered, wherein he either wilfully or ignorantly mistakes my Meaning, and sets up to himself a Man of Straw, and then batters at it; I say, this being laid aside, which takes up no small part of his work, will make a Considerable Abatement. Now all these things considered, and all this superfluous and chaffy Stuff being laid aside, which is little or nothing to the purpose, the Reader will find, that what remaineth, will go into a pretty Narrow Compass, and bear no great Disproportion, if any at all, with these my Observations.  

J. B.'s Introduction with Malicious Rail.  ¶ 4. But ere I make an End of this Section, I judge it needful to take some notice of his Epistle, where the manner of his Introduction is very odd. Men use to be sober and moderate, that writ Controversies, in the beginning at least, and not seek to prepossess the Reader with Prejudice against their Adversaries, until by the Strength of their Reasons they have proved them to deserve it; but this Man is so full fraughted with Malice, and so in love with Railing, that he cannot forbear the first Page, where we have him calling us Locusts, of whose Ministry the Devil makes use, only Masculine in Malice against Christ, etc.— Breathing forth nothing, but that Putrid Poison, that innate, Serpentine Venom, etc. And of this Strain is the whole of his Epistle, where we are termed Apostate-Quakers, Renegado-Quakers, etc. 
Pag. 2. & 3.  But methinks, it should have been more Rational to have forborn this, until he had proved us such; and not to have begun thus to Rail without the least Probation: But however this may take with Malicious or Credulous Persons, it will give the Judicious a sufficient Taste of the Nature of his Work; and we are not afraid of great Prejudice by this kind of Arguing. But as he goes on, he gives us a clear Specimen of, what Spirit he is of; and abundantly shows, that if either he had Power, or were Able to Influence the Magistrate thereunto, he would have saved himself the Labour of all this Confutation, by making short in Cutting us all off. 
His Persecuting Spirit.  For since he Represents us not only as the worst and vilest of Heretics, but as the sworn and most-desperate Enemies of Jesus Christ in all his Offices; we need not doubt, considering his Judgement expressed in the Case of Liberty of Conscience, what he would have done with us. And albeit it might have been judged, that in Prudence he should have let it alone, until that place; where it seemed to be most proper, and only might be Inferred by way of Consequence: yet in this, as in most other things, his Malice out does his Prudentials; and therefore he cannot let three Pages pass, and that in the Epistle, till he discover his Temper in this. For there he tells us a Story of a Turk, who caused punish a Jew for blaspheming of Christ, to the shame of Christians, who have not so much Zeal, etc.— and a Redress of this (saith he) is called for at the Hands of one and other, according to their Place and Station. The Language of this is sufficiently understood, and beareth no small Reflection upon Magistrates, as not being so forward to Persecute, as J. B. would have them. And if we consider that Flood of Railing, that follows, the Application is easy; and then, as he goes on, he takes a very convenient way, that he may Rail securely and Calumniate without fear of being discovered. For he would Fright People from so much as Coming near us; yea, he will have all fleeing from us more hastily, than from Persons having the black Botch (such is his Comely Expression) yea, and under the dreadful hazard of Incurring Anathema Maranatha, so much as to enter into a Friendly Communing with us, give us the least token of Kindness and Affection by word or deed! (What! not Feed us, if ready to Starve? or Cloth us, if Naked? 
Prov. 25. ver. 21. Matth. 5.44. Rom. 12.20. Rom. 7.2. Eph. 5. v. 25.  Which Christ commands all his Disciples to do to their greatest Enemies.) But how would this Man have a Husband behaving towards his Wife, or a Wife towards her Husband? If turning Quaker they must show one another no Token of Kindness and Affection either in word or deed; when the Apostle encourages Christian Husbands and Wives to live with one another respectively, if they be willing, albeit professed Heathens and open Idolaters? But with him they must not so much as show a Token so much as by one Cast of the Eye, far less by more Homely Discourse. And after the same manner a little after he would have all forbear so much as looking into our Writings; to which, according to his ordinary Style, he gives such Epithets as his Railing Genius affords him: a very ready way for him to Belly and Calumniate us at pleasure. But upon this occasion I would ask him this Question, If he judgeth it reasonable, that he, that readeth his Examination, should look into the Apology, to which it relates, or unto that which is said by way of Reply to it, or if he would have them taking all upon trust from him? Were not this a brave way of Examining Controversies? And doth not this fairly lead to the blind Ignorance and Implicitness of the Church of Rome, and to the Custom of the Turks and Mahomet 's Rule? (whom he hath so often in his Mouth.) I would willingly know, if the Man would avow himself so Irrational, as to require or desire this of any body in their wits? And yet he must be so Irrational, or otherwise allow the breaking of the Rules he so earnestly presseth.  
¶ 5. After he has proceeded at the same rate of Railing, accusing us of Devilry, and what not, (as for the Number of the poisonous Assertions, which he saith he has gathered together, it shall be spoken of hereafter, and his gross Abuse therein detected) he comes at last to apprehend, That some will think, he is too large; but he has a quick way of solving that Difficulty, 
J. B's. Reason for his Prolixity.  by answering himself with a Contrary Apprehension, That more will blame him for not being larger: And so this Objection is easily dispatched. As for the Reason he gives of his Prolixity, to wit; because of the temper of the Quakers, who would have been ready to Vaunt and Triumph, if he had omitted any thing: But for all this Boast it shall be shown, that several times (as large as he is) he hath Omitted whole, Considerable Paragraphs, where he found, he would be pinched, and that the matter was too hot for his Fingers, that he durst not meddle with it. 
His Proofs from Westminster Confession and Catechism, preferring them before Scriptures.  At last he comes to an Honest and Ingenuous Confession, That in most of the Heads he hath adduced for Confirmation only their Confession of Faith and Catechism: A very plain Acknowledgement of the Nature of his Work; for he is very good at begging the Question, and proceeding upon Principles denied by him he hath to do with. But the Judicious Reader may Judge, whether his Proofs be very Valid and Binding, which are only Confirmed by that, which is Denied by me; and which needs to be Confirmed no less, than the Arguments deduced from it; since I account it no Confession of the True Faith: This is just, as if a Papist, Arguing against a Protestant, should tell him; He useth only for Confirmation the Decrees of the Council of Trent: how Ridiculous this is, any Judicious Man may Judge. But since he hath so great a Veneration of the Confession of Faith, and also such an Itch of Scribbling, methinks, he should not suffer it to lie so long under the Censure of that Examen, which was written several years ago; and lieth yet (for aught ever I could learn) Unanswered: all the Notions of which albeit I will not Espouse; yet I think, all J. B's. Clergy and Reason will not solidly Reply to it: and I am well Assured, it hath disgusted Hundreds of that Confession, who are not Quakers; and also how weakly the Confession is Confirmed, and how grossly the Scriptures are perverted to make them serve it, I have given a Taste in the last Chapter of my Book, Entitled, A Catechism and Confession of Faith: which is not only Extant in English, but he will find it also printed in Low-Dutch; and should in Reason have been removed by him, ere he had used it only for Confirmation in Controversy against me. But there is something more in this Expression: for when the Confession of Faith and Catechism is only adduced for Confirmation, what becomes of the Scriptures, that in words are so highly Exalted? It seems, notwithstanding all these Verbal Commendations he has no more use for them, than for an Old Almanac: the Confession of Faith and Catechism is that, which is to be minded. It seems, what he brings of them in this Controversy, is only pro forma, for the Confession of Faith is only adduced for Confirmation; it is the good Antidote against the many Errors of the Times: And whereas he speaks of Apposite passages of Scripture, those that will Compare them with the things they are pointed to prove, will find in most not the least Correspondence: of which I have given some Proof in that place beforementioned.  
¶ 6. But indeed, he hath spoken out the Truth of the matter. For all their great Talk of the Scripture it is manifest to such, as will narrowly look into it, that not the Scripture, but the Confession of Faith and Catechism is their Rule of Faith and Manners: For the Scriptures must serve the Confession of Faith, not the Confession of Faith answer the Scriptures; which must be turned, twined and wrested to suit to the Confession of Faith. Hence if a Man believe the Scriptures ever so firmly, and square his Faith accordingly, unless he agree to every point of the Confession of Faith, all is to no purpose, he must pass for an Heretic.  
At last to Conclude, he having, it seems, said all he has to say, makes Provision not to be put upon the Necessity to Vindicate his gross Perversions and Calumnies. As for his Comparison of Rats and Mice their dealing with Books, he must know, I Intent not to square these Observations to gratify his Humour; it will be enough for me to satisfy the Candid and Judicious Reader. He doubts not to make a Judgement of things not yet in being, 
J. B. presumes to be Judge in his own Cause.  and therefore Expects no Answer, that shall savour of Reason, Religion, Candour and Plainness: We have seen that of him, which gives us ground to believe, he has had enough Thoughts of us: But however, he must not expect to be Judge in his own Cause. And whereas he saith, He will not be troubled at our Rail and Barking; one may wonder, the Man has the Confidence to Accuse others, of what himself is so highly guilty of: but he shall not need fear to be troubled with such Stuff; and whether he gives or gets most of that, is Referred to the Judicious Readers, to whose Judgement and Censure, whether he will or not, as his Writings will be liable, so to them, and to their Christian Consideration I freely Submit, what is written in these Observations.   

SECT. II.  
Wherein his Two First Chapters, containing Remarks upon my Preface, and the First These Of the true Ground of Knowledge, are Considered.  
¶ 1. UPon the Preface of my Theses, which is but about half a Dozen of Lines, he bestows no less than twelve pages; all which being either bare Assertions, or Railing (as cannot escape the diligent Reader's Observation) will therefore Require the shorter Reply. He hath not got the length of a Dozen of Lines, when with a piece of Confidence he will seem so Modest, 
J. B.'s vain Pretence to Modesty.  as Not to Pre-occupy the Reader 's Judgement, by calling the Theses, Ethnical or Diabolical; but methinks, if he has not forgotten his Epistle, which we will in Reason suppose the Reader to have first Viewed, in which (as is above observed) there is enough of that sort said to Pre-occupy his Judgement: So that he must needs put out his Eyes, that doth not see, that his pretended Modesty and Forbearance is not Real.  
¶ 2. Next, because these Theses are directed by me to Clergymen of all sorts in the Christian World, he will needs have it, that I acknowledge a Christian World, to which myself, and those I patronise, do not belong; but how he makes this Consequence appear, he leaves us to Divine: For there is no Proof brought for it, but his own Assertion. He needs not Wonder, that I acknowledge a Christian World, 
The Christian World so called from its outward Profession of Christ.  unless he had known me somewhere to deny it; for in respect of Profession (which Distinction himself elsewhere useth) all these may be accounted of it, who make an outward Profession of Christ: Besides that I have sufficiently acknowledged my belief, that in severals of them the Inward Life of Christianity is to be found. As for what follows, he needs not doubt, but I am as much against the Distinction of Laity and Clergy, 
The Word Clergy used by the Author for Distinction's sake.  as himself can be: But since I writ to such, many whereof Own it, my Using it to them for Distinction's sake, will not infer my Approving of it. With his Usual Candour he will have this Direction to import no less than a Chartal, to provoke all those it is directed to, to a Dispute; as if a man for removing of Mistakes and Mis-representations could not give an Account of his Faith, without it be Esteemed a Provocation to Dispute: If he really believes I intended so, I must tell him, he is greatly Mistaken; and I Apprehend, I should know my own Intentions large as well, as he. He is offended, that our Doctrines should be thought as different from Papists, as Protestants; but with how little ground, will after appear: And he also refers it to a fit Probation. Then, after he has knocked as hard as he can upon me, for my Confidence, he tells me, That there is little said by me, but what was Refuted, ere I was Born, by the Orthodox Writing against Pelagians, Socinians, Arminians, Enthusiasts, Anabaptists and Papists: But methinks, than there was the less need of troubling the World with his Volume: Yet he has for that a ready Salvo, He must Answer a fool according to his folly, lest he be wise in his own Conceit. Some other Reasons he adds for Engaging in this his Work; which the Reader may judge of, whether they be of any Weight.  
¶ 3. As he goes on, he is greatly Offended, I should Style myself a Servant of the Lord; and will have it to be upon no better ground, than Thomas Muncer and the Annabaptists of Munster: But because all this is founded upon the Supposition of my being a false Prophet, and Preaching another Gospel than the true, we must leave it to the Reader's Judgement, after he has taken time to Consider of the Whole Debate. But because he speaks here of the producing Credentials, 
Which are the Priest's Credentials for his Ministry pretended.  I would willingly have him producing his Credentials for being a Minister of the Gospel; and it may be then seen, if I cannot produce as valid, for any thing I Style myself: only he must remember, That as his must have something more than his own Affirmation, or those of his party; so he must overturn mine with some stronger Arguments, than mere Railing.  
¶ 4. He needs not Apprehend (as he would Insinuate) That the Omission of any words in the Theses perfixed to the Apology, proceeds from my being Ashamed of the name QVAKER; since himself bears witness in the very same page, that I fully Acknowledge it in the Explanation of the Eleventh Thesis. Here he has a Descant upon Trembling, and seems to strange, that any Quaker should bring the Example of Moses and Habbakkuk, to show, that such a thing was not so much to be wondered at in the Saints; but why this should be Esteemed Impertinent by him, he doth not tell us. As for the foaming at the mouth he talks of both here and elsewhere, it is Returned upon him as a Calumny, and he is desired to prove it; but it must be by some more Credible and Impartial Testimony, than his Mr. Stalham: for Parties use not to be Admitted as Witnesses. For his denominating us by that Name of Distinction, I shall not quarrel: But as for his Insinuation in the beginning of page 5. where he saith, It is like, 
J. B.'s malicious Insinuation against our owning the H. Scriptures and Schools of Learning.  we would gladly have them casting away their Bibles, as no more to be regarded, than the Turks Alcoran; it bespeaketh the Height of Malice: as to which I shall only say, The Lord forgive him for so gross a Calumny, which he, that is the Searcher of Hearts, knows to be a most horrible Lie! He goes on after his usual manner, saying; I inveigh against all Humane Learning, that hath been any ways made use of in Theology; but where he finds this Asserted by me, I know not: Whether the Words he would deduce it from, to wit, (That Man has rendered the plain and naked Truth obscure and mysterious by his Wisdom) will bear such a Consequence, is left to the Reader's Judgement. But he thinks, he has found out our Secret Design of being against Learning and Schools of Learning (which is neither our Affirmation, nor Principle, but his own false Supposition) We would (saith he) have all those Banished, that we might the more easily prevail with our Errors: But methinks, the Man should be more wary in venting his own false Imaginations, unless he could bring some ground for them: For his Assertion is so far Untrue, that if he had been rightly Informed, he might have known, that we have set up Schools of Learning for Teaching of the Languages and other needful Arts and Sciences, and that we never denied its usefulness: Only we denied it to be a Qualification absolutely necessary for a Minister; in which Case alone we have Opposed its Necessity.  
¶ 5. He Confesseth, I speak not amiss, in saying; The World is overburthened with Books: but thinks, that my Apology of Fifty Sheets adds some Considerable Weight. But methinks, he of all Men should have here been Silent, who has troubled the World with an Examination of it a great deal Larger; albeit he Confesseth, All that is in it, hath been Refuted by the Orthodox long ago: And not only so, but since that he has Written a Book near Twice as Large upon one Point, to prove the First Day of the Week to be the Christian Sabbath; and yet is but the First Time, and seems but to be the Porch, of what he intends upon that Subject. With his Usual Candour he saith, I am against Disputes and Debates, or Books written of that Nature: 
Solid Controversy for clearing the Truth, useful.  But to infer simply, That I am against all such, because I Reprove the vain Jangling, that hath been and is among the Schoolmen, is an ill Consequence: He shall not find me any where speaking against useful and solid Controversies for clearing and maintaining of Truth. He seemeth not to disapprove, what I speak against School-Divinity, Confessing the Abuse of it; albeit he thinks, it hath been of Use: And as for this Imagination of my being Acquainted with it, we will place it among his other Mistakes. He proceedeth page 8. to say, I am against the Labours of those, that have writ Commentaries; but his Conclusion here is like others of this Nature: When I mention Commentaries, it is with Relation to what goes before: He will not deny, but Many Books are written under the Notion of Commentaries on the Scripture, by which the Truth has been more Darkened, than Cleared; will it therefore follow, that he Condemns Commentaries indefinitely? As for such Writings tending to the Opening of the Scripture, in which the Authors are Acted and Influenced by the same Spirit, from which the Scriptures came, and which alone can give the True Meaning of them, I am so far from Condemning them, that I highly Approve them, as very Beneficial to the Church of Christ. As for his Talk here of our Disrespect to the Scriptures, I shall have occasion to take Notice of it, where they are particularly treated of: But he is Apt to think, that the real ground of my Prejudice against such Books is, because so much is to be found in them against my Old Errors; for I cannot but know (saith he) that whoever reads these, must see my Nakedness and Folly without much Study: As for this Imagination we must take it with much more, upon Trust; but this helps to prove the Needlesness of▪ his large Examination.  
¶ 6. At his usual rate of Perverting he goes on to say, That the Account I make of all the Learned Men of the World, is, that they are Scribes and Disputers of the World, etc. But for proof of this we have nothing: He Confesseth, the Words to be those of the Apostle; and how he proveth, that I have a different Meaning from the Apostle, I know not. After he hath Commended his Learned Men, and loaded the Quakers with Reproaches, he concludes this Paragraph, page 8. with another Falsehood; and yet he will have it Remarked, to wit, That according to my Judgement, the Pure and Naked Truth of God was never unfolded nor Declared, until the Generation of the Quakers arose: But where he finds me saying so, he tells not, and indeed cannot; since such a thing was never Asserted by me. For Answer to my saying, That God has laid aside the Wise and Learned, and made use of Illiterate Men, as to Letter-Learning, after he saith, It is Affirmed without Proof, (not considering, how Improper it was, not to Expect any formal Probation upon the Occasion and manner it was delivered) he gives us divers Citations out of the Apostle Paul, warning against Seducers: All which I acknowledge to be True; but the Question lieth in the right Application: And yet since, (albeit he believes, they very Appositely agree to us) he thinks it not his present Business to Demonstrate it; it will need no Reply. After he has proceeded in his Tenth page, according to his usual sort of Railing, affirming the great Difference betwixt our Doctrine, and that of the Apostles, he brings forth a mighty Charge, That I usurp the Throne of God, and Judge of Men's Hearts and Intentions: (but how Guilty himself is of that Crime, hath been in part already shown, and will hereafter more appear.) But why do I so? because I say, The Clergy have Clouded the Truth, 
The Clergy Clouding the Truth, that the People might Admire and Maintain them.  that the Common People might Maintain and Admire them: But have not Protestants, and that truly Asserted this of the Popish Clergy? and is not the Thesis directed to such? Will it not then hold True (according to his own Judgement) of a great, yea the greatest Part of those, to whom it is directed? what then will become of his Clamours? Yea, if it were needful, I could give Instances of very Mean Thoughts he and his Party have of many of the Protestant Clergy; yea, and Reflections not much (if any thing) inferior to this, to verify, with how little Ground he quarrelleth me here. As for his Malicious Aspersion, That there are shrewd Presumptions, our Stock lies at Rome; he should have produced some of them, if he could: We could never yet Obtain for this Old Calumny from our Adversaries the least Probation; and it will be found as hard for him to prove it, as he may think it for such, who strongly Affirm, Their great IDOL, the COVENANT, was Contrived at Rome, and came from thence. As for his Reflections upon our Church, as being All Eyes and Ears; it will be proper to speak of it in its own Place. Next, to prove the Positions of the Quakers to be such, as overturn and destroy the Gospel, he bringeth (page 11.) divers Citations out of Mr. Norton and Mr. Stalham (as he terms them) adding; More may be had out of Mr. Hicks: 
J. B.'s False witnesses, contributing to his bulky Book.  But such Witnesses will have small Credit with Impartial Readers: If he himself had dealt Impartially, he should have first read our Answers to them, ere he had given them such Authority. It were Easy for me, by way of Reply to Transcribe, what our Friends have written particularly by way of Answer to them; did I as much Affect to have my Writings bulky, as it seems he doth. He closeth up this with a Fit of Railing: and after he has quarrelled me pag. 12. for having an high Conceit (as he imagines) of my Theses, he falls fresh to that Work again, telling; They have Weight to sink into the bottomless Pit the poor Soul, that embraces them: I never sought, any should Receive Doctrines as Truth, upon my Bare Testimony; and therefore he needs not Vpbraid me with so doing. And whereas on the Contrary, (as himself immediately Observes) I leave, what I say, to the LIGHT in every Man's Conscience; it shows, with how little Reason he made his former Alledgance. After he has pleased himself with making an Impertinent Conjecture of the Import of these Words, that so he might, if he could, render them Ridiculous; he cometh at last to the True Understanding of them: And truly, he needed not fear at my being offended, that he should make a Judgement, of what I writ, according to his Conscience; but he went the wrong way to Work, when his Labour is to pervert and wrest, and make them speak, what they do not. This apparently proceeds from Malice and Prejudice; and the Light of his Conscience, if he had minded it, would never have prompted him so to do. Thus I am come to the End of the First Chapter.  
¶ 7. In the Second Chapter, Entitled, Of the true Ground of Knowledge, I find, he cannot Contradict, what is Asserted by me; only because he must be Carping, he makes a Noise, that Joh. 17.3. cited by me, So much of the Sentence was not set down in the First, as Second Edition. What a pitiful Cavil this is, the Reader may easily judge: since the Place was noted, it was enough, though never a Word had been set down; but this with him is a bad Omen: Let the Judicious judge of this Man's Judgement in the Matter. But because he cannot Quarrel, at what is said, he will quarrel, That so much is not said, as he judged meet: But he may be pleased to understand, that I judged myself under no Necessity to Advise with him, what was Needful for me to Write. But (saith he) since I take upon me to Teach the whole World, (it is strange, it should be so Natural for this Man to write Untruths; since I direct my Theses only to the Christian World: But if it may render me odious, such Peccadillo's pass with him, it seems, but for Piae Frauds:) I intended never to write of those things, concerning which we do not differ from others. But let us see, wherein he accounts me Defective. I have Written nothing (saith he) of the Nature and Attributes of God: I writ not to Atheists, but Christians, who already acknowledge; and I judge it not my Work to write Books to persuade Men of that, they already profess to believe. But I writ not Expressly and Distinctly of the Trinity; 
Trinity (so called,) spoken of by the Author.  yet himself after acknowledges (pag. 24.) That it would seem, I am Orthodox herein; that he finds not any Clear Ground to the Contrary: I writ as Expressly and Distinctly of that, as is Expressed in Scripture; which I hope, J. B. will not say is defective in sufficiently Expressing this Article of Faith.  
¶ 8. The Third Challenge is, I speak nothing of God's Decrees, by which some are praedestinated to Life, others Fore-ordained to Death; (for the Man without Ceremony takes the Doctrine for granted:) But if I have spoken nothing of this, (though perhaps not in the Method he would) how Extravagant must he be, that writes a whole Chapter upon Reprobation, as pretending to Refute, what I have said concerning it. With the like Confidence (not to say Impudence) he accuses me of Silence in relation to the Covenants; to the Redemption purchased by Christ; his taking Flesh upon him; to the Work of Grace and Sanctification; to Obedience to the Law of God: Which Gross Abuse any one that reads my Book, will easily see; considering, how much, and how particularly these things are spoken to in the Explanation of the 5, 6, 7, and 8. Theses. Last of all he accuseth me for giving no Account of the Resurrection of the Body: 
Resurrection of the Body owned by us.  But do I not expressly in my Conclusion Affirm, that those, that accuse us of denying of it, belie us? and doth not that clearly import an Owning? But as to that Matter (because I love not Repetitions, as he doth, who will be upon one Matter often, and out of its proper place) I will Refer, what further I have to say, until I come to his last Chapter. At last, after he has Confessed in part, to what I Affirm, he Craves Liberty, because some may put a wrong Foundation for the right, to Examine, what by me is placed for it; which Liberty is freely granted him: (for I am a great Enemy to Implicit Faith, as well the Popish, as Presbyterian, who in that are muchwhat alike) and I will take also Liberty to Re-examin his Examination, that I may free myself of those many Abuses, wherewith he has Injured me.   

SECT. III.  
Wherein his Third Chapter of Inward and immediate Revelation is Considered.  
¶ 1. THat I may not trouble the Reader with a long and tedious Pursuit of J. B. in all his Extravagant Rambles and Unreasonable Rail (wherein he accuses me as an Ignoramus, writing Nonsense and Confusion. pag. 39 (more of that kind in pag. 31.) while yet to his own Confusion (pag. 40 and 41. 
The Priest's professed Ignorance. ) he saith, He knows not, what I mean, nor what I would prove; nor what my Arguments must Conclude: Wherein if he speak true, he declares himself Uncapable to Judge of, and far less to Answer my Arguments) a large Disquisition of his Impertinency in which things I willingly Omit; and will Consider this his Chapter as well where he misses, as where he truly in any measure urges the Matter. And first to dispatch what is Superfluous, all that is said by him against False Revelations and Delusions of the Devil (against which he speaks sometimes more largely, sometimes more overly in pag. 21, 22, 34, 35, 36, 47.) not Judicious Reader will think, is any thing to the purpose; 
False Revelations and Delusions disowned by the Quakers.  since I never did plead for False Revelations, but for the Necessity of the True Revelation of the Spirit to all real Christians. And though it could be proved, that either I, or any other Quaker, (so called) were deluded by a false Revelation; yet it will not thence follow, That our Asserting the Necessity of True Revelation to the building up of True Faith, is Erroneous, more than in J. B.'s own sense the Arminians or Socinians Asserting False Doctrines, pretending to have for them the Authority of Scripture, will make him Judge, that their Asserting the Scripture to be the Only and Adequate Rule of Faith, is False in his Judgement, since he therein Agrees with them. And therefore his Disingenuity, as well as Weakness doth notably appear pag. 46, 47 and 48. where coming to take notice, of what I have said, in showing, how the same may be returned upon such, as own the Scripture, Reason and Tradition to be the Rule of their Faith, he gives it no Answer; and most Effrontedly comes up with his oft- Reiterated Story of John a Leyden and Munster, (with which we are less concerned, than himself.) Notwithstanding that I show, that even men pretending to the Scripture, and to be led by it, and in particular his own Brethren, had done no less vile Actions, than those of Munster; and yet he would not think it well Argued to Infer thence, that it were Dangerous to follow the Scripture, as the Rule. To all this he returns no Answer, which taketh up six pages in my Apology (Lat. Ed. pag. 26, 27, 28, 29, 30, 31.) unless it be a sufficient Answer to say, He needs not take notice of my Trifling Answers, and that it is a mere Rhapsody. But the Truth is (to use his own Expression) It was too hot for his Fingers; and therefore he judged best to shuffle it by so easily. But his unfairness in this is so much the more Considerable, (where the pinch of the Question lay, 
J. B. finds it too hot to Touch with Truth.  and his own and his brethren's Reputation was so highly Concerned, as being charged as Guilty of no less Abominations, than the Monsters of Munster) in that he boasts in his Epistle to the Reader, That he hath Examined every thing Asserted by me, particularly; which he gives as the Reason of troubling him with so Prolix a Treatise.  
¶ 2. Now albeit I might in reason pass his new-Inforced Objection, till he have satisfied to this so shameful an Omission; yet lest he should fancy any Strength in it, and to show him the Silliness of it, I will here Consider and Remove it. It runs thus, pag. 46.  
If, since the Apostles and other Extraordinary Officers fell asleep, and after the Canon of the Scriptures was Completed, 
J. B. 's Argument.  All that have pretended to Immediate Revelation, have been led by a Spirit of Error, Then that is not the Way of Christ.  
But the former is true:  
Therefore so is the other.  
Such an Objection is not like to signify much, Answ. where in both Propositions the Question is most miserably begged, and the thing in debate taken for granted. 
J. B. Argues without Proof.  For albeit the Connexion of the Major should be granted; yet the Question is there in a great part of it begged, to wit, that such Officers in the Church, as were the Apostles, are not now, neither as to the Nature of their Office, nor Manner of their being led by the Spirit. Next, That the Canon of the Scriptures is Completed: That is to say, No Writings are ever hereafter to be expected or believed to be written by the Spirit; both which I deny, and he has not so much as offered to prove: and therefore his Argument, if I should go no further, can Conclude nothing. Next, his Minor, to wit, That all pretending to Immediate Revelation, have been led by a Spirit of Error, is not at all proved by him: For albeit it might be said of all those Old Sects named by him, and of the Germane Enthusiasts; yet that is not sufficient Proof, unless he can make it appear, that there was never any other, but were so also: which yet remains for him to Prove, and will trouble him to Effect. For to Affirm, there were never any, because he has never heard nor read of them, were an Argument a great deal more Ridiculous, than Rational. And for his Challenging me to show them, (albeit the Instance of the Quakers be enough to spoil all his Argument, as will after appear) yet by his good Leave, I am not bound; Affirmanti incumbit probatio. And that this Answer is sufficient, I have the Testimony of his Learned Brother John Menzies, Professor of Divinity at Aberdeen, in his Book Entitled, Papismus Lucifugus, where he Answers the Jesuits Minor the same way, and proveth it to be Sufficient. And surely, he has not taken notice, that by this he has Condemned, as led by a Spirit of Error, all the Primitive, Protestant-Martyrs, that Prophesied at any time; such as John Huss, and George Wishart our Countryman, and many others, by reason of whose Prophesying J. B. and his Brethren have valued their Cause: 
J. B's. condemning the Primitive Martyrs as led by a Spirit of Error.  since these Prophecies were said by them to proceed from Inward and Immediate Revelation, and so they pretended to it; albeit not as the ground of their Faith and Obedience in all matters of Doctrine and Worship, yet as the ground of that Faith, by which they believed these Revelations to proceed from God, and not from the Devil; and of that Obedience, by which they published and declared these things. Moreover he Overturns all by the last Instance, which he gives to prove it, to wit, That the Quakers, who pretend to Immediate Revelations, are led by a Spirit of Error: For Proof of which we have only his bare Affirmation; and yet till this be proved, his Objection is naught. For indeed, this is a rare way of debating with an Adversary, to make use of an Argument, by which he must be Concluded already as Erroneous, in order to Convince him, that he is such: If this be not, as they say, To put the Plough before the Oxen, I know not, what can be said to be so. For J. B's. Argument, to make it plain, amounts to this; 

J. B's. Argument against Immediate Revelation.  If the Quakers be led by a Spirit of Error, Then the Quakers Err in affirming, Inward and Immediate Revelation to be the Ground and Foundation of true Faith;  
But The Quakers are led by a Spirit of Error:  
Therefore, etc.  Which is just, as if I should Argue, thus: 
If J. B. be a Knave, a manifest Liar and Calumniator, Then he is not a true Minister of Christ, nor fit to write in Religious matters:  
But J. B. is such:  
Therefore, etc.   
Is not this a notable way of Arguing, and a quick Way to dispatch Controversies? What saith Robert Macquair? Doth not this well become his singularly Acute, solidly Learned, and truly gracious Author? (Postscript pag. 559.)  
The next thing to be considered, is, His Stating the Controversy; Where, according to his Custom, he all along begs the Question. For having writ down his Opinion, and taken it for granted, without offering to prove it, he goes on and builds thereon without more difficulty, as if it were not to be further questioned. This appears in pag. 20.28.29.30.34.35.36.37.40.43.44. in which places he states his Opinion of the Immediate Revelation of the Spirit, 
What J. B. will have Revelation by the Spirit to be?  as not being such, as presents any Truths to be believed objectively; but only in removing the Veil of the Eye of the Understanding, and spiritually Illuminating the Mind, and Working effectually upon the Heart, to embrace and receive the Truth already Revealed and Proposed in the Scriptures. Now for not using this Distinction and holding Revelation in this his sense, he greatly blames me, as jumbling things together, and darkening and pre-judging the Reader; and bestows upon me ever and anon many Railing Words: with the Repetition of which I will not trouble the Reader. And yet notwithstanding this Accusation, in Contradiction of himself he citys me pag. 42. and 28. taking notice of this very Distinction, as used by some, and also Refuting it: Surely, the Man must have miserably forgot himself; and will verify the Proverb: Liars should have good Memories. Next: Since he judges I Err, in not holding this manner of Revelation? and that he builds all his Superstructure upon it, as the Truth; he should have offered to prove it to be such: For since he saith, They willingly grant to these Scriptures noted by me, As many as are led by the Spirit of God, etc. Rom. 8.9, 14. together with 1 Joh. 2.27. Joh. 6.45. Joh. 14.16, 17. By which Scriptures he cannot deny, but the manner of the Apostles being led, as well as of all Christians, is Included; since some of them were directed to the Apostles particularly: In all which there is no ground for his Distinction and Assertion. It is not said, The Comforter, that I will send, shall lead you, the Apostles, immediately, by proposing Truth to be believed objectively to you, and this shall be accounted Extraordinary; but after you it shall only lead other Christians by Illuminating their Understandings, and that shall be the Ordinary Leading. And since than it is a Rule granted by all, that we must hold to the plain Words of Scripture, unless an Urgent Necessity force us to the Contrary; he should show us, where this Necessity lies? and prove, his Assertion to be the true and genuine Meaning of the Words; and that we ought not to take them, as we do, according to their plain and naked Signification and Import. For I would willingly hear any ground from Scripture of this Nature of Extraordinary and Ordinary Revelations, as pertinent to this Debate: For albeit Things Extraordinary may be Revealed to some, and not to others, that only respects the Things Revealed, not the manner of Revelation. For a Man telling me Extraordinary things, and Ordinary, albeit the things may differ in their Nature, yet neither my manner of Hearing, nor his of Speaking do thence necessarilly differ.  
¶ But perhaps the Man doth Apprehend, that what he saith, pag. 20.30.31.40.44.45. is some Proof of his Assertion; (which if he do, the Reader may easily observe his Mistake) where he would Insinuate: As if the manner of Immediate Revelation by the Spirit (asserted by me) rendered all other Means, 
Mediate Instruction not Inconsistent with Immediate, Revelation.  even those of Teaching and Exhorting (which are appointed by God) useless, and took away all Obligations of Obeying the Commands of God conveyed by others. And yet he taketh notice, pag. 23. that I acknowledge Other Means of Knowledge as profitable; neither has he ever heard me deny: But Men are obliged to obey the Commands of God through one another, as well as in themselves; as the Children of Israel were those of Moses and the Prophets, and the Christians those of Christ and his Apostles. But I suppose, he will Affirm with me, That no Man's Obedience to any Command will avail him any thing, unless upon Inward Belief and Conviction, that the thing Commanded is of God; since whatsoever is not of Faith, is sin. If he say, That albeit I do not deny such an obligation; yet it necessarily follows from my Principle: That this is untruly Alleged, will easily appear; since I suppose, he will deny, but the Rest of the Apostles, who were alive, when Paul's Epistles were written, were obliged to receive them, and obey them, as the Dictates of the Spirit, yea, and were benefited by them; and so the Apostle Paul by others: Albeit on both sides he will acknowledge them to have had such Revelations, as he accounts Immediate and Extra-ordinary. And so we see, that to have such Revelations, and yet to be Mediately Instructed, are not Inconsistent; nor do they render one another useless: And indeed, to affirm they do so, is rather a presumptuous Accusing of God, who has Appointed both in their Order for the Edification of his Church, than a Refuting of such as Assert them. Such are his Reasonings, pag. 45. Besides that, this Objection may be easily Refuted: for since J. B. affirms, (as particularly pag. 42.) That the Scripture is a Complete Rule in all things concerning Faith and Manners in reference to Salvation; might it not be said, that this takes away the Use of all Commentaries and Expositions, 
Then J. b's. etc. Exposition and Commentaries are of no use.  and other Books, especially, since he and his Brethren do withal Affirm, that it is Clear and Intelligible to all, in things Essential to Salvation? Let him show, how this is weaker as to him, than the other, as to me. With the like presumption he blasphemously Asserteth, That even these Revelations (which he himself calleth and acknowledgeth to be Inward, Immediate and Extraordinary) are Uncertain for this Reason, because many Men have been deluded by the Devil: On which he also Insists in the following page. And pag. 34. and 48. where he sums up his matter in this Question, How comes it, that others pretending to Revelation as much as I, have been deceived? But as I said before, How comes, that others pretending to be led by the Scripture, as the Rule, as much as J. B. have been deceived, since the Scripture declares nothing but Truth? But how silly this is, I have above shown; and more largely in my Apology in those Paragraphs, which I observed, he most foully Omitted. And indeed, this is a fine Argument he has provided for Atheists and Sceptics; for it renders all Faith, even that of the Patriarches, Uncertain. For since the Ground and Warrant of their Writing the Scriptures was (in his own account) Inward, Immediate and Extraordinary Revelations, and if such be, as he affirms, Uncertain, 
J. B. Asserts Revelation to be Uncertain.  than the Truth of the Scriptures, which depends upon such, must necessarily be Uncertain; since the Stream cannot be more pure, than the Fountain, nor the Superstructure more sure than the Foundation. And therefore most weak is his Reasoning, pag. 46. where he pleadeth, That such Revelations cannot be more sure than the Scriptures, which are the Objective Revelations of the Apostles written down; since the Certainty of these Writings depends upon the Certain●y of these Revelations, by which they were Written. And Certainly, if in any Case that Maxim of the Schools do hold, it must in this; Propter quod unumquodque est tale, illud ipsum est magis tale.  
¶ 5. It will not be amiss here in the Third place to take notice of his most Uncharitable and Unchristian Insinuations, contrary to all Christian and Fair Rules of Debate, As first, pag. 24. where he will needs Infer our Denying of the Trinity: albeit he cannot deny, but he finds it owned by me; groundlessly coupling us with the Socinians. And to help him in this, he brings in the Testimony of one Mr. Stalham (as he terms him) an open Opposer of ours; which Witness to receive against us, is most Unjust. But I desire here in the Entry, that it be observed, that I intent to take little or no notice of his many Citations, to prove what we Hold, out of the Writings of our open Opposers; and shall give such a sufficient Reason for my so doing, ere I make an end, as I am hopeful, shall satisfy all Judicious Readers as well of our Innocency, as his Injustice therein. But by this the Man's Temper may be seen, and that his Design is not so much to Refute, what we truly hold; as to make the world believe, that we hold what we do not, to render us the more Odious. 
J. B's Enforcing false Beliefs and Doctrines upon the Quakers from the lying Books of their Opposers.  And thus he proceedeth also basely to Insinuate, That I deny Jesus of Nazareth to be the Son of God; albeit he doth not so much as pretend to any Colour for it from my Words: Only he finds, Some Quakers give an Indistinct Answer in this matter; but who they are, or what their Answer is, he tells not. In pursuance of this in the following page he Insinuates, As if I meant not the first, but the second Creation; and so joined with Socinus: Which is a gross Calumny, like the former: As also is, what he saith pag. 31. num. 18. where he raileth against me, as Writing things contrary to the Scriptures, and as one, whose Revelations are not from God, but from Satan. For all this the only proof is, [I B. saith so:] which I must plainly tell him, is with me of no Weight at all. Of the same nature is, what is Asserted by him pag. 33. num. 20. wherein he insinuates, That we Contemn the Scriptures; telling a lying Story from his Author Mr. Hicks of one Nicolas Lucas: which I desire him to prove the next time not by Hicks (for he is Accuser) but by some more Indifferent Witness; else to be justly held as a Calumniator. And whereas he saith, We should not obtrude any thing upon them without Scriptures: This is another lying Insinuation. For where do we obtrude any Doctrines without offering to Confirm them by Scripture, as much as he and his Brethren? For if he say, That our Confirmations are not Valid; that is not to the purpose: we can easily say so of his, and do as truly believe it. But the Question is, Whether we obtrude any Doctrines upon any to be believed, telling them, they ought to believe it; albeit we either will not or can not Confirm them by the Scripture? Now he knoweth in his Conscience this to be a lie; since I Affirm of the Scriptures, Apol. Lat. Ed. p. 47. & n. 60. That they are the most fit, Outward Judge of Controversies; of which himself also taketh notice in that place. And lastly, of the Nature of these malicious Insinuations is, what he saith pag. 48. and 49, and last Paragraph of this Chapter; where, after he has Repeated, what he terms my Monitory Conclusion, he infers: That I mean, that a man should believe, that Nature's dim Light is the Spirit of God and the Holy Ghost; and that he may burn the Bible, 
J. B ' s. Calumnious Meaning he puts upon the Author.  and with Confidence assert, he is led by the Holy Ghost; whatever Scripture or Common Sense say to the Contrary. This is all Affirmed by him without the least Proof; which as it is the Height of Injustice, so it is with respect not only to my Words, but Belief and Intention, (God the Searcher of Hearts knows) a most-horrid Falsehood and Calumny.  
¶ 6. Now, albeit what is said, may seem sufficient for a Reply to this Chapter, and is indeed enough to give any sober Man a Disgust of it; yet that he may not have reason to Complain, that any thing, wherein he may judge there is Weight, and is directly to the purpose, is Omitted; I will now in the last place Consider and Answer, what he saith against the Validity of my Arguments, to which an Answer hath not been Included, in what is already said. To begin then like himself (which to be sure is with some Calumny or other) he saith pag. 14. I stigmatize with the black mark of being Carnal and Natural Christians, all that Assent not, to what I say: But he takes no time to prove it, and indeed cannot. For albeit I say, that It is like, many Natural and Carnal Christians will Condemn, what I say; yet it will not follow, I account them all such, who will not fully agree with me in this matter. Of the same kind is his Calumny, p. 22. n. 5. where he allegeth, The Citations of the Fathers (so called) prove no more, than his sense of Revelation above expressed: But whether he speaks true here or not, the Reader may Judge by seriously Reading over these Citations; and then let him see, if they do not hold out An Inward and Immediate Teaching of the Spirit of God in the Soul, as the firm ground of Knowledge, without which all outward Teaching is in vain. But to Infer this, he tells, They writ against such, as being Impostors and led by the spirit of the Devil, pretended to Revelations. What then? Can not men write against false Revelations, without they deny the Necessity of true Ones? That is an odd Conclusion: If I. B. were well acquainted with the Writings of the Quakers (so called) he would find them as much against false Pretenders, as any other. But pag. 24. and 25. he findeth fault with my Argument deduced from these words, That there is no knowledge of the Father, but by the Son; because I take notice, as a First Instance, of God's Creating all things by Jesus Christ; adding, Was this so difficult a point to be proved, that I was constrained to go back to the first Creation for an Argument? Answ. No: But I judged it not Improper (however he may) to show first, as Preparatory, God's more general way of working by his Son Jesus Christ, ere I come to that, which is more particular; and this was the Reason as well of my putting these Propositions into that Order as of my using of that Instance, by which that pretended Abomination, which he pretends lurks under words, evanisheth. For the Man is very good at drawing Inferences from other men's Words, which they, that spoke and wrote them, never thought of; as I for one can very well witness, since the least can be allowed me, is to know my own Thoughts and Purpose; which how he should come to Assure himself, he knows better than I, is more than I can fathom. For the same Reason above mentioned I used the Instance of God's moving in his manifesting himself in his Creatures, and of the Spirit of the Lord's moving upon the face of the waters; which pag. 26. he flouts at, but doth not Answer. And it is strange, that he of all men should be offended with such Preparatory Considerations, where the Matter is in a few pages after closely come to; who has used so many Remote Arguments and several not pages only, but sheets, yea quires of paper in order to prove the First Day of the Week to be the Christian Sabbath. He objects pag. 26. against my affirming, That God's Communion with man was by Immediate Manifestation of the Spirit, 
Immediate Revelation under the Law, not Ceased under the Gospel.  from Adam to Moses, because so few are mentioned; and he supposeth, the Rest not-mentioned: had it only by their Instruction: But since these few, that are mentioned, are said to have had Immediate Revelation, and that the Rest had no written Rule, as I. B. will Confess, it seems, there was more of God's Immediate Revelation in those dark Times (even by his Confession) than now under the Gospel, where the Chief Pastors of the Church, according to him, are to Expect no such thing. Neither is it proved, that others not mentioned, had no Immediate Revelations; albeit they might have been Instructed by these Patriarches: which I have shown before to be very Consistent. And thus may be easily Answered (setting aside his Rail) what he saith pag. 27. against my Urging the Frequent Revelations, that men had during all the time of the Law, betwixt Moses and Malachy, (by which himself confesseth, the Scriptures of the Old and New Testament to have been written) that that doth not prove, that every one had such Revelations: What then? I lay not the stress of the Proof of Every one's having Immediate Revelations upon this; but this is clearly proved from it: That since Immediate, Inward and Objective Revelations were so frequent during all the time of the Law, which was the less-glorious Administration, and that of the Letter; it is grossly absurd to say, as I. B. and his Brethren do, that they are now Ceased under the Gospel, which is said to be more-Glorious, and the pouring forth of the Spirit more abundant and Universal; and that not only for a little time, to wit, to the Apostles, with Restriction to them and their Times, (for which he never produced the least proof from Scripture) but to the End of the World. And if so, that Immediate Revelation be not Ceased, there is a great deal of the point gained; albeit I. B. confidently Affirms, 
J. B. believes, God spoke his last Words to his Church at the End of the Revelations.  that there can be proved nothing by these Reasonings, but what no body will deny; since the Divines of Westminster have denied, and I. B. no doubt, with them will deny, That Immediate Revelation now is; since they positively say, That it is Ceased: and James Durham, whom I. B. applauds as a Reverend Brother and Pastor of the Church, hath most absurdly affirmed in his Treatise upon the Revelation; That when John finished that Book, God spoke his last words to his Church.  
¶ 7. When he cometh pag. 28. to my Proposition, Asserting, That these Revelations were of old the Formal Object of Faith, he beginneth to Inquire and Conjecture, what I mean by the Formal Object? and upon that he bestows the following page. For answering then his Scruples in that matter, I say, In a Divine Revelation two things are to be considered, 1. The thing Revealed, and 2. The Revelation. The Thing Revealed is indeed the Material Object; The Revelation is the Formal Object: In which may be considered not only The Manner of the Revelation, 
The Material and Formal Object of Faith distinguished.  that is, the Voice or Speech of God unto the Soul, or his Imprinting in the Soul by a Divine Manifestation the things Revealed; but also God himself so Operating: both which, to wit, Deus loquens, id est, God speaking, is the Formal Object of Faith; He himself, his Veracity is the Original Ground of our Faith; His Voice, Holy Influence and Manifestation, by which he Expresseth himself, gives us the Certainty and Assurance, that it is He; and is very distinguishable by those of a Spiritual Discerning, from the most subtle Appearance and Transformations of the Devil: since Christ saith, My Sheep hear my Voice, and will not hear that of a Stranger. Even as the Voice and Appearance of two Men of the most contrary and different Humours, Statures and Complexions, are different and distinguishable by a Man of a sharp Sight, to whom those Men are well known: But of this I wrote more largely in my Letter to a certain Ambassador, printed the last Year at Rotterdam, at the End of the Letter written to the Ambassadors of Nimmegen; whereto I refer him for further Satisfaction. But I wholly deny the Consequence deduced by him, that if God's Veracity, (because it is God that speaketh and commandeth) be the formal Object of Faith, therefore it is all one, whether it be Mediate or Immediate: Since albeit that be the Original Ground; yet the Immediate Revelation is necessary, that we may certainly know, that it is he. For what avails it me to believe, That all that God Commands, is True, and aught to be Obeyed; if I do not certainly know the things I believe as Truth, do come from him? And the Question is, Whether certain Knowledge can be had without Immediate Revelation? And therefore to this his Question, in the following page 30. What was the formal Object of the Faith of the People, to whom the Patriarches and Prophets said, [Thus saith the LORD?] I answer; The Inward Testimony of the Spirit in their Heart, assuring them, That the things spoken were from the Lord, and not the Divinations of the men's Brains, that spoke them; and therefore inclining their Hearts to receive and acknowledge these things, as the Commands of God unto them: Since, as J. B. Confesseth, They were not to believe them, because spoken by those Men, but because of the Authority of God; It must be, that which wrought this Persuasion and Assurance in them, was the formal Object of their Faith, as the things spoken were the Material: Even as the Light serves by way of formal Object, to make us see, what is proposed unto us.  
¶ 8. Pag. 31 and 32. he acknowledgeth, That Divine and Inward Revelations need not be tried by the Scripture, as a more Noble Rule, by him who hath such a Revelation; but by those, to whom he delivers it: And then giveth the Instance of the Beraeans being Commended. To which I shall willingly Assent: judging, no Man that delivers or declares a Revelation to another, aught to be offended, that he Try it by the Scripture; which not true Revelation can Contradict. 
The Spirit of God in the Heart to try Revelations by is a more noble Rule, than the Scriptures.  But that such may not also Try it by the Testimony of the Spirit of God in their Hearts, I cannot deny; and that it is the More Noble Rule, as being most- Universal: Since some Divine Revelations, such as Prophecies of Contingent Truths, or things to come, cannot be Tried by the Scriptures; as was that of George Wishart concerning the Cardinal's Death: For had another taken upon him at that time to Prophecy the quite Contrary, I would willingly be informed, by what Scripture it could be deduced or known, that the one was false, or the other true? yet who will be so absurd, as to deny, but that it could by the Immediate Testimony of the Spirit? As for his Proof, That the Scripture is the most certain Rule, taken from those Words 2 Pet. 1.19, 20. We have also a more sure Word of Prophecy, etc. It is but a begging of the Question, in supposing, that Peter by this understood the Scripture; and indeed is most Ridiculous to Affirm. For since the Apostle reckons this Word more sure, than the Voice they heard with their outward Ears, 
J. B. pleads the Scriptures to be the more sure Word of Prophecy.  and the Vision they saw with their outward Eyes; it were absurd to affirm, that the Description or Narration of a thing were more sure, than the Immediate Seeing and Hearing it. Can any Description I may receive of J. B. however True, give me so certain a Knowledge of him, as if I saw him and spoke with him? Yet without any absurdity it may be said, That the Inward Word or Testimony of the Spirit in the Heart is more sure in things Spiritual, than any thing that is objected to, or conveyed by the outward Senses, as that Vision was, of which the Apostle there speaks; since the Inward and Spiritual Senses are the most proper and adequate Means of conveying Spiritual Things to the Soul, by which the Saints, after they have laid down this Body, and have no more the Use of the Outward Senses, which are seated in it, do most surely enjoy the Blessed Vision of God, and Fellowship both with him and one another. As for that of Isa. 8.20. To the Law and to the Testimony, etc. and that of Joh. 5.39. Search the Scriptures, etc. mentioned here by him, I shall have occasion to speak of them hereafter. It's true, We are not to believe every Spirit; but it will not thence follow, that the Scripture is a more sure Rule, than the Spirit for such a Trial. Pag. 35. he thinks, My saying, That the Divine Revelation moveth the Understanding well disposed, Confirmeth what he saith, and spoieth all my Purpose; because then Every Revelation pretending to be Divine, is not to be submitted to: But where did ever I say so? What he talks further of this Well-disposed Intellect (pag. 36.) I spoke to in my Answer to Arnoldus, pag. 18, 19 to which I refer. For I believe, All Men in a Day have, by the gracious Visitation of God's Love, an Understanding well disposed to some Divine Revelations; which becomes Disposed for others, as these are Received: which will after in its place be discussed. And some Divine Revelations, which are Prophetic of things to come, may so far manifest themselves by their Self-Evidence even to Men not Regenerate, as to force an Assent; as in the Case of Balaam mentioned by him, did appear. What he saith further, pag. 36 and 37. enquiring, How and after what manner these Revelations were the Object of the Saints Faith of Old? is easily answered, by applying it, to what is before mentioned in Answer to his Queries and Conjectures of the Formal Object. For those of Old, that had these Revelations Immediately, the Formal Object of their Faith was God manifesting himself and his Will in them, to them by such Revelations: And those, who received and obeyed the things delivered by the Patriarches and Prophets, those things so delivered (as he confesseth) were not the Formal, 
The Material and Formal Object of FAITH.  but Material Object of their Faith; but the Formal Object was GOD, by the secret and inward Testimony of his Spirit, persuading them in their Hearts, that these things declared to them were really his Command, and thence inclining and bowing their Minds to an Assent and Obedience to them. And albeit pag. 38. he terms this a Wild Assertion; yet he hath but said, and not proved it to be so: and till he prove, he needs no further Refutation. Neither is it Nonsense, nor yet a destroying of the Cause, as with the like proofless Confidence he affirms, p. 37. That, where Revelations are made by outward Voices, or in a manner objected to the outward Senses, the Cause or Motive of Credibility is not so much, because of what the outward Senses perceive, as because of the Inward Testimony of the Spirit, assuring the Soul, that it is GOD so manifesting himself. Which Testimony, to answer his Question, is distinguishable from what is objected to the outward Senses; albeit it go always along with it simul & semel, as they use to say: since he with me accounts it a Serious Truth to say, The Devil may delude the External Senses; and he can far more easily deceive them, than the True, Inward and Spiritual Senses of the Soul, by Counterfeiting the Inward Testimony of the Spirit: Since by that, the Apostle saith, We know and partake of that, which neither Eye hath seen, nor Ear heard.  
¶ 9 Pag. 39 He confesseth with me, That the Formal Object of the Saints Faith is always the same: But yet, that he may say something, he spendeth the Paragraph in Railing, accusing me, As writing Nonsense, and being an Ignoramus; because I bring Instances, which relate to the Material Object, which himself Confesseth also to be the same in Substance: But by his good Leave, for all he is so positive in his Judgement, I must show the Reader his Mistake. 
The Formal Object of Abraham's Faith.  For those Examples of Abraham and others, are adduced by me to show the one-ness of the Formal Object; neither has he shown, that they are Impertinent for that End: Since as the Formal Object of Abraham's Faith was God's speaking to him by Divine Revelations, so is the same the Formal Object of the Saints now; and therein stands the Unity or Oneness of our Faith with him, and not in the Material Object, which often differs: For to offer up his Son was a part of the Material Object of his Faith, which is none of ours now. And so for as much as he desires to know of me, What was the Material Object of Adam 's Faith before the Fall? (a Question not to the purpose) he must first tell me, why he so Magisterially and positively denies Christ to have been the Object of his Faith? And then he may have an Answer. And whereas he flouts at that Reason; That Actions are specified from their objects, as Nonsensical; he should have proved and shown, Wherein? And then I might have Answered him: He might have Wit enough to know, that no man of Reason will be moved by his bare Railing Assertions (pag. 40.) besides a deal of Railing, wherein he accuseth me of Confusion and Darkness. He accounts my Arguing for Immediate Revelation from the Revelations the Patriarches and Prophets had, Impertinent; to which I Answered before: The sum of which is, that since these Immediate Revelations were so frequent under the Law, 
Revelations frequent under the Law.  it must be very absurd to say, They are Ceased under the Gospel. He himself proveth, pag. 41. that under the New there is a more clear Discovery, according to that of Paul, 2 Cor. 3.18. But we all with open face beholding as in a glass the glory of the Lord, etc. which being brought by him, albeit against himself, I leave him to Answer. In this page and the next 42, he allegeth the say of Christ and his Apostles brought by me, and my Arguments thence do prove no more, than he Confesseth: But whether they prove not all I plead for from thence, is left to the Reader's Judgement. Here, according to his Custom, (though I Condemn the Socinians) he will be insinuating, that I Agree with them; to whose Notions of the Spirit albeit I Assent not; yet I desire to know of him, 
That the Spirit is a distinct Person of the Trinity, no Proof in Scripture for it.  in what Scripture he finds these words, That the Spirit is a distinct Person of the Trinity? For I freely acknowledge, according to the Scripture, That the Spirit of God proceedeth from the Father and the Son, and is God. And by what Authority he seeks to obtrude upon others Expressions of the Chief Articles of Faith not to be found in Scripture, or to accuse such as will not Accept of them, and Assent to them; or whether any has reason to think, he truly makes the Scripture the Rule of his Faith (notwithstanding his pretence) when he either will not or can not find words in it to Express the Chief Articles of his Creed?  
¶ 10. Pag. 43. By a strange Mistake he would have me prove, since I make use of these promises of Christ relating to the Spirit, I would prove, that all have Warrant to write Scripture: As if no man could have Immediate Revelation, without he writ Scripture? Whereas himself Confesseth, that many of the Patriarchr had it before Moses, who yet wrote no Scripture; yea, and Cain, whom I suppose he judgeth to have been no Writer of Scriptures. And by the like Mistake pag. 55. He Confesseth all I plead for; 
J. B's. Self-Contradiction in granting Revelation.  and Contradicts all he has been fight for, in affirming: That Believers now have free Access to Christ, the great Teacher of his People, always to get his mind known and Written in their Hearts; but not to get Prophetic Revelations. But where doth he find me plead for Prophetic Revelations, as Common to all? And whether the former words do not grant Immediate, Objective Revelation, in the largest sense I plead for it, I leave the Reader to Judge. Here he accuses me of speaking basely of the Scripture; but neither tells me Where? Nor What I say? Which is indeed a base way of Reviling, though Familiar to him. To my last Argument, pag. 49. § 35. he Answers little, but Railing. The Minor [to wit, That whereas Protestants call the Scriptures their Rule, yet if asked, why they believe them? Do say, because in them is delivered the Will of God, which was Revealed Objectively and Immediately to Holy Men] he saith, destroyeth the whole Argument: But why? I know not; since surely that proves, They at last recur to the Immediate Testimony of the Spirit, as the Certain and Infallible ground of Faith: which is my Conclusion. That I thence infer, That Protestants are for the Uncertainty of Immediate, Objective Revelation, is most falsely and disingenuously Asserted by him: For I seek not to Infer any such thing from the Medium of that Argument; but having shown thereby, how they are forced to recur to this Revelation, as the primary ground of their Faith, I add, That it's strange then, they should seek to Represent that as dangerous or uncertain, which they are thus forced to Recur to. And whether he doth not so, ever and anon repeating the story of Delusions to Nauseating, through this Chapter, and that reads it, may see, and easily perceive his Base Dis-singenuity in that part: As also in the following Lines, where he saith, Their Concession makes nothing for the falsely pretended, Immediate and Objective Revelations, which Quakers boast of; For where doth he find me pleading for any such? Neither is it the Question, Whether the Quakers do falsely pretend to Immediate Revelation, yea or nay? But, Whether Quakers do well, and are sound in believing, that Immediate, Divine, Inward Revelation is Necessary to every Believer for the building up of true Faith? But it is usual with him, where he cannot answer, to Turn-by the Question, and fill up the Paper with Railing and Reviling!   

SECT. iv  
Wherein his Fourth Chapter of the Scriptures is Considered.  
¶ 1. WE may Judge of this Chapter of the Scriptures by the first Sentence, which contains a Lie, saying: He finds the Third Thesis in somethings altered, and more clearly set down in the Apology, than in the single Sheet; whereas there is not one word of difference, but the misplacing of a word by the Printer: But it is become so familiar with him to speak Untruth, that he cannot forbear it! Indeed, this whole Chapter is a Complex of Railing, Calumnies and Malicious, Groundless Insinuations: And indeed the Man is so troubled, that he cannot find any thing in what I writ, (which he aught according to his Title and Undertaking only to Examine and Confute) that in stead of that he bestows several pages out of Stalham and Hicks, 
J. B's. Authors for his Lies and Calumnies, etc.  and his Considerations upon them; whose Lies and Calumnies are long ago Answered, and Unreplyed to by them. So So that the Parties concerned having already Vindicated themselves, it is not my place to meddle in it; and if J. B. would do any thing in this to the purpose, he should take up this Debate, where his Friend Mr. Stalham and his Brother Mr. Hicks the Anabaptist (whose Authority he useth so often, and to whom he gives so much Credit) have given it over, by a Reply to these Answers. Having solaced himself in the Repetitions of these men's Calumnies (for that appears to be his Delight) he digresseth to prove The Scriptures to be the Word of God: But if they be granted to be the Words of God (which no Quaker, 
The Scriptures are the Words of God▪ and Christ the Word.  that ever I knew of, did or will deny (wherein are they derogated from, since they are many Words, and not one? But if he will plead, They are the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or per Eminentiam: To say so, seeing, the Word of God is ascribed to Christ, must either Equal them with him, or speak Nonsense; seeing, that one Epithet cannot be predicated of two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a gross Contradiction. That the Word of the Lord came to the Prophets, and that what they spoke, was the Words, that came from that Word, is granted; nor was it ever denied by us, who are against all false Revelations and lying Fancies of men's Imaginations, as much as he, which he here in this Chapter Repeats over and over again to nauseating: But it will not thence follow, that the Word spoken of by the Apostle, 2 Pet. 1.19. is the Scripture; which he has not yet proved, and I have shown the Contrary in the former Section.  
¶ 2. At last pag. 54. n. 5. he comes to Treat of the Divine Authority of the Scriptures, and reckons it Confusion and Self-Contradiction in me to Assert, 
J. B. Contradicting himself.  That the Authority of the Scriptures doth not depend upon any Efficacy or Virtue placed in these Writings; but is wholly to be ascribed to that Spirit, from whence they came; and yet within half a dozen of Lines he confesseth the same, saying; We stoop unto the Authority of the Scriptures of Truth, because delivered by the Inspiration of God: so the Confusion and Contradiction is his own. Yea, the Examples he brings of the Acts and Statutes of Parliament, do very well prove, what I say: for we do not submit to these Statutes, because of the Matter in them, or things Commanded; but because of the Authority Commanding. For when the Parliament by an Act appoints a Tax of so much Money to be levied from the Subjects, it is not the Matter or Substance of this Act, that makes us Obey it; but because of the Magistrates Authority. But he saith, They are Divine Revelations, and therefore must have the stamp of Divine Authority. Answ. The Stamp of Divine Authority lies not in the things Revealed; but in the manner of the Revelation, as being the Voice and Manifestation of God: else great Absurdity would follow. As I shall briefly show, being to pursue him in this point, as he has it lying up and down in his Rambling Discourse: whose way is not to follow one matter to a Period; but to touch it here and there, Intermixing other things: that so his nauseating Repetitions and oft- reiterated Rail may be the more Covered. And therefore I intent not to Tie myself to follow him page after page immediately, lest I should Embark myself in the like Disorder, and make such a Confused Hodg-Podg, as he has done; but to follow every matter, as he has it scattered up and down: And of this I thought fit to acquaint the Reader in this place once for all, 
The Method the Author purposeth to use.  as being the Method I purpose to use throughout this Treatise. So from this 55 page we have him not upon this matter, until page 61, where he takes notice of my Citations out of several Protestant Confessions, and Calvin, and will not have them to favour me; giving most disingenuously as one Reason, because they Expressly say, That the work of the Spirit is by and with the Word, and not an Inspiration distinct and separated from it: Thereby he would make his Reader believe, as if this were said by all of them; whereas it is only said by the Westminster-Divines, of whom I particularly observed, that they spoke not so Clearly, as the other. The French Confession saith; It is by the inward persuasion of the Holy Spirit: and the Belgic, That it is by the Testimony of the Spirit in our hearts: and Calvin saith: The Spirit of God must inwardly Teach us, that Moses and the Prophets spoke from God: But that Testimony of the Spirit, which is in our hearts, and by which the Spirit teacheth us there, albeit it be not different from and contrary to the things it Teacheth us of; yet it is certainly distinct and separate; albeit all the things Taught were the very same, which here is not. Else because a Man may be Taught that by a Jesuit at Rome, which J. B. may Teach another Man in Holland; therefore that Jesuit and J. B. are not distinct and separate: Are these good Reasonings? But let us now see, whether these be any better, by which in the two following pages (62. and 63.) he prosecutes the same matter; the Sum whereof amounts to this: That there are such evident Characters of Divinity in the Scriptures, which do as manifestly prove them to be of God, as the Sun doth its shining to a Man, whose Eyes are opened; 
What is the Spirit's taking off the Veil, but a Revelation or Opening by the Spirit?  and that the Work of the Spirit is only, to take the Veil from off men's Eyes, that they may see these Characters of Divinity, and not, that the Spirit by any Inward, Immediate Revelation doth signify to the Soul by way of Object, that these Books proceeded from the Dictates of the Spirit of God: In which he places the Difference betwixt himself, and the Quakers. Now, whether these aforesaid Testimonies of Calvin and the rest do not Confirm this last, rather than the other, I leave the Reader to judge. But further, it's like the Man has not been ware, into what Inextricable Difficulty he has run himself by his Reasoning here. For if this Opening of the Eyes by the Spirit, be needful to perceive these Divine Characters, as the opening of the Natural Eyes is needful, to see the outward Sun; then the Characters cannot be seen, but by those, whose Eyes are thus opened, that is to say, who have a Well-disposed Intellect: And thus recur upon himself all the Difficulties and Absurdities he would urge upon me in his former Chapter for saying, That Divine Revelations are evident to a Well-disposed Intellect. For it may be queryed, Whether all have this Well disposed Intellect, their Eyes thus opened? If yea, than all Men have Subjective Revelation: yet at other times he accounts this a Privilege of the Saints, and thence denies it, in Confessing (pag. 63.) That some are Blind, and see it not. And then again the Question recurs, How a Man knows, he has it; so that he may not think, he sees it, 
Some Imagine they see, when they are blind.  and has it, when he has it not? This cannot be decided by the Scriptures, for they are the matter under Debate: and that were to run in a Circle. And since, as he saith, The Devil is God's Ape; and that there are so many Delusions of the Devil, and false Imaginations of the Fancy, which Men are subject unto, as he has told over and over again: How is he sure, that he is not thus deluded by the Devil, and abused by his fancy, in imagining he seethe, when indeed he is blind? And to give him his own Argument and Query, since some, and even 
* The Examiner's of the Westminster-Confession.  Protestants have affirmed, Books denied by him to be of the Canon, such as The Wisdom of Solomon and Esdras, and to have these Divine Characters; and 
† Some Lutherans.  others deny some to be of the Canon, and to have these Characters, as the Epistle of James, which he saith, has it: How is he sure, that they are blind and deceived, and not He? So that he must either Confess all his former Reasonings (as also here pag. 83.86.) to be to no purpose; or else acknowledge, that all he saith here for the Scriptures, is of no force; and that he has no better Certainty nor Ground for his Faith of the Scriptures Verity (to give him back his own dirty Example he throws at me, pag. 64.) than for the Turk's Alcoran. And thus is dispatched also, 
J. B. brings his own Author in for Devilish Doctrines.  what he saith p. 66. n. 18. where he Confesseth; Some Approved Books, which others Rejected. And whereas he saith (p. 86. and 87.) That sad Experience has taught the World, what Devilish Doctrines have been invented under the Notions of New Revelations: Of which after he gives a List (since the same sad Experience has taught the World, what Devilish Doctrines have been taught under the notion of being Revealed in the Scripture) such, as (in his own Account) those of the Socinians, Arminians, Antinomians and present English Anabaptists (to wit, his Author Hicks, and his Brethren:) And yet what will more follow from the One against the Spirit's Revelations now, than from the Other against the Scriptures?  
¶ 3. Like to this are his Reasonings pag. 87. concerning the CANON of the Scriptures, that there are just so many Books, neither more nor less. For I have proposed this to be proved by Scripture, it being an Article of their Faith, since they judge, 
J. B's. Proofs for the CANON of the Scriptures Examined.  all such should be proved by Scripture: To this instead of offering any Scripture-proof, he saith; They have the Characters of Divine Light: The Weakness of which is above observed. And then he brings two Examples, one of the Acts of Parliament; another of a Man's writing ten Letters to his Wife: But Examples are poor Arguments, especially to prove Articles of Faith; when not One Scripture can be brought to do it by such as say, The Scripture is the Adequate and only Rule of their Faith. Neither will his Examples do: For if in a Nation one Part should differ from the other, alleging Spurious Acts not made by the Parliament, were by the Industry of some, Printed and Recorded with the Right, as the case is now among the Professors of Christianity concerning the Canon of Scripture; the Written Acts could never decide this Question; but either these Legislators, if alive, or a New Parliament, having Equal Authority and Legislative Power with those, that made the former. And if a Woman should doubt, that Five of the Ten Letters subscribed with her Husband's Name, were not his; she could not know the Certainty, but by her Husband's own Testimony: and since he himself has said, That to Discern these Characters, a Subjective Concurrence of the Spirit is necessary; Which since he saith, some have not; they can then not be sure of this Article of Faith. His Example of the Five Fingers is yet more silly, than the former: And albeit he confidently Affirms, he has above shown this; we shall by Examining it, show the Contrary. As p. 74. and 75. answering to that of mine, 
The Prohibition of not Adding to Prophecy, considered.  where I show, that in Prov. 30.5.6. there is the same Prohibition of Not adding, that is Rev. 22. ver. 18. and therefore it would follow, That all written after Solomon 's time, was against the mind of God: To this he gives a rare Answer! What is spoken of that Book (I suppose he means the Revelations) and elsewhere of the Commands of God, is consequently to be understood of all: But this is to Repeat that, against which the Argument is form, instead of Answering it. Either that of Revelations must not be understood, as he doth it; or that of Proverbs makes the same Exclusion; since the words are the same, and the Authority also. But the Prophecies of the Prophets (saith he) were but Explications of the Law of God: But such Explications go to make up the Canon; and will he admit that yet? No. But the Lord did not (saith he) bind up his own hand; but has he bound up his hands now, that he cannot move any of his Servants by his Spirit to write? I suppose he will not say, he hath. He Confesseth, there were Prophets after John's days, who truly foretold Events, but were not to write Scripture: But is not a part of that, which he accounts the Canon, a foretelling of Events? And yet that excludes it not from the Canon. Here, because he is pinched, he takes his usual Retreat by falling a Railing, and Comparing us with Papists, who, he saith, use this Argument: And what then? I could tell him an hundred Arguments used by him, which the Papists also use against us; will he say, it follows they are Invalid? But at last he thinks he has found a Mysterious Riddle, that will do the business; and therefore he leaves it with a Defiance: 
J. B's. query of a Complete Canon, and Revelations ended.  Let him un-riddle this Mystery, if he can; to wit, When shall our Canon be Completed? When will there be no more need of Revelations? But might not this same Question have been proposed to the Christians, that lived, before John wrote his Book of the Revelation? And as (I suppose) They would have Answered (to many of whom perhaps it was not Revealed, that John should write such a Book afterwards) so shall I directly Answer his Question; When it shall please God: in whose Power it is to Reveal himself, when, how and so long as he pleases; and who (as he saith) has not bound up his own Hand.  
¶ 4. I come now to consider, what he saith of the Perfection of the Scriptures: And because he is very Clamorous in accusing me, as derogating therefrom; it will be manifest, whether he has any reason so to do. P. 55. n. 6. he quarrels, I forget the Narration of the first Creation; and that the Examples are Instructive: But who will deny, or when did I, that the Remarkable Providences of God towards his Children are Instructive? Do not I expressly show, how they are Instructive (p. 46. 
* See above p. 304, 305. ) which himself also noticeth? And was the first Creation no part of God's Providence towards Man, who was to Rule over it? Is it not then there Included? But I make no mention of the Promises and Threaten: But are not they any part of the Doctrines of Christ, nor included in any part of these precious Declarations, which I say the Scripture Contains? Next, he Carp at my saying [The Chief Doctrines of Christianity] ask, Where we may find the whole Doctrines of the Christian Faith? I answer freely; In the Scriptures: And let him prove, if he can, this to be any Contradiction; seeing, my saying [The Chief Doctrines of Christianity] is Indefinite, excluding none. And therefore most base and abominable is that Lie he makes of me in the last part of this Paragraph, where he saith; I say, the Scripture only beareth Testimony to some of them, to wit, of the Chief Heads of Christianity; which I dare him to prove, ever to have been said or written by me. And of the like nature are his lying Conjectures, and his malicious Insinuations from my Words in the two following Paragraphs; which I utterly Renounce, and Return upon him as his own false and fictitious Apprehensions. 
The Authority of the Scriptures is from the Spirit.  For do not I declare the Authority of the Scripture, when I Testify, They are from the Spirit, and that such Commands require Obedience, as has been above shown? But what he urgeth of this further, p. 57 and 59 from the saying of some Quakers, affirming; That is not a Command to them, which is given to another: Albeit I might justly reject it, as Impertinent, till he prove it, for the Reasons upon this occasion above declared; yet, because he mentions Benjamin Furly in Rotterdam having some knowledge of that matter, I answer: Whether will he say, All the Commands in Scripture to every Person there mentioned, are binding upon every Individual now? If he dare not say, they are, as I know, he dare not; how must I then distinguish betwixt what binds me, and binds me not? Must it not be by the Spirit (suppose it were only subjectively, as he will Confess) Enlightening the Understanding? To make this Distinction then, it seems it is the Operation of the Spirit, that makes them know their Duty; and sure, they cannot Obey, before they Know-worth But if he say, That though they should want that Operation of the Spirit, and did not know, nor acknowledge them to be their Duty, yet they are binding upon them; Neither B. F. nor any Quaker will deny, but even the Commands of God's Spirit, and the Precepts of the Scripture, which now concern all, are binding upon all; so that they shall be justly Condemned for not Obeying; albeit that by the perverseness of their Hearts and Wills they either Refuse to Obey, or will not Acknowledge them▪ So that his urging of that p. 60. and 61. n. 13. and his pleading for it, is Unnecessary, and needs no Answer; yet who would say, they could Obey to any Advantage of their Souls without this Operation of the Spirit, since Whatsoever is not of Faith, is Sin? But as to these words said to be written by B. F. he is here Challenged to prove, They are his, without adding or diminishing? (and it's well known, the adding or diminishing of two or three words in a few Lines will quite alter the Sense.) And before he has answered this Challenge, and freed himself from the just Censure of a Calumniator; albeit he take the help of his Author Hicks, he will find his Folly, in accusing Men at second-hand-Proofs, and upon the Testimony of their Adversaries. What follows in this Paragraph and p. 60. is mere Railing and Perversions, Comparing us with Papists, as is before observed; and indeed, all of it is overturned by that one Assertion of mine, that What Revelations are contrary to the Scripture, are to be Rejected.  
¶ 5. Pag. 57 n. 10. He saith, I come nearer to the Core of my Design, which is, to set up Enthusiasms, in affirming; That the Scriptures are not the Fountain, but a Declaration of the Fountain: And yet the Man within three or four Lines Confesseth it himself; ascribing it to my Folly to Dream, any Man thinks so: (thus he goes backward and forward!) Which he illustrates by the Example of Laws: But if it be so, are not they to be blamed, that account them the Principal Original of all Truth and Knowledge? Whether the other branch of my Deduction follow from this, That they are not to be accounted the primary Rule of Faith and Manners, will appear, when the Arguments and Objections relating to that, come particularly to be mentioned. And whereas he thinks, this is Absurd, and not making for my Design, because God himself is the Fountain, and yet not the Rule; he mistakes the matter, as urged by me: For I Argue, That the Scriptures are not the Original Ground of Knowledge, 
The Scriptures are not the Original Ground of Truth, but God.  but GOD (not simply Considered, but) as manifesting himself in Divine, Immediate Revelations in the hearts of his Children; which being the New Covenant's Dispensation (as in the last Section is proved) is the Primary and Adequate Rule of Christians. For I was never so Absurd, as to call God simply considered, or the Spirit of God in Abstracto (not as Imprinting Truths to be believed and obeyed in men's hearts, not contrary, but according to Scripture, for he cannot Contradict himself) the Rule of Christians: And this may serve to Answer all his Cavils upon this, Theme. And whereas he wondereth in the following page 58. Why any Revelations even from the Spirit should be more Primary, than the Scriptures, since they are Confessed to come from the Inspiration of the Spirit, (for why he useth the Latin word Afflatus, and doth not Interpret it, I know not; unless to fright Ignorant Folk, that they may think, it's a piece of the Witchcraft of the Quakers, whom he accuseth) it is strange, he should have so little sense, as to make it a matter of Admiration; as if that were not more Primary to a Man, which cometh Immediately from the Spirit of God in his heart, than that which (albeit it come from the Spirit) yet is through another, and so must needs be but Secondary: albeit it be confessed, they writ them not for themselves, but for others; which I deny not. Of the same Nature is, and the same way is answered, what he saith p. 65. n. 19 to wit; That I Confound, the Principal Leader with the Original Rule, because I say, The Spirit is the Prime and Principal Leader: But I deny his Consequence; neither doth his Example of the Wind and Compass prove it: The Spirit is the Principal Leader, as Imprinting upon Man's Soul the Rules he should walk by. But indeed he would prove a very Uncertain Pilot, that had no Compass, but only a Description of it; and a Journal, how other Men had steered that Course: and such Pilots is he and his Brethren according to their own Confession. But he thinks, I drive at something more Intolerable, to wit; That the Revelations the Quakers pretend to, or the Light within, is to be preferred, as the more primary and principal Rule, to the Scriptures: If the Quakers did affirm, any Revelations they speak of, as coming from that Light, either were or could be Contrary to the Scriptures, he would say something; otherwise it will amount to no more, but that Commands, as they are Imprinted upon the Soul, that is, The Law written in the Heart by the Spirit, is more primarily and principally the Rule, than the same things written and received only from another. As to which I will only ask him, Whether those things, which the Apostles received immediately from the Spirit, commanding them to go here or there to preach the Gospel, or the like, were, as to these Ends, more primarily and principally the Rule to them, than any thing, that was Recorded in the Scripture, where they could not learn their Duty, as to those particulars? And that I make not the Scriptures and the Spirit all one, I have above shown; and therefore his Malicious Insinuations of Socinianism falls to the Ground. But he thinks, he has found out a mighty Dilemma in the End of this Paragraph, p. 66. Or will I say, 
The Light within, the Increated Spirit.  that the Light within me is really the Increated Spirit? This (saith he) must be Blasphemy with a Witness— to be heard with Horror; and therefore needing no other Confutation: Poor Man! how apt is he to make a Noise about nothing? If there be any Blasphemy, it is his own. For what, if I Should say, Is not GOD a LIGHT? and is not he in every Man? and is not this Light within, the Increated Spirit? The Reader may judge, how easily these windy Boasts of his are blown away. How the Spirit Ruleth us, and yet is not confounded with the Rule, I have above shown; so that what he saith to that in the rest of this Page, where he Vapours and Rails, is but superfluous. Next, after he has a little played the Pedant upon the Words magis Originaliter, he concludes his 22. Paragraph with ask me; Why the Revelations I pretend to, should be accounted more One with the Spirit himself, than these Revelations, by which the Scriptures were dictated? But this is his Allegiance, none of my Affirmation. Next I never said, that the Revelations, by which the Scriptures were dictated, were less Primary, than any other whatsoever; albeit no Revelation, which is written and transmitted to a Man only by the Report of another, can be so Primary and Immediate to him, as that which he Receives in himself. He Confesseth here with me, p. 67. That the Spirit is the Prime and Principal Leader; whether that makes for my Cause, as also what follows, will after in its Place be Examined.  
¶ 6. But because he foundeth his Assertion of my detracting from the Perfection of the Scriptures, 
J. B's Proofs for the Scriptures, to be the Primary Rule.  because I deny them to be the primary and original Rule, (for he acknowledgeth, that I Confess them to be a secondary one) I will Examine the Ground, by which he goes about to prove it; as also his Answers to my Arguments, proving the Contrary. 
I. Moses and the Prophets to be heard, Answered.  His first is from the Parable Luke 16.31. where it is said; They have Moses and the Prophets, whom if they hear not, neither will they be persuaded, if one be raised from the Dead: But this proves only, that one raised from the Dead is not able to Convince those, that will not hear Moses and the Prophets; not that the Scripture is a more Primary and Principal Rule, than what the Spirit Immediately reveals in the Soul: For that Consequence will not, nor doth follow, nor is in the least proved by him, neither can be, unless he first prove, that, albeit the Testimony of one from the Dead be less powerful to persuade, than the Scriptures, yet it is more than the Immediate Testimony of the Spirit in the Heart; which I deny, and rests for him to prove, before he Conclude any thing from this Place. Next, this Parable was used by Christ to the Jews, to show them their Hypocrisy, who, albeit they deceitfully pretended so much to Reverence and follow Moses and the Prophets, (as many now adays do the Scriptures;) yet they did not really hear them, else they would have acknowledged him, of whom Moses and the Prophets did so clearly write: Since he also did as Great and Convincing Miracles before them, as if they had the Testimony of one raised from the Dead. And this leads me to take notice, of what he saith p. 68 n. 24. in answer to my Argument drawn from the difference betwixt the Law that is written without, and the Gospel that is written within; where he accuseth me of Contradiction, because of my Argument drawn from the Revelations, that were under the Law and the Sameness of the Object: But I have answered this Cavil in the former Section. Yet since the Strength of this resolves in his supposing I Affirm, There is no written Rule under the Gospel, which he after Concludes; the whole falleth to the Ground: For I never denied the Scripture to be a secondary Rule, and that is some Rule; for to Say, I Affirm, There is no written Rule, because the Written is not the Primary, is a wild Conclusion. And therefore all the rest of his Talk to prove, That Christ Inspired the Apostles to write things to be a Rule to Christians, is merely superfluous; since that, that is a Rule, though not the Primary, was never denied by me: And it may be here observed, that all his Arguments to prove the Scripture to be a Rule, unless they prove them to be the primary and principal One, Conclude nothing; and are against me to no purpose.  

II. Their making Wise to Salvation▪ and Perfection, Answered.  ¶ 7. His Second Argument is deduced from 2 Tim. 3.16. where he citys the Apostle saying of the Scriptures, They are able to make wise unto Salvation, and to make the Man of God perfect: Where is first to be observed his perverting of the Apostle's Words by an Addition of his own (and therefore no wonder, that he so frequently pervert mine.) For the Apostle saith not, They are able to make the Man of God perfect; but, all Scripture given by Inspiration is, that the Man of God may be perfect; that is, Contributeth in its Kind and Order towards the Perfection of the Saints: But it follows not thence, that they are the Primary Rule; no more than though J. B. will affirm, that his Book is written, That the Man of God may be perfect (that is, to help him to Perfection) that thence it is to be Esteemed the Primary and Chief Rule. Thus is answered that of John 20.31. But these are written, that ye may believe, etc. cited by him, p. 74. for his Book is also written for that End; yet the Consequence will not follow. That they are able to make wise unto Salvation, is not denied, in so far as they declare of the Grace that brings Salvation, and direct to the Light, which leads to it: But how he thence Inferreth, They are the Primary Rule, he must inform us the next time, since he has forgotten to do it now. And this may serve to Answer those Places, where he (according to his Custom) Repeats it over and over again, as p. 74, 77 and 82. where he hath again the forementioned Perversion, and ennumerates the particular Uses applied to the Scripture, he concludeth its Perfection, as wanting nothing. Now I deny not, 
Perfection of the Scriptures urged by J. B. to make them the Primary Rule or Canno.  that every Book as well as Chapter and Verse of Scripture is Perfect, as to its End, that is, so far to express the Mind of God, as he was pleased at that time; and also with a Respect to its Author, as being written by the Dictates of the Spirit; but that Place will not Conclude its Perfection, either as the Primary, Only, or Adequate, that is, Entire Rule: Else all the other Scriptures, which were written after that Epistle of Paul, (as he will not deny, but there were some so written) must be denied being any part of the Rule, and so to be any way necessary for that End. The like Absurdities follow upon his using 2 Cor. 3.14. where the Apostle speaks of a Testament; since he dare not deny, a great part of that Testament was written afterwards. And thus is also answered, what he urges from Psal. 19.7. (pag. 74 and 79.) The Law of the Lord is perfect, etc. and from other Scriptures of like Import: For if he understand Perfection in the first Sense, it is not denied; if in the Second (which indeed is the Question) it concludeth nothing, without rendering all the Scripture written afterwards, no part of the Rule or Canon (to use his own Term.) As for that of Peter, which he insists upon in the End of his Paragraph, (p. 70.) I deny it to be understood of the Scripture; and gave my Reasons before: and yet the Man takes that for Granted, and thence Argues from it; which is a most silly manner, albeit very Familiar to him to beg the Question.  
¶ 8. Next, he comes to Consider my Answer to their Objections; but how he Removes them, may be judged by the first he Observes p. 71. where, instead of proving, That these Words of Isa 8.20. usually brought by them, To the Law and to the Testiny, etc. are meant of the Scripture; which I desired, ere any thing could be Inferred for it; He Answers: As if any, that ever read the Bible, could be Ignorant, what is all along meaned by these Words. Is not this a goodly Proof, Reader? I am one, that have read the Bible, and know, by the [Law] is sometimes meant the Outward, sometimes the Inward; and Thousands more are yet to be Convinced, 
J. B's. goodly Proof for what is meant by Law and Testimony.  that that Place speaks only of the Outward: And will need some better Argument, than this of his, ere we Change our Judgement. But to proceed: He thinks, my saying, That the Law was in a more special manner given to the Jews, and more principally than to us] to be a Railing and Roving, and a Contradicting, what I said in the former These: But this Cavil, often repeated before, I did Answer above. The like he Judgeth my Arguing therefrom, That as they were to Try all things by the outward Law, so we are to Try all in the First Place by the Word within: But here his base Disingenuity appears: For he has left●out these Words [In the first Place] that he might introduce the better the difficulty he fancieth to himself to have brought me to afterwards; for by this Argument (saith he) I prove more, than I ought, to wit, that the Scriptures shall not be so much as a less principal Rule. Who will be so foolish, as to Conclude, that the saying, Things ought [in the first Place] to be tried by the Word within, 
The Scriptures a secondary and subordinate Rule.  excludes things [in the second Place] to be Tried by the Scriptures? and is not that still to own it as a Secondary and subordinate Rule? And so he may see, my Feet here are easily Rid; and that he held them not so fast, as he fancied. And as for the other part of his Alternative, the Consequence is of the like Nature, That what was a Principal Rule then, is now only subordinate: For albeit I said, it was more Principal to them, than now to us; yet I said not, it was the most Principal to them, or then more Principal, than what came immediately from the Spirit, which he Confesseth to have been frequent under the Law, yea more frequent, than now according to his Principle: and my saying so could only Infer that Consequence. He Rejects, what I urge from the Version of the Septuagint, as spurious; but for that we must take his Word, else want a Proof. And then because he cannot come off better, according to his Custom he Concludes with a gross Perversion and Falsehood, saying; It is my Opinion, that the Law, id●est, the outward Law, was given the Jews for a Rule even above the Spirit 's Revelations: Which if it be mine, (as I utterly Renounce it) I desire to know, where I have Asserted it? he might have been at the Pains to mark it; but he knew (its like) it was not Convenient. 
Scriptures to be searched makes them not the Primary Rule.  Next, he comes to prove, that these Words, Search the Scriptures, etc. Joh. 5.39. do Evince, The Scriptures to be the Primary and Adequate Rule; because if Christ's Doctrines should be Tried by them, much more private Enthusiasms: But who denies that? Yet he doth not thence prove, that the Scriptures are the Primary Rule, by which all things must be Tried in the first Place, which is the thing in Question. Secondly; I would ask him, Whether the Words Christ spoke to the Jews, which are Recorded in Scripture, were less a Rule to them, or less binding and obliging upon them, than the Say of Moses and the Prophets? If he say, They were less; then he overturns all his own tedious Reasonings, by which he labours to prove the Obligation, of what Christ and the Apostles delivered, (p. 84. at the end) as well as what Moses and the Prophets, without the need of a New Obligation: And likewise he must show us, how these Say come to be as binding upon us now, as Moses and the Prophets? or how they acquired greater Authority, after Christ spoke them, than they had then? Or why they wanted then that Authority? If he say, They were binding and obliging to the Jews, because spoken by Christ; then his Proof falleth to the Ground. He is Angry, that I say, The Words may be interpreted, Ye search the Scriptures, as well as Search the Scriptures (albeit the Greek Word signify the one as well as the other) and for Answer very Magisterially tells, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye Search, and search ye.  It is quite Contrary to the very Words of Command, Search the Scriptures: But the Question is, Whether that be the Words? and that was, what he should have proved. But he makes no Bounds of begging the Question, telling; Tolet and Maldonat (say, It is so taken by all the Fathers, except cyril. And what then? Did I undertake to subscribe to all these Author's Writings? He must give me a Reason, Why? ere I do it: And let him deny it, if he dare, that the Greek Word signifies, Ye search the Scriptures, as well as, Search the Scriptures? and if it do, before I conclude the one more than the other, I must have some better Argument, than his bare Affirmation. But to finish this, he will conclude all by the Words of the Apostle James, c. 1. v. 25. where he saith: The Apostle calleth the Scriptures the perfect Law of Liberty; 
The Perfect Law of Liberty, the Royal Law in the Heart.  But that doth not prove them to be the Primary Rule. Suppose it were granted, the Apostle meant the Scriptures, which remains yet by him to be proved; and is not done, by what he citeth Chap. 2.8. by his desiring them to Fulfil the Royal Law, according to Scripture, Thou shalt love thy Neighbour as thyself; which proves it not at all: Yea, to understand it of the Scriptures, were to make the Apostle's Words scarce good Sense; as if he had said, Fulfil the Scriptures according to the Scriptures: whereas it suits the Place much better, that the Apostle meaned, They should fulfil the Royal Law in their Hearts, which was one with the Scriptures, that also command the same thing. That the Apostle means the outward Law, and not that Written in the Heart, Chap. 4. 12. he hath Affirmed, but not Proved. Next, 
Beroeans commended for searching the Scriptures.  he comes to the Beroeans being commended for Searching the Scriptures, Acts 17.11. But this is the same way answered, as the former. For if the Beroeans were obliged to believe and receive Paul's Testimony, because he preached the Truth to them by Authority from God; then their Using, or his Commending them for using the Scripture, will not prove the Scripture to be the Primary Rule; yea, more a Rule, than the Doctrine, they Tried by it. In the the rest of what he saith in this n. 28. he but fights with his Shadow; for I never said, They excluded the Law of Nature, in affirming, the Scripture to be the Rule; or did I ever deny, but that the Scripture Reveals things, which Nature could never have Discovered? But the Question is, Whether that Truth, that Man is the Offspring of God, from which the Apostle argues with the Athenians, was discovered to any by mere Nature, or by a Divine Principle? And this is that he should have proved; and therefore yet remains for him to do: But to be like himself, he concludes this also withh a gross Lie, saying, I affirm, Heathen-Poets; which no ways follows from my Words, neither hath or can he ever prove it.  
¶ 9 He thinks, The Scriptures not determining of many things, nor having any Rule for them (which he seems to acknowledge) is no Argument against their being the Primary and Adequate or Only Rule, for that (he apprehends) no rational Man will think needful to a Complete Rule [Why?] because General Rules are enough: And thence he thinks it would follow, That the Quakers must have a new, particular Revelation for every Act and Word, such as Eating, Drinking, Walking, etc. But I deny this Consequence. These Acts, as simply Considered, are Natural; and it will not follow, because to Spiritual Acts, 
Spiritual Acts and Motions distinguished from Natural.  relating to Faith and my Immediate Service towards God, I need a Spiritual Motion and Influence of the Spirit; that therefore I need such a thing to Natural Acts. If he say, These Natural Acts under some Circumstances may be Sin or Duty: I Confess, than the Revelation of the Spirit is needful. For if I be sitting, sleeping or eating in one Place, when it is the Mind of God, I should be Preaching and Praying in another; I do sin: But how can the Scripture give me a Rule here? All that he answers to this, p. 76 and 77. resolves into this: That all such Doubts may be solved, applying the General Rules of Scripture by Christian Wisdom, Prudence and Discretion, etc. But how shall I know, that I truly make this Application? And (to give him his own often-repeated Argument in the Case of Revelation) have not some Thought, they have made this Application by Christian Prudence, when they did not? 
J. B's. Christian Prudence (so called) doubtful and uncertain.  And not to go further, than J. B's own Brethren, the Presbyterians, yea, the Chief and most-Eminent Teachers among them, did not some of them judge it Christian Prudence according to the Scripture-Rule, to draw near and Adhere to the Remonstrants, which others, called public Resolution-men, denied? Do not some of them think it Christian Prudence, to go hear the Bishop's Curates, which others deny? Did not those Chief Men among them (as George Hutcheson and others) think it Christian Prudence, to accept of the Indulgence Anno 1668. in Entering, according to the Limitations proposed by the Council, to their Places, which others, especially of the banished Brethren, and perhaps himself was highly Offended at? whence these Men were termed Council-Curates: Other Instances among them I could give. But how shall all this be Decided? What Scripture-Rules can he Assign, that clearly do it? Let him answer this distinctly, and not pass it over; lest he be suspected to Leap, where he cannot Step. He confesseth to my Alleging 1 Cor. 12. and Rom. 12. and after a little Railing he tells, p. 78. That he that is to Rule, is to do it with Diligence, etc. but that the Scripture saith not, that James or Peter should take-on this or that Office: By which Confession he destroys all; since the Question is, How James and Peter knew, they should take upon them to Rule? This he saith he has shown above; but how Insufficiently, my Reply will Evidence. He thinks no less Impertinent (p. 78.) for me to Argue against their being a Rule as to all things, because they do not tell a Man, that he has the marks of true Faith, upon which knowledge the assurance of Salvation is founded: As if I must think, the Laws of the Land must prove, that R. B. is a Quaker; or that if R. B. had murdered a Man, it is a sufficient defence to say, The Law doth not name R. B. But such Examples are poor Arguments, and do miserably Halt: 
J. B.'s Halting Examples to prove true Faith.  R. B. Confessing himself to be a Quaker, acknowledging every One of their Doctrines, is enough to prove him one in the sense of the Law of the Land; and the Judge to Condemn him a Murderer, if Convict by Witnesses, that he really did the Deed. And both these relate to outward things, which can be proved by outward Testimonies; for without the Certainty of the Evidence the Judge cannot pronounce his Sentence. But is a Man's own Confessing or Affirming, he hath the true marks of Faith, enough to prove, he has them? And what are the Witnesses (to Apply the Example of committing the Murder) by which a Man shall know, he has these Marks? And who must Examine the Witnesses, and judge of the Certainty or Clearness of their Evidences? Must it be the Man, that is Accused? Who useth that Method? Doth not the Man see, how miserably his pitiful Example Claudicates?  
¶ 10. To my Objection against the Scriptures being the Only and Adequat Rule, the Example of Deaf Persons, Idiots, Infants, such as cannot Read, and are ignorant of the Original Tongues, so called (all which in some measure, less or more are deprived of the Benefit of the Scriptures, 
Deaf Persons etc. the Light may Influence, which Writings, &c. cannot.  so as to Apply them to themselves immediately and effectually for a Rule) he asketh; Whether if any such Person in a Land should kill a Man, or do any thing contrary to the Law, would it not punish them? (and this he Repeats n. 35. in other words) Which urgeth nothing; but upon Supposition, that the Will of God cannot be known otherwise, than by the Scripture: which Supposition is false; and therefore his Argument Concludes nothing: Yea, himself Confesseth, that some things, and in particular, Murder, may be known by the Light of Nature; and so overturns his own Argument. But he asketh, What use can Children, or Idiots, or Mad men make of the Light within? Answ. The Light within being affirmed by us to be a Living Principle, that quickens the Soul, may Influence such Persons; but so cannot any Writings. As for his learned Dr. Owen's Book, which he Recommends; he may find it Answered long ago by Samuel Fisher a Quaker: which because the Doctor found too hot to Reply to, J. B. that is so busy a Body, may supply that Want. 
J. B. Confesses to a Rule obvious to many Doubts.  But most Rare of all is his Answer (p. 80.) to my Conclusion; [That Christ would not leave his own to be led by a Rule obvious to so many Doubts] which is; And yet we see, he hath done it: If this be not to beg the Question in the highest Degree, the Reader may judge. He Confesseth, The Spirit is the chief Leader; but to seem to come off with some Credit, he falleth a Railing upon me for not Distinguishing, but Confounding the Spirit's work and the Scriptures: and then bestows many words to prove, they are Distinct; with a heap of Citations in the next p. 81. All which he might have spared, until he had proved first, that I denied, they were Distinct, or shown, where or when I Confound them? What he writes (n. 38. and 39 p. 82.) is mere Railing; as the Reader by looking unto them may observe. He flouts there at my Affirming, [I knew one, that could not Read, discover an, Error in the Version] saying; But the good luck was, himself was Judge: What he would Infer hence, I see not; unless that their Version is free of Errors: which if he will adventure to Affirm, his Mistake may be shown by the Testimony of Learned Men among themselves, and his own Correcting it divers times; which will after be Observed. He saith; My speaking soberly of the Scriptures is only out of Policy; because the Quakers could not effectuate their point, which was, to have the Scriptures quite laid by, as an Old Almanac: But such malicious Lies and Rail need no Answer. 
J. B.'s gross Calumnies, denying our using Scripture-Testimonies.  To this he adds two other gross Calumnies to Conclude his Paragraph; That it is the Quakers fixed Opinion, that the Scriptures are not to be made use of in their Assemblies; it being below them to Expound any Portion of it there, or to Adduce any Testimony therefrom for Confirmation of their Assertions: This can be proved to be a Manifest Untruth by the Testimony of many, that are not Quakers, who have been Witnesses of the Contrary. The other (which he calleth Their Constant Opinion) is, That when one cometh to hearken to the Light within, he hath obtained the whole End of the Scriptures, so that they become wholly useless to him: This is also a horrid Calumny.  
¶ 10. In his Examining of what I Assert, to be the End and usefulness of the Scriptures (p. 83.84.) he cannot find fault, with what I Ascribe to them; but that I give them not all; and whether I do wrong, denying that to them, which he would seem to give, the former Debate will show. But that he may be here like himself, he seeks to Infer from my words most gross and malicious Consequences, which are utterly false; and till he prove them, they need no other Answer, but to observe them, and deny them, which I utterly do: Such as; That albeit Christ has ordained Pastors, 
J. B's false Insinuations against our Asserting the usefulness and Truth of the Scriptures.  and the Scriptures under the Gospel, to make the Man of God perfect; yet the Quakers think, they may be both laid aside, as useless: That, according to me, the Scriptures are not so much as a Subordinare Rule: That the Quakers would have all others, save themselves, to look upon themselves as not concerned in the Scriptures; that so they might be the sole Keepers of these Oracles: and then (he saith) they shall quickly know, what shall become of them. And that the Quakers always suppose, that what the Spirit within them saith, cannot contradict the Scripture; and therefore what they say contrary to the Scripture from the Spirit within, must be supposed to be seeming, and not real (This he Repeats again according to his Custom in the next page.) If he mean the Spirit of God, I hope, he will not deny it; and if he mean any other Spirit, we deny it: But he would be fastening that upon us here, which may be justly said to them of their Exalting their Confession of Faith above the Scriptures; as in the first Section upon his Preface I observed. But he hath an Objection, which he urgeth p. 67. and by which he thinks to overturn all; ask: If I believe the Testimony of the Scriptures to be True? Yes, I do believe them; because the Testimony of the Spirit in my heart obligeth me so to do: and therefore being persuaded they are True, I make use of them, though, in respect to myself, not in the first and primary place, but in a secondary, next to the Spirit: yet as to him, I may urge them every way, because he accounts them so. And as to their Testimony for the Spirit's being the Principal Leader, upon my using of which he found'st his Objection, (albeit, since he acknowledgeth it, he has the less Reason to Carp at it) I believe it from the Scripture-Testimony; but not as the primary Ground of my Faith, which I derive from the Spirit itself: yet as a Ground, and that a Very weighty One. As for his other Question, Whether I be of the fame mind with other Quakers, of whom Mr. Hicks Reporteth? I answer; That what is there Reported by Hicks, is false; and I here dare J. B. and his Author Hicks to prove it, to have been said by any Quaker: which till they can do by good and sufficient Proof they are both to be held as Lying Calumniators.   

SECT. V  
Wherein his Fifth and Sixth Chapters, Entitled by him, Of Man's Natural State, and Of Original Sin, are Considered.  
1. AFter he has Repeated some of my words, he Complains, I speak darkly; and having given his usual, malicious Insinuations, that I do it of Design, and have some Mysteries under it; He takes upon him to endeavour to guests at my Meaning, and bestows many Pages to frame one Conjecture after another: and then spends many words to Refute these Shadows, and Men of Straw of his own making. And yet at the end of all he Confesses, He doubts, whether he has got or hit my Meaning; 
J. B. Confesses himself in the Dark with Trying his uncertain Conjectures.  And to be sure then, he must be as Uncertain, that he has Refuted it; and therefore knoweth not, but all his Reasonings against his own Conjectures are Impertinent. For after he hath written one Conjecture, and bestows much labour in Refuting it; his own words are (p. 91. n 5.) If this be not his true meaning, let us try another Conjecture: which shows, he knows not, whether what he said before, was to the purpose. Thus he spendeth pag. 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98. in which last Page he is very Angry, that I should Condemn the Socinians and Pelagians; but the Reason is manifest, because he would so willingly have it believed, that I am one with them. And albeit I could not in Reason be Obliged to say any thing more to these Pages; yet that none of these fictitious and false Conjectures may catch any unwary Reader, I do freely Affirm, that I believe, Man fell, and was degenerated both as to Soul and Body: and I understand, the first Adam, (or Earthly Man) to Comprehend both. But that there was something in Adam, which was no part of his Soul and Body, nor yet Constitutive of his being a Man (in my Judgement) which could not degenerate, 
The Fall of Man; and the Breath of lives (Spiraculum Vitarum) remaining in Adam.  and which was in Adam by the Fall Reduced to a Seed, and could never have been Raised in him again to his Comfort, but by a New Visitation of Life, which from Christ by the Promise was Administered unto him, and is to all Men in a Day, (for to say, the affirming such a Seed remained in Adam when he fell, doth Infer, his Understanding was not hurt; and, as he doth p. 94. is a Consequence I deny, and remains for him to prove) That to believe, there was such a thing in Adam, which the Scripture calleth Spiraculum vitarum, the Breath of Lives, is no New-coined Doctrine: as those may see, that will read Athanasius de Definitionibus, and his Third Dialogue de Trinitate, and Fourth Oration against the Arians; and Cyrillus Alexandrinus in his Treatise upon John, lib. 2. and 3. and lib. 8.47. and in his Thesaurus lib. 4. and Others, that might be mentioned. As for his arguing (p. 96) that because I affirm, The Seed of God is a Substance, therefore (according to me) the Seed of Sin must be a Substance also; which Consequence I deny: and therefore what he builds against me upon this Supposition, falls to the ground. What he saith here and there scattered in these Pages of the Light, will in its proper place come more fully to be Considered.  
¶ 2. Pag. 98. n. 17. after he has saluted me with the Titles of Effronted and Impudent, he will have me one with Socinians and Pelagians, because I deny, Outward Death to be a Consequence of the Fall; but where he proves I do so, I see not. It's true I say, The death threatened (Gen. 2.17.) was not outward death; 
Adam did not die an outward Death, the day he did Eat.  for Adam did not so die the Day he did eat; and I do still believe so; neither offereth he me any thing to give me ground to alter my mind: but to Conclude thence, I deny Outward Death to be a Consequence of the Fall, was too hastily Inferred. But what! if I were undetermined in this matter, and that it remained a Mystery to me? (for I believe not the being positive therein, Essential to my Salvation) which if I were, truly, what he saith, seems not to me sufficient to Proselyte me to his Opinion. For albeit I willingly Confess with him, that Sickness and all the other Miseries attending this Life, yea and Death itself, considering the Anguishes wherewith it is now generally accompanied, are the Consequence of the Fall, and of Sin; yet I see not, how it would thence follow, that Adam should not have died; seeing Death to him, if he had not fallen, would have been freed of all these Miseries, and rather a Pleasure, than a Pain: which has been known to have befallen many Saints. As for his n. 19 he Confesseth; the matter of it is left to the next Chapter, where I may meet him.  
¶ 3. Pag. 100 n. 20. He goes on at an high rate of Perverting. For after he has said; Who would suspect, but I mean honestly? He applieth to me the saying of Solomon, He that hateth, dissembleth with his Lips, we must not believe him; for there are seven Abominations in his heart. But why am I with him guilty of this great Charge? Because albeit I affirm, That Man is wholly degenerate, yet I say, Whatever good Man doth in his Nature, that doth not proceed from him, but from the Divine Seed in him, Answ. These words are none of mine, but a Forgery of his own; so incident it is for the Man to lie and pervert: And therefore all his vapouring and absurd Inferences drawn from this throughout this Paragraph, fall to the ground. My words are, That the nature, by which the Apostle saith, the Gentiles did the things Contained in the Law, 
How the Gentiles did the things of the Law?  cannot be understood of the proper, Corrupt Nature of Man, but of a Spiritual Nature, which proceedeth from the Seed of God, as he receiveth a New Visitation of the Divine Love: Where it is very plain, I consider Man, as visited anew, and that in the Strength of that Grace thereby received (not of his degenerate Nature) he doth that which is good. Nor do I any where say, as he falsely insinuates, That this Spiritual Nature is in all Men; though I do say, That all Men are visited by God, in order to beget this spiritual Nature in them; as will after come in its place to be spoken of. Now all his battering of this my Assertion in the three following pages depends upon this Supposition; That the good Acts done by the Gentiles, are not done by virtue of any such Visitation, but only by a Light of Corrupt Nature, which remained in them after the Fall: So that it is but a mere begging of the Question, until that be first debated. But he thinks, he has brought me under a great Dilemma, p. 103. urging, That since I say, All their Imaginations are Evil, I must say, Every Heathen has this Spiritual Nature in him, yea, and the Devils must be Partakers of it; because they believe, there is a God, which is a good Thought. Answ. 
The difference between Head-Knowledge and the partaking of the Divine Nature.  He is too hasty in his Reasonings: for that the knowledge a Man may receive from the Divine Seed, makes him instantly to partake of the Divine Nature, is not proved by him; and he knows, I believe all Men to be Visited by this Divine Seed, which may give them an Head knowledge, which they may retain (as some Men do the Truth) in unrighteousness; and yet not receive it in the Love of it: So though they have it from a Divine Seed, yet it will not follow they must necessarily so receive it, as to become Partakers of the Divine Nature. And as for the Devils, he will Confess that once they had this Knowledge from a Spiritual Nature; and though they have fallen, yet they may retain the Memory of it: for that their Fall and Man's is every way alike, he will not Affirm. He saith p. 102. That to believe good done by Heathens (that is, by such as have not the benefit of the outward Knowledge of Christ) is done in virtue of a Divine Seed, overturns the Gospel; but he leaves the Confirmation of it to the Sequel, where I shall attend him. N. 25. he tells me very fairly, The Apostle doth not Contradict himself; as if I had ever imagined he did: but the question is, Whether the Meaning he gives the Apostle's words, implies not a Contradiction? which indeed he can no ways Reconcile, but upon the Supposition above denied: And the Reader may judge, whether he or I do most fully acknowledge Man's fall, and most truly Exalt the Grace of God; he that affirmeth, That Man, notwithstanding the Fall, yet retaineth some Relics of the Image of God, yea so, that the Law of God, which is Holy, Just, Good and Spiritual, is written in his Heart, pag. 105. and all this Considered as fallen Man, without receiving any Grace and Benefit from Christ: or I, 
J. B's false Assertions that Man retained some Relics of the Image of God in the Fall.  who affirm, That Man by the Fall was wholly degenerated, retaining nothing of the Image of God; in whom albeit there remained a Seed of Righteousness, yet no other ways, than as a Naked Seed in Barren Ground, in virtue of which he can do nothing, until visited by a New Visitation, which he receives by virtue of Christ, as Mediator. And yet while he ascribeth all this to Unregenerate Men, he saith in a few Lines, That the Apostle and all Regenerate Men are in a certain respect Carnal: So his Divinity will run thus; The Devil and all Unregenerate Men are in a certain respect Spiritual, and the Apostle and all Regenerate are in a certain respect Carnal.  
¶ 4. But he thinks, in the following page 106. he has gotten me in a notable Contradiction; so that he concludeth, if I may have occasion to Contradict the Truth, I care not, how often I Contradict myself; and that is, by ask me this Question: Wherein appeared the Wisdom of the Wise Men among the Greeks, if not in the knowledge of the Things of God? 
The Wisdom of the Greeks appeared in their Worldly Affairs.  I Answer: In the Wise and Prudent Management of Worldly Affairs: For he hath not proved, that is necessarily united to a Knowledge of God and things Spiritual; since it is said of some Beasts, that they have something of this, such as Bees and Aunts, etc. And whereas he asks, Wherein Men differ from Brutes then? I say, In many things; as in the knowledge of Numbers, and Mathematical and Mechanical Demonstrations: Is the Knowledge of such natural Truths (as 2 and 3 makes 5: and the whole is greater than the part, and all that's deduced therefrom) the knowledge of the things of God? And yet is not this further, than what Beasts know? And to show him his forwardness in this, let him show me, if he admit not this, how the Wisdom of this World is Foolishness with God, and the Wisdom of God Foolishness with Men? At last he comes p. 107. and to the end of this Chapter, to prove, That there doth remain in Man some Relics of the Image of God, notwithstanding the Fall; which he builds upon that saying of the Apostle, Rom. 1.19. Because that which may be known of God, is manifest in them; and the reason he urgeth, is, Because it was known not to a few only. Answ. This is very true; but makes nothing for him: for here (as for the most part elsewhere) he with an unparallelled Confidence (not to say Impudence) every where begs the Question. First, in that he (supposeth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or what is to be known of God, 
That which may be known of God, etc. are not J. B.'s Relics.  is somewhat, that Man retained in the Fall, and no New Visitation of Light and Grace; which he knows I deny. And Secondly,: That it must be so; because all Men have it: where he supposeth, that all Men receive not such a Visitation; which he knows I also deny: and yet he Concludes, without offering to prove either of them. Who but one Desperate, and that cares not, how Ridiculous and Absurd he be, if he can but heap together a Company of Railing Words, would urge his Adversary by Mediums, which he knows he denies; without first proving them, or at least attempting so to do?  
¶ 5. Next followeth his Sixth Chapter, Entitled, Of Original Sin: in which nothing of what he saith, can touch me; but so far as he proves, That those, who never actually sinned (such as Infants) are guilty of Adam 's sin: 
J. B. of Original Sin.  Therefore what he saith of others, who affirm, That Man sustained no hurt by Adam, but by Imitation, Concerns me not; since I say no such thing: And yet he thinks it a Paradox for me to say (albeit he cannot deny but it is true) that I deny the Errors of such. And of this nature is, what he writes in the first four Pages of this Chapter: in the last of which he goes (after his Custom) as it were, to pump for the Meaning of my Words, that he may Insinuate to the Reader, as if I wrote all in the Dark, and had great Mysteries under them; whereas any one that reads them, may see, they are so plain, that they need no Commentary. For who is so weak, as not to understand me saying, That the Seed of Sin is not Imputed to Infants, 
That the Seed of Sin is not imputed to Infants until they Actually join with it.  until they actually join with it? He comes, p. 114. n. 8. to Examine, what he saith, I say in defence of this Error: And first he will take notice, of what I say of Augustin, whom he allegeth I Abuse, because I say, that he was the first among the Ancients. that opened the way to his Opinion in his declining Age, out of Zeal: But will he deny, that Augustin wrote most Zealously against Pelagius in his declining Age? Next he shows here his great Disingenuity: For while he names many of the Ancients, as being of the same Mind, and whom Augustin also cited against Pelagius, he gives none of their Words; that it might have been seen, whether it was in this, that they Condemned him, to wit, That Infants are not guilty of Adam 's Sin: For these Citations may relate to that, which was accounted indeed Pelagianism, to wit, That Man by Nature without the Grace of God could fulfil the Law, yea, that he needed not Grace to perform the Will of God; which was the thing, for which Pelagius was Condemned by the African Synod. As for the Citation he gives of Augustin, saying, He was of the same Mind since the beginning of his Conversion; seeing, in this Place Augustin's Words, which he saith he has held, are no more than the Express Words of the Apostle, Rom. 5.12. which J. B. has not yet proved to Import, that Infants are guilty of Adam 's Sin: So if he has no better way to prove Augustin's positive Judgement in the Case, than this, he doth but give a Token of his own Effrontedness and shameless Boldness, not of Mine. But since he seems so great an Admirer of Augustin, as an honoured Instrument of the Lord, and an Holy Father, (as he terms him) than I desire to know, Whether he will agree to all that Augustin hath written? which if he will not do, he doth ill to Accuse me for Condemning Augustin, as Erroneous in some things: And if he will, I may then show him, That Augustin both Commended and Practised things, which he and his Brethren Cried-out against as Superstition, Will-worship and Abominable Popery and Idolatry; and for far less, than which they have Excommunicated their Fellow Preachers: Which shows in effect meaner Thoughts of him, than I have yet Expressed. 
Children of Wrath are so for their evil Deeds.  My Argument drawn from Ephes. 2.3. (where the Apostle Ascribes the Reason of Mems being Children of Wrath to their Evil Deeds) he saith, was the Fathers against Pelagius. And what then? doth that render it null? But his own Answer to it is Rare, saying, He thinks, I put out my Eyes, that do not observe, how the Apostle changes the second Person, saying; [Among whom also we all had our Conversation in times past,— and were by Nature the Children of Wrath] whence the Man wisely infers, That Paul and the Jews were the Children of Wrath; which is not denied: but they must have quick Eyes indeed, that see it from thence to be Inferred, that they were such, ere they Committed any Actual Sin; since the Apostle expressly mentions his and their having had their Conversation among the World as a Reason of their having been in the same Condition. He saith further, 1 Confess 1 Cor. 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of the Rational Soul: And what then? Therefore so soon as they partake of the Rational Soul, they become Children of Wrath; This is indeed a rare Consequence: But he must Excuse me for not Admitting it, till better proved. It would seem much more Rational to say, That so soon as they come to the Exercise of their Rational Soul, and then do Evil, they become guilty; for he cannot deny, That the Gospel nor Condemneth, nor Threatneth any Man, but him that has Actually Sinned: And whether this destroys not his Cause, the Reader may judge. That, Except a Man be born again, he cannot enter the Kingdom, I never denied. Albeit Children be capable of Death, yet it will not follow, that they are Guilty of Sin, since Death is no Punishment, but rather an Advantage to such; to whom it's a Transition to a better Life. He thinks, p. 117. that my saying, Such as homologate their Father's Sins, God will visit the Iniquities of their Fathers upon them, is no worth Noticing; but whether his Answer be worth Noticing, the Reader may judge, which is: That Adam 's sin was not a personal Sin, as other men's are, and his own After-sins; but the Man forgot to prove this, and therefore may do it next. But he thinks, the Children of Core, 
The Children of Core, etc. Instanced.  Dathan and Abiram, of Achan and the Sodomites, were judged guilty of their Father's Sins; for unless he proves that, he saith nothing: But for what Reason, I know not; unless that they were outwardly destroyed: But until he prove, that infers Gild, he must forbear making his Conclusion. He is highly offended should say, Their Opinion is contrary to the Justice and Mercy of God; alleging, It is without proof: But if to account one guilty for a Sin committed by another Thousands of years, ere they had a Being, and to punish for it, be not against Justice, and inconsistent with Mercy, I desire to know of him, what is more unjust and unmerciful? To say, that this is an Accusing of God, is but a silly begging of the Question, until he has first proved his Opinion to be true: It's no Accusing of God to Condemn men's Opinions, when contrary to his Nature. He will have it to be a Rhapsody of Nonsense when I say, This proceeds from Self-love founded on their Opinion, of Absolute Reprobation; but whether it be, or not, the Reader may judge: Sure, his saying it makes it not so. That this of Infants being guilty of Adam 's Sin, and therefore many of them being damned, depends upon their Doctrine of Reprobation, no Man of Sense, that knows their Doctrine, will deny; since they say, some Infants are saved, because Elected: Are not the rest then (according to them) Damned, because Reprobated? He gives me nothing here in answer, but Railing; and so concludes this Paragraph with this notable Saying; Woe, Isay (that is, 
Some Infants Elected, some Reprobated, J. B.'s Opinion.  J. Brown forsooth) and thrice woe to such, as drink-in this Man's Doctrine, and live and die accordingly (p. 118. n. 14.) He thinks, my saying, Papists are more Charitable in allowing a Limbus to Children, shows my Affection to them; but he has not heard me allow of their Notion of a Limbus, as he does (in the Chapter of Justification, p. 310.) of the Opinion of a certain Popish Cardinal; preferring it not only to what is said by William Forbes, a Protestant Bishop, but even (as it would appear) to Richard Baxter, his ancient Presbyterian Brother: And in pursuance of this he asks, How they come to Heaven (meaning Children) who have nothing to do with Christ? But than what will he say of those, he accounts Elect Children? go they to Heaven without Christ? If not, the difficulty is the same way resolved. To prove Children are under a Law, and subject to Transgression, he gives the Common Practices among Men, who forfeit Children; yea such, as are unborn, with their Fathers for great Crimes: But in what Country do they use to kill all the Children, when the Father is put to Death for a Crime? and unless this were done, his Comparison infers not the Point. His plain answer (he saith) is, Adam his being a Public Person; of which hereafter. To my Citation Ezech. 18.20. 
The Son shall not bear the Father's Iniquity, how Explained by J. B?  The Son shall not bear the Father's Iniquity, he preaches at large upon the Words, alleging, his Meaning is, that those Persons he wrote to, had so much Sin of their own, that God might justly judge them; albeit he did not visit them for their Father's Iniquities: And this is the quick Dispatch he saith this Place receives: It is a quick Way to Dispatch indeed, if it were Valid, to make the Meaning destroy the Text; But Men of Sense use not to be sudden in receiving such Dispatches. The Words are plain and positive, The Son shall not bear the Father's Iniquity; therefore, until he give Ground from plain Scripture to take it away, it must stand to the overthrow of his Doctrine: for the greater Sinners those Men were, the more justly and deservedly might their Father's Iniquity be laid upon them.  
¶ 6. Pag. 120. n. 17. He cometh from my Confession, 
J. B. Infers Original Sin from Adam's being a public Person.  That Adam was a public Person, to infer, That the guilt passeth from him to all: And first in this page he affirmeth, That this Sin of Adam 's, from whence Original Sin proceeds, is the Sin of the whole Nature of Mankind, and not like Adam 's After-sins, and the Sins of other Men; which he confesses, are not the Sins of the whole Nature. And because upon this dependeth much, of what he infers; he had done well to have proved this in the first Place by some Scripture: Till which Time his Inference is not to be Received. For did Adam Cease to be a public Person, after he had Committed that Sin? If he say, Yea, let him prove it by plain Scripture; for I deny it: If not, than his other Sins must be Imputed to all Men (which he denies) or else nothing can be urged from his being a public Person. And while to urge it, he asketh, Did ever any hear one stated as a Public Person, whose Failings could have no Effect, until the Persons represented did testify their Approbation of it? For here speaking of Failings, he must either Conclude in Contradiction to himself, That Adam's Sins are laid to the Charge of his Posterity; or his Instance is wholly Impertinent. And yet (to go round again) he takes notice, p. 125. That the Apostle names One Offence in the Singular Number, as if thence he would Infer, that One Sin is only Transmitted: But how he proves his Consequence thence, he has not shown. For albeit by that first Offence he gave Entrance for Sin, that being his First; yet it will not follow, he then ceased to be a public Person: and if not, nothing can be proved from granting him to be such, as is above observed. 
As by the Offence of one, etc. Objected.  Next, the Words are, The Offence of one, and not, One Offence, as he would Insinuate; which (though in the Singular Number) may include many, yea all his Offences. For whatever way he seek to urge this from this Place as to Adam, the parallel will allow it to be Interpreted of Christ; where the Apostle speaking of his Righteousness useth also the Singular Number: and thence according to him we might say, that it is only the first Act of Christ's Righteousness, that is Imputed unto us, and none of the rest; so that we have nothing to do with his Death, Sufferings and Resurrection. What thinks he now of his own Divinity? Let him lose his Knot the next time (to give him one of his own modestest Proverbs.) The Absurdity he seeks to draw from denying this Consequence of his being a public Person, That if Adam had stood, Infants should have no Advantage by him, since they have no hurt by his Fall, Toucheth not me at all; who not where say, That Infants have not Hurt by Adam's Fall. 
Adam by his Fall became obnoxious to Temptations.  Adam by his Fall lost his Glory, his Strength, his Dominion, by which he could have easily withstood the Devil; and came under great Weakness, whereby the Enemy's Tentations had a ready Access to him, and he became very obnoxious to fall under them: And so all his Posterity are come under the same Weakness and Obnoxiousness to the Enemy's Tentations, who influenceth them by Entering into them, and powerfully Inclining them to Sin; and this malignant Influence is that Seed of Sin in all Men, whereunto they become obnoxious by reason of the Fall: which though in itself really Sin, yet is it not Man's, but the Devil's, until Man give Way to it. But I deny not, but the least yielding is Man's Sin; among which I reckon Concupiscence to be one; and so differ from Papists. For albeit the Tentation simply considered, or as presented by the Devil, be not Man's Sin; yet if he have the least Love or Desire to it, albeit he join not Actually, that shows, his Mind is already defiled and corrupted, and that he is become a Partaker of it. Thus are answered his Reasonings and Questioning, How this Seed of Sin can be, and yet not the Persons Sin? p. 121, 122, etc. as the Reader by Comparing may observe. Only it is remarkable, p. 121. where he seems to put a great Stress upon the Judgement of Augustin, and citing him, he brings him in saying these Words (among others) concerning Infants; Shall they sin, that are under no Command? Now since they, 
Infants are under no Law.  who are under no Command, are under no Law (for every Law imports a Command) how will he reconcile this saying or his Holy Father, which he brings as a matter of Authority, with his accounting it both foolish and strange in me p. 119. to prove, Children are under no Law? 
J. B. taken in his own Snare.  So that either the Authority of Augustin he brings, is not to be regarded; or his Reasonings to prove Children under a Law, that is, a Command, must be naught: let him choose which he will, and clear himself of Impertinency. His Argument in this page, That as the Seed of Grace denominates a Man gracious, even while not exercising works of Grace; so the Seed of Sin must denominate a Man sinful, is but a begging of the Question: as in its place will appear, when I come to treat of the Seed of Grace.  
¶ 7. When he cometh p. 123. n. 18. to Reply to my Answer to their Objection, Rom. 5.12. among his preliminary Observations the first is very proper, where he saith; It is observable, the Apostle makes Comparison betwixt Adam and Christ. I answer; 
As Christ's Righteousness, so Adam's unrighteousness is not Imputed to Men, before actual Joining with either.  It is indeed so: for as the Righteousness of Christ is not imputed to Men for Justification, until they actually Join with it, or apprehend it by Faith, (as himself will acknowledge, for I suppose, by his accounting the Antinomians Heretics, he will not with them affirm, that Men are Justified, before they believe;) so neither is the unrighteousness and Disobedience of Adam Imputed to Men for Condemnation, until they actually Join with it: but this Comparison spoils all his Doctrine. Then after he has begged the Question a while, by mere Allegations, affirming; his Doctrine to be so clear from the Apostle's words, that it cannot be Contradicted, without doing violence to the Text; he forms an Argument thus: 
That Sin, which is so described to us by the Apostle, that he saith, it brought Death upon all Men; that Men sinned by it, and were made Sinners, even they who could not as yet actually Sin; that thereby all became guilty of Death and of Condemnation; that Sin by Imputation is the Sin of the whole Nature, included in Adam, and rendereth the whole Nature obnoxious to Death, and to Condemnation. But  
The first Sin of Adam is described to us by the Apostle, etc. Ergo  
That Sin is the Sin of Nature, etc.   
This Argument may perhaps satisfy such, as are already Proselytes of his Theme: but will not Convince one, that either believes other ways, or doubts; since the Major is a mere begging of the Question. And if any thing be a foisting-in of words to the Text, this must be it: since he foists-in the thing in Debate, and words not in the Text, such as [Even they, 
J. B. foist 's in words of his own to deceive his Reader.  who could not as yet actually Sin] and joineth them with the words of the Text without distinction, and not as an Interpretation; that his unwary Reader may Conclude them to be of the Text. And yet the Man has the Impudence in the same page to Accuse me of Intolerable Boldness, as foisting words into the Text, while I expressly show, it is but an Interpretation, by saying, That is, etc. so much is he blinded with Self-Interest: but I am Content, there be neither Addition, nor so much as Consequence made use of. Let him show me the plain Scripture, that saith, Infants are guilty of Adam 's Sin? If he say, It must be necessarily Inferred from these words, [in whom all have sinned] I say, it as necessarily follows, that it is only to be understood of all that could sin, which Infants could not; as not being under any Law, as I have above proved, and Augustin (whom he so much reverenceth) doth affirm, if his Citation from him be true. And therefore finding this to pinch him, he brings it up again p. 126. where bringing me in saying, Infants are under no Law, 
J. B.'s proofless Assertion of Infants under a Law.  he answers; But the Apostle saith the contrary: He would have done Charitably to have told me Where? that I might have observed it. What he saith in this, as well as the former page in answer to my Affirmation, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may relate to Death, and that it's understood [upon which occasion Man sinned●] urging Absurdities by the like Application of Christ's Righteousness; is solved by a serious observation of the Comparison, as stated by me betwixt Christ and Adam. His Arguing from children's dying doth not Conclude, until he prove Death simply considered, necessarily to infer guilt in the Party dying, 
Whether children's DEATH argues Gild in them.  of which I have spoken before p. 126. n. 20. to my answer to Psal. 51.5. alleged by them, wherein I show, that David saith not. My Mother conceived me sinning; and therefore it proves not his Assertion. His Reply is (after he has given a Scoff) It quite crosseth David's design: But why so? because in that Psalm he expresseth his Sorrow and Humiliation for his Sins? and what then? might not David lament upon that occasion, that he was not only a Sinner himself, but also came of such, as were so? But when I urge this place further, showing, their Interpretation would make Infants guilty of the Sin of their Immediate Parents, since there is no mention here of Adam; His Answer to this is a Repetition of his own Doctrine: A rare Method of Debate, very usual to him! And then taking it for granted, he asks me; Whether this Originated Sin (of which he supposed David spoke, for he never offers to prove it, though it be the matter in Debate) came from another Original than Adam? What he affirmed here of my Insinuating Marriage-Duties to be Sin, is but a false Conjecture: but as to the Hurt and Loss, that Man got by Adam, which I ascribe to no other Original (as being no Manichee) I spoke before. But he should first prove, before he Obtrude such things upon others (and I desire yet to be Informed of him) In what Scripture he reads of Original Sin? and whether, if the Scripture be the only Rule, he cannot find words in it fit enough to express his Faith? or must he shift for them elsewhere?  

The Wages of Sin is Death, proved Eternal.  ¶ 8. Pag. 127. n. 21. He urges Paul's saying, The Wages of Sin is Death; and to my saying [This may be a Consequence of the Fall; but that thence it cannot at all be Inferred, that Iniquity is in all those that are subject to Death] he saith; It is in plain terms (but my Modesty dare not speak it out) to say, the Apostle speaketh not Truth. Answ. Is not this to take upon him to judge of another Man's heart, which elsewhere he accounts a great Presumption? and why takes he no notice, or gives he no Answer to the Absurdity I show, followed from thence, since the whole Creation received a Decay by Adam's Fall, and yet we say not, Herbs and Trees are Sinners? And while he would make-out this great Charge of my Contradicting the Apostle, he forgets the half of his business, which is To prove, the Apostle meaned in that place Natural Death, and not Eternal; since the Apostle opposeth it there to Eternal Life: and Eternal Death he will Confess, is the Wages of Sin, which the Apostle shows they shun by Jesus Christ's obtaining Eternal Life; whereas Natural Death they do not avoid. Likewise he should have proved, that all the Scriptures mentioned by him, p. 128. are meant of Natural Death; which he will not find very easy. As for his citing Death, as mentioned by, the Apostle 1 Cor. 15. the Apostle's words, ver. 56. Confirm, what I say, That Death is only a punishment to the Wicked, not to the Saints: for the words are, The Sting of Death is Sin; so where Sin is taken away, there Death has no Sting; and that is the Saints Victory▪ Now he cannot Apply this to Infants, without supposing, that they have Sin; which were to beg the Question. And whereas he asks, Whether Death be NO Punishment for Sin? I Answer, that I said not so; neither is that needful for me to affirm, seeing it is sufficient, if it be not always a Punishment of Sin: which if it be not, it cannot be Concluded, that because Infants die, therefore they must be guilty of Sin. Since then the Absurdities he after urges, follow from his Supposition, That Death is No Punishment for Sin (which I say not) they do not Touch me. He judgeth, p. 128. n. 22. That I run wilder, than Papists, in saying, We will rather admit the supposed Absurdity of saying, All Infants are Saved, to follow from our Doctrine, than with them say, That Innumerable Infants perish Eternally, not for their own, but only for Adam's Fault: This he reckons a Contradicting of my Doctrine of Christ's dying for all, 
Infants saved without Christ, J. B.'s horrible Lie.  saying, I here grant, That all Infants will be saved without Christ. What horrible Lie is this? Where say I, That all Infants will be saved without Christ? If he say, it is by Consequence, that I say so, (which he must needs do, or else be an Impudent, Unparalleled Liar) than he Infers it either from my saying, Christ died for all: Therefore if all Infants are saved, it must be without Christ; or that, If all Infants be saved, Christ cannot have died for all: for one of these two must be, If I Contradict myself. But such Consequences are only fit for such an Author, as seems to have abandoned all sense of Honesty and Christian Reputation, and resolves per fas aut nefas, and without Rhyme or Reason (as the Proverb is) to bespatter his Adversary▪ As for his adding, They that have no Sin, have no need of a Saviour to save them from Sin, He Overturns it all by ask me, (in which also lies the pinch of his matter) Since I affirm, they have a Seed of Sin in them, which is called Death and the Old Man, how can they put-off this, and sing the Song of the Redeemed, which all that enter into Glory, must do? 
Infants are saved by Christ, who died for them.  Does not this then show, I believe, they have need of Christ, as a Saviour, who died for them, to deliver them from this? And is not the Contradiction his own in urging this Question? which I thus answer: How are those he accounts Elect Infants, saved, whom he affirms to be really guilty of Adam's Sin, and so in a worse Condition, than I affirm Infants to be? (for he will not say with Papists and Lutherans, that the Administering of that they call the Sacrament of Baptism, does it?) When he Answers this, he will solve his own Argument. To insinuate, That some Infants are damned, he asketh me; What I think of those of Sodom, Judas v. 7. the words are these: Even as Sodom and Gomorrah, and the Cities about them in like manner giving themselves over to Fornication, and going after strange Flesh, are set forth for an Example, 
Sodom's Children, etc. not guilty of their Father's Transgressions, nor of Adam's.  suffering the Vengeance of Eternal Fire. But it is strange, the Man should be so desperately Audacious, as to proclaim his own Sottishness to the World: Is there a word here of Infants? Is not the very Reason of suffering the Vengeance of Eternal Fire given, because of their giving themselves over to Fornication? which Reason could not touch Infants. Pag. 129. he thinks, I wrong Zuinglius upon the Credit of the Council of Trent; but if the Council of Trent wronged Zuinglius, in Condemning him for that he was not guilty of, he and his Brethren have the honour to have their Judgement Approved by that Council, while ours is Condemned: and let him Remember how he useth to upbraid me with Affinity with Papists; yea, in this very Chapter upon less ground. Pag. 130. he goes about to prove his matter from several Scriptures; but how shallowly, the Reader may easily observe. (1.) He citeth Gen. 6.5. Man's thoughts are evil continually: What then? Are Infants therefore guilty of Adam's Sin, that's the thing in Question? But the Hebrew signifies a pueritiis, from their Infancy: What then? how proves that the Case? I do not deny, but Children may become guilty of Sin very early; but the question is, Whether they be guilty of Adam's Sin even in their Mother's Womb? And hereby we may see, he thinks not their Version so Exact, but J. B. must take upon him to Correct it, to help himself at a Dead Lift, as they say. The same way is answered the other Scriptures, that follow, Ezek. 16.4. Matth. 15.19. Eph. 2.3. which are yet more Impertinent; as the Reader by looking to them may see, and I might easily by Examining them particularly show; 
Infants perishing in the Flood, proves not them guilty.  if it were not, that I study Brevity, and delight not to glory over the Man's Impertinency. And though Infants perished in the Flood, and that was brought upon the Men and Women that sinned, for their Iniquities; yet it will not follow thence, that Infants are guilty of Sins, until he better prove, that Natural Death is always, and to all the Wages of Sin: albeit I confess with the Apostle, Eternal Death is. And indeed, if these Infants were punished at all, it must have been for the Sins of their Immediate Parents; which he will not affirm, since the Flood is not said to have come for Adam's Sin, but for their own: so this Instance clearly overturns his Assertion. I leave to the Reader's Judgement the Scriptures not mentioned at length, but set down by him, in this to judge, whether they prove the thing in Debate, to wit, That Infants are guilty of Adam's Sin? The Citations out of Augustin and Origen brought by him in the next page 131. the Reader may also judge of, (in case they be truly cited, which I cannot Examine at present) whether they have Weight enough to Overturn, what has been here proved from Scripture. The words of Eliphaz (Job. 15.14.) speak of a Man, not of a Child; and therefore not to the purpose: neither do I believe, though the Spirit of God gave a Relation, of what Eliphaz said, that we ought to build our Faith upon his Affirmations. Next he urges Gen. c. 5. v. 3. And Adam— begat a Son in his own Likeness, after his Image; but this would prove Adam's Sons as guilty of all Sins, as that first, which he denied; or let him show a ground for such a Distinction. And thus is further Answered, 
Circumcision argues not Infants guilty.  what he saith next page, Gen. 17.14. where it is said, The Manchild that is Uncircumcised, shall be cut off; which he thinks so strong, that in a Vapour he desires me to Chew my Cud upon it: For if this Cutting-off was a Punishment of these Children for Sin, it must be for that of their Immediate Parents, who neglected to Circumcise them; which Adam could not do, and therefore could not Sin in omitting it: and since he will not say this, he can Urge nothing from that place. He saith, The Fathers used to make use of these words of Christ, Joh. 3.5. Except a Man be born of Water, etc. But their Using it was upon their Mistake, that Baptism took away Original Sin; and that therefore Infants Unbaptised could not to be saved. 
Regeneration of Infants▪  That Regeneration is needful to Infants, I deny not; and whereas he asks, how they are Regenerate? I answered that before, ask him, How those he accounts Elect Infants, whom he confesses to be guilty of Adam's Sin, are Regenerate? He Confesses, The Father's Argument, taken from sprinkling Infants with Water, (which they and he falsely call Baptism,) will Conclude nothing against me. But since he names here Initial Sacraments in the Plural Number, which the Fathers made use of; it seems, they had some more, than Baptism: And since he and his Brethren make use of no more as Initial, but Baptism, it seems he differs from them, in what they judged needful here, as well as the Quakers. I have shown above, how I Evite both Contradicting myself, as to Universal Redemption, and Excluding Infants from the benefit of Christ's death. And as for his last Question, 
Christ's Birth without Sin, and the Birth of other Infants differ:  Wherein did Christ Excel other Infants, if they be born without Sin? (he should have said, not guilty of Sin;) I answer: In that he had no Seed of Sin in him, as other Infants have; and that not only, but he had nothing of that Weakness and Propensity to yield to the Evil Influence thereof, as other Infants: but was in greater Strength, Glory and Dominion over it, than Adam, even before he fell. This shows his Privilege above others, and in nothing Contradicteth, what I have said before.   

SECT. VI  
Wherein his Seventh and Eighth Chapters of Reprobation and Universal Redemption are Considered.  
¶ 1. IN his seventh Chapter of Reprobation he Expspatiateth himself at great length in large and tedious Homilies, which will make my Reply the shorter, who look not upon it as my concern to answer them; because these Controversies are largely handled by others, and what is said by him, is abundantly answered: Yet if he will affirm, he has said something that is New upon this Theme, and point to it, it is like, it may not want an Answer. And indeed, the Reader may observe him much pained and strained to put a fair Face upon these Foul Doctrines; and though what he saith here, may be, and (it is most probable) is to be understood of the Reason he gives in his Epistle, in being so Large, because of the Opposition of others besides Quakers (and also, because I touched these things but passingly, as being a Theme much debated, and Common to us with others) I might pass it by, with a Reference to those Authors, who largely Treat of them; yet I will take notice, of what he saith in direct Answer, to what by me is Affirmed. And first, as for his Accusation of me, as not being positive and punctual enough, in setting down my Judgement of the Decrees of Election and Reprobation, It is of no weight: All do at Times Confess, That it is not Safe nor Proper, too curiously to Inquire into the Decrees of God; though this Man dive into them, and be as positive in telling the several Causes of them, as if he were upon the Secret Counsel of the Almighty! I judge, I have said that which is needful and sufficient, 
God calleth every Man to Repentance and Salvation, who has not fore-ordained any to be Damned.  to wit, that God calleth Every Man Every where to Repent and be Saved through Faith in Jesus Christ, who tasted Death for every Every Man, and is given for a Light to enlighten the Gentiles, and to be God's Salvation to the Ends of the Earth: And therefore that Every Man ought to Apply himself to Repent and Believe, and Obey, without believing That God has fore-ordained him to be Damned; and therefore has withheld from him Grace and Power to do, what he finds himself Commanded and Obliged to do: Which if it were true, as he supposeth it to be of most Men, there can be no Reason, Why they ought not to believe the Truth. If he say, they either ought or need not, because they know it not; Let him remember, what Pains he has been at in the former Chapter to prove, That Ignorance of a Truth doth not take away the Obligation of believing it: So he must either overturn all, or be Content, this Absurdity stick to his Doctrine. As for his saying, That the Opposers of it do Arraign God, and give a Sign of their Pride and Arrogancy, because they cannot Comprehend it with their Corrupt and Blinded Understandings; it is but a silly begging of the Question: And supposing it to be true, thus every Impostor might Intrude upon Sober Christians Wild, Absurd and Nonsensical Notions, contrary to God's Justice and Mercy; and because they would not Accept of them, tell them, They Arraign God, are proud and arrogant, and not receiving the Truth, because not Comprehended by their Corrupt Understandings: Would not this, thinks he, be wisely Reasoned? But pag. 135. n. 3. he thinks, I run so furiously against this Doctrine, that I run myself blind: And why so? because I say, They Affirm, That God did predestinate to Everlasting Damnation the most part of Men, without any respect had to their Sin, only to demonstrate the Glory of his Justice: And upon this he Rants, as a ridiculous and false Representation of their Meaning: But this Storm is quickly blown away, for all his great Noise. For their Westminster Confession of Faith saith Ch. 3. expressly; 
Westminster Confession falsely says, That some are Ordained by God for Wrath.  That GOD ordained such, as are not Elected, for Dishonour and Wrath, to the Praise of his Glorious Justice: And the same Confession saith in the same Chapter; That nothing future, or what was to come, even as fore-seen by God, was the Cause of God's Decree: and this himself also affirms p. 137, 138, 139. What then is become of all his Boast? But if he place it here, and say; Sin became the Cause, so soon as, To demonstrate the Glory of his Justice, became the End; and therefore (they say) It was for their Sin he so Decreed: This may serve for a Rattle to please Fools and Children; but not such as are spiritually Wise, and look more narrowly unto things: since they so manifestly Contradict themselves, telling; Sin, nor any future thing is not the Cause of God's Decree; and yet in a few Lines, That God Ordained or Decreed Men to Wrath for their Sin, to manifest the Glory of his Justice: Which is as much as to say, God Decreed Men to be Damned without respect to Sin; and yet he decreed them to be damned for their Sin: How makes he this hang together by Scripture-Proofs? Besides all will Confess, that the Cause of all God's Decrees is his own Glory, which is exerted in his Divine Attributes, whereof Justice is one, so that this must be a Cause, before Sin can have any Place to be a Cause; since they deny, it has any. He tells me p. 136. n. 5. That the Orthodox have written copiously on this Subject, and very far above my Reach; There was the less need than for him to write so many pages upon it: which must be little, but a Transcribing out of their Writings; unless he think, he has written more accurately and copiously than any of them (which I judge he will hardly affirm.) I might easily, If I would, trouble the Reader with a tedious Discourse, also Transcribe an Answer out of those, who writ Copiously against these his supposed Orthodox (but truly Heterodox) men; but I rather choose to pass it by, (not affecting to be Admired for the Bulk of my Writings) to come to what he saith directly in Answer to me, which is the Business properly in hand.  
¶ 2. After he has premised, what he thinks meet, he comes p. 143. n. 12. to take notice of what I say; and first, wherein I misrepresent them, in which, he saith, he has found no less than twelve Untruths: But how Untrue this Assertion is, shall shortly appear. The first is, that I say, God for perfecting of this (that is, for bringing his Decree to pass) did appoint, that these miserable Souls should necessarily sin; this he saith is a Mistake: But if the Testimonies of Calvin, Zanchius, Piscator and others cited by me (whose Testimonies must have more Weight than his, to prove the Calvinists Principle in this) do not prove this to be no Mistake, 
Calvinists Principle, That God Predestinates Men to Sin, and to the Causes of it.  than I may Conclude, that 2 and 3 makes not 5. Calvin saith, That God not only predestinated Men to Sin, but to the Causes of it, which is Sin: The Reader may look the other Passage of it in my Apology. Several of his other Untruths (p. 144.) he builds upon supposing, that I Insinuate, That they believe, the Gospel is once preached to every person; That every Reprobate had the Knowledge of Christ, and that God had given to every one, that heareth the Gospel, sufficient Grace to embrace it: But truly, I was never so Mad, as to Insinuate, they believed these things; for not believing of which I Condemn them. Neither will his Pedantism upon the Word subtrahendo make it out; since to Withdraw or With hold may be said of things, that Man never had, without any great Impropriety: And yet, according to him, all Men had a Will and Power to obey God's Law in Adam; so his Ordaining, Adam should fall, was even in that Sense a Withdrawing, of what they once had in their Foederal Head, according to his Phrase and Notion. Another of his alleged Mistakes is, that I say, They Affirm, God did decree, Men should not obey; but whether these Passages I cited out of their Authors, do not make out this, the Reader may judge; yea, his Confession doth Asscribe the withholding of Mercy, which is the Means, to Agree to the Decree of Reprobation; so that all the Fig-leaf-covering, whereby this Man would fain shelter this Opinion contrary to their Public Confessions of Faith, and positive Sentences of their Chief Doctors, are too short and narrow to hid the ugliness of it. He Confesseth, the Ancients say little of this before Augustin: I never so used their Testimony, as to build my Faith upon it, or to reject their Doctrine merely for its Dissent from them, which he Insinuates; and yet to his own Self-contradiction Confesseth I say, I would not much regard all that, if it had any Ground in Scripture. And he denies not his Union with the Dominicans: 
J. B. rejecting the Chief and first Reformers.  And that he may show, how little he cares for good Company, he willingly Rejecteth the Chief and First Reformers, to wit, the Lutherans; whom (according to his Charity) he denieth so much as the Name of Reformed Protestants.  
¶ 3. Pag. 146. n. 16. He cometh to prove, That this their Doctrine maketh not God the Author of Sin; but he laboureth here like a Man in a Sweat, and giveth so little of a direct Answer, as scarce deserves any Reply: Such as amounts to this, being by way of Retortion, That if I acknowledge, God foresaw Sin, permitted it, and might have hindered it; I will make God the Author of Sin too: But I deny the parity; and he has forgotten to prove it. His other Answer is from the Authority of Cicero and Plautus, who oppose Author to Dissuasor; and then he asketh, Whether they say, God persuadeth any Man to sin? 
Zanchy's Erroneous Doctrine, That God moves the Thief to Killing.  But Zanchius, one of their Doctors, saith, He moves the Thief to kill; and that he sinneth, God putting him, yea, forcing him to it: And sure, that's more than persuading. But the Poor Man must be at a low Ebb, when he is forced to go to the Heathens (of whom he has expressed, he has so mean Thoughts) for a Shelter to his Doctrine! At last, to come off with some seeming Credit, he desires me to Confute the Apostle, Rom. 9.11, 12, 13. because that he thinks, from that, as much as from their Doctrine this Charge may be Inferred; but here he doth only only beg the Question. He and I do both Agree, That the Apostle makes not God the Author of Sin; but it doth not thence follow, That their Doctrine doth not Infer it; since from the positive Saying of their Doctors and the Doctrine itself it is manifest: as is more largely shown in my Apology; and this remains yet by him to be Removed. For his desiring me to Refute the Apostle, is no more Answer, than if to all his Arguments in his Book I should only say, Confute the Scripture, which contains our Doctrine; and therefore dispute no more against us, until thou first do that: would he reckon this sufficient? As for their Misapprehensions of Rom. 9 he may find them Refuted in many Authors, that have written upon that Subject; particularly in the Examination of West. Confess. of Faith, Chap. 3. to which I Refer him. To the Citations I give him of their Authors, making God the Author of Sin, he saith; If they give more Ground, than the very Expressions of Scripture, he will not own them: And what then? the Consequence is but very small; whether he will or not. It is enough for me, that I have shown the Absurdity of their Doctrine, which even by the Testimony of their Chief Doctors makes God the Author of Sin; unless he will reply, All this is nothing, because I, J. B. will not own them: And if to say, He that forceth another to do a thing, is the Cause and Author of it; who, without Contradicting their own Reason, can deny, they make God the Author of Sin? As for the many Testimonies of Scripture brought by him, I own them; and both Agree, they make not God the Author of Sin: but that the Saying of their Divines doth it, what is above said doth Evince. Pag. 149. He cometh (but as may be observed, 
Calvinists Distinction between the Revealed and Secret Will of God.  unwillingly) to Vindicate the Twofold Will they ascribe to God, the one Revealed, by which he commands Men to Repent; and the other Secret, and quite Contrary: How he is pained here, the Reader may observe by his Ifs and Ands, thinking to turn it by without any direct Answer. The Sum of what he saith, resolves in this, That the Purpose of God is not of the same Nature with his Command: But what, if that should be granted? The Question is, Whether they be quite Contrary, and that in respect to one and the same Subject? so that, when a Man is Commanded by God to do a thing, by his secret Purpose he is forced to do the quite Contrary? Pag. 150. n. 19 He comes to Answer my Saying, That their affirming, Man sinneth willingly, will not avail; because, according to them, his propensity of Inclination to sin is necessarily Imposed upon him by God: To this instead of Answer he refers me to Rom. 9 of which before; and for want of Reason he falls a Railing, calls me a proud Quaker, saying, I Agent the Devil's Cause: But whether that be to Remove my Objection, or Vindicate their Doctrine, the Reader may judge, Pag. 151. n. 20. In Answer to my showing, their Doctrine is Injurious to God, because it maketh him delight in the Death of a Sinner (Contrary to Ezek. 33.11. 1 Tim. 2.3. 2 Pet. 3.9.) he saith nothing directly; but would be Retorting, That If I prove any thing from this, than I must say, That God did absolutely Decree, 
J. B's. silly Shifts and Evasions overturned.  that all Men should be Saved; but I deny this Consequence. Albeit it is Injurious to God, to say, He decreeth that, which he declareth to take no delight in; it will not follow, that it is Injurious to him, to say, He permitteth, what he delighteth not in. For on all hands it is Confessed, he permitteth Sin; and yet on no hand, that he delighteth in Sin: so that this Injuriousness of their Doctrine to God is no ways Removed by him; albeit he would fain be mincing and covering it, saying, They do not say, that God purposes to punish any not for their Sins, but merely to satisfy his own Pleasure: but such silly shifts must only satisfy blind Men. Do not they say, God purposed to damn Many to Eternal Torment, and that Sin is no ways the Cause of this Purpose? And will he say, to be Eternally Tormented is no Punishment? And was not this a purpose to punish Men, and not for their Sin? His alleging in this page, that this is not injurious to Christ's Mediation, is upon the supposition, that Christ died not for all; which comes after to be Examined.  
¶ 4. Pag. 152. n. 22. He comes to prove, Their Doctrine makes not the Gospel a mere Mock; as I show it did, by proposing the Offer of Salvation to many, who yet by an Irrevocable Decree are Excluded from receiving any Benefit by it: and to this he gives the Instance of Moses being sent to Pharaoh, 
J. B.'s Instance of Pharao's heart hardened, and Eyes shut, etc.  whose Heart was hardened; and Isaiah to the People of Israel, to make their Ears heavy, and shut their Eyes, with others of like Import. But this is easily answered, considering I grant, many Men Outlive the Day of God's Visitation to their Soul, and are justly Hardened; and yet the Offers of Mercy and Peace is no Illusion, because they were once in a Capacity to have by it Received it. But he thinks here, he has gotten me in a Contradiction; because he supposeth, that I willingly grant, That the Light within may continue to Exhort such to Repent and Turn, whose Day of Visitation is Expired: but it is no wonder, the Man's Arguments are weak, that are built upon so groundless Suppositions. For I will never grant, that the Operations of the Light are every way the same in Man after, as they were before his Days of Visitation were Expired: For albeit before they Judge, Reprove and Condemn for Sin, yet this is accompanied with a gentle Drawing and Invitation to Life; but that he has this afterwards, I utterly deny: as is Clear by Christ's Weeping over Jerusalem. To prove p. 153. that this their Doctrine is not Injurious to Christ's Propitiatory Sacrifice, by making it a great Judgement and Plague to many, he asks; Must not Christ be for the fall of many in Israel, Luk. 2.34. citing other Scriptures of the like Import: Answ. All this urgeth nothing, but upon Suppositition, that all these never had a Day of Visitation: so that he doth but beg the Question. His supposed Contradiction, which he Repeats again here, is before removed. Pag. 154. N. 25. To prove, Their Doctrine putteth not Men in a worse Condition than Devils, he saith; Devils are under no Offer of Mercy now, and hear not the Gospel: but is not this a pretty Solution? whereas he Confesseth, this Offer of Mercy and Hearing is no Advantage, nor was ever Intended to Advantage those who are damned; and therefore foreseeing the Weakness of this, he brings-in my words, 
Men put in a worse Condition than Devils by J. B.'s etc. Doctrine.  where the pinch of the matter lies, to wit; Devils had once a possibility of standing, but so not Men, according to their Doctrine: To this he has no Answer; but That all Mankind once stood in Adam. But did not God decree, that Adam should fall? Let him answer me this directly: where then was their Capacity of standing, or his either? If he say, not; let him take home his own Reasonings, that something came to pass, which God decreed not, and consequently, according to him, foresaw not. But suppose, this difficulty were solved; let Men of Sense and Reason judge, whether Men be not put by their Doctrine into a worse Condition, than Devils, while they affirm, That Devils had once a standing, and fell by their own, personal disobedience and presumption; but Men had only a standing in Adam, fell by his Act, and not by any of their own, all of them, before they had a being, and many several Thousand Years before. But to befool his Reader he saith in the end of this Paragraph, Their Doctrine is Consonant to that Rev. 22.17.— and whosoever will, let him take of the Waters of Life freely: and this he Repeats in the end of the next Paragraph. But how deceitful he is in this, cannot be hid from the understanding Reader; since that Invitation signifies nothing to those, that are by an Absolute Decree Excluded from the Benefit of it; and is but to deal with such Invited Ones, as the Poet feigned of Tantalus, 
The Example of the Poet's Tantalus further urged.  who was up to the Chin in Water, but restrained from Drinking: which he takes notice of, as Objected by me, p. 155. and labours to remove it, but in vain. What he saith to that end, Resolves in this Question; Have Heathens or Reprobates as great a desire to Salvation, as Tantalus had of Drinking? And what, if they had not? the Comparison is not Impertinent: for he, that hath resolved to starve a Man, whether he do it by hindering him to Eat, or by destroying his Stomach, that he has no Appetite, and therefore doth perish, doth equally Contribute to his Death. And the like doth their false Doctrine most Injuriously ascribe to God. As for the Scriptures here brought by him, such as; All Men have not Faith, 2 Thess. 3.2. and others of the like Import, they are not to his purpose; for the question is not, 
The Question Stated.  Whether all Men have the Exercise of those Gifts, that lead to Salvation? but Whether the Most of Men be by an Irrevocable Decree, before they had a Being, yea, from all Eternity secluded from all Means of obtaining these Gifts, that they may be Saved; and that because Ordained to be Damned; albeit by the Gospel, as the Revealed Will and Command of G0D, Invited to Repent and be Saved?  
¶ 5. Now I come to his 8 th' Chapter of Universal Redemption; where I shall not have much ado for many Pages. For after, according to his Custom, he has Introduced himself with Railing and Reproaches, and that in the first 4 Pages he has told the Various Opinions of those, that held Universal Redemption, and at last his own, as conceived in the Westminster-Confession of Faith; he goeth about to prove, That there is No Universal Redemption, and that upon this Medium: That there was a Covenant betwixt God and the Mediator, which would be destroyed by such, as Assert this Universal Redemption; 
J. B.'s proof against Universal Redemption.  because, according to them, it might have fallen out notwithstanding that Eternal Transaction, that not one Person should be saved. Upon this he enlarges, endeavouring to show the Absurdity of it both from Reason and Scripture, unto page 194. All which toucheth me not at all, who do not say, that Christ by his Death purchased a Mere Possibility (against which he battereth through all these pages) since I have expressly affirmed, and he himself observes it, that Christ's death purchased not only a sufficiency of Grace for all; but also such a Prevalency for some, by which they were necessarily brought to Salvation: and yet is so Unjust as to affirm, That I am for this Mere Possibility, saying, p. 178. n. 28. I embrace this Opinion with the Arminians, and p. 179. n. 30. he saith— Or as this Quaker saith, who in Effect saith, that it may so fall out, that there shall be no Application: Whether this be Malice, or Forgetfulness, himself best knows. But this is sad, he seldom forgets to be Malicious; but often to be Just: yet as to the Bulk of his Reasonings of that matter, perhaps he bestows them for the Confutation of those others he speaks of, besides the Quakers, against whom he saith he writes; who, if they judge it their Concern, may Answer it. ●et in this prolix Disputation he has Cast-in some Arguments, which seem not only to urge against this Mere Possibility, as he terms it; but also against Christ's dying for all in any respect (such as from page 169. N. 19 to page 175. 
J. B.'s false Doctrine, That Christ died to take away People's Sins with. out Repentance. ) But these are such, as his usually are, which only proceed upon the Question's being begged. For whereas he saith, That those, for whom Christ died, he died to take away their Sins; It is not denied: provided, they resist not the Grace purchased thereby, so that Faith and Repentance be wrought in them. But he urges this in the following page (170.) That since this Non-performance of the Condition is a Sin, if he died for all Sins, he must have died for this also; and if there be another Condition imagined, for that too: and so in Infinitum. I Answer; This Reasoning would infer those to be saved by the Death of Christ, who never Repent; especially with those who judge, Men may sin, yea, must sin all their life-time, and yet be saved: Neither doth the Absurdity reach those, who affirm Christ to have died for all, as to obtain Remission of Sins that are past, and Graee sufficient to work Faith and Repentance; yea, and Restore those that may Fall into sin after their Conversion, if not Resisted: and this is sufficient to Infer, that Christ died for all, neither can that Absurdity more reach them, than the Apostle, who speaks of such, as Denied the Lord, that bought them. And since the Evangelist placeth the Benefit upon the Reception, 
Why all are not benefitted by Christ's Death?  saying, But unto as many as received him, he gave Power to become the Sons of God; all these Scriptures afterwards cited by him, signifying the Efficacy of Christ's Blood, is not denied; they themselves Confess, it was Sufficient, and of Value enough to have Redeemed every Man: but that doth not hinder it from proving Ineffectual to such, as will not Receive it; as is above shown. And therefore his Question (p. 172.) If Christ died for the Sins of all Persons, how cometh it, that they are not all actually pardoned? is easily answered; Because of their Non-reception of the Grace, 
Christ died for all, yet all are not saved; and why?  by which his Death should be made Effectual to them: And albeit this maketh freewill Author of Condemnation, as himself will acknowledge; yet not of Salvation: as shall after appear. His next Argument (p. 174.) is, That if Christ had died for all Men, all Men should be saved, because he hath purchased Faith and Salvation for all, for whom he has died; and this he supposeth he has shown before: But his Confidence in his own Arguments doth not Influence other Men; I am yet to see, where he has proved any such thing. The Scriptures he brings (such as Rom. 8.32, 39 etc.) to prove this, speak of those, who had really received the Grace, and in whom Regeneration was working by it; and do indeed very well prove, that Christ died for them; yea, what if I should say, hath purchased them Grace prevalent to Salvation? Yet they will not prove, that he has not died for others also, also that may miss of Salvation. Pag. 175. N. 25. he saith; It is considerable, that no where in Scripture we find it expressly affirmed, That Christ died for all Men: Why then is all trouble made? But is it not expressly said Heb. 2.9. That we see Jesus,— That he by the Grace of God should taste Death for every Man? Let him tell us, what less that Importeth? yea, if it be not more Emphatic to say, Christ tasted Death for every Man, than to say, Christ died for all Men? It is much, the Man would so proclaim his Ignorance!  
¶ 6. After more of his Tedious and Superfluous Reasonings against this Mere Possibility (as he calls it) he comes (p. 194. N. 48.) to Overturn my Grounds for Universal Redemption; and first, in answer to the Angel's Song Luke 2.10. urged by me, wherein they hold forth the Coming of Christ, 
The Angel's good Tidings were to all People as well in general as in particular.  as Tidings of great Joy to all People, This (he saith) is to show, the Offer was to be made now to all Kindred's, Nations, Tongues and Languages. And what then? It is not said only so, excluding all Particulars of these, since the Word ALL, in the Common Acceptation comprehends every Particular, as well as all Sorts; and he should have given some Reason from Scripture, why he Restricts it here: But in stead of that, he Contradicts himself in the very following Words, saying; For he was to Reign over the House of Jacob, Luk. 1. v. 13. for this, if it Urge any thing, it will Exclude his former Concession; if it be not Exclusive, he can prove nothing from it. Neither doth he more pertinently allege Matth. 1.21. That he was to save his People from their Sins; for that Scripture doth not say, That he purchased not a Capacity for some to be his People, who by their Resisting lost the Benefit offered them: How often would I have gathered you,— and ye would not? saith Christ, Mat. 23.37. Luke 13.34. He saith further, This would not have been glad Tidings, if it had been a mere Possibility: But I affirm no such thing. To my urging Christ's Commission, Mark 16.15. To preach the Gospel to every Creature; and that of Paul, Col. 1.28. he saith: It will no more prove, That Christ died for all Men, than for Devils and Beasts; for they are Creatures: But how silly and perverse this Answer is, is easily apparent. For is it lawful to preach the Gospel to Beasts and Devils? or is it as unlawful to preach the Gospel to any Men, 
J. B.'s Perversion Christ's Commission to preach the Gospel to every Creature for Salvation.  as it is to do it to Beasts and Devils? But on the contrary: since he will not deny, but it is a Duty to preach the Gospel to all Men Indefinitely, yea, in this Place he acknowledges it, they being the proper Subjects of it; so that of them must be understood [every Creature] here mentioned. Pag. 196. N. 50. To my arguing, The Gospel Inviteth all; and that it would be a mocking of Men, if Christ died not for all, to Command them all to believe, that Christ died for them: He saith; This is built upon an Untruth, that the Gospel doth not Command all, to whom it is preached, to believe, that Christ died for them; but only to flee to an All sufficient Saviour. But what's the preaching of the Gospel (especially in his Sense, even as a little before acknowledged by him) but a Declaring and Offering of Salvation to all, to whom it is Preached, Mercy and Good will through the Merits of Christ, who died for them? Next, the Argument still holdeth good; If the Gospel Commands (as he saith) to flee unto an All-sufficient Saviour: For unless it be possible for such, who are so Commanded, to do it, the preaching of it to them is a mocking of them, and that to purpose; if this Impossibility be Imposed upon them by him, by whose Command the Gospel is thus preached. The Example of Moses to Pharaoh, and Esaias to the Jews has been before answered. He ends this Paragraph begging the Question; As if the Gospel could be said no where to be, but where there is an outward Dispensation of it by the Ministry of Men.  
¶ 7. Pag. 197. N. 51. He confesseth, There is no Scripture, that saith, 
Salvation possible for all, because Commanded to pray for all.  Christ has not died for all Men; and there is, that saith, He has tasted Death for every Man: Which is rather more, and not a probation by Consequence only; as I have already shown. Then he cometh to consider my Argument from 1 Tim. 2.1, 3, 4-6. showing, That Salvation cannot be Impossible for all, since we are Commanded to pray for all; and that since Christ gave himself a Price of Redemption for all, it cannot be Impossible, that all should be saved: As is more largely illustrated in my Apology. Now how he is pained in Answer to this, and in his Nibbling about the particle [all] even unto pag. 204. the Reader may easily observe. First he distinguisheth upon the Word Possible: It is meant (saith he) here of such a thing, as may be, abstracting from the Decree, yea, in respect of the Decree, the Contrary whereof is not decreed by God; but not a thing simply so. The Man it's like thinks, he has found-out a very subtle Distinction; but it serves for little, save to show his own Confusion. For to be possible, abstracting from the Decree, and with a respect to the Decree, is for a thing to be Impossible, if God had not decreed the Contrary; and yet to be possible, because God has not decreed the Contrary. But to leave this piece of Confused Pedantry; 
J. B. denies praying for all Men.  he denies, That we may pray for every one, because John saith,— There is a Sin unto Death, I do not say, ye should pray for it. But this is in plain Words to say, The Apostle Paul was deceived; and therefore his Brother John reproved him: For the Man labours more in this to make these Two Apostles Contradict one another, than to Refute me. But for all this we see, they are no ways at Variance: We may pray for all, because all may in a day be saved; though when some have outlived that Day, it may not be fit to pray for them: but if Salvation were by an absolute Decree made Impossible for most of Men, it were Madness to pray for them. He thinks, it may as well be Inferred, 
and to give Thanks for all Men.  That we should give Thanks for all Men: This I suppose he reckons Absurd; but why so? May not Men give thanks to God for and in the behalf of all Men, for his Grace that he has given to all Men, and also for his daily Care and good Providence over all Men? That which he saith afterwards in many Words, amounts to this: That Men have prayed allowably for that, which by reason of God's Decree was Impossible; and therefore may pray in Faith for that, which is Impossible. Of this he gives one great Instance from Christ's praying; 
Christ's praying, Father save me from this Hour, etc.  Save me from this hour: Which is always with a Submission to God's Will. But this may divers ways be answered: for he has not proved, That Christ's praying to save him from this Hour, was in him a real Desiring, however submissively, that he might not undergo that, which he knew he came into the World to do. Neither can this be affirmed without Importing, That Christ was unwilling to do his Father's Will, and desirous to shun it; which to Affirm were Blasphemy, to Accuse him, who in all things was found Willing and Obedient. So that his Prayer was not a Desiring, the thing might not be; but that he might be saved and preserved from being overwhelmed with the Difficulties and Distresses, that in that Hour did and might Attend him: And in this his Prayer was Answered; for albeit these Difficulties were not Removed, yet he Triumphed over them. That a Man pray for the Life of his Father or Friend, who notwithstanding dieth at that Time, is not denied; but it will not thence follow, that it was Impossible, that those Prayers could have been Answered. For to Conclude from the Events, that things could not have been other ways, were to Conclude, all things came to pass by a Stoical Fate: 
The Stoical Fate believes God an Agens necessarium, and all things to come to pass necessarily, after an Inevitable and Unchangeable manner.  So that God himself were Agens necessarium; and to savour of Spinosa: Then it had been Impossible for J. B. to have Omitted (though at te earnest Desire of his Friends) one Word as what he has written, or to have added one Word more; and yet he saith in some Places, He might have said more. But the Apostle's desiring to pray here, is founded upon the positive Mind of God, who willeth all Men to be saved: This (he saith) is most false in the Sense asserted by me; else all Men should be saved: But I never took it in that Sense. The Question is; Whether in any true Sense it could be said, that he will all Men to be saved? and that given as a Reason, why we should pray for all, if God had made it always simply Impossible for many to be saved? To show, that God's Will of Precept (as his Phrase is) may be Impossible in respect of his Decree, he saith; God Commandeth all, perhaps Devils and Damned, to love him perfectly, and yet this is not now possible. But this [perhaps] spoils all this Inference: For until he be Certain of it, he can Conclude nothing from it. He bestows divers pages upon the Universal particle ALL, to show, how it is diversely taken; and by an Instance of several Scriptures to prove, it sometimes is not taken for All and every One: But in this (had he not loved to be longsom and tedious) he might have spared his pains; since that was never denied by me. But the Question is, That since the proper, common and most universal Signification of [all] is to signify every one, whether in the places brought by me, the most common Signification should not be made use of, according to the general Rule of all Interpreters? And therefore if he had said any thing to the purpose, he should have proved, that in these places there must be a Restriction, and not have bestowed many words to prove [all] sometimes to be Restricted; which I never denied: and the pinch lieth here, wherein I desired to be satisfied; but find not as yet, he has given any Answer. 
J. B. etc. make the word All express of two Numbers the least, to be Elected.  Where is [all] made use of in Scripture, to express of two Numbers the least? which yet, according to their Principle, they make it to do; since they usually affirm, that the Number of the Elect is much less, than that of the Reprobates. After the like manner, ere he make an end of this, he would turn-by the word [World] as being understood of a part, and not All; but he is mightily pinched upon this occasion, where he comes p. 208. n. 64. to answer, what I urge from 1 Joh. 2.1, 2. where Christ is said to be a Propitiation for the sins of the whole World; and that he may do it the more easily, he omits a long time the word [whole] to show, that the word World is sometimes taken with a Restriction. And at last he tells us fairly, that the Phrase, the Whole World, cannot prove any thing; and that It is but rational to suppose, that the Whole World here denoteth no more, 
J. B. by the Whole World understands only the Elect, falsely.  etc. and and for this he referreth to Rev. 3.10. and 12.9. and 13.3. etc. But these Scriptures are so far from hurting me, or making against what I say, that they Confirm it: for I argued, that All and Every one was included by the Apostle in these words, wherein he saith, Christ was a Propitiation for the sins of the Whole World, because he mentions the Saints before,— not for ours only, but also for the sins of the Whole World; and so it must be the Whole World, as Contradistinguished from the Saints. Now these places of the Revelations cited by him, do denote All and Every one, as Contradistinguished from the Saints; which himself, I judge, will not deny: for will he say, That the hour of Tentation (Rev. 3.10.) came upon Every one, as Contradistinguished from the Saints? and that the Beast (12.9.) did in this sense deceive the World, that is, All and Every One? and that (13.3.) All the World wondered after him? The other places marked by him, have no relation to the Whole World, in the sense I here urge it; which is, that the Whole World, when used in Contradistinction from the Saints, expresseth All and Every one: and the thing he should have done, if he would have truly Refuted me (which he has not so much as attempted) was to prove, That the Elect, or any part of them, at expressed by the word [We] or [Us] by any of the Penmen of Scripture, are Contradistinguished from the Elect, or any part of them, under the term of the [Whole World?] Until he do which, he no ways overturns my Argument; and therefore what he saith besides this, is beside the purpose.  
¶ 7. Pag. 204. N. 59 In answer to Joh. 3.16. compared with I Joh. 4.9. God so loved the World, etc. and God sent his Only-begotten Son into the World, etc. he tells; [Whosoever] albeit Indefinite, is not Universal, unless it be in a necessary matter; 
J. B's. frivolous and wicked Exceptions against God so loved the World, etc.  which this is not. But he should have defined, what he means by a Necessary Matter distinctly; and then proved this not to be such: till both which be done, that's now omitted by him, his Answer is deficient. His next Quibble is; That the [World] in these two places is not the same; the one being understood of the Habitable World, and the other of the Inhabitants. But the last may be understood of the Inhabitants, as well as the first: Where is the Absurdity of saying, God sent his Son into the World, that is, unto Men, or among Men? (3.) He supposeth, I will not say: God sent his Son into the World, that all Inhabitants might live the life of Faith; For all Men have not Faith, and all Men will not be saved, or God should be disappointed of his Intentions; and therefore he adds, as his Commentary upon Rev. 3.3.4. What if some do not believe? shall their Unbelief make the unchangeable Purposes of God of none Effect? No. Answ. I perceive, as most of the Man's Reasonings are built upon Suppositions, so most of his Suppositions are false▪ For God sent his Son into the World, to put all Men into a Capacity to live the life of Grace; and therefore who do not, the Fault is their own. Nor are God's unchangeable Purposes of none Effect; since God has not unchangeably purposed to Damn any, which he supposeth, he did: And upon this mere and unproved Supposition, according to his Method he builds his matter. He adds: Joh. 3.16. is directly against the meaning of his Adversaries (I judge, he means all those, who Assert Universal Redemption) who build much upon it; albeit I had not the Wit to Improve it. But it seems, had I had a great deal more Wit, than I have, he judgeth himself to have Wit enough to prove it all to no purpose: Why? because according to the Greek it is; For God so loved the World,— that all believing (or all Believers, or every one that believeth) in him, might not perish, etc. And what then? We must prove, that either all are or shall be Believers, and then he will easily grant without Dispute, that Christ died for them all. But the Man has not here well heeded, what he saith: There is no necessity of proving, That all are, or shall be Believers; it is enough to prove, that, All are put in a Capacity to Believe, and that Faith is not made by an Absolute Decree Impossible to most: This in part is done already, and more of it will appear hereafter. That Christ by this place intended to show, that his Death should not be Restricted to the advantage of the Jews only, is not denied. In answer to Heb. 2.9. that he Tasted death for every Man, he saith; that the Greek here, for every Man, importeth, in their room and stead; shall we think, that Christ died so for every Man, and yet many of these Men died for themselves? But if any Absurdity be inferred here, it will redound upon himself (no less than upon me) who will Confess (as his afterwords make manifest) the saying here, Christ tasted death for Every Man, Imports his dying here for the Elect; and yet do not many of the Elect die for themselves if he mean a Natural Death; but if not, I see no Reason of admitting his Figure: nor is there any Strength in it to prove, that it imports his Dying in their room and stead, as he would have it. Here again he saith, This showeth, the Benefit of his Death is not restricted to the Jews; Which is granted: but that proveth not that it is not therefore Universal. Next, he taketh notice of the Context, where it is said, It became him in bringing many Sons unto Glory, etc. and therefore these are the All, for whom he died: But this is strongly to affirm, not to prove. Albeit Christ brought many Sons unto Glory, and called such Brethren, it doth not follow, he Tasted death only for such: The Apostle showeth us first the general Extent of Christ's Death, in saying, He tasted death for every Man; and then showeth us, how it became Effectual to many: And yet the Man is so confident (albeit he has urged nothing, but only affirmed) that he adds; If this Context do not sufficiently Confute this Conceit, 
J. B. etc. regard the Scriptures no farther than it favours their Opinion and Confutes their Adversaries.  we need Regard the Scriptures no more. But here he has spoken-out the Truth, as it is: For this evidently shows, that for all their pretence to Exalt the Scriptures, yet they regard it no more, than it favours their Opinion. This is the Account, for which they Regard the Scriptures; if it favour their Opinion, and Confute their Adversaries; but if it do not, They need no more regard it; else surely he should have said, If the Scriptures do not Confute that, which he esteems an Error, than he will not judge it so any more, but regard the Scriptutes more than his own Judgement: but on the contrary he is Resolved, if the Scripture do not Confute what he thinks a Conceit, that he need no more Regard them. Likewise in the rest of this page he gives himself a notable stroke: for to my saying, That their Doctrine would infer, that Christ came to Condemn the World, contrary to his own words, Joh. 3.17.12.47. he answereth, That Prejudice has so blinded mine Eyes, that I cannot see the Beam in mine Eye; for in my opinion, not one Man might have been saved, because Christ only procured a mere possibility, and no certainty for any one Man, etc. But as I have above observed, I assert, as my judgement, the express Contrary, that Christ has so died for some, that they cannot miss of Salvation; and this himself also noticeth afterwards, p. 276. I would know then, and let all honest Men judge, if there be any spark of honesty left in him, whether himself be not the Man, whom prejudice has blinded. Almost at the same rate, p. 207. he asketh me, if my Argument from 2. Pet. 3.9. the Lord is— long-suffering to us-ward, not willing that any should perish, but that all should come unto Repentance, do hold; What will I do with those, that outlive the day of their Visitation? is the Lord willing to give them Repentance? I answer, No: and yet no overturning of my Argument: For in respect All had a Day of Visitation, wherein they might have Repent, God may be said to be Long-suffering, and not to have been Willing, any should have Perished, etc. But this cannot be said, if none ever had such a Day or Season, as they affirm. He would Insinuate, as if This made all to depend upon freewill; but how frivolous this Calumny is, will after appear. And whereas both in this and the following page he Rants at an high rate, as if I did fight against God's Omnipotency, saying: God will be God, whether I will or not; and that Christ must turn a, Petioner, and supplicate Lord [freewill,] exclaiming, O cursed Religion! The Man doth but show his Malitiousness and Weakness. For if God's Omnipotency, because he doth whatsoever he Will, 
God's Omnipotency willeth not Wicked Actions.  be Urged to prove, that Men cannot Resist his Will, and that therefore whatsoever Men do, even the wickedest Actions are willed by God; then Violence is offered to the Will of the Creatures, and the Liberty and Contingency of second Causes are necessarily taken away: Which yet is expressly denied by the Westminster-Confession Chap. 3. Nor will all his Distinctions, far less Affirmations solve this, that Peter speaketh only of the Elect, because he mentioneth them elsewhere: unless he prove [All] here to be Restricted, is but a begging of the Question.  
¶ 8. Pag. 210. n. 65. 
Testimonies of Antiquity slighted by J. B. as not being for his Turn.  He quarreleth my bringing some Testimonies of Antiquity, Agreeing with what I say; which he termeth a Fouling of Fingers with humane Writings, saying; Himself layeth not so much Weight upon the Authority of Men in this matter: and yet afterwards he Cites some, as making for his purpose. He may know, I as little build upon the Testimony of the Ancients, as he can, for the bottoming of Faith: and yet to show their Agreement with us, and against them, is a good Check to their shameless Objection of Novelty; considering, how the same is Objected to them as strongly, and with no less Reason by their Mother, the Church of Rome, whom, when pinched by us, they begin to Run to for the Ground of their Church, Ministry and Maintenance. That ever I said, The Quakers (whom he terms to be of Yesterday) have only found the Truth, is false; albeit I say, they have a more Clear and Full Discovery of it: But one would think (notwithstanding his pretending) he lays little Weight upon the Authority of Antiquity in this matter, that it is not so; else why doth he so often in this matter Vpbraid us with the Heresy of Pelagius, as Contradicting the Sense of the Ancient Church and their Doctors? Who are those, whose Testimony he calls the Authority of Men in this matter?   

SECT. VII.  
Wherein his IX. Chapter Of Universal Salvation Possible▪ his X. Of Universal Grace and Light: XI. Of the Necessity of this Light to Salvation, and his XII. Of the Salvation of Heathens, without hearing the Gospel, are Considered.  
¶ 1. HE beginneth his 9th Chapter Of Universal Salvation Possible, (according to his Custom) with Railing, accusing me of Ignorance, Folly, Pride and Pedantry; but he thinks it not worth his pains to spend words to discover it: yet he gives a main Reason for all, to wit; I suppose, our Opinions were never known in the World, before we were raised up to declare them: Which being a manifest Untruth, and never said by me, the Reader may thence judge of the Grounds he has for this his Railing. However he supposeth, They are but Old Errors clothed with New Notions; and which himself has sufficiently enough Enervated in his former Chapter of Reprobation and Universal Redemption: Which being the Basis of them, is by him (if he may be admitted Judge in his own Cause) already overturned. And then he thinks, It was Impertinency to say, That Quakers can by sensible Experience be Confirmed in their Doctrine; and so brings to an end his first two Paragraphs. 
J. B's. Comment and false Insinution put upon our Doctrine of Grace and Salvation.  His next work is to play the Commentator, and to tell his Reader my Meaning, which to be sure is to pervert it; as he doth in this Chapter throughout: affirming, It to be my belief, that every Man has Power and Ability moral to lay hold of Salvation, and that there is not Requisite thereunto any new Grant of Grace and Divine help to quicken the Man;— he has a stock from his Mother's Womb, which is sufficient: This he calls the Proper and Native face of my Doctrine; and this he putteth down as my Opinion, and charges me with it, p. 214. And p. 218. he saith it further, Without any Concurrence of Divine Grace, pag. 220. he saith, I Conclude, Man has power to believe and obey the Gospel without the Spirit of God; as also the like p. 221. twice. And p. 222. he saith, I Conclude, That the Wicked have power of themselves, without the Spirit of Regeneration and Grace, to do what is commanded in reference to Life Eternal; and further p. 223, 224, and 226. he affirmeth the like of me; which is utterly false, and was never Believed nor Asserted by me. And its observable, that in all these places, where he thus Charges me, he doth not so much as once point to any one page in my Apology; and not only so, but not so much as from the Words or Writings of any other Quaker, borrowed from some of his usual Authors, which is his most frequent Refuge: And therefore the Reader may judge, what he builds upon his False Supposition, or batters against it, falls to the ground, without further Refutation. After he has branded this Brat of his own begetting, p. 214. with Pelagianism, Jesuitism, Arminianism and Socinianism, thence accusing the boldness and confidence of the Quakers, and of myself in particular, in terming it a New Discovery of ours; he endeth this page with a Fit of Railing: and beginneth in his next to Wonder, how the Heathens can be said to have a day of Visitation, 
The Heathens have a day of Visitation.  since nothing can be called a day of Visitation in reference to Salvation, but what is in and through the Preaching of the Gospel. But this Wonder is built upon his Supposition, that the Preaching of the Gospel is not where, but where there is an outward Administration of it; wherein his Mistake will come hereafter to be manifested: into which Mistake he falls in the next page, and elsewhere in this Chapter, where I shall pass it over, until I come to speak of it in its proper place. 
To none God denies the Means of Salvation.  In this page 215. he thinketh, that since I Affirm, their Doctrine makes God unjust, as denying to some the means of Salvation; that which I affirm, may be likewise so charged, because some may think, God is not just, in not granting to all an equally long Day of Visitation. But the Question is not, what some may think? but whether these Thoughts be built upon Justice and Reason? All Men know, it is manifest Injustice to punish a Man, and torment him for non-performance of that, which he that Commands him to perform, has by an invincible Necessity barred and hindered him from doing; and therefore to suppose this of the most-just God, must be a great Error and Abuse: But it is no Injustice to punish a Man for not performing that, which he had received sufficient Power to do; albeit another had received more: to say so, is like the Labourers, whom Christ Reproves in the Parable for murmuring, that those that came-in after them, received equal Wages with them, Matth. 20.12, 13, 14. That the preaching of the Gospel is not a Mocking of those, whose Day of Visitation is Expired, as it is to the Reprobates among them; I have in the former Section shown: But he asketh here, 
Obdurateness or hardness of Heart, when begotten?  Whether such become obdured before, or after their Day of Visitation be expired? What if I shall say both, though not in the same manner and degree? It was before Removable, but not after; since albeit simply considered the same, and always pardonable, yet with a Respect to certain Persons and their Circumstances, unpardonable, or not pardonable. That God permitteth Sin to be in the World, I never denied; nor accused their Divines for so saying: But whereas he saith, It is a manifest untruth, that I would make the Reader believe, they say, God doth Impel Men to sin necessarily; he seeketh to hid their Doctrine, and beguile the simple Reader: 
Calvinist● blasphemous Doctrine of God's forcing & decreeing Men to Sin▪  Since P. Martyr upon Rom. 1. saith expressly, That God forceth the Will of Wicked Men unto great Sins: And Piscator saith, That the Wicked are absolutely Decreed Necessarily to sin; and therefore to sin, that they may be justly punished: Now, these being More Eminent Divines among them, than I suppose J. B. presumes (for all his Scribbling) he is to be Accounted; The Reader may judge, and by the passages elsewhere cited by me, Whether he doth not here most untruly Charge me with an Untruth? That the Sins charged upon the Gentiles were only such, as were against the Light of Nature, he has affirmed p. 217. but not proved: For the great reason of their Condemnation is, because What was to be known of God, is manifest in them; and that this is not only the Light of Nature, will after appear. If, what he urges from Rom. 11. concerning the Jews, and the Imprecation those brought upon themselves, who said, His Blood be upon us, and upon our Children, hold True, we must suppose, no Jew since that saying of Paul and Barnabas, Act. 13.46. to have been really Converted: But how came any of them to be Converted before, since that Imprecation was long before Paul and Barnabas spoke these Words of their turning to the Gentiles? and according to this Reasoning, all the Preaching of the Gospel, which the Jews have since heard, and do hear, is in Vain. I have sufficiently explained, 
The Day of God's Visitation to Man, spoken of.  what I mean by this Day of God's Visitation to every Man, in the explication of the 5 and 6 Theses in my Apology, N. 17. And albeit he thi●k otherwise; as I know I have satisfied many Moderate Readers, who are not Quakers, so I hope to have satisfied all, that are truly Vnprejudicate. After he has (p. 218.) given large Citations, to show their Doctrine out of the Confession of Faith and Catechism, and thereafter made a kind of Preachment thereupon he comes at last (p. 221.) to Examine the Proofs I bring for my Assertion.  
¶ 2. And first to my Argument drawn from the Reproofs in Scripture to Men, for rejecting of God's Visitation and Love, he answers, That my Proposition is Universal, and these Complaints and Reproofs only particular; and so can prove nothing. The like he answereth (p. 224.) to what I urge from Esai 5.1.2, 3, 4. where the Vineyard is Expostulated with; as likewise Mat. 23.33. Mark 12.1. Luk. 20.9. and p. 225. To what I urge from Mat. 23.37. Luk. 13.34. and 19.41, 42. where Christ Expostulateth with, and Lamenteth over Jerusalem: But for Answer to all this, albeit these Places were granted all of them to be particular; yet so much is gained by them, 
Some that did perish, had a day of Visitation, contrary to J. B.'s false Position.  that some, that did perish had a Day of Visitation, in which they might have been saved: And thus his Doctrine, Salvation was never possible to any, but to such as must necessarily be saved, is overturned; and he should at least have answered them, as to this. Further, all the Scripture-Proofs and Complaints are not particular, but some of them general; and one general one is enough to prove my Assertion: (albeit as to that, I may see what he saith hereafter to Answer that; as to the Universality, it is more particularly proved in my Apology) such as Gen. 6.3. which is spoken of Men Indefinitely. And whereas he supposeth, This striving of God with Men to be only by his Word and Servants, meaning the outward Word; he doth but beg the Question. Likewise that of Micah 6.8. he hath shown thee, O Man, what is good; and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God? where the Word [but] doth show, this is all, that is required; and that no more is Required, than is shown to Man Indefinitely: Others might be mentioned. And whereas in this and other Places he saith; My Argument will not prove, that Men have Power to lay hold on Salvation without the Grace and Spirit of God; It is true: For as I never affirmed any such thing, as is above observed; so I never intent to bring any Argument to prove it. Pag. 222, N. 14. in answer to 1 Pet. 3.20. brought by me, he saith; I fore saw, it would be answered, that the long-suffering of God there mentioned, was not unto Salvation: But the Man is Unhappy in his Conjectures of other men's Thoughts. It will not follow, it was not to Salvation, because the Parties, towards whom it was, remained Obstinate, and so perished: And albeit the Apostle Peter (2 Pet. 3.15.) be speaking to his Brethren, who might have been advanced in Grace; yet he shows not, how it thence follows, that the Long-suffering there mentioned, is restricted to them only: The Text saith no such thing. And what, though this Epistle of Peter was not particularly directed to the Romans, to whom Paul wrote; yet this being a general Epistle, Included the Church of Rome among the rest: And others had need to have seen Paul 's Epistles to the Romans; since (according to him) it was a part of their Principle, and only Rule of Faith and Manners, But to overturn, what I observed here from Peter's taking notice of Some Wresting Paul 's Writings, he bringeth nothing, but his own Affirmation. His Answer, to what I urge from the Riches and Bounty of God towards Men, spoken of Rom. 2.4. which could not be, if Salvation were Impossible to them; is That the [Riches] there mentioned is understood of the good things of this Life: Contrary to the express Words of the Text, 
J. B.'s Explanation of the Riches of God's Goodness, etc. contrary to the Text.  which shows, That the Nature of that Riches and Long-suffering is, to Led to Repentance; and ver. 7. Eternal Life is proposed, as the Reward of such, as by not despising of those Riches are led to Repentance, and continue in well-doing. And whereas he adds, This cannot be done by the mere Strength of Nature without the Grace of God; I never said so: And therefore like to this Calumny is what he saith p. 225. where, that he may take occasion to Rail and Reflect, he would make his Reader believe, that I argue, That because Men can do evil, they have therefore a Power to do good; and then pleases himself to add: These are Quaker- like Inferences, that want all solidity, and no little of Sobriety. At last he desires me to prove, 
The Talents, saving Grace.  that by the Talents mentioned Mat. 25.15. is understood Saving Grace: But if he think, that be not meaned by them, I would know of him, what is meaned? For it is observable, he doth not (because the dare not) deny, that Saving Grace, or the means of Salvation is meaned by them. Doth not Christ make use of this Parable to Compare the Kingdom of Heaven to it? and is it not of the same Import with the former of the Ten Virgins, five whereof, who had Oil in their Lamps, (I suppose he will Confess, this was Saving Grace) entered with the Bridegroom? Is it not said to those, that Improved their Talents, Well done, good and faithful Servant, enter into the joy of thy Lord? It is much, the Man had Confidence to insinuate so much as a Denial, that Saving Grace is here meaned. As to what he adds of this being not Universal, and not proving, that Men have Power of themselves without Divine Help and Grace, I have answered it above.  
¶ 3. I come now to his Tenth Chapter, Entitled, Of Universal Grace and Light; where he grows warm to purpose, and Rails almost Constantly. He is scarce well entered this Chapter, when he accounts the further Piece of our Divinity, (as he terms it) and against which himself writes as Nonsense, and the foaming of a distracted Brain; yea, p. 228. such, as he doubts whether it can be understood at all: pag. 230. whose Meaning is unintelligible. But what need he bestow near forty Pages, 
J. B. bestows near 40 pages to refute unintelligible Nonsense, as he calls it.  to Refute unintelligible Nonsense? For if it be so, he cannot be sure, he has Refuted it; since no man can be sure, he has answered that sufficiently, he doth not Understand. And his Malice has so Over-driven him, that he writeth down his own Judgement, saying; (pag. 227.) Some may justly blame him, for spending Words, and wasting Time upon such a nonsensical, self-Contradictory Proposition: Yet the Man will be doing that, for which he Confesseth, he is justly unblamable; and so much the more, as he further Confesseth, p. 261. That nonsense cannot be well Answered. Of this Violent Railing take one Instance p. 248. where (in Answer to my saying, That the Light of Christ will not Consent to any Abomination, but taketh away Blindness, openeth theVnderstanding, and directeth the Judgement and Conscience; 
J. B. 's Railing Stuff against the Quakers.  he addeth: And while the Quakers preach up this, as a sure Guide to Life Eternal, they are abominable Pelagian and Socinian Deceivers, who should be fled from, as the most impudent and sworn Enemies of the Grace of God, and of his Gospel, that ever appeared out of the bottomless Pit; a company of pure Pagan-Preachers, whose Doctrine is Paganism, and driveth thereunto. The Reader may judge of the rest; which he may find in Terms no less Abusive very frequent, pag. 227, 233, 234, 237, 238, 240, 248, 258, 260, 261, 266. All which Railing, as it occurreth in these pages, needs no answer; but that of Michael to the Devil, who is the Author of such Stuff, The Lord Rebuke thee. This Method of Answering is no less Unreasonable, than his Railing; for it is either by supposing things not proved by him, by concluding things not following from my Assertions, or by manifest Perversions, all improved by the height of Abuse to render the things, that displease him, Absurd and Ridiculous: Of these I shall take notice in order. First: He supposeth Nothing to be the Gospel, 
J. B. supposes nothing to be the Gospel, save the Outward Preaching.  save the outward preaching; and that there is no Gospel, where there is not an outward Administration of it: And this he never offers to prove. What he saith, to Contradict my Asserting the Gospel to be, where the outward may not be, will after be Examined. Upon this his mere Supposition he accounts me Absurd pag. 226. and upon this Supposition he urges all men's not having Grace, as not having the Gospel, p. 235, 236, 240. That to preach the Light within, is to despise the Gospel, p. 244. That, according to me, the preaching of the Gospel is not necessary to Salvation. Another of his Suppositions is, That because the Light within is common to all, therefore it can be nothing but Nature. And upon this false and unproved Ground he Raileth and Enlargeth, p. 229. where he calls it the Pelagian Grace of God, that is Man's freewill; doubting, whether I will say so much as did Pelagius: Which is nothing to the purpose, neither proveth his Inference, which is false; as the Scriptures brought by me in my Apology to prove, There is a Saving, Spiritual Grace given to all, do Evince: What he saith in Answer to any of them, as it occurs, will hereafter be considered. And yet upon this false Inference he Concludes p. 233. The Height of the Quakers Divinity is but, what a Natural Conscience can teach a Man-eater; and to the same purpose, p. 234. and then battereth against it, p. 237. saying, Christ in the Saints, the Hope of Glory, is not brought about by Nature: Which I never said; and therefore he but fights with his own Shadow, as he doth upon the like Occasion pag. 231, 232-236-238, 241, 256. where he saith: That Men are not made partakers of the Privilege of the Saints in their Natural State; and the Scripture saith not, There is any thing in the Heart of Man by Nature, which produceth Christ in the Soul, etc. which things were never Asserted by me. More of his Mistakes of this kind may be seen pag. 257, 262, 265. where he concludeth, The Quakers Religion and Gospel to be nothing, but what mere Nature teacheth: But it is observable, that in that almost one and only Argument, which he bringeth to make this Inferrence good, (albeit much of his Work and Exclamations depends upon it) he involves himself in a notable Contradiction. For (p. 234. n. 7.) to prove, There is no Universal Light, or Seed, that beareth Witness against all evil Deeds, he asketh; 
J. B. denies the Light to bear Witness against Evil in the Cilicians and Messagetians.  How came it, that this Light and Seed did not bear Witness against the Cilicians, who lived upon Theft? and against the Messagetians, who use their Wives in common?— and against such as used to kill Men, and eat them? Now, these can make nothing for his purpose, unless for this Reason, that because these People Commonly and Avowedly did these things, therefore they had no Light, that Reproved them for them; otherwise their doing of them will not Import, the Light did not bear Witness against their so doing: more than Men under the Presbyterian Ministry committing Adultery and Murder, will import, there was no Witness born against these Sins by the Presbyterian Preachers. But he has overthrown this his Reason himself, by affirming, p. 232. and 235. 
J. B. overthrows his former Reason, asserting the Law of Nature in every Man.  That there is a Natural Conscience, or the Law of Nature left in every Man, as God's Deputy, informing of some good, and testifying against some Evils; of which elsewhere he particularizeth Murder and Adultery: and yet here he saith; It is observed, there is hardly one point of the Law of Nature, which some Nation hath not Violated not only by their Customs, but by their very Laws. If then their thus violating the Law of Nature do not prove, they had not the Law of Nature, or were not Reproved by it (which he himself has Confessed all had) then neither will their doing those things prove, they had no Divine Light nor Seed, or were not thereby Reproved: for if it prove, they had not that, it will as much prove they had no Natural Conscience, no Law of Nature; which yet he confesseth is in Every Man.  
¶ 4. In this Chapter also he would Insinuate and Infer, to render that which he writes against, Odious, That the asserting of an Universal Gospel, by which Salvation may be possible to such, as want outward Preaching, renders outward Preaching needless: but this Cavil used often before by him, is already Answered in the 3 and 4 Sections; and therefore what he repeats of this again here, p. 229.236.245. needs no further Answer. And whereas he asks upon this Occasion, p. 244. 
The History of the Gospel is necessary.  How can the believing of the History of the Gospel be necessary (as I say it is) to such as hear it, if they may be saved without it? Because God Commands every one to believe these Truths, to whom he bringeth the Knowledge of them (albeit not them, to whom he hath rendered it Impossible.) Has he forgotten their own Distinction of some things being necessary Necessitate praecepti, that are not so Necessitate medii? Neither do I intent by this Belief (which the proposing of the outward Knowledge requires) a Belief merely Historical; 
Necessitas Praecepti, & Medii.  as he maliciously would Insinuate. I shall now take notice of his gross Perversions and Calumnies, which, as he advances, I observe grow thicker, and are in this Chapter very Numerous. As first, from my saying, That we understand by the Light or Seed, a Spiritual and Heavenly Principle, in which GOD, as he is the Father, the Son and the Spirit, dwelleth: from this he infers, p. 231. It may be he doth not acknowledge a Trinity, etc. But if there be any ground for such an Inference from these words of mine, I leave it to all Rational men to Judge. Pag. 255. Because I say, It is Christ's Flesh and Blood, which came down from Heaven, he asks; If Christ had no other Flesh and Blood? and then, as if I had answered He had not; he Concludes Us Deniers of the Incarnation of Christ, ask: Whether the Death of Christ, his Resurrection and Ascension, and all the History of his Life be but Dreams and Lies? Which Malicious Insinuation and Perversion is returned upon him, as false and groundless. And whereas he saith here, He will ask one word more; Where I read, that Christ's Flesh and Blood came down from Heaven? (for so my words should be Translated) it seems, he is either very Ignorant, 
J. B'S. Ignorance of the Scriptures.  or forgetful of the Scriptures; and therefore let him read John 6.51. where Christ saith, he is the Living Bread, that came down from Heaven, adding; that Bread to be his Flesh. In like manner is his other Malicious Perversion denied, and returned upon him, where he would Infer upon us, That each of us esteemed ourselves as much the Christ of God, as Christ was: so that the Blasphemy he exclaims against, is his own, who speaks evil of others without a Cause. Another of his Perversions is, p. 236. where repeating my words he rendereth them thus out of the Latin: 
J. B. falsely Translates the Author, to seek Advantage against him.  This is that Inward Christ, of which we Only and so often speak; whereas it should have been Translated, Which we so much and so often speak for, as the English Edition doth verify: the Latin word tantum signifies so much, as well as only; and was so intended here by me: that it must be so, both the Context, and what I say elsewhere, showeth. But he would have it only, that he might pervert and rail the more liberally: albeit he cannot be ignorant, that the Latin word tantum signifies so much, as ordinary Dictionaries show; and Cicero saying, Nec tantum proficiebam, quantum volebam, nec quicquam posthac non modo tantum, sed ne tantulum quidem praeterieris. Those who debate fairly, use not to strain their Adversaries words to abuse them, when they know, they may bear a better Interpretation. His next Perversion is yet more Gross and Abusive, p. 238. where from my denying, That we equal ourselves to that Holy Man, the Lord Jesus Christ, etc. in whom the fullness of the Godhead dwelled bodily, He Concludes I affirm him to be no more, but a Holy Man; and because I use the words plenitudo Divinitatis, that I deny his Deity: which is an abominable Falsehood. I detest that Doctrine of the Socinians, and deny, there is any ground for their Distinction; and when I Confess him to be a Holy Man, I deny him not to be GOD, as this Man most Injuriously would Insinuate: for I Confess him to be really both True God and True Man. 
Christ true God and true Man.  And whereas he rails and exclaims here and in the following page at a monstrous rate, as if the Comparison I bring of the Difference betwixt every Saint and the Man Jesus, from the Sap its being other ways in the Root and Stock of the Tree, than in the Branches, did further Confirm our Equalling ourselves to him; he doth but show his Folly: since Christ himself useth the same Comparison, Joh. 15.5. I am the Vine, ye are the Branches; to which I alluded; And upon this he runneth out in a vehement strain of Railing, p. 239. exclaiming against us, as if we denied the Deity of Christ and his Incarnation; which is utterly false: and therefore his work there, to prove what I deny not, is in vain. And yet he repeateth this Calumny p. 242. adding; That my saying, That we believe what is written of the Conception, Birth, Life and Death of Christ, etc. to be true, doth not vindicate us from it: and then he subjoins; Do you believe, that that Body, which was Crucified at Jerusalem, Rose again, and is now in Glory? Speak your mind here, if you dare? This Defiance to all Men of Reason will Insinuate, as if I did not believe this, or durst not speak my Mind of it: and therefore if this be found false, he must in the judgement of all sober Men pass for a malicious Perverter. For answer then I say; I do believe, that the Body of our Lord Jesus Christ, which was Crucified at Jerusalem, 
Our Belief of the Body of Christ Crucified, Raised again and Glorified.  was again Raised by the Power of God; in which glorified Body the Lord Jesus Christ dwelleth: and I dare him to show, where in my Apology, or elsewhere I ever said or wrote any thing to the Contrary? Of the like nature to these Perversions is, what we saith p. 264. where from my urging from Heb. 4.12, 13. the Word of God is said to be a Discerner of the Thoughts of the heart, he would Infer; That the Quakers then must know other men's Thoughts, who have this in them, and are sensible of it: But the Absurdity here is his own. Do not they say, Every true Believer has the Spirit of God in them? And albeit the Spirit know all things, yet Every Believer knoweth not all things. Since he is so ready by Consequences to make Men Blasphemers for asserting Scripture-Truth; how can he avoid passing this Censure upon the Apostle, who saith, 1 Cor. 2.15. He that is Spiritual, judgeth all things; and no Man can judge any thing, 
He that is Spiritual, judgeth all things.  but what he knows? And whereas he Rails here, in saying; We ascribe to the Light within the property of God, and have no other Christ: as also to the same purpose, p. 242.237. saying, The Christ we Command to believe in, is not the Christ the Scriptures testify of; but one born with every Man, neither God nor Man, etc. is all answered, and the Absurdity he draws from it, Removed, by what George Keith hath said in his Book, called The Way Cast up; wherein he shows by the Extension of the Soul of Christ, how this is no denying of the Man Jesus, but on the Contrary. And if either I, or any other have called the Light within GOD, or ascribed to it the Property of God, it is no more upon this Hypothesis, than they do, who say, The Man Christ is God, and by reason of the Personal Union ascribe sometimes the Actions of the one nature to the Person denominated by the other; 
The Personal Union in Christ.  as the Westminster Confession itself acknowledges Chap. 8. And since R. Macquair hath promised a Refutation of that Book of G. K. by J. B. in his name, when we see it, this may be further spoken to, if need be: upon which also will depend the full Discussion of that Question mentioned p. 240, 241. Whether the Seed be a Substance? since he will not deny, the Soul of Christ is a Substance, and consequently distinct from Reason: as also that of Christ's being Crucified in the Wicked, which p. 246. he calls a Nonsensical Dream; and of the Seed's being a distinct Principle from the Soul, spoken of p. 247. The full Treating of all which being Referred, until that promised Work of his appear. As to that I shall only say in short at present, that whereas I say, This Seed is not the being of God simply considered, he addeth p. 230. That then all Men are Partakers of the being of God some other way Considered; and what Blasphemy is wrapped up here, he leaves to any that will, to Judge. But there is no Man of Reason dealing Impartially, will Judge any Blasphemy to be here, more than in the Apostle's Concession to the Athenians, Act. 17.28. That we are the Offspring of God, 
That the Seed is a Substance.  and live, and move in him. And whereas he Mocks (p. 241.) at my saying; The Seed is a Substance, because it abideth in the hearts of the ungodly, even while they remain in Ungodliness, ask; Doth not Pravity, Ignorance, Rebellion, etc. remain in their hearts? Are these therefore Substances? But he allays his own Windy Triumphs by my following words; that notwithstanding this Seed is in them, they are not denominated by it, which Wicked Men are by their Wickednesses, while they continue in them: and therefore it is a Substance; since no Accident can be in a Subject, unless the Subject be denominated therefrom. To this he asks, Why a Man, in whom this Seed and Grace is, may not be denominated Graced and Enlightened? and as if it were Absurd to deny, they might be so denominated, he Concludes, And thus this Substance shall be turned into an Accidens by this Man's Philosophy. But the Reason is Clear, because they partake not of the Virtue of it, nor have not suffered it to Work in them; as by the Example of Physic being in a Sick-man I did show: and therefore he has no go-by for this; but a pitiful Impertinency, That if there be such a difference betwixt this Seed and Holiness, as betwixt Physic and Health, than it is no part of Holiness: for I never said, there was such a Difference in every respect▪ but only in respect of the Difference betwixt a Substance and an Accident, for Clearing of which only, the Example was brought. And whereas he would several times Insinuate here in this p. 232, 233. mies Asserting the Seed to be in all, did import Christ dwelling in all; that no such thing followeth, I have shown in my Apology, which himself elsewhere observeth: for I shwe, there is a difference betwixt mere In-being, 
Christ's Inhabitation imports an Union.  and Inhabation; the last imports Union, and not the first. Themselves Confess God to be everywhere; and yet they will not say, God dwells in the Wicked: yea, notwithstanding God's Omni-presence, it is said, Some are without God in the World, by reason of their being not United to him. And thus are answered his Cavils, p. 243. so that I need not further urge (until he has removed this difficulty) from Amos 2.12. Only it is observable, how great pains the Man is at here to show, how faulty their Translation of the Bible is; But how can it then be a Sure Rule of Faith to any? And whereas he saith, p. 236. That when it is said, The Seed is received in the heart, it is supposed, it was not formerly there; I deny that Consequence. Money may be brought unto a Man's house, and yet he not have received it: The piece of Silver, which the Woman, Luk. 15. in the Parable had lost, (and to which the Kingdom of God was Compared) was in her House; and yet she rejoiced not, until Lighting the Candle, and Sweeping the House she had found it. What he Repeats so often (to make an odious Noise) of my making this Grace Universal, That Turks, Japonians, Cannibals, etc. have it, who never heard of Christ, is Impertinent; since he has a Chapter afterwards for that of purpose, where it shall be Examined: As also what he saith p. 245. he thinks strange, Any such should partake of the Benefit of this Mystery; for I speak not of their knowing the Mystery: That's one of his usual Tricks, to foist-in other Words, to alter the Matter.  
¶ 5. Having thus Traversed his Tedious Perversions unto p. 251. N. 25. where he pretends to have Traced me to my Den, while he has only fallen into the Pit of his own making; I come to Examine his pretended Examination of the Grounds I bring: for this he terms my Wild Assertion. And first unto Joh. 1.9. 
J. B'S. vain Quarrels and Objections against the Universality of the Light Asserted by John (c. 1.9.)  That was the True Light, which lighteth every Man that cometh into the World, In stead of an Answer he tells a long Story of some taking it one way, some another. Then after he has played the Dictator a while, in telling his own Conception, he Concludes at last, That [every one] is not to be understood of [All] without Exception; because the Scripture tells of many, whose Understandings are darkened, who are under the Power of Darkness, who abide in the Darkness. What then? that will not prove, that Light is not Come to them in order to bring them out of that Darkness; since Christ saith expressly Joh. 3. of such, that Light is come, but Men love Darkness rather; and those that love it, are under the Power of it: And as they continue to love it, and hate the Light, they abide in it. But it seems, not being satisfied with his own Answer, he proceeds p. 252. N. 26. to Confess, All Men are enlightened, but not spiritually, supernaturally and savingly; but for this he giveth no proof, but his own Assertion: And truly, he must be much puzzled with this Scripture, for he knows not, what way to take it. First, he understands Every Man only of Believers; and then he will have the Enlightening to be Saving and Spiritual: then he understands it of All Indifferently; and then he will have it to be Common and not Saving: But with these his Guessings and Divine he is not like to satisfy any sober Christian. He goes on at the same rate of Uncertainty, p. 253. upon these Words; That the Life is the Light of Men, doubting, what is the meaning of them? After he has told Calvin's, Origen's and Marlorat's Thoughts, he Concludes; That though Light be come into the World, yet Men love darkness better, and none become Children of the Light, but by believing: And that all are not Children of the Light; which I never denied. He goes on to tell Calvin's further Thoughts of the following Words; all which shows, this place pains him: But overturns nothing, of what I have Asserted. And then p. 254. N. 29. he refers me to his eight Chapter, to prove, That [Every Man] here admits an Exclusion, which a little before he Confessed it did not; adding, That the Text itself inferreth a Restriction, when it tells, Darkness did not comprehend the Light. But this imports no more, than some's Rejecting, which I deny not; but not, that the Light shined not: For it is expressly said, It shined in the Darkness; so it was there, which is the thing in debate: and the Text saith positively, This true Light lighteth every Man; and therefore it is but to Cover his own Shame and Weakness, that in stead of something more solid, he closes this Paragraph with a Ridiculous Bob, saying; Quakers are good at Dreaming: But this silly Covering will not serve him with such as are not Blind. To what I have said to show, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be referred to the Light, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That all Men through it (the Light, not John) might believe.  and not to John; he returneth his contrary Assertion in stead of Reason: My showing it, by its being said, That all might believe through him, which all could not do through John, as not hearing him: in stead of Answering he tells me, I may learn thence, how to take the particle [All]; which in Effect is nothing, but by his own bare Authority to Command me to take [All] not universally: But I find no Virtue in his Order to persuade; and therefore will wait for Probation, ere I Obey. That John, as an Instrument, might be useful to bring People to believe in the Light, I deny not; and therefore he might have spared his pains in this Page to prove that: But it will not thence follow, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to John, until he first remove the Ground given against it by me, in showing, [Alderman] is not understood here universally; which is incumbent for him to do, since he denies it.  
¶ 6. Pag. 256. N. 31. In answer to my arguing, That this Light is saving and sufficient, because it is the Light of Christ, whereby all aught to believe, he saith; They know no Light sufficient, which is not Efficacious, that is, which certainly doth not save: But besides that this Answer is but a mere begging of the Question, 
J. B.'s Quibbles against Saving Light.  it is Contrary to many Scriptures, which I have at length shown before, in proving, Many that have had a Day, have resisted the Mercy and Grace thereof. What he saith further here against those, who affirm, That the Improving of Nature aright, shall obtain Grace, Toucheth me not; who affirm no such thing. He beginneth his N. 32. p. 257. with a Perversion, as if I denied, that we received what is Natural and Common, from Christ, because I say, The Evangelist John c. 1. is treating, of what we receive from Christ as Mediator; therefore I deny, we receive from Christ, what is Common and Natural. But in Answer to my urging the Light's being Supernatural, (to pass by his pedantic Quibble, which he adventureth not to Insist upon) because the Darkness, that is, Man in his Natural Estate Comprehendeth it not; but Man in that Estate can Comprehend, what is Natural to him; he tells me, they thence Infer, That Man in that Estate is void of all Spiritual Light: Is not this a Learned Refutation of my Reason, Reader? But suspecting, this would not serve, he adds another Quibble upon the Word Comprehend; That though Man in his Natural State can Comprehend that which is Natural, yet he cannot Comprehend the God of Nature. I say not, 
To Comprehend, to receive, or apprehend. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that in his Natural State he can, nor yet in his Spiritual; Comprehend, being taken in the most Comprehensive Sense: But otherwise being understood of Receiving or Apprehending (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood) he may Receive it by virtue of the Power, which from the Light he Receives so to do. That the Quakers exhort People to believe in a mere Creature, Is a mere Calumny; with which like Stuff this Page is filled: And therefore my Argument of the Light being saving and Supernatural, because we are commanded to believe in it, Remains Unremoved. Pag. 258. In answer to what I urge from the Parable of the Sour, Matth. 13. and the Word of Faith, Rom. 10. and the Engrafted Word, Jam. 1.21. he only opposeth his mere Assertions and Railing, calling it Quaker-Dotages, and a fanciful Dream. And to the Argument drawn from the Talents, Mat. 25. he denieth them to signify Saving Grace; of which above. Pag. 259. When he comes to answer, what I urge from Col. 1.23. of the Gospel's being preached in every Creature, which is not only a Declaration of good Things, but the Power of God; he gives his mere Assertions, That the Gospel was the Doctrine delivered by Men; 
J. B. asserts the Gospel to be the Doctrine or Declaration of the Power of God.  but the Doctrine was not the Power of God, which the Gospel is, albeit it declared of it: No more than a Receipt of Physic is the Ingredients. Next he asserts, That if the Gospel be in them, it needs no Preacher; but this he proves not: A Man may have good Herbs in his Garden, and yet need another to tell him the Right Use of them; yea, and discover them unto him. And what if I would say, as he desires, That it was preached from the beginning of the World in a Measure, that it wrought in men's Hearts in order to save them; albeit the full, plain and manifest Discovery, and precious Effects thereof was reserved to the Ministration of Christ and his Apostles? And therefore his Assertion in the next page 260. is false, That according to the Quakers Principle, the Gospel was alike manifest in all Ages. Was not the promised Seed a Preaching of the Gospel to Adam? How poorly he has shown the Restriction of the Particle All (albeit the Words here be Every Creature, which is more pathetic) in his Eighth Chapter, is before Evinced. And whereas he desires to know, Where the Gospel is taken properly for that Inward Strength, that is Common to all Men? I have shown him, the Gospel is called the Power of God expressly, Rom. 1. and that is an Inward Power and Strength: And then again I have shown him, that this Gospel is preached to or in Every Creature, which are plain Words; what is preached to Every Creature, is Common to all Men: And therefore until he answer this, his calling me a Babbler and a Pagan-Preacher (as he doth in this Place) with such like Stuff, will have little Weight with Men of Reason. 
To Assert the Manifestation of God in Man to be the Gospel, J. B. calls Heathenism, Pelag. Socin. Armin. and Jesuitism.  The rest of this page and the following, 261 and 262. is a Complex of Railing, That the Quakers Gospel is mere Heathenism, worse than Pelagianism, Socinianism, Arminianism and Jesuitism, because they say, that what is manifest from God in Man, is by the Gospel; and that which Revealeth Justice and Equity, is the Gospel: Which this Man supposeth only to be the Light of Nature, and thereupon concludeth, The Quakers Gospel is but Nature's dim and corrupt Light. All which is but to beg the Question; as he doth, where he supposes, That Man naturally can perceive the Eternal Power of the Godhead in the outward Creation, without any supernatural Light: Which he should prove, and not mock at my being otherwise minded; for this savours more of Pelagianism, than any thing asserted by me. He asks me, by what Authority I make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, what is to be known of God (for it seems, he was afraid to speak plain Scots of it, lest every one should have seen his Impertinency) and the Knowledge of God one and the same? For to see this, he saith, he wants the Quakers Spectacles. But indeed, he must be as dark-lighted inwardly, as these are outwardly, that need Spectacles, if he deny, That the Knowledge of God is somewhat, of what is to be known of him; and than what is to be known of God Indefinitely, must Comprehend the Knowledge of God. He addeth; That if by Inward Revelation the Heathens know the Will of God, than the Apostle was quite out here: But this follows no more, than that a Master teacheth not his Scholar Navigation, because he makes use of the Compas' and outward Observations to demonstrate it to him. Pag. 262. N. 38. as also N. 40. 
J. B's. prooffess Answers▪  In answer to what I urge from Rom. 10. of the Word being near in the Heart and in the Mouth, he returneth Railing and mere Assertions: For his saying, That this Word is not in Every Man, is but to affirm strongly, not to prove. As for his Asserting, That the Apostle speaks of outward Preaching, I deny not; and that by an outward Testimony the Mystery, that had been hid, and even sparingly Revealed in the visible Church, was openly declared by Christ and his Apostles, I Acquiesce to: But from all that it will no ways follow, that the Apostle spoke only of Outward Preachers, and that it was not in the Hearts of all Men, though they had not a distinct Knowledge of it. He Confesses, The Mystery of Adam 's Fall was not known to the Gentiles, but by the Scripture; yet that hindered not, but they were hurt, yea, and according to him, all of them defiled by it. His saying, That I Confirm here my desperate Design, and overturn the Foundations of the Christian Religion, 
and foolish Exclamations, etc.  with his Exclamations, O desperate Souls! O wretched Error! with much more of this kind of Stuff, uttered by him for want of better Arguments, may fright Fools, but will not move Men of Reason. At last, to Conclude this Chapter he allegeth, The Testimonies of the Fathers brought by me, do not expressly prove my Assertions; yet he tacitly and indirectly acknowledges, Such Testimonies may be found among the most Ancient of them, while (albeit to their Disadvantage) he saith, It is observable, that some of them had so put on Christ, as not fully to have put off Plato.  
¶ 7. Pag. 267. Cometh his Eleventh Chapter, Entitled, Of the Necessity of this Light to Salvation: Where, according to his Custom, he beginneth with proofless Affirmations and Railing, saying; The Universal Gospel pointed at by me, is no Gospel, not the Gospel Revealed in the Word; making the whole Gospel and Grace of God null and void, as that, by which the outward Administration thereof by the Apostles is unnecessary: To which is Answered before. And then after an Enumeration of many Scriptures, wherein the Apostle Paul glorieth in his being an Instrument of the Preaching of it, with which he hath not shown our Doctrine Inconsistent, he concludeth; O what wretched Desperadoes must these Quakers be, who thus undervalue and trample upon the Riches of the Wisdom and Grace of God, and instead of the true Gospel give us pure Paganism! This is a fit Introduction for such a Chapter, wherein there is much of the same sort of Stuff (which I shall willingly pass) and which, that he may end as he gins, has the like Railing Conclusion, p. 281. Then when he enters upon the Matter, N. 5. and p. 269. and comes to Examine what I say, to show, Wherein we differ from some other Assertors of Universal Redemption, and for that end to show, Why one is saved, and not another, seeing all have sufficient Grace; among others he mentions these my Words: 
Grace in Man, if not Resisted, works his Conversion.  Moreover we believe, that in that special time of every Man's Visitation, as Man of himself is wholly Impotent for working with Grace, so neither can he make the least Progress out of his Natural State, till Grace lay hold on him: So that it is possible for him to Suffer, and not Resist, as it is also possible for many to Resist. By these Words of mine cited by him, the Reader may easily observe, how falsely he charged me in the foregoing Chapter with Asserting, That Men could be saved by mere Nature, without the Operation of the Grace of God; and yet he is not ashamed to reiterate the same Calumny here, p. 279. But to proceed, he saith; This my Answer is not satisfactory: The Reason of which (besides some tedious Discourse of the Opinions of the Arminians, Jesuits and Molinists, concerning the difference betwixt sufficient and effectual Grace (which is not my Work to answer, neither needs any, as he gives it here and there, p. 270, 271, 272-274. 280.) amounts to this, That since the working of the Grace comes from this Nonresistance, which (he saith) is a positive Act of Man's Will; then Salvation depends upon freewill: And this he labours to Aggravate by divers odious and sometimes ridiculous Expressions, such as, Grace must stand Cap in Hand to Lord freewill, and more of that kind; alleging, That the two Examples of Sick Men, and Men living in a deep Cave, brought at length by me in my Apology (Lat. Ed. p. 91. N. 17.) do not free me of this Absurdity. To which I reply (1) That the Question is here only concerning such, as have only a Sufficiency of Grace, and not of those who have a Prevalency of Grace; which I Confess to some. (2) That I say not, that any Man can Convert himself by any Light, Grace or Seed in him, until quickened, visited and stirred up by a New Visitation of Life from God. (3) That on both hands it is Confessed, that there must be a Concurring of the Will of Man in the Act of Conversion: For no Man is saved against his Will. (4) That I say, as well as he, That this Concurrence of Man's Will, and Pliableness to the Grace of God proceedeth not from Man's Will naturally, but is the Product and Effect of the Grace: Then what has Man to glory in? O (saith he) such as are saved, may say, I was not so ill disposed; my Will was not so averse as another, that had the like sufficient Grace: And what then? His Aversion and Resistance is the Cause of his Condemnation, that is not denied; but it follows not from thence, That the Non-resistence is the Cause of the others Salvation: I deny that Consequence; for his Nonresistance did not procure him that Visitation from God. Where then is his Absurdity? It may resolve in one of these two, That it was possible for those that are damned, 
The possibility of Salvation for all demonstrated.  to have been saved; or, for some of those that are saved, to have been damned. What will the supposing, that those that are damned, might have been saved, amount to, but that their Damnation is of themselves, which all acknowledge? And if he think, it is Absurd to say, Any that are saved, might have been damned; why is Salvation preached to any? or to what end is pains bestowed upon any in order to Salvation? or how doth that signify any thing really to their Salvation, if Damnation was altogether Impossible to them? When he has sufficiently answered this, he will solve his own Difficulties. But because the Man will always be nibbling, where he cannot give a solid Answer, therefore he falls a quarrelling at some Comparisons brought by me p. 273-275-277. showing, they do not hit in that, for which I did not bring them; whereas I took notice, that the Comparison did not hit every way (since All Comparisons claudicant.) The first is, because I say, That Grace softens the Heart, as the Fire softens the Wax; therefore he concludes, That according to me, Grace doth not Change the Heart, because Fire Changeth not the Nature of the Iron; and what then? It was only with a respect to the softening, that I brought the Comparison: albeit had he been a good Chemist, he might have known, 
By Fire the Nature of Metals may be changed also.  that by the Fire the Nature of Metals may be Changed also. The Example Of the Sun's hardening Clay, and softening Wax was brought by me to show, That the Sun loseth not its Effect, though the Operation in the subject be different, and for no more; albeit the Sun also work a Disposition towards the producing its Effect in some Creatures, which by their Resisting or Not-resisting may be hindered.  
¶ 8. When he cometh p. 277. to Examine the Proofs I bring to prove the Necessity of this Grace to Salvation, he mistakes the End, for which I bring them; and thence either allegeth upon me false Insinuations, or judgeth them Insufficient for not proving of that, for which they were never intended. For the End, for which I bring these Proofs here, is to show, that whatever use, profitableness or necessity of believing to those, to whom they are Revealed, may be in outward Knowledge; yet Salvation chief depends upon the Inward Work of Grace, bringing about Regeneration in the Soul: and this in order to show, that where this is wrought, (albeit the outward be wanting) Salvation will follow. Now when he showeth, this is not proved by the Arguments I here bring, he may be answered; and till than it is in vain for him to say, I would infer a destroying of the Ordinances of Christ, which is false: or, That this doth not prove, that this common and sufficient Grace is able to Effectuate the New Birth; that not being the matter here to be proved. Pag. 178. N. 13. He denieth, the New Creation spoken of 2 Cor. 5.16, 17. proceedeth from this Light and Grace: But his Mistake herein will be shown hereafter from Tit. 2.11. when I come to speak of that place. He saith, That the Manifestation of the Spirit given to every one, spoken of 1 Cor. 12.7. is only understood of those within the Church; but for this giveth no Proof: If there be an Enumeration made of all the several Virtues wrought by it in the Visible Church; it doth not thence follow, that none have it without it: The Text saith [It is given to every Man] Indefinitely and Absolutely, not to every one only within the Church; that remains for him to prove. He would fasten a Contradiction upon me p. 279. N. 14. because I faith [The Seed is small in its first Manifestation; and though it be hid in the earthy part of Man's Heart] because a thing cannot be both hid and manifest: And upon this he Triumphs, as if he had discovered a great Absurdity. But doth he not know, That that may be said to be hid with respect to a great, and clear and full manifestation, which yet may be in some respect manifest at sometimes? I do not say, That absolutely it is hid and manifest at one and the same time. In answer to Luke 17.20, 21. brought by me, where Christ saith, The Kingdom of God is in the Pharisees, he tells; Judicious Calvin thinks, these Words were spoken to the Disciples: But he, it seems, is not of his Mind (and therefore I know not, to what purpose he brought him, since he follows not his Sense) for he will have it to signify [among,] and the meaning to be, 
The Kingdom of God is within, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intra) not among you, as J. B. says.  That the Kingdom of God was near and among them. But his Proof for this is not valid; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes Interpreted among: But the Question is, If it should be so Interpreted here? and till he prove that, he saith nothing. But his Mistake here is greater, than he is ware of: for the Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies intus, [within]; and I desire him to show me in the New Testament; where it signifies among? All the Scriptures brought by him, are Impertinent, none of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in this place, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He confesseth, p. 280. 
The Calvinists make Grace an irresistible Power.  The Calvinists make Grace an Irresistible Power; and saith, That they have Reason so to do, because the Scripture speaketh of Grace, as a Drawing and Teaching; But that may draw, which draweth not Irresistibly. And because I say, [The Papists, Socinians and Arminians deny this little Seed and Manifestation of Light to be that supernatural and Saving Grace of God given to all to Salvation] he bringeth two Passages of the Arminians, wherein they confess, The Spirit of God works immediately upon the Will, giving it Strength to believe; desiring me then to tell him, Wherein I differ from Arminians? But will my Agreeing with Arminians in this prove, I differ not from them? Doth not himself Agree with the Arminians in saying, (as he affirms they do) That the Power of believing is conferred by Irresistible Grace? And if he Agree with them as well as I, may not I ask him the Question as pertinently, as he doth me, Wherein differs he from them? Has not he himself affirmed, That as to our Doctrine of the Saving, Substantial Seed being in all, pag. 226. neither Arminians nor Socinians ever spoke of it? What then needs he ask me, Wherein we differ from them? But it seems, he that fancieth, Men can dream waking (as he sometimes speaks of the Quakers) has been in that Posture, when he wrote this; which helped him to conclude this Chapter with Railing.  
¶ 9 Now I come to his Twelfth Chapter, Entitled by him, Of the Salvation of the Heathens without hearing the Gospel; he should have added, Outwardly, that is the thing in debate: But as in the Title, so in the Chapter he begs the Question. And that he may begin with Railing, as he ends it with a Flood of it, p. 292. he saith; To say, Men may be saved without the outward Preaching, must be true with this Quaker, though the Apostle saith the Contrary: For this citing Rom. 10.14. Eph. 2.12. 1 Cor. 1.20, 21, 22. All which say nothing Contrary to my Assertion, 
J. B.'s Proofs against the Heathens Salvation disproved.  unless by the Hearing there he prove is meant only Outward Hearing. And what! though the Apostle say to the Gentiles, That they are Aliens to the Commonwealth of Israel, and That by Wisdom they knew not God, and That the Preaching of the Gospel was foolishness to them? All this may be said of some living in, and esteemed Members of the Visible Church, who have the Advantage of the outward Preaching: and therefore it cannot prove, that the Want of this takes away the Possibility of Salvation. To that of Peter I agree, Act. 4.12. That there is not Salvation in any other, etc. but it follows not therefore, that none can partake of his Salvation without the outward Knowledge: himself overturns this Conclusion, by granting, Infants and Deaf Persons may. Pag. 287. To my Argument, That since the Gospel is preached to Every Creature, they may be saved by it, he saith; A [May be] will not evince a [Shall be]: but I said only, may be saved, not shall be saved; and if it evince that, it doth my Business. That some have been saved without it, himself acknowledges in the Example of Job. Pag. 288. To overturn my using of the Gospel's being preached to every Creature, he refers to his former Answer to this Place; and so do I to my Reply: Beza's Sense, to whom he refers me, moves no more than his doth; but when it is Agreeable to Truth. 
J. B. restricts the Word (All) only to the Elect.  Next he comes to answer my Argument drawn from Tit. 2.11. For the Grace of God that bringeth Salvation, hath appeared to all Men: And for Answer he will have [all] here not to be understood universally, but with a Restriction; alleging, It is my part to prove it: But that needs no more Proof, than to prove, That John Brown signifies John Brown; and for all his pretended Skill in the Rule of Dispute, he is under a Mistake. To take it universally, is to take it, as the common and proper Signification of it; so by the Rule of all Commentators we are to hold the Words of Scripture so, until by solid Reasons we be moved to the Contrary: and therefore it is his part, that denies it, to give the Reason. That [all] sometimes is taken with a Restriction, I deny not; that therefore it's so taken here, doth not follow. That the Gospel is said to be preached by Men outwardly, I deny not; but that therefore it is only so, and never preached, but when outwardly by the Ministry of Men, is no Conclusion: Himself acknowledges in the Example of Job, who he saith was Taught by God without Scripture. His other Explications upon this place are his mere Assertions, not to the Business: He calleth it upon the Credit of his own Affirmation, false and childish pedantry to say, They take [all] for the lesser part, because they take it indefinitely; while yet they understand, that Indefinite Number to be the lesser part: But do they not take the Whole World 1 Joh. 2.2. for the far lesser part of the World? Which is yet more Absurd. To my Argument taken from Rom. 5.18. where it is said, As something came upon all to Condemnation, so something is come upon all to Justification: Which shows, the last [All] to be of as large Extent, as the first, which they confess is universally taken. He saith, This will prove more, viz, That all Men are and shall be saved, because Judgement came actually upon All to Condemnation by Adam 's Fall: But this is only his own Assertion. The Word Judgement is not in the Text; 
The Apostle's Words, Rom. 5.18. Adulterated by the Translators.  and Beza's putting in Reatus or Gild, proveth not, It ought to be so: Whatever he do, we account not Beza Infallible; and therefore reject his Sense, until he prove it Agreeable to Scripture: nor yet his Enlargments afterwards upon the Place, because alleged without Probation. Pag. 285. N. 5. He accounteth my citing Esai 49.6. where Christ is said to be given for a Light to the Gentiles, Impertinent; because albeit the Gentiles are not excluded from the Dispensation of the Gospel, it will not follow, that such as hear not of Christ, can be saved, as well as such, as are brought within the Church. But this Answer is founded upon the Supposition, that I affirm, That any are saved, which are not within the Church Catholic or Universal; which is false: And how Men may be of the Church, who want outward Preaching, will after appear. I think, no sober Man will say (supposing Salvation possible to the Gentiles without outward Preaching) that it is blind Charity to judge, some of them have been saved; for upon that Supposition it were against all Charity to say, None of them were ever saved. His Example of the Captives (to whom one, that Redeemed them, did not communicate the Conditions, remaining real Captives) to answer my Argument from the Rule of Contraries, That as Men are hurt by Adam 's Fall, who know not of it; so they may be benefitted by Christ's Death, who know not of it, hiteth not the Matter: It is as strange for Men to be Captives, and not to know How? nor by Whom? as to be Redeemed, and not know How? nor by Whom? If he suppose the first, he may do the last: And this Example himself Overturns, in what he grants of Deaf Persons and Children, as will after appear. To my ask [Why Men cannot be saved, who never heard of the Death and Resurrection of Christ, as well as Men are damned, who never heard of Adam 's Sin?] he tells me very fairly; Because God hath appointed this way of Salvation by Faith in Christ, which cannot be without the Knowledge of Christ: By which he meaning the Outward (as he needs must) his Answer is none at all, but a ridiculous begging of the Question: As he doth also, when he mentions that of Esai 53.11. By his Knowledge shall my righteous Servant Justify many: For though that should be understood of outward Knowledge (which yet remains for him to prove) it will not follow, because Christ shall Justify many by that Knowledge, that therefore he shall Justify none without it.  
¶ 10. When he comes pag. 186. N. 7. to answer, what I urge from the Example of Deaf Persons and Infants, the Reader may observe, how much he is pained; so that he is forced, after so long Contending and wearisome Wrestling at last to give-away his Cause, by confessing, 
J. B. excepts Deaf Persons and Infants from having the Gospel, and why?  They except both these from the necessity of outwardly Hearing the Gospel: If so, then Salvation is not Impossible without the Hearing of the Gospel, and the outward preaching of the Gospel is not of absolute Necessity to Salvation. But why are they, and they only Excepted? In which resolves my Question, (which doth so vex him, that instead of answering he tells me, I am a deluded Quaker) of which this is one; Is not one in China or India as excusable for not knowing that, which they never heard, as a deaf Man, that cannot hear, since God, that has permitted the one to be naturally Deaf, has also permitted the other to be necessarily Absent? To this I cannot find his Answer, save only this, That these Deaf Persons and Infants are Members of the Visible Church, but not the other: Of which this must be the Consequence, That none can be saved, but such as are Members of the Visible Church; for his saying, That none are Members of the Invisible Church, but such as are of the Visible, clearly imports it. But has not he, or at least the most-Eminent of his Way said, That the Church was many Ages Invisible, and in the Wilderness, and yet denied that all were damned during that Time? Or will he say, The Church of Rome was the Visible Church of Christ all that Time, of which they were Members? What then becomes of the Testimonies of those, who termed her Antichrist, the Mother of Abominations, the Synagogue of Satan? which albeit True, ye● gins to be Eaten up again by the Clergy, yea even the Presbyterians; who begin by degrees to Creep back again to acknowledge their Old Father the Pope, to establish their Succession and Ordination, especially, when pinched by by the Quakers: as is at more length shown in G. Keith's Book, called Quakerism no Popery? 
Outward Hearing makes no Church-Member.  But further: It seems, the outward Hearing is not necessary to make a Man a Member of the Visible Church? and than what becomes of all his tedious Reasonings from Rom. 10. How shall they believe in him, of whom they have not heard? which he urged before so vehemently, but now has overturned? He thinks, the Instance of Cornelius not to the purpose, because he might have had the Knowledge of the Messiah from the Jews: But his bare Supposition is no Answer. Besides, that he was no Jews Proselyte, is manifest, else Peter should not have been quarrelled for Conversing with him; and unless he had been such, or had received the Gospel, according to him, he must be esteemed to have been within the Covenant: And yet before any of these he is said to have been Herd of God, and Accepted. Pag. 289. He confesseth, Job lived before Moses, and was taught of God without Scripture: And then is it not thence manifest, that some have been saved, to whom the Gospel was not preached by the Ministry of Men? This also overturneth his Arguments from Rom. 10. Because he knows not, how to answer my Argument drawn from Rom. 2. therefore to amuse his Reader, he raises a Storm of Railing, calling me no less (with an Exclamation) than a Miserable Miscreant, who make the Apostle contradict himself. My Argument lies in the Apostle's positive Words, who saith; The Gentiles did the things contained in the Law; 
The Apostle does not contradict himself, in saying, The Doers of the Law are Justified.  and again in the same Chapter, for 13. The doers of the Law are Justified: Whence in the very Words of the Apostle, without any Commentary I argue, That if the doers of the Law be Justified, than the Gentiles, who did the things contained in the Law, are Justified: Do I therefore make the Apostle Contradict himself? Yea, saith he, because the same Apostle saith, That by the Deeds of the Law no Flesh shall be justified, but will he say, that these two Sentences of this Apostle, The doers of the Law shall be justified; and, By the deeds of the Law no Flesh shall be justified, are Contradictory? I say, they are not▪ If both these Say be true, his Challenge is in vain, if he will speak-out that which he must; else manifest his Abuse of me, and say, they Contradict one another: then let the Reader judge, who is the Miscreant? and observe, how he falls himself into the Pit, he had prepared for another. But to show, how this distinct, outward Knowledge was not absolutely needful to Salvation, I instanced, how that divers of the Patriarches, yea Marry, and the Apostles themselves had not so Clear a Knowledge of it; but appeared ignorant upon several Occasions: To this p. 289. he would make the Reader believe, that I Conclude, The Patriarches had no saving Knowledge of the Messiah, because the wicked Jews Crucified him: Which is false. I show indeed, according to Scripture, That the Jews, that Crucified him, wanted this distinct Knowledge, notwithstanding they had the Scripture. His further answer to this Confutes himself, saying: The Apostles did understand so much, at was then Revealed; and if this was sufficient for them (as he must say, if he speak sense) the like may be said of the Heathens: For if the Apostles were not Condemnable for not believing nor understanding more, than what was Revealed to them; neither could the Gentiles. But to make his unwary Reader believe, as if all this said by me brought no Relief to my desperate Cause, as he terms it, he concludes this 11 Paragraph, p. 290. with one of his sententious Say, Quakers can dream waking, I see. He goes on in answer to my Proofs brought from the Ancient Philosophers to Confirm this; to which he resumes little but Railing: Wherein I will not trouble the Reader to follow him; since without them the thing in Hand is sufficiently proved by Scripture: Yet if he will affirm the Citations to be either False or Fictitious, they may be proved by production of the Books themselves. He thinks, The Impertinency of my citing Augustin 's Words is discovered by the bare Reading; and little less he saith to those of Buchanan: Which I refer to the Reader's Judgement, as he will find them in my Apology towards the latter End of the Explanation of the fifth and sixth Propositions; and I will leave him concluding this Chapter with Railing and Empty Threats, which I neither Fear nor Value, as being without Ground, and the Fruits of no better Spirit, than that of Rabshakeh.   

SECT. VII.  
Wherein his Thirteenth Chapter of Justification is Considered.  
¶ 1. I Come now to his Thirteenth Chapter Of Justification, where, after he has begun by telling, This Doctrine hath been principally questioned by Heretics, which I deny not; and given us (according to his Custom) some large Citations out of their Confession of Faith and Catechism, with the supposed Sense of other Quakers from some of his formerly mentioned partial Authors; at last he comes pag. 296. N. 4. to Examine, what I say in this Matter: Where, according to his Custom, he gins with a Calumny upon his own false Supposition, 
J. B. proceeds upon his own false Suppositions and Perversions.  As if the Justification I plead for, were not the true Justification of the Saints, because proceeding from the Light, which (saith he) is but the dim Light of Nature. This he takes for granted to be true, and thence falsely makes his Inference, pag. 297, 298, 307, 308, 324. To this he adds another Perversion; As if, because I say [from the Light received proceeds an Holy Birth] therefore there were no Infusion of any gracious Principle or Virtue, etc. which is false. Men use to say, that where Seed is Received in the Earth, it grows up to Fruit; yet not without the Influence of the Sun, and descending of Rain: so is it with this Spiritual Seed; but with this Difference: that wherever this Seed is, God is never wanting to give his Heavenly Influences towards its Growth and Advancement. In this Chapter also he omits not his Railing, calling us poor, deluded Wretches, etc. with the Repetition of which I will not trouble the Reader; if he be pleased, he may observe it pag. 227, 299, 316, 318, 319. and in several other places, but especially where he endeth the Chapter, p. 324, 325. I needed not at all trouble Reader with his often reiterated Accusation of my Joining with the Papists, since he saith, I am Worse and less Orthodox, than they in this Matter, p. 301, 309. were it not to show him, how his Malice has blinded him: For he Confesseth p. 300. N. 8. That I condemn their Meritum ex condigno, and placing Justification in such Works, as are rather evil than good; and yet p. 305. he asks; 
J. B's. Patronising the Papists.  Wherein I differ from the worst Papists? So then, such as Assert Meritum ex Condigno, and those other things denied by me, are not in his Sense the Worst Papists: let him reconcile this with the general Sense of Protestants. Yea, with great Bitterness he quarrelleth me for Wronging the Papists, p. 301. calling it a base Falsehood, and Deceit in me to say, Papists do not place Justification in any real, inward Renovation of the Soul; citing the Words of the Council of Trent and Bellarmin to the contrary. But he must know, if he will, I will not be Cheated by the fair Words of Papists, contrary to what mine Ears have heard, and Eyes seen to be the general Practice of their People and Preachers, and that in a Kingdom, where their Superstition less abounds, than any Place of their Territories. I know, they place more Virtue towards the Inward Renovation of the Soul in such things, as are justly Condemnable, than in Obedience to Christ's Precepts: And were it not, that he is even glad to patronise the Papists, that he might get some occasion to Rail against me, he could not but acknowledge this; since he cannot be ignorant (whatever Distinctions and fair Words they have invented now to smooth their Doctrine) that all the first Reformers do with one Voice affirm, that before the Reformation there was a profound Silence of any thing, save their superstitious Works, 
Papists Pilgrimages and Indulgences.  Pilgrimages and Indulgences in the Point of Justification, not only as to making Just, but even as to Remission of Sins, which they asserted to be attained by such Means. Yet this Man's Charity can extend to palliate their Hypocrisy, that he may Accuse me; while yet in the same page, as to me, he lays aside all his Charity, alleging most Abusively, That it is but good Words I give them about the Satisfaction of Christ, and that I deceive them with Socinian Glosses, and Metaphorical Senses: Which is a gross Calumny. Like to which is his Calumny p. 317. where see saith, The Quakers talk of Christ's Sufferings and Death, &c as all done within Man.  
¶ 2. That the Reader may not be interrupted in the through- Examination of this point by his Calumnies, Perversions, and malicious Insinuations, which he bestows throughout most of his Work to squeeze out my words, that he may render me either odious, or ridiculous; I will remove them in the first place, 
Good Works in what respect they help to Justification.  ere I come to the main matter. Of this kind is what he saith p. 297. where he plays upon me, saying; That Justification is not by our Work or Works, considered by themselves: as if this were a mighty Absurdity to say, Works wrought in a Man could in any sense not be called his; which he reckons Phanaticism in Folio. But if this be so, he must accuse Christ and the Apostle Paul of this Phanatcism, and it shall not much trouble me to be accounted guilty with them, albeit I lie under J. B.'s Censure for it. For Christ saith to his Apostles, Mat. 10.20. For it is not ye, that speak, but the Spirit of your Father, that speaketh in you: and Mark 13.11.— for it is not ye that speak, but the Holy Ghost: yet they uttered the Words. He must either here confess his shame (albeit he term me a Shameless Man) for saying, That Christ's words Confirm it; or else Condemn Christ: was not this Speaking a Work of the Apostles? and doth not Christ say, It is not they? and dare he call this a Contradiction? So then he may see, in what respect good Works, considered otherwise than as merely the Works of Men, help in Justification: see also 1 Cor. 15.10.— But I laboured more abundantly than they all; yet not I, but the Grace of God, which was with me. So here the Apostle's labour is ascribed to the Grace; so as he saith, it was not he: and yet this Man asketh p. 248. If to be justified by Christ within, be not to be justified by our Works? adding (to render me odious) especially seeing, this is Christ form within, and not Christ who laid down his Life a Ransom for Sinners, 
Christ form within is he that died and suffered.  which Christ in our account (he saith) cannot cleanse, nor do any good: which is a gross Calumny. But the Evil he intendeth here to us, returneth upon his own Head. For if to Assert, Christ form within, be to Assert another Christ, than died and suffered, Then the Apostle was guilty of this Crime, Gal. 4.19.— I travail in birth again, until Christ be form in you: yea, he calls Christ within, the hope of Glory, Col. 1.28. Will he thence dare to say, the Apostle held another Christ, than he that died? And let him prove, if he can, that in our speaking of Christ form within, we say more than the Apostle. Another of his Calumnies is, p. 302. where, because I say, That all have sinned, that come to man's Age; therefore I deny, that the wicked Actions of such, as are not come to be Men and Women, are Sin; which is utterly false: as I never said so, so I never intended, as he maliciously affirms, to Insinuate any such thing. Pag. 303, 304. he would screw my words speaking of a Twofold Redemption (whereof the first is, 
A Twofold Redemption purchased and wrought by Christ.  the Capacity of being Redeemed, purchased by Christ without, and the Receiving of and Enjoying that, wrought by Christ in us) to make an Absurdity, because I say, That as to us, they cannot be separated: Then all must be Redeemed the one way, who are Redeemed the other; and that then every Man must be Redeemed from the power of Corruption, and saved. But here according to his Custom, he citys not my words justly, which are [That they are both perfect in their own Nature, albeit in their Application to us-ward they cannot be separated] that is, he that comes Effectually to Enjoy the Benefit of the one, must Enjoy the other; he that Receives the second, partakes of the first also; he that really receives the first, receives the second also: but that hinders not, but many may be offered the Benefit of the first, and by rejecting and resisting it, lose the Benefit both of first and second; and he that rejecteth it at any time, albeit he receive it for a season, as by his falling he loses, what of the second is wrought in him, to wit, of Purification, so he doth also lose the first, which was Remission of Sin. His last Cavil at this is very Impertinent, which is by way of Question; That if this second Redemption be necessary to Salvation (as indeed it is) what shall become of the Child of God, that hath no Light? What shall become of them, 
J. B's. Absurdities, that Saints may be United to Christ and not see it.  that have true Grace uniting them to Christ, etc. and yet through darkness can see and acknowledge no such thing? For to pass-by the Absurdities here supposed, that Saints can be said to have no Light, or have Grace, and be United to Christ, yet neither be able to see it, nor acknowledge it, and that not during their life-time here; for unless this be also supposed, he cannot Conclude what he will: for that a Saint may be clouded at a time, is not denied; yet this maketh nothing for his purpose. Will it follow, because they see it not, that it therefore is not needful to their Salvation? His own words Imply a Contradiction to this. And thus the Man Confutes that, by which he would urge another, in the very words by which he expresses it; For is not Grace to unite the heart to Christ necessary to Salvation? He will surely say, Yes: If then the acknowledgement of that, and seeing of it, which is needful to Salvation, be not needful, than the not-seeing or not acknowledging of a thing makes it not a thing unnecessary to Salvation; which is the Absurdity he would Insinuate.  
¶ 3. Thus having removed out of the way his most obvious Perversions and Abuses, I come to Treat of the main matter, which all depends upon this one Question; What is that, whereby a Man is Justified, so as to appear truly Just in the sight of God? This he supposes to be done by the Righteousness and Death of Christ without, even before any work of Righteousness be wrought in Man; even as a Cautioner (to whom he Compares Christ in this case) frees him, whose Debt he pays. I on the contrary affirm; 
By the Death of Christ no Man can be said to be Justified, until Christ received in the heart there Renew and make him Just.  That albeit Reconciliation and Remission of Sins be by the Death of Christ without, and the door opened, so that all may be at Peace by the Offer of Grace made in Christ, if they reject it not, yet hereby no Man can be said to be Justified, or appear Just properly, until Christ be received in his heart there to renew and purify him, and make him Just: so that, however Justification may be distinguished from Sanctification, yet not divided; nor yet so distinguished, that a Man can be truly said to be Justified, who is Unholy and Unsanctified. And therefore upon the Examining of what he urges against this, and for his Position, as also what he answers to my Probations for it, depends the whole matter: But before I enter particularly upon this, and that there may no Interruption meet me, when entered in it, I will first take notice, and remove his Mistakes and Misapplied Proofs thereupon, both in what he Opposes me, and Affirms for himself; as also here take notice of his mere Assertions. And first then, pag. 299. he supposes, There can be no Reconciliation by the Blood of Christ's Cross, etc. unless for such, in whose Room Christ died, as a Cautioner and Surety, and so made Satisfaction, that they should be Redeemed and Delivered. But albeit upon this Notion and Affirmation all depends, yet I miss the Proof of it; if his After-Proofs say any thing to it, I shall Examine them: That which he mentions here written Rom. 8.3, 4. is so far from doing it, that it proves the Contrary. For albeit the Death of Christ was, that the Righteousness of the Law might be fulfilled in us; yet it follows not, that the Righteousness of the Law must be fulfilled in all, for whom he died: yea, the following words— who walk not after the Flesh, but after the Spirit, show, 
The Benefit of Christ's Death is to them that Walk after the Spirit.  this to be the Condition Requisite on our part, that we may partake of the Benefit of his Death. If to prove, that Man should be Reconciled, Redeemed and Delivered by the Death of Christ, he bring the Instances of the Righteousness of the Law to be fulfilled in us; then Men cannot be said to be Reconciled, Redeemed and Delivered, until this Righteousness of the Law be fulfilled in them. What he addeth to this, That we cannot be said to be accounted Righteous, and absolved from Accusation upon the account of our works of Righteousness, I say no such thing; freely confessing, that not only pardoning of Sin, but removing of the Filth, as well as of the Gild, is the Act of God's Mercy and Grace, as saith the Apostle, Tit. 3.5, 6. And yet we are saved, 
The removing both Filth and Gild of Sin is the Act of God's Grace and Mercy.  and consequently Justified according to his Mercy, by the washing of Regeneration: since this is the Fruit of the Grace and Spirit of God freely given us. And therefore it is not enough for him pag. 203. to affirm, That I pervert the Apostle's words, 2 Cor. 5.19, 20.— God was in Christ reconciling the World unto himself, upon this bare supposition, That this [World] is only understood of the Elect: for if this Reconciliation had been Absolute, and not in part only, that is, a Readiness on God's part to be Reconciled with them, if they Repent, which I affirm; to what purpose should the Apostle, as an Ambassador Entreat them to be Reconciled? there needed no Entreaty to that, which was already done: neither are his mere Assertions to this, p. 303. any Answer. It is strange, that to prove, That all, for whom Christ died, are certainly made alive one time or other, he brings these words; And that he died for all, that they which live, should not henceforth live unto themselves, but unto him, which died for them, etc. For he doth not say here, that All he died for, are made Alive; but that they that are made Alive, should so live: neither doth the saying, Christ has born the sins of all in his own Body on the Tree, Import any being actually freed of the Gild of Sin, until they receive the Condition, as above; Be ye therefore Reconciled unto God. But he overturns, what he earnestly pleaded for before p. 310. N. 23. where he saith; They own not, that Reconciliation was so perfected by Christ on Earth, that there is nothing to be done by Man in order to his Actual Justification: If so, than no Man is Actually Justified, until something be done by him; and this doing Imports a Work: so here a Work of Man is necessary for Justification; and this is rather more, than I say. And if something be to be done on Man's part, ere Actual Justification be obtained; then that which is done by Christ before, must be only a Potential Justification: and what is this more, than a Capacity of being Justified? Which yet he batters against in me; 
J. B. proves to be One with the Antinomian Doctrines.  and yet he must Confess this, to distinguish himself from the Antinomians, whose Opinions albeit he divers times disclaims, yet he shows not, how he can liberate himself from it: and therefore in Contradiction to what is here observed, both his Assertions and Proofs resolve in the Antinomian Doctrine, and conclude for it, as much as for him; which I might therefore pass all, as Impertinent. But for Instance his great Example of a Cautioner or Surety, used often, as pag. 299.310, 311. for when a Cautioner pays a Man's Debt for him, so soon as he lays down the Money, which is a sufficient Intimation to him, to whom the Debt is due, the Person, for whom it is paid, is really Acquitted; albeit he have done no Act, yea know not of it: and this, as I observed before, himself acknowledgeth in the Application, saying p. 304. That some, who are united to Christ by Grace, (and surely, such are Justified) can neither see it, nor acknowledge it. So then, if this Example of his Surety hold true, Men are Justified before they Believe, 
The Antinomians Imputative Justification Refuted.  as say the Antinomians; and therefore all the Scriptures brought by him p. 308. to prove, That Christ made a proper, real and full Satisfaction in the behalf of Men, will conclude for the Antinomians, as much as for him: whereas p. 314. he looks upon it as a Calumny to say, They speak not of a real Justification; for he concludes, p. 312. That Imputative Justification is Real. He argues for the Antinomians also, since he accounts this Imputation to be only of Righteousness wrought without Men by Christ in his own Person; for if by this Imputation Men be really Justified, than they are as much, or at least as really Justified before they believe, as after; since Faith is an Act of Man's will, and no such thing according to him can have place in Justification: and yet (to go round) he saith p. 308. That they say not, That God Justifieth any remaining in their Sins. But do they not say so? since taking his Opinion the safest way, and furthest from Antinomians, he concludeth, A Man Justified in the Act of Conversion? And such he supposes to have been great Sinners; yea, and that they may not be purged from them many years after: yea, and how can they, if they must Sin daily (as they say) in Thought, Word and Deed? (of which more hereafter:) Are not such then Remaining in their Sins according to them Justified? Pag. 306. N. 26. he would Infer a Contradiction upon me, from saying, Good Works are necessary as Causa sine qua non; for this (he saith) Contradicts my saying. We are Justified by the Inward Birth, 
Good Works are the Consequence or Effect of Regeneration.  and not by our Works, seeing Works, being but the Consequence of that Birth, are but the Effect; even as Causa sine qua non— must be before the Effect: on which he also insists, p. 319. n. 38. But this Contradiction is founded upon the Supposition, that this Birth is brought forth without good Works, which I deny; seeing Regeneration is a Work of the Spirit in us, by which we are Justified, that is really made Just: and the Works, which proceed therefrom, are but a Consequence of it. And now as to his Proofs, and also his Examining of mine, they are inserted pag. 204. n. 13. where he saith; That the Redemption of Christ is a far other thing, and hath far other Effects, than to make Men Capable of Salvation, even Remission of Sins. But I never denied, but that it brought Remission of Sins to such, as embrace and receive it; neither do the Scriptures cited by him prove more, 2 Cor. 5.19. Dan. 9. 24-26. Col. 1.19, 20. Ephes. 1. 11-15. Joh. 17.2. Heb. 9.12, 13. 2 Cor. 1. v. 20. none of which speak of the Reconciliation made by Christ to be in itself more, 
Reconciliation made by Christ, laid hold on by Believers.  than procuring a Capacity of Salvation otherways, than as received and laid hold-on by Believers: and when it is spoken of with respect to such, I never denied, but it was more; for the Capacity is brought unto Action. He addeth, The very Texts cited by myself make against me, Eph. 2.15. He died to make in himself of Twain one new Man; so making Peace: ver. 13. but now in Christ Jesus, ye who sometimes were far off, are made nigh by the Blood of Christ; Ask, Was this only a Capacity of coming near? But the Apostle here speaks of those, who had Received, and not Resisted the benefit of that Capacity. And whereas he saith 1 Joh. 4.10. The Son of God's being said to be a Propitiation for our Sins, is more than a mere Possibility of Friendship. But doth not the same Apostle say, He is a Propitiation for the whole World? yet he did not actually Reconcile the whole World, save in a Capacity. Ezek. 16.6. he giveth a Question instead of Answer, 1 Pet. 2.24. Who his own self bore our Sins in his own Body on the Tree, that we being dead to Sins, should live unto Righteousness, by whose Stripes ye were healed: Noting 1 Pet. 3.18. Christ hath once suffered, that he might bring us to God; but it saith not that Christ by his Sufferings did bring us to God, which would have more made for his purpose: and though it had been so, yet neither that, nor what is above cited, prove any thing. being spoken to those, who had received the Second Redemption, as well as the first. Then he notes these following, Col. 1.14. Gal. 1.4.3: 13.14.4: 5. Rev. 5.9, 10, and 14.3, 4. Tit. 2.13. all which I have looked, but find not, that they prove, what he intends: some were spoken not only to those, who had already received the Benefit of Christ's Death here; but of such, as were already glorified in Heaven, if he think, they will prove his matter, he must show, How? the next time he writes.  
¶ 4. Pag. 309. N. 21. He brings my Argument showing, That where there is a perfect Reconciliation, there is no Separation: Why doth God then so often Complain of his People for their Sins? from this it would follow, that Sin made no Separation, or that their good Works and worst Sins are the same in God's Account. His Answer to this is; 
J. B's Faith▪ that God declares Men Just, whilst in their wickedness.  That a Man may be in a Justified State, and declared Just, because Constituted so; albeit unrighteous as to his Person, because of his unrighteous Actions, in which sense he is not Justified nor Approved of God: That is (in plain Scots) to say; God constituteth and declareth Men Just, albeit they be Wicked Men, and really unjust; the first being understood of their Condition, the second of their Person. But the Misery is, there wants something to knit this Incoherent matter together, and inform us, How a Man as to his Condition, is Just, while in his Person Unjust? And indeed, he brings no Proof for all this. And albeit I wonder not at this Omission, since he could do no better; yet I desire, he may let me know the next time, why I should receive his Answer without Proof? That every Sin, which may be Committed by a Saint, doth not Vnsaint him, or destroy his Condition, I acknowledge; but they suppose, no Sin, to do it: For when they affirm▪ Murder and Adultery, and Treachery not to have done it, (as they do) If these Sins are not destructive and kill, as to Man's Condition, I know none; and desire to be Informed, how by Scripture it can be made appear, that these do not? So my Argument still remains in Force, and his Charge of Antinomianism against me falleth to the Ground. Pag. 311. He brings my Argument, showing the Absurdity of their Objection from 2 Cor. 5.21. thus; 
J. B.'s gross Opinion of Imputative Righteousness.  If we be just, as Christ was a Sinner by Imputation, then as there was not the least Sin in Christ, so there is no necessity for the least Righteousness in us: To which he answers, Neither is there to our being Justified upon that account. The Reader may judge of this Doctrine, which the Man either forgetting, or being ashamed of, plainly Contradicts in the same page, saying; That Sanctification is inseparably joined with Justification: for then sure Righteousness must be necessary to be Justified upon whatever Account. And yet to go round again, within five Lines he citys Joh. 6.29. and 9: 35.36. and 10.38. and 12.36. and 14.1. and 16.9. to prove, That Christ would have People resting upon a Righteousness merely Imputative for Justification; for that is the thing denied by me: For if Sanctification be unseparable from Justification, it is Impossible to Rest upon that which is merely Imputative. That these Scriptures prove no such thing, the Reader may see: all of them press believing in Christ; but that to believe in Christ is to rest upon a Righteousness merely Imputative, remains yet for him to prove. But to proceed with an unparalled Confidence to Answer to my saying, 
Sanctification is Inseparable from Justification.  [That to my Observation that Sentence [the Imputed Righteousness of Christ] which they so much urge as the Foundation of their Faith, is not to be found in all the Scripture] he noteth divers places of Scripture, in not one of which there is any such thing. And indeed, this Controversy being of Matter of Fact, can be easily decided by any, that can Read, who can easily see, whether that Expression be there or not: For the Question is of the Expression in Terminis, not of what he apprehendeth, may by Consequence import the like. What he saith in answer to my proving, Justifying to be understood of being really made Just, from I Cor. 6.11. he overturneth himself in a few Lines, Confessing, That the Corinthians were really Changed; and if so, we need not doubt, where it is said, They were Justified, but they were really made Just, that is, Changed from unrighteousness, as he Confesseth they were.  
¶ 5. Pag. 312. N. 26. He cometh to take notice, of what I urge from the Word Justification, and from the Etymology of it; and having Introduced himself with a Scoff, he saith: I do place this upon the Authority of the Vulgar Latin Edition; but therein he is Mistaken: The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will make as much for my purpose, as the Latin. He passeth from the Etymology, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justifico.  p. 313. and saith; The Words usually import a Juridical Absolution by the Sentence of a Judge: But what then? Is not that, because Judges usually at least Absolve Men upon the account of their Innocency? And so his Comparison of a Surety will not here hit: For when Men are Accused of Murder or Adultery, or Theft, and that the case is Proved and Confessed; what Judges use to declare the person Acquitted upon Surety given by another Innocent Person? And therefore Justifico, I justify, signifies the declaring of one Just, 
To justify signifies the declaring of one Just, who is so.  who is so: And though Justifico, as being sometimes taken in a Law-sense, doth not in the Indicative answer to sanctifico, because it is there Active, and has relation to another Person; yet in the Passive, when relating to the Person Sanctified, it is understood one way: For Justificatus and Sanctificatus signify the same. But he overturneth all his Quibbling here p. 313. N. 27. by ask; Whether they say, That a Man is said to be justified, who is not really Just? which imports, they say not so; and then we are Agreed. Only I would ask him, How a Man is really Just, while committing actual Wickedness and unrighteousness, as to his Person? and yet he said before, Such were Justified; and yet in the next p. 314. he faith, I maliciously Calumniate them, to say, they make use of the figurative Sense of the Word: Let the Reader judge of these Consistencies! And whereas I cite some Scriptures, that Justifying is spoken of some, who arrogate Righteousness to themselves, though it do not belong to them; and at these he carpeth, saying: The very first (Exod. 23.7.) is spoken of God himself (he should have said, It is God speaking of the Wicked, that he will not Justify them) some of them speak of a not Justifying, Joh. 9.20. and 27.5. And what then? the Places were marked to show the Import of the Word Justify, and to show, that many of them speak nothing of Justifying at all; whence he concludes in these Words: So unhappy is the Man in his Citations. He notes first Esai 5.23. but it seems, he has been in haste; and therefore to rectify his Mistake, let him read the Words, which are: Which justify the Wicked for Reward. And what! though where many Scriptures are noted together, by the Mistake of the Transcriber or Printer the Figures may be misplaced, and so miss? Truly, they must be very happy, that can secure themselves from this hazard: he has not been so happy, who denied the Words to be in a place, where the knowing of it depended not upon the diligence of others, but of his own locking to it; as I have just now shown. Pag. 315. to prove, That Justified is not taken in the Epistles of the Apostle Paul to the Romans, Corinthians, Galatians for Making Just, as I affirmed in the Passages cited by me, he saith; To take it so, would make the Apostle Contradict himself: But this he affirms upon the mere Supposition, that the Apostle with him Excludes all Works from Justification; which is but to beg the Question, as will after appear. What he adds here and in the following page, in answer to the Citations I bring out of divers Protestant Authors, I need not trouble the Reader with a Reply to it; because he turns by the most material of them, as not having the Authors by him to examine them. Others he positively Rejects, as not agreeing with them, as Forbes and Baxter: And at last Insinuates, That the Trial is not to be by Humane Testimonies; for such he accounts all the Writings of his Brethren, whereunto I do very well agree: Only I brought some of his own Folks, not as if I needed them to Confirm me in my Opinion; but as having Weight with those, among whom they are esteemed Doctors. In this page answering, what I urge from Rom. 8.30. showing, how in that Golden Chain Sanctification must be excluded, or Justification must be taken in its proper Sense, he saith; That Sanctification is comprehended under Vocation. If this be true which he asserts, than he gives again away his Cause; for than no Man is sooner Called, than he is Sanctified: and since he will not say (seeing he disclaims to be an Antinomian) that any Man is Justified, before he be Called; it follows then necessarily, That no Man is Justified, 
No Man is justifed, before he be Sanctified.  before he be Sanctified: and then to what purpose has he been fight and wrestling all this while? Pag. 316. N. 33. he acccuses me of Vnparalleled Falsehood, Impudence and Boldness for saying, That I have sufficiently proved, that by [Justification] aught to be understood [to be made really Just;] whereas I undertook only to prove, that the Word might be so understood without Absurdity: Adding; I wonderfully conclude a [must be] from a [may be] etc. But the best is, his greatest Charges are built either upon forged Calumnies, or his own pitiful Mistakes. I never Concluded, by Justification ought to be understood to be made really Just, only upon that which I said from the Etymology of the Word; nor by [Justification] there did I understand merely the Word; but I conclude from all my Scripture-Arguments of the thing, as my following Words manifest, where I say, We know it from Sensible Experience: But he may be sure, it is not the Etymology of the Word, we know so. And if thence he urge, That this falleth not under the inward Sensation of the Soul; he but fights with his own Mistake: For that the Real Justification of the Saints falleth under the Inward Sensation of the Soul, I think no Man of Sense will deny; for Christ is form in the Mind, where he is said to be Revealed Inwardly, and that gives a Sense of Justification: Albeit he seem to wonder at it, ask; What Scripture speaketh so? He may read Gal. 1.16. Whether was not the Apostle here Justified, and under the Sense of it? He is angry (p. 317.) that I call the Life of Christ an Inward and Spiritual Thing; but will he say, it is an Outward and Carnal Thing? 
The Life of Christ is an Inward and Spiritual thing.  But what thinks he of 2 Cor. 4.10, 11? He Confesseth, This Life of Christ supported and carried the persecuted Apostles through many Miseries and Deaths; Will he say then, it was not an Inward and Spiritual thing, that carried them through these Trials? But he addeth; But who, except a Quaker could say, That the Apostle says, We are Justified by this Life? I answer, All; except such Absurd Men, as will deny, that where we are said to be Saved by a thing, we are said to be Justified by it. Rom. 5.10. Tit. 3.5. we are said to be saved by Regeneration: And whereas he saith, The Apostle saith not, That this is the Formal, Objective Cause of Justification: These are Words the Apostle useth not at all; and therefore no wonder, there be no Word of it here. He looks upon it, as being Absurd for me to think, that Reprobation is Non-justification; but I would know of him, if there be any Reprobates, who are Justified? That the Marks and Evidences are not always taken from the Immediate, Nearest and Formal Cause, I confess; but that therefore the not having Christ revealed in the Soul, is only a Sign, and no Cause of Reprobation, remains for him to prove. 
The Cause Reprobation.  Wickedness is a Sign of Reprobation; will he therefore affirm, it is not the Immediate nor Formal Cause of it? After the same manner he denieth p. 319. That we must lean to that which the Apostle calleth (Col. 1.27, 28.) Christ within the Hope of Glory; his Reason is, because the Apostle saith, Phil. 1.28. And in nothing terrified by your Adversaries, which is— to you an evident Token of Salvation, ask, Must we also lean to that in Justification? But will he say, there is no difference betwixt that, which is only a Token, and Christ within? If there be, his Reason concludes nothing.  
¶ 6. last; he comes to answer, 
The Necessity of Good Works to Justification.  what I say of the Necessity of Good Works to Justification: And what I urge from Isai 2. he confesseth, that Good Works are an Instrumental Cause; Which Concession doth prove all I Affirm: If they be an Instrumental Cause, they must be a Cause sine qua non, and Necessary; since the Instrumental Cause of a thing must be necessary towards its being: What! though Abraham was Justified, before he Offered up his Son, it will not follow, that he was Justified without Works. His Absurdity, as if it would thence follow, That no Man is Justified, when he sleeps, or is not actually doing some Work; looks liker the Objection of a Man Sleeping, who knows not what he saith, than of one Awake: for by the same way it might be said, that Faith is not Necessary, since Men do no more actually believe, than do Good Works, when they are sleeping. My Argument deduced from Heb. 12.14. Matth. 7.21. John. 13.17. 1 Cor. 7.19. Revel. 22.14. he says, proves the Necessity of Works unto final Salvation, but not to Justification; and if it do so, it doth the business, unless he will say, that full and perfect Justification is not sufficient to Salvation. My answer to their first Objection he observes, but replies not: To the second; answering what they urge from Rom. 3.20. by the Deeds of the Law there shall no Flesh be justified; 
Works of the Moral Law Justify not.  which I show, is to be understood of Works done, and not by the Grace of God: he answers; That such are no good Works at all. But may not a Man do some of the Works▪ which even the Moral Law commands, such as not to commit Murder, Theft or Adultery, without the Grace of God? Hath not he confessed as much of some Heathens, whom he judgeth not to have had the Grace of God? and will he say, these Works are not materially good, albeit not formally, with a respect to any advantage as to Salvation, they receive by them? And though it should be confessed, That all is not always Requisite to be Antecedent to Justification, which falls out to be Antecedent to Salvation; yet the Question is, Whether there be anything absolutely Requisite to be Antecedent to Salvation, which is not also absolutely Requisite to be Antecedent to Justification? If not, then if Works be absolutely necessary, or so far as they are absolutely necessary to Salvation, they must also be so to Justification. If he say other ways, than (as I observed before) full and perfect Justification according to him must not be esteemed sufficient to Salvation. 
J. B. pleads the Works of the Spirit to be Impure.  Pag. 322. N. 42. He comes to prove the Best Works, even those wrought by the Spirit in the Saints, to be Impure; which before also he had affirmed pag. 307. there he would Infer, we say the same of good Works, because I affirm, That Works done by Man's own Strength, are polluted: But it will not thence follow, we believe Works done by the Grace of God to be such. But for this Impurity of good Works he marks Psal. 143.2.130: 3. Job. 9.16. none of which speak one Word of good Works thus understood. Then he mentions Esai 64.6. All our Righteousness is as filthy Rags; but silently passeth over, how I show their own Authors, as Calvin and Musculus, etc. affirm this not to be understood of Evangelical Righteousness: and himself overturns, what he urges from this, 
Works of the Spirit to be pure and undefiled, confessed by J. B.  affirming; That we ought not to call the Work of the Spirit of God in his People, Filthy Rags: But if they were so, they might be so called; and yet he overturns it further, by confessing, Some Works wrought by the Apostles, were undefiled: then all the Works wrought by the Spirit in the Saints, cannot be said to be Impure; which is their Assertion. And the Instance of Clean Water passing through an unclean Pipe, doth not hold; which is their great probation. He will not Contend, with what I say about the word Merit, neither hath he much against my Conclusion in this matter: yet that he may end this Chapter like himself, he concludeth it with a gross Lie and Railing, saying; I affirm, A Man may be Regenerated without the least help of the Grace of God: 
J. B's. gross Lie.  which as I wholly abhor, so there cannot be a greater Falsehood alleged upon me.   

SECT. IX.  
Wherein his Fourteenth Chapter Of Perfection is Considered.  
¶ 1. I Come now to his Fourteenth Chapter Of Perfection, where, after he has repeated my Eighth Proposition, he reckons it Confidence in me, to Accuse their Answer in their Larger Catechism, of speaking against the Power of Divine Grace, which saith; That Man is not able by any Grace of God received in this Life to keep the Commands of God: But in stead of justifying this Assertion, he saith; They are not ashamed of it. Then he recurreth a little to his Author Hicks, according to his Custom, and falls a Railing; where among other great Charges he accuseth the Quakers of Reproaching, Reviling, Calumnies, Scolding and the like: 
J. B. a Railer exceeding others, confessed by his own Party.  Also pag. 329. speaking of bridling the Tongue. But he of all Men should have been silent in this, who is such a Railer in the Superlative Degree, that some of his own Faith, who have Bad enough Thoughts of the Quakers, have said, that he not only Equals them, but Exceeds them in Railing: Of his Railing in this Chapter the Reader may further observe pag. 332, 345-349. Here, as in his former Chapter, to enervate the Perfection asserted by me, he brings forth his old and often-repeated Calumny, as if I asserted This Perfection to proceed merely from the Light of Nature, affirming, The Light pleaded for by me, p. 227. to be such, 
His false Charges.  as never came from the Grace of God; to be Flesh, Blindness, Enmity to God, Natural, Sensual, etc. affirming that I say, Man is Regenerated, Sanctified, Justified, though not one Ray of Divine Illumination hath shined into his Soul, nor one Act of Grace has reached either his Intellect, Will or Affection to cause this Change: The like p. 331. All which is most abominable false, and never either believed or asserted by me; and therefore all he concludes upon this malicious Assertion, falls to the Ground, and needs no further Answer. Next, he bestows much Pains p. 328, 329. to show from the Hebrew and Greek Word, that Perfection is sometimes understood of Sincerity and Integrity; and Perfection in these Respects he thus Defines: In Regeneration the whole Man is changed, 
Perfection defined.  so that he is now born a New Creature, sanctified wholly in Mind, Heart, Spirit, Affections, Consciences, Memory and Body, though but in a small Measure or degree: and again; Yielding impartial Obedience, through the Grace of God, unto all God's Precepts, waving none. But if he will stand, by what he here Asserts, I will desire no more; albeit he falsely say in the following page, That all this will not satisfy us: For I would desire the next time, 
Breaking the Commands daily, etc. is not Perfection, nor a growing in Grace.  he would Reconcile this with Breaking the Commands daily in Thought, Word and Deed. To prove this he insists (in Contradiction to what he said before) p. 330. N. 7. and his Proofs are (1) Because in Christ's House there are divers Sizes and Degrees of Persons, as Babes, or little Children, young Men, old Men: And this is not denied; but the thing he should have proved is, that none of those Degrees can be without daily breaking God's Commands. His Second Proof is yet more rare: Christians are exhorted to grow in Grace, to put off the Old Man, which is corrupt, to put on the New Man, to mortify their Members; Very good: But is To break the Commands daily in Thought, Word and Deed, the way to grow in Grace, to put off the old Man, and on the New? If this be not to pervert Christianity, what can be said to be so? If Men can dream waking (as he sometimes supposes) he has sure been in this Posture, when he brought this Proof. But he adds; That this Perfection rendereth Gospel-Commands useless: But are the Laws useless, if Men obey them? This, saith he, takes away the Exercise of Repentance, the Exercise of Prayer, and maketh the Petitions of the Lord's Prayer useless [forgive us our Sins:] On this he also insisteth pag. 345, 346.349. That because all have sinned, they have need to Repent, and pray for Forgiveness, and the Continuance of it, I have shown in my Apology: But if this his Argument hold true, to prove, That Men must sin all their Life time, and break the Commands every day in Thought, Word and Deed, than the greatest Sinners and most Wicked, profligate Villains do less make useless Gospel-Commands, than others, because they afford more Matter to Exercise Repentance and Prayer for Forgiveness of Sins. 
J. B. believes, Perfection foments' Pride, & ● and taketh away the usefulness of Ordinances.  But he proceedeth, That this tendeth to foment Pride and Security, and taketh away diligent Watchfulness, and holy Fear, Humility and the usefulness of the Ordinances of Christ: But where dom from Sin is, where can Pride and Security have place, or Diligence and Humility be wanting? But with him to sin is the way not to be proud and secure, but to be watchful and humble. Let the Judicious Reader judge, whether they, that break the Commands daily in Thought, Word and Deed, and affirm, they must do so all their Life-time, be more diligent and humble, and less proud and secure, than such as keep and obey them? for such Ordinances, as must be made useful by daily breaking God's Commands in Thought, Word and Deed, I resolve never to Cry up, but always Cry down by the Grace of God, however J. B. may Rail at me for it. Some Scriptures here added by him will come herereafter to be Examined.  
¶ 2. Pag. 332. N. 9 When he comes to take notice of my stating this Matter, as not being such a Perfection, as cannot admit of a daily Increase, but only a being kept from Sin, and receiving Strength to fulfil the Will of God; (for these are my words) he would upon this, both in this Place and elsewhere (pag. 333, 341. etc.) urge this Absurdity, That since the least Sin is a Transgression of the Law, it follows, that no Regenerated Man can sin, and that no Man that sinneth, is Regenerated: But we will not wonder at his Inference here, considering his many other Perversions. But to show, he has no ground to urge this Absurdity, let it be Considered, 
Regeneration begun, carrying on, and perfected.  that we are to consider Regeneration as begun and carrying on, and as perfected and accomplished;— he which hath begun a good Work in you, saith the Apostle Paul, Phil. 1.6. And again, Ye did run well, Gal. 5.7. with many other Places, which might be mentioned: Whereby it is clear, That Regeneration is not wrought in an Instant, (and if he think so, he must prove it, ere he conclude any thing from it) and those were already Converted) and Regeneration begun in them. Now albeit such may Sin, and that every Sin doth Hinder and Imp the Work of Regeneration, yet it doth not Destroy it, nor wholly Annihilate it. Physic given to a Man, 
Physic doth not Cure in an instant.  in whom there is an Inward and Inveterate Disease, doth not Cure Instantly; and albeit by some heedless Actions he may hinder the Cure from being perefected so soon, yet every one of these Actions do not render it altogether Vnsuccessful. Also as to the Comparison of a Child, which he accepts of, 
A Child has not the Strength of a Man: So those that are born of God.  albeit he have all the Integral Parts of a Man, yet he has not that Vigour and Strength of Body, nor yet that Understanding nor Exercise of Mind, that a Man hath; and thence can neither defend himself, nor do either in Body or Mind, that a Man can do. Now what I speak of such as are born of God, saying, That I dare not affirm, but there may be some that cannot sin; I understand this of Absolute, Complete and Full Regeneration: Not that I deny, but such as are Entered, and in part Regenerated, may be also said to be born of God, though not in that absolute Sense; and therefore still under the possibility of sinning, and Capacity thereunto: And thus his great Absurdity, upon which he Insists so much, is removed. Next he proceeds, p. 334. to show my Agreement with the Pelagians; but the very Citation he brings to prove it out of Vossius History, bewrays his Weakness, and shows the Contrary: where it is manifest, that the thing Condemned in Pelagius, was his affirming, Men might keep the Commands by the Power of Nature; which I never said, but always denied. 
The Fathers believed a Freedom from Sin.  And whereas he citys the Father's Saying, That none by the Strength of Grace did live all their Days without sin; That the perfection ascribed to some in Scripture, was not from Nature, but from Grace, etc. This clearly shows, they believed, Men might be free from Sin by Grace sometime, though none had been so far all their Life-time: Which shows, they were far from believing, Man must break the Commands daily in Thought, Word and Deed, Which is his Affirmation. What he adds of the Father's Arguments against the Pelagians, and of the Opinions of the Socinians and others in this Matter, I judge it not my Work to meddle with it; I heed not in this, what these Sects say, but believe the Truth, (without respect to them) as it is clearly proposed in Scripture. I could easily Recriminate, by showing things, wherein he Agrees with Papists, Socinians, Arminians, Antinomians, Pelagians, Anabaptists and others against us, if I judged it pertinent to be filling up Paper with such Stuff to make a Noise, as he doth hundreds of Times to nauseating; but I love to abstain from such Superfluities, and come to the purpose: And will now Consider, What he saith in Answer to my Arguments.  
¶ 3. He gins pag. 337. n. 18. and to my saying, Their Doctrine is against the Wisdom of God, who is of purer Eyes, than he can behold Iniquity, he asketh; Is it against these Attributes of God, that Sin should be in the World? But my following words show, I spoke of the Godly; neither will it follow what he adds after, That then they must be as free of Sin here, as in Heaven, and that at first: for I urge it to be Contrary to God's Wisdom, to make this Freedom Impossible unto them only; Means for their being free being given them, and not his permitting Sin. And whereas he proceeds in Answer to my saying, [That if Man be always joined to Sin, he should be always disjoined from God, according to Isaiah 59.2. whereas on the contrary they, to wit, the Saints, are said to be Partakers of the Divine Nature, 2 Pet. 1.4. and one Spirit with him, 1 Cor. 6.17.] he answers; All this would plead for a Sinlesness from the very first Instant of Regeneration: In the absolute Sense above mentioned it doth, as also for the necessity of pressing after, 
Regeneration begun, and Perfection pressed after.  and for the possibility of obtaining it after Regeneration begun; since so far as Man is joined to Sin, his perfect Regeneration is Retarded. Yet, as himself towards the end of this Paragraph saith, It may be begun, where some Members may yet be to be mortified: and albeit some Corruption be not wholly purged out, yet God can have Fellowship with his own work of Grace in the Soul, and with the Soul, so far as it is sanctified and renewed, but no further. Pag. 339 n. 19 he saith; I wickedly dispute for God, etc. to say, [It is against his Wisdom not to have found Means, whereby he might be served; but by such Actions, by which the Devil is no less, yea, is more served.] But his Charge is upon the naked Supposition, that their Doctrine is the Truth; which is pitifully to beg the question. Yea, he indirectly (notwithstanding much winding about to avoid it) Confesseth my Charge; saying: There is no formal service performed to the Devil; so he grants some Material Service to be performed to him: Is not the Devil served, and that Service justly displeasing to God, unless it be a Formal Service? for to serve the Devil formally, is to acknowledge him as their Master, and give him Service, as due to him: which many do not, who yet may be said truly enough to serve him. He addeth, 
The Spiritual Warfare J. B. pleads for is not to Overcome; but to break daily the Commandments of God in Thought Word and Deed.  That God bathe seen meet, his Children be in a spiritual Warfare: What then? Can no Man be in a Warfare, unless he be Overcome? Men may be Engaged in War, and may be liable to be Assaulted, yea, may be oftentimes narrowed; straitened and beset by the Enemy, and sometimes wounded, and yet never overcome: but what he pleads for, is not only a Warfare, but a being Worsted and Overcome, and that Every Day; for so truly are such Overcome by the Devil, Who daily break the Commandments of God in Thought, Word and Deed, as he affirms of all God's Children. He goes on n. 20. to say, I run myself blind, in saying, it is against God's Justice, to require Men to abstain from all Sin, and not enable them to do it; because it would prove, all the Wicked are Perfect, for God requires of them Obedience. But it seems, himself has been blind, when he made this Answer: I never urged, that because God gave Men power, therefore they are perfect, as he foolishly throughout this Paragraph Imagineth; and then battereth against this Man of Straw of his own making: And that this proves, that Wicked Men might, if they had not Resisted God's Grace, have forsaken their Wickedness, and been Perfect, I deny not; neither doth he prove the Contrary. He confesseth, Man●s Imperfection to be of themselves; but he thinks, it cannot be accounted unrighteousness in God to Require, and yet not to give that measure of Grace, whereby Men should become Perfect: because that power, which was once given, was sinfully Cast away. But all this dependeth upon the Supposition, that Man lost his power in Adam: which was before Discussed; and is now in him but a begging of the Question. And when I show, That their Doctrine maketh God more unjust, than the vilest of Men, 
J. B.'s Doctrine makes God to give a Stone instead of Bread, etc.  who will not give to their Children, ask Bread, a Stone, etc. he reproacheth me as a Blasphemous Tongue. But let us see, how he frees their Doctrine of this foul Consequence: The Lord forbidden (saith he) they hope for a full Deliverance, but it is in Heaven. This Answer confirmeth the Charge, and doth not lessen it; and so for all his Brag, the Stone yet remains (according to them) instead of Bread, and is like to Choke him, unless he find some better way to digest it than thus; for God requires to forsake Sin here, and yet (according to them) denies the power here: for concerning being free from Sin in Heaven, there is no question. He addeth, pag. 341. That my saying, [Their Doctrine is Injurious to the Sacrifice of Christ's Death, which was To take away Sin] destroys all I said of Universal Redemption: but he forgets to show, How? perhaps we may Expect it next, since his 8 th' Chapter is already Answered. His saying, They affirm, that the stain of Sin is taken away, and Victory obtained, doth not answer, because they refer that to another Life; and the question is concerning this. And to my saying, That if the Children of God Sin in Thought, Word and Deed daily, then there is no difference betwixt the Holy and Profane; he answereth: The difference is great, because what the Wicked do, is done with full purpose of heart, etc. but the Other mourneth over and repenteth of his Sin. This difference is in respect of Repentance, not of Sinning: in their Sinning they are both alike. That there is a Difference betwixt him, that Continueth in Sin, 
J. B.'s Godly continue in Sin all their Life-time, and Sin daily.  and him that Repenteth, I deny not; but since he supposes, the Godly to Continue in Sin all their life-time, yea, in daily Sinning, the Similitude still remaineth: and such will do well to take heed, Who break God's Commands daily in Thought, Word and Deed, lest notwithstanding they may be in J. B.'s Account the Godly, yet in Jesus Christ's they prove such, to whom it shall be said, Depart, ye Workers of Iniquity, I know you not.  
¶ 4. Pag. 343. N. 23. Instead of answering my Argument showing, Their Doctrine maketh the Work of the Ministry, Preaching and Praying useless, he saith; Hence we see the necessity of a standing Ministry, which I am against: This is false, as shall appear. He adds, The Ministry is to bring them on toward Perfection; but the question is, Whether that Perfection is not attainable here? For a Perfection, that admitteth not of a growth, I plead not. If he would have had this Answer understood to be to the purpose, he should have said, That such as Sin not, cannot be said to admit of a growth; which he doth not so much as attempt, nor offer to prove. What I affirm to the Contrary in the Example of Christ, who, notwithstanding he was always free of Sin, is said to Increase both in Favour with God and Man, Luk. 2.52. To this mentioned in my Apology (notwithstanding his Prolixity) he is as Mute, as a Fish. How their Doctrine makes Prayers useless, I have shown before: Instead of answering Col. 4.12. where Epaphras is said To labour fervently in Prayers, 
Perfection prayed for, and Vnblameableness, etc.  that the Colossians might stand perfect and complete in all the Will of God; and to 1 Thess. 3.12, 13. where Paul prays That the Lord would make them increase and abound in Love, etc. to the end he might establish their Hearts unblameable in Holiness; I say, instead of Answering, he makes Commentaries upon these places, (which in themselves are as plain as can be) that this is, They should walk in Sincerity, and always be growing. And what if all this be granted? it will not follow, that it is Impossible, Men should be free of Sin here even by the Grace of God. And sure, where Men are Perfect and Complete in all the Will of God, and unblameable in Holiness, they are not Sinning daily in Thought, Word and Deed. Thus the Reader may judge of this Man's Confidence, who saith, These Scriptures make against this Imagined Perfection, meaning that which is asserted by me. Pag. 343. he saith, My affirming, Men are called Justified or Reprobated in respect of their being leavened with Sin or Righteousness, (fermenting is a piece of his own Pedantry, and none of the Quakers Dialect) would prove full Perfection to be Essential to the State of Christianity: Therefore I must answer it, as well as they, who deny that to be Common to all the Regenerate. But it seems, he has not well understood his own New-Coined English word [fermenting:] for one thing thing is not said to be leavened with another; but where it hath much prevailed: Every Touch or Taste of a thing doth not leaven him with it, that so toucheth or tasteth it; as all Men, that understand common Language, know: and so every Sin is not enough to denominate a Man leavened with Sin. And so with his own Answer that follows, he looseth the Knot he imagined I was Tied by. What he adds afterward of fulfilling the Law, urges nothing, but upon a Supposition of its being fulfilled by the mere strength of Man; which I never affirmed. That no Man is called Just, because of inward Righteousness, is but his bare Supposition: as for the word Inherent, so often repeated by him, it is none of mine. And to my urging, That the Subject is denominated from the Accident, he saith; 
A Wall that is more Black than White, cannot be called White; So J. B.'s breakers of the Commands daily, and yet such as have renounced the Works of Darkness.  Yet that a Wall is called White, though the Whiteness be not Perfect: But it is not called White, if it be more Black, than White; which was the pinch I urged, but slily over-slipt by him: and such must be those, that break the Commands daily; for how such can be said to be more Just, than Sinful, is more than I can Reconcile either with Scripture or Reason: sure, the Answer, which he gives, doth it not. To this question, Where are then the Children of God, and of Light? His Reply is with a notable piece of Inconsistent Presbyterian Canting: Even where these are, who are giving to Christ much work (to speak so) to wash and make them clean from their daily Pollutions and Defilements, and have renounced the Works of Darkness, etc. I desire to know of him the next time, how these can be said to have Renounced the works of Darkness, who have need to be washed from their daily defilements. To my Argument showing, That Christ's Command to be perfect, proves it possible; he saith, p. 344. That this only proves, we should Endeavour after it: But for this he addeth no Proof; we must rest contented with his mere Affirmation: As we must also do throughout the next N. 26. where he confidently Preacheth his own sense of Scripture, instead of Answer or Reason; and then concludes with a Railing saying, I am led by an anti-Evangelical and Diabolical Spirit. He saith, that Matth. 7.21. and some other places cited by me, prove nothing, without supposing, that no Man shall be saved, who ever Sinned; but without giving any Reason. That the unconverted may be by the Grace of God Converted, and consequently made Perfect, I deny not. He saith, Rom. 6. speaks only of the Dominion of Sin: And what then? Doth not every Sin bring him, that commits it, under the power of that Sin in so far? To the Instances of Enoch, Noah and others, 
Enoch, Noah, etc. called perfect in Scriptures.  whom the Scriptures call Perfect, he goes about to prove, they sometimes Sinned: And what then? The question is not, Whether they always were without Sin? but Whether they never were without it, and Sinned daily? which is his Affirmation: Which if they had done, they could at no time have been called Perfect. As for his other Glosses, it will be time to receive them, when he proves them; it is not enough to make them Authentic with me, though Augustin had approved: If he will subscribe to all Augustin's glosses of Scripture, I may give him a further Answer.  
¶ 5. Pag. 346. n. 28. He comes to take notice of my Answers to their Arguments: and first to my Answer to their arguing from 1 Joh. 1. v. 8. If we say, we have no Sin, we deceive ourselves, etc. That this will not prove, the Apostle includeth more than James c. 3. v. 9, 10. He answereth, The Apostle is included, though not for the present time: If it be not for the present time, 
J. B.'s pretended Proofs for Sinning daily.  than it will not plead for Sinning daily in Thought, Word and Deed, which is the case in hand. Next, supposing the Apostle were not Included, he saith; It is enough, that Believers are Included: But this he affirms without proof; troubling himself and the Reader to prove, that those John wrote to, were Believers, which no body will deny: yet though they were Included, it will not prove such a continual and daily Sinning, as they plead for. In answer to my showing, the words are,— Have not Sin, and not,— Ye Sin not; he only proves, That they did, or may Sin: which I deny not. And then when I say, It may be affirmed of the Seed of Sin, he concludes This to be Sinful, so as to affect the Man; but minds not to prove it: and with this manner of begging the Question he concludes this Paragraph. pag. 347. To my showing, that in 1 King 8.46. and Eccles. 7.20. there is nothing said of Sinning daily, he answers; It is express in Ecclesiastes [That there is not a just Man upon earth, that doth good and Sinneth not] clearly Importing, that even in their doing good, they Sin: But that this is clearly Imported, he affirmeth, but proveth not; though there be no Man that Sinneth not▪ it will not follow, they Sin daily. And for his Alleging, That my Answer [That it will not thence follow, that though there was none that did not sin at that time, there are none such now, or that it is Impossible, there should be such] will infer, there was none then Regenerate, no not Solomon himself: What if I should say so, understanding Regeneration in the absolute Sense? To what I show from the Hebrew Word, that it may be Interpreted, not That sinneth not, but That may not sin; he tells me in sum, That it is but Vanity, and this, he saith, is obvious to every Reader: 
The Apostle's Saying, I am Carnal, etc. made a Plea for Sin by J.B. with his Meaning put without Proof.  To whom we will then leave it. To my affirming, That the Apostle is not (Rom. 7.14.) speaking of himself, but personating others in that State, after he has told me, that Socinians and Arminians say so, he tells me; The Circumstances of the Text evince the contrary: and then gives a kind of a Preachment upon the Place, which I shall accept, as a Declaration of his Sense; but must wait the next time to have him prove it. He saith, The Apostle doth not Contradict this, Chap. 6.2. That the Apostle doth not Contradict himself, is without doubt to me; but he must endeavour to Reconcile the Meaning he gives to the Apostle's Words, when he has leisure. He saith, Paul in a respect was a Carnal Man; but unless he prove him to have been so in respect of sinning at that time, he saith nothing. To my urging Rom. 8.35. where the Apostle saith, Nothing shall separate him; because where Sin is Continued, there is a Separation: He denieth, that where Sin is striven and wrestled against, it maketh a Separation; but the matter is, How he proveth, that those, who strive and wrestle against Sin, do daily commit Sin? And until he do this, he but begs the Question. To prove the Impossibility of being free from sinning daily, from the Examples of Noah's and David's Sins, he useth this Argument: 

J. B ' s. Argument for sinning daily, in Thought, Word and Deed—  If these Men, whom the Spirit of God styleth Perfect, and Men according to God's Heart, have had their Failings, and these Failings are Registrated for our use; Then we have no Scripture-Warrant for such a Pefection here, as is not attended with Sin: [he should have said, as doth not admit a sinning daily in Thought, Word and Deed, if he would have concluded according to the State of the Question.]  
But the former is true: Therefore, etc.   

— Refuted.  But I deny the Consequence of this Proposition, or the Connexion of the Major: Besides the Argument is defective divers ways, if he had stated and then proved it, That if such, whom the Scripture call Perfect, did break the Commands daily in Thought, Word and Deed, than he had argued to the purpose. And for their Failings being recorded to our use, it cannot infer the Necessity of our sinning daily, unless he will be so absurd, as to say, that they are therefore Recorded, that we may Imitate their Failings, and not avoid them. In fine, let him cause his Argument conclude in the Term of the Question, to wit, That every Man, notwithstanding any Grace received, must sin daily in Thought, Word and Deed, and prove his Propositions, and he shall not want either an Acknowledgement, or an Answer. And lastly, to conclude this Chapter, he saith; I should rather have cited the old Begardi, than the Fathers, and the old Alumbrados, who had the same Opinion, and Practices suitible: But if their Opinion was, That Men may be free from Sin, 
The old Begardi and Alumbrados mentioned by J. B. to have the same Opinion of Perfection.  and their Practices suitable, sure then they were perfect; and if so, deserve more to be followed, than J. B. or his Brethren, whose Principle and Practice (as himself confesseth) is for Sin, and daily continuing in it, against any Perfection, except such as can admit of Sin: For To be Breaking the Commands daily in Thought, Word and Deed, is Essential to his Christianity.   

SECT. X.  
Wherein his Fifteenth Chapter Of Perseverance, is Considered.  
¶ 1. IN this Chapter of Perseverance it would seem, the Man fancieth, he hat got into the Pulpit; for he Affirms, as if all that read him, were bound to believe without further Inquiry. For after he has Introduced himself with his old Accusation of Pelagianism, he Concludeth, This Doctrine of the possibility of Falling from Grace to depend upon Free will; and ushereth in a long Invective against this, as maintained by me upon the Supposition of his old, reiterated Calumny, That I asserted, All the Regeneration of the Saints to proceed only from the Light of Nature, without the effectual Operation of the Spirit of Grace: which how false it is, hath above been shown. He giveth us a large Citation out of their Confession of Faith, with an Account thence deduced (or Explanation thereupon) In what respect they hold Perseverance▪ Wherein if he will hold to the first Asserted by him, to wit, That they assert not the Perseverance of any, that are not truly Regenerated, we are Agreed: for in that Sense I never did deny it. And then he gives Eight Considerations for their Doctrine; all which conclude nothing, but upon the Supposition of the Truth of their former Principles, especially of Election and Absolute Reprobation: so that it is but a begging of the Question, as his very Eighth Consideration shows, pag. 356. N. 14. to wit, That the affirming this Doctrine (to wit, That there may be a falling away from beginnings of true and saving Grace) will give a Blow unto many Articles of their Faith: But can this have any Weight to Convince such, as do not believe these Articles of their Faith? It seems then, it is not for me, or any Quaker, that this is written; so we are the less concerned to trouble ourselves with it.  
¶ 2. At last he comes pag. 357. N. 15. to Examine my Arguments: And first to what I urge from Jud. vers. 4. where it is spoken of some, That turned the Grace of God into Wantonness, he saith; This is not understood of the true Grace of God; but External Grace, such as is that Tit. 2.12. which teacheth to deny Ungodliness: But for this he gives no Proof. Next, it seems to him, The Grace of God, that teacheth to deny ungodliness, mentioned Tit. 2. v. 12. is not the true Grace of God: Where learned he this? or how proveth he it? He saith, To understand the Faith, which some are said to have made shipwreck of, 1 Tim. 1.19. to be true and saving Faith, is contrary to 2 Tim. 2.17. and other Places, 
J. B. Asserts That the Grace of God, that teaches to deny Ungodliness, is not the True Grace; and the falling from Faith, a falling only from the Doctrine of Faith.  where the Doctrine of Faith is spoken of; thence he concludes, It was only the Doctrine of Faith, they fell from: But this is a Conclusion fit only for Credulous Persons, and proveth nothing; unless he will argue, because in some Places the Doctrine of Faith is spoken of, therefore where ever Faith is spoken of, it must be understood of the Doctrine of Faith, and not of true and saving Faith: which were most Absurd. He saith to Heb. 6.4, 5. The Words are not Absolute, but Conditional if they fall away: but such a Condition importeth the thing supposed to be possible, being given for a Caution. He adds; There is nothing there, that is necessarily to be understood of true and saving Grace: but let him Inform according to Scripture, How any Man can come to taste of the Heavenly Gift, and of the Powers of the Life to come, and be made partaker of the Holy Ghost, without true and saving Grace? For what he adds to this, being built upon the Supposition of Election, I refer it to what is abovesaid upon this Subject. He Concludes Vossius' Testimony to be false, in saying; That this was the Common Opinion of the Ancients: But if so little Credit be to be given him, he did not well that made so much use of him to prove, what was Pelagius' Doctrine; as he has done throughout this Treatise. For John Owen's Citations, I have neither Accommodation nor Time at present to Examine them; it is enough to me, that this is Contrary to Scripture, though all these he mentions, had said so. To prove, That Men may have a good Conscience, and yet want true Faith, he bringeth Paul's Words Acts 23. v. 1. where speaking of himself, while a Pharisee, he saith; He lived in all good Conscience before God, etc. but that will not meet this Case. Those 1 Tim. 1.19. who are said to Make shipwreck of a good Conscience, are such, who believed the true Doctrine of Faith in Christ; 
A Man may live in good Conscience to other Principles, while Ignorant of the true Faith in Christ.  as himself before acknowledgeth: Now, albeit a Man may be said to live in good Conscience to other Principles, while Ignorant of this; yet he should prove, How a Man can be said to have a good Conscience with respect to the true Faith of Christ, held by him, and yet without saving or true Grace? With Railing he tells me, pag. 358. N. 18. that Phil. 1.6. and 1 Pet. 1.5. speak of God's beginning and perfecting the Condition: And what then? yet God doth not this against our Wills; it is with a respect to our performing the Conditions on our part: which yet we cannot do without him. Then he goes about to prove, That Paul could not fall, in answer to my saying from 1 Cor. 9.27. That Paul supposeth a possibility, that he might become a Reprobate: But if the Reader Consider, how I bring that in my Apology, he will find, he had no reason for this Cavil; for I alleged it only to Reprove those that are too too secure, showing, where Sin was, there was always a Ground of Jealousy: Since the Apostle did reckon it needful to keep under his Body, to subdue Sin, that he might not become a Reprobate: Which since the Apostle did, but upon this Supposition, if he did not keep under his Body, suppose possible, others had not Reason to presume.   

SECT. XI.  
Wherein his Sixteenth Chapter Of the Church, his Seventeenth Of the Ministerial Call, his Eighteen, Nineteen and Twenty First, Of their Qualifications, Office and Maintenance; and his Twentieth Of women's Preaching, is considered.  
¶ 1. HIs Chapter of the Church is soon dispatched; for it contains scarce any thing, but Perversions and Railing. For after he has given a large Citation out of their Confession of Faith, and then added some Enlargements of his own, and some little, nibbling Cavils, to what I say of— No Salvation being without the Church, pag 361. he goes on with his old reiterated Calumny, That I suppose, Men may be made Members of the Catholic Church by the Light of Nature; which is utterly false. And upon this false Supposition is built his N. 5. pag. 362. as also what he saith, pag. 364. But N. 4. he screws this to a greater Pitch of Falsehood, affirming, 
J. B.'s gross Calumny, That our Faith and Principles are only taught by the Light of Nature.  That what I say of a Particular Church, gathered together in the Faith of the true Principles and Doctrines of Christ, by the Spirit of God and Testimony of some of his Ministers, is, that these are Persons only taught by the Light of Nature, and by such Ministers, as preach nothing of the Gospel. Against a Man thus desperately resolved and determined to Lie and Calumniate, there can be no Guard; but sure all sober Readers will abhor such Dealing. What I speak of a Church in this Respect, is only of such, as have the Advantage of the outward Knowledge of Christ, as my Words afterwards show; where I say, Such were the Churches gathered by the Apostles, of which the Scripture makes mention. And therefore what he Objects, That cannot be done by Pagans, is wholly Impertinent; and doth but verify the grossness of his Calumny; which he endeavours to inculcate as a Truth to his Reader, pag. 363. as if, what I say further of the things requisite to be a Member of this Particular Church, were a third Sort, and not a more particular Description of the former: Which the Reader may easily observe by looking to the Place, to be a mere Fetch of his, to afford himself some matter of Cavil. Which imagining he has got, he fills up the Paragraph with gross Lies and Railing, saying; That the Quakers believe not the Holy Truths set down in the Scriptures, because they oppose and contradict them: 
J. B.'s further Lies against us, of the Scriptures, of Christ, and our Faith.  That they believe not in, nor make Profession of Jesus Christ Revealed in the New Testament, because they oppose him and all his Institutions: That Faith, according to them, is not wrought by the Spirit of God; but that Nature can sweetly and naturally Incline, yea Compel thereunto: All which are Gross Calumnies. And then he concludeth, saying; And thus we have Run round, and are again where we began: which is very true; for he began with Calumnies, and having run round the same way, his Work Resolves in them. Pag. 364. He affirmeth, Men may be Members of the visible Church (and consequently aught to be reputed such) who are ungodly and without holiness: and offereth to make it good, if I will form a Dispute upon it; but I leave him, as to this, to Dispute with his Learned Dr. Owen, whose Works he has Applauded in this Treatise: and whom his Postscript-Brother R. M. has in his Preface to this J. B.'s Book highly Commended, as a Gracious Man. As for his Silly Argument, that from the Apostle's saying, Act. 2.39.— The Promise is unto you, and to your Children; and 1 Cor. 7.14. it follows, Men become Members of the Church by Birth; I leave him to debate it with his great Author Thomas Hicks, who will tell him (if he be Consonant to his own Principles) it is a Babylonish Invention. But J. B. hath here unawares Contradicted himself: for if these Scriptures prove, Men become Members of the Church by Birth, than the Sprinkling them with Water sometime after they are born, or their Baby-Baptism, 
J. B. shuts out their Baby-Baptism, from making them Church-Members.  is not necessary to make them Members of the Church; and they are to be accounted such without it. He saith; I am mistaken, when I say, Antichrist built his Structure upon this foundation, (to wit, That Men without Holiness may be Members of the true Church) because he applieth all the Privileges of the Invisible Church unto his Visible Synagogue of Satan: whereas this showeth, that I am not Mistaken; but that my Affirmation is true: for if he, to wit, Antichrist did believe Holiness to be necessary to make a Member of the true Church, he could not apply the Privileges of the Invisible Church unto his Visible Members; most of which he well knows (as often times himself) are not only void of, but Enemies to Holiness. It is false, That I agree with him in his not distinguishing betwixt the Visible and Invisible Church; and yet much more in un-Churching all, who are not of his Combination: In which albeit J. B. most Impudently insinuates, I approach to him; yet himself cannot but know it to be a most manifest Falsehood: since I suppose, some of all Sects of Christians may be Members of the Catholic Church; and he knows, and has observed here, how Contrary the Pope is to this Doctrine. At last he concludes this Chapter with a fit of Railing, of which the last words must not pass without observation; 
J. B. condemns a Morality, which himself hath confessed to be Just, Holy and Good.  to wit, That instead of true Holiness I press upon them a Natural, Dead and anti-Evangelical Morality. Now this Morality, as pressed by me, he himself confessed before to be such, as the Law of Nature taught, (albeit in Truth I pressed none, but what is through the Light of Christ, or Grace of God that is by Christ) which he acknowledged did lead Men not to Murder, not to Steal, not to commit Adultery; which he confessed also was Just, Holy and Good. And so it seems, according to him that which is Holy, Just and Good, not to Murder, not to Steal, not to Commit Adultery, is no part of true Holiness; yea is Anti-Evangelick and contrary to the Gospel. Now if I would insist after his Method, having much more Reason than he, I might at large show, what a Pagan-Gospel to purpose his must be, that is contrary to Honesty, Chastity and Innocency; albeit I deny not, but the true Gospel teacheth more, than the height of mere Morality.  
¶ 2. He beginneth his 17 th' Chapter, Entitled, Of a Ministerial Call, after the Repetition of some part of my 10 th' Thesis, with his old reiterated Calumny and false Supposition, That I affirm, Men to be called and qualified to the Ministry by the Light of Nature: and to this purpose to help him to fill up the Paper, he insisteth p. 369, 370, 371. Which being false, all that is built upon, it falls to the Ground. In this Chapter also he is very liberal of his Railing: Take one Instance, pag. 372. where he saith; That the Quakers are Pagan-Preachers, who know not the Gospel; but are sworn Enemies to it, and plain Subverters of it, and all the Ordinances thereof: And pag. 378. he saith; They are a Company of the most desperate, Antichristian Opposers of Christ and all his Appointments, that ever the Sun shined on. More of this kind may be seen pag. 374, 375, and 376.  
Pag. 366. N. 3. He saith; When I speak of a True Call to the Ministry, I must suppose Ten things; which he after ennumerateth: and albeit I judge not myself obliged to follow him in such Excursions, yet for the Reader's satisfaction let it be observed, That I deny not, but what I speak here, is with a relation to a visible Church, which is his first Supposition. Secondly, That I acknowledge, that in it there must be a standing Ministry, which is necessary; 
Properties of a True Call.  and this is his second and third. That I acknowledge this to be an Institution of Jesus Christ; which is his fourth. That None ought to take this upon him, without being lawfully called thereunto; which is his fifth. That also None may take upon them that work, but such as are Called to the Ministry, so as to exercise it constantly, as exercised by Ministers; yet a Man may, when particularly called by the Spirit thereunto, do that which is the Work of a Minister: which his doing pro hic & nunc maketh him not a Minister properly; and this is his sixth. That neither the Work nor Office is common to all the Members, so that they may not do it simply, as Members; which is his seventh and eighth. That a Call differeth from Gifts and Qualifications; which is his ninth. And lastly, That there are some Rules in the Scripture (if he understand general Rules, as I suppose he doth) which distinguish a true Call from a false; which is his Tenth Supposition: Now wherein I here disagree from other Quakers, or myself, as he insinuateth, he may be pleased next time to inform. I might pass, what he saith in the next Paragraph, 
J. B. his divers sorts of Calls recited.  pag. 368. concerning the several sorts of Calls to the Ministry, as containing no Answer to me; were it not to show, that he there but begs the question, and contradicts himself. (1.) He begs the question, while he supposes that the Approbation and Concurrence of Men in a Call hinders the Call from being Immediate; and that there is no Immediate Call now: which he all affirms without Proof. (2.) Of Mediate Calls he saith, some are Rare and Singular, when a Church is erecting; and other Ordinary, according to the Rules set down in the Word. So it seems, the Rare and Singular Call, which is usually ascribed to that of the first Reformers, was not according to the Rules prescribed in the Word: But if such Rules be set down, by what Authority without the Word can he affirm, they may be dispensed with, if he Contradict not his own Principles? (3.) He saith; There must be an Inward Call, which is the signification of God's mind of his Calling and Appointing him to the Ministry: This is good; and it is false that he saith pag. 372. That this will not satisfy us. Yet he cannot stand to this, but contradicts it, pag. 372. speaking of my words thus; What meaneth he by this [must be called by the Spirit?] Is this an Inward Inspiration or Enthusiasm, saying to the Man, he must go Preach? We reject all such Fancies, etc. But is not an Inward Call signifying God's mind to a Man, 
The True and Inward Call.  of his Calling him to the Ministry, an Inward Inspiration, telling him, he must go Preach? Or can an Inward Call be without an Inward Inspiration? The Reader may judge of these Inconsistencies. As to his question, pag. 369. Whether to be instructed by the Inward Virtue and Power of God in the Heart, be so necessary to a Minister, that he cannot be without it? I say, it is; and the Reader may observe, how he is pinched, while himself is loath to say otherwise, pag. 370. yet at last he saith, He dare not say it; referring to his Learned Mr. Durham (as he calls him) and giving the Example of Judas, 
I B.'s Gospel-Ministers Call and Qualification may agree to the Devil himself; whom yet they will not turn away from.  of which hereafter. However we see, according to him, That not only one who wanteth Holiness, but even a Devil may and aught to be esteemed, heard and obeyed as a Minister of Christ; and that all they judge needful in the Call and Qualification of a Gospel-Minister, may agree to the Devil himself: nor can they be sure, but their Ministers may be all Devils, for aught they know. It is false, that he addeth in this page 370. That I agree with Socinians and Arminians, in affirming, That whoever understands the Truth of the Gospel, and are able to instruct others, may and have Right to Teach: This I nowhere affirmed; and do wholly deny, whatever Knowledge or Ability a Man have to Instruct, by reason of his Gifts either natural or acquired, that he ought to take upon him to Teach, without being particularly Called thereunto: and therefore the Scriptures he brings against such, as say so, are not to the purpose against me. To my first Argument he confesseth, That it proveth the necessity I speak of, to make a Man a real, upright and sincere Minister before God; but that any, that are not real and upright, are to be esteemed Ministers at all, or heard as such, I deny; and remains for him to prove. Why are we so often forbidden to hear false Teachers? And that this is not only with respect to Teaching false Doctrine, the Apostle shows, 2 Tim. 3. v. 5. where he exhorts to Turn away from such, as have the form of Godliness only (which cannot consist with false Doctrine.) To my Second Argument mentioned pag. 372, he Confesseth: what he saith further in that Paragraph is above answered. To my Argument showing, That if the Inward Testimony of the Spirit be not thought needful, the Gospel-Ministry should be postponed to the Legal, he most ridiculously answers; Then the Jews needed to doubt of the Priests and Levites: whereas my Argument was, If they were certain, and we should be uncertain, it would make the Evangelical worse, than the Legal; and therefore to this he returneth nothing further but Railing. Pag. 373. n. 10. he asketh, How I will prove, That all such, as want the Call of the Spirit, come not in by the door, but are Thiefs and Robbers? affirming, Here a Man may come in the Way appointed by Christ, though they want this: whereas before pag. 369. and in the end of this page he affirms the Necessity of an Inward Call, saying; They must have an Inward Call. I run not out, as he allegeth, upon a Mistake, in saying, The Succession of the Church is objected against this Doctrine; albeit J. B. and his We may not do so: since I writ to others, than he will perhaps include in his We. He bestoweth his n. 12. pag. 374. in Railing, and referring to what is formerly said by him, pag. 375. n. 13. To my Answer to that Objection, That who pretend to an Immediate Call, should prove it by Miracles, showing, It was the same Objected by Papists against the Primitive Protestants; he in a frothy manner desires me to take it thus, and it will be too hot for my Fingers: That they, 
J. B. pleads for Miracles, etc. to evidence a Call.  who had Immediate Calls from God, were able to give evidence of the same by Miracles, or some other evident Testimony of the Spirit; which to contradict had been Iniquity, and utterly Unreasonable: I grant the whole; and therefore desire him to show me, and prove it, What way the first Reformers did thus evidence their Call, which is not done by those called Quakers? But his Probation must be somewhat solider, than the Railing, with which he filleth up the rest of this Paragraph. Pag. 376. n. 14. (as it should be marked) he argueth against my saying; That such as receive and believe the Call of true Ministers, verify it, and become the Signs of their Apostleship. 2 Cor. 13.3. albeit this was the very Answer given by Beza to Claudius Espenseus at the Conference of Poissy by Papists against Protestants: and let him urge this if he can, any way against us, which may not be as well urged by Protestants against Papists? and if he cannot, he doth but work for his great Father the Pope; to whom (to their great Shame) the Protestant Clergy begin to Recur to Justify their Calling.  
Having ended this Paragraph with Railing, he gins the next with a silly, groundless Perversion and Inference, 
The Inward Life is their true Call and Title.  viz. That because I say, that this, to wit, the Inward Life and Virtue, which is in true Ministers, is that, which giveth to the Minister the true and substantial Call and Title; it follows, That the Extraordinary Call was no true and substantial Title: As if any Extraordinary Call wanted this Life and Virtue; and that albeit it prove an Evidence to such as receive them, yet some may have it, who are Rejected of Rebellious Men. To prove the necessity of Laying on of Hands, he asketh; Why then were Hands laid upon Paul and Barnabas? Act. 13.3. citing other places. Answ. Because there was then a Spiritual Virtue Communicated by that Action, which they ascribe not to theirs; yea, the places cited by him prove it, as Mark 16.18. Luk. 13.13. where the Laying on of hands is said to Cure the Sick. I said not, 
The Apostles and their laying on of Hands, do differ from J. B.'s etc.  that the laying-on of hands always was the giving of the Holy Ghost; it is enough, if it was a Communicating of some spiritual Virtue: which by their own Confession theirs is not. Af● he has ended this Paragraph with Railing, he ends this Chapter with observing the Infallibility pleaded for in Ministers by some Quakers: but if he judgeth them to Err in this, he should have applied himself to them, answering the Arguments, by which they vindicate what they say in that matter.  
¶ 3. I come now to his Eighteenth Chapter of Ministerial Qualifications: Where, after he has begun and repeated some Words of mine, 
The Grace of God doth Qualify the Minister or Preacher.  he will have the Grace of God to respect not the esse or being, but bene esse or well-being of a Minister; albeit elsewhere he would be mincing this, and eating it up, yet it appears to be his Belief. To prove which he asketh, pag. 380. What I think of Balaam, who is called a Prophet, not a false Prophet? But he hath not proved, That no more is Required in a Gospel-Minister, than in a Prophet merely to foretell things to come. God's speaking to him urgeth nothing: For God spoke also to Cain, as himself confesseth, Chap. 3. yet it will not follow, that Cain had all the Qualifications requisite to a Gospel-Minister. To my answer of Judas, that they had not proved he wanted Grace when Called; he Refers, to what is written of the Possibility of falling from Grace: To which also I Refer it. And in this also resolveth, what he saith pag. 380. N. 4. In his very first Paragraph he has his Old Calumny; That all the Power, Virtue and Life of the Spirit, according to me is not to be understood, of what is imported by these Words in Scripture: And this he insinuateth again pag. 379, 380, 384. But as this is false, so what is built upon it, falls to the Ground. Because I deny the absolute Necessity of Humane Learning to the Ministry, therefore he insinuates, as if I thought it utterly useless, pag. 379. which is false. And so what he saith p. 382, 
The Sciences may be of Use, but make no Gospel-Teacher.  383, 384. to prove the usefulness of Natural Sciences, is to no purpose against me, who deny not their usefulness among Men; nor yet say, when well Improved, they are useless to a Minister, or that such things may not be Improved by a Minister, when acted by the Spirit so to do, as Paul did the saying of the Heathen-Poet. The thing than I only deny is, That they are absolutely needful Qualifications to a Minister. What he mentions to be said by Calvin of the Philosophy spoken of by Paul, Col. 2.8. I can very well agree to, without Prejudice to any thing said by me; I do not say, as he falsely affirms p. 383. That Learning and Grace are contradictory. And whereas he saith, He is far from saying, that Learning is more necessary than Grace; he doth but Cheat his Reader, and Contradict himself and his Learned Mr. Durham, who makes Grace only needful to the well-being, but Learning to the being of a Minister: And their Admitting of Ministers shows this; for they will Admit none, till they be sure he has Learning. But many, whom they are not sure have Grace, yea, upon the Supposition they want Grace; yet they think, they ought to be held and reputed by the People as true and lawful Ministers. And whereas he insinuateth, pag. 383. that I bring in a Fable, which he saith, I have ready at Hand; if he dare Charge me in this with the Asserting of a Falsehood in Matter of Fact, I will give Evidence for Proof; the Persons being yet alive: But until he do that, 
Without Grace none can be a Member of Christ's Body, which is the Church.  my knowing the thing to be True, gives me ground enough to Assert it. To my Argument showing, That without Grace a Man cannot be a Member of Christ's Body, which is the Church, far less a Minister, in stead of Answer, after he has accused me: as not understanding the Difference betwixt the Visible and Invisible Church, he tells; Christ is an Head to both: Which I deny not. That I apply Eph. 4.7.11.16. 1 Cor. 12. solely to the Invisible Church, so as to exclude the Visible, is his Mistake, not my Ignorance. Then he goeth about to show the Difference betwixt Gift and Grace; but that any had the Gifts there mentioned, who were altogether void of Grace, remains for him to prove. Besides what is mentioned, he is not sparing of his Calumnies in this Chapter: as where he saith; pag. 382. That I deny, that about the Time of Reformation there was a Christian World: which is false in respect of Profession; in which Sense I only here understood it. And pag. 385. albeit he find me calling the Heresy of Arius horrid; yet upon the Trust of his Author Mr. Clapham he affirmeth, The Quakers to be in this Erroneous: But sure, I have better Reason to be acquainted with the Quakers Doctrines, than any of his lying Authors. Another of his Calumnies is, pag. 386. That we lay aside all Means in coming▪ to the Saving Knowledge of God's Name: And albeit his Railing in this Chapter be thick enough, that the Reader may easily observe it; yet for his more particular Direction let him observe 380, 381-385, 386. And whereas pag. 386. N. 11. he enumerateth several Particulars, wherein he affirmeth, We agree with Papists; he may find them Refuted and Answered in G. K.'s Book, called Quakerism no Popery. And in the last two Sections of that Book written by me, he may find himself and his Brethren proved far more guilty of that Crime, than we: which because the Professor John Menzies, 
If Number and Increase bespeak Delusion, J. B.'s surpasseth Ours; and leaves him in Confusion.  against whom it is written, found not yet Time to Answer; he, as having more leisure, may assume that Province. If the Increase of our Number be, as he saith, a Clear Verification of 2 Thess. 2.9, 10, 11, 12. That we are of the Deluded one's there spoken of; than it must be a Clearer Verification of it, as to them, that they are of that Deluded Company, since they are more Numerous than we, and also Increased more suddenly. As for his Exhortations and Wishes in the end, because I will be so Charitable, as to suppose they come from some Measure of Sincerity, I do not wholly Reject them: only I must tell him, that nothing has more Conduced of an External Mean, to Confirm me in the Belief of the Verity of the Principles I hold, than his Treatise, because of the many gross Calumnies, manifest Perversions, 
J. B's. gross Calumnies, Perversions and Railing: Truth needed no such Way and Method of Defence.  and furious Railing in it; since I know, the Truth needed no such Method to defend it: and I can not believe, one in the Truth would use it; since Lying is contrary to the Truth. Therefore if he will lay aside all this Falsehood and Passion, he may have a more sure Ground of hope to see the Truth manifested to the dispelling of Error.  
¶ 4. He beginneth his Nineteenth Chapter of the Ministerial Office with supposing, That their Order is according to Scripture; and that what we plead for, is quite contrary: And so ushereth himself into a Rant of Railing, with which he concludeth this Paragraph, saying; That the Evil Spirit, that acteth us, is such an Enemy to all Gospel Order, that it cryeth up only Paganish and Devilish Confusion. More of this kind the Reader may observe pag. 388, 389, 391, 392-394. His Calumnies and Perversions are also very frequent in this Chapter: as pag. 387. where he saith; We cast away all Order, and in stead thereof bring in the Confusion of Babel: and pag. 388. because we are not for the Shadow without the Substance, therefore he saith, We make a Repugnancy betwixt them; which is also false: And again in the same page N. 4. because I say [It was never the Mind of Christ to establish the Shadow of Officers, without the Power and Efficacy of the Spirit] therefore he concludes, That the Quakers think, that Men can establish the Spirit: Which silly Perversion will easily be manifest to every intelligent Reader. And after the like manner pag. 389. N. 5. because I say [That upon setting up mere Shadows, where the Substance was wanting, the Work of Antichrist was erected in the dark Night of Apostasy] he concludes, that then (according to me) Christ and his Apostles wrought the Work of Antichrist and Mystery of Iniquity; accusing me thence of Blasphemy: But who can be so blind, as not to see this manifest Perversion? And again pag. 390. he saith; I will, that every Man According as his own Spirit (falsely called the Spirit of God) moveth him, setting to this Work, (meaning that of the Ministry:) Which is a false Calumny never said by me; who deny all false Motions of Man's own Spirit however called. 
False Motions are denied.  And pag. 391. he saith; That Malice prompteth me to Charge them with owning the distinction of Clergy and Laity, though I know they do not: Where the Man supposeth, that what I writ, is only written against the Presbyterians; while he cannot but know, that I writ against others; since in his first Chapter he charges we with Writing against all the Christian World: So it is his Malice to say, I Charge them with it; if any of those I writ to, be guilty of it, it is enough: albeit I doubt, whether the Presbyterians can free themselves of it.  
¶ 5. Having thus far discovered his Perversions; I come to the main Business. Pag. 388. he saith; They plead not for shadows, but own the Ordinances, as Christ hath appointed to remain and continue for the perfecting of the Saints, etc. Eph. 4. 11, 12, 13. And pag. 389. N. 6. he asketh, Whether the Primitive Church was not Instituted by Christ, and gathered by God, in whose Assemblies he was Ruler and Governor? ask; Were there no distinct Officers, particular individual Persons set apart for the Work of the Ministry in the Apostles Days? And p. 391. N. 7. he argueth against my Saying, That these mentioned 1 Cor. 12.28, 29. and Rom. 12.6. were not distinct Officers; but only different Operations of the same Spirit: And against this also he pleadeth p. 393. N. 11. and p. 394. To all which I answer distinctly and particularly. 
J. B. his Plea for a Defective Number of Officers from Scripture.  That they can plead nothing from Eph. 4. unless their Church had all the Officers there mentioned, which it has not; yea, and which themselves affirm, are Ceased: Such as Prophets, Apostles, which are said to be given for the Work of the Ministry and perfecting of the Saints, nothing less than the other. And by what Authority do they then Turn these by, and plead so tenaciously for the other? Let him give a Reason for this next; and by the same we shall Answer, what he urges from this: But he must remember, it is not enough for him barely to say, These were extraordinary, and are ceased, and the other ordinary, and remain; but he must prove it by plain Scripture, or else be justly Rejected, as but begging the Question. As he doth pag. 394. where he supposeth, there were only 13 Apostles, or perhaps 14. if Barnabas be accounted one; since he confesseth, the Word signifies One Sent: and therefore whoever is Sent, is properly an Apostle. Thus also will his other Argument return upon his own Head: for since such (as he saith) were settled and ordained in the Church by Christ and his Apostles; how come they to walk so contrary to Christ's Order, as to want, yea and to judge such unnecessary in their Church? And as for all the Scriptures cited by him, to show the distinction of such Church-Officers from other Members, they are not to the purpose against me; who deny not, but Members were to be distinguished: but yet that proves not, that any Member was barred from these Exercises, when called by the Spirit thereto; which is the thing in question. As for his saying, That the Apostle is speaking of the Church, 1 Cor. 12. as an Organical Body; if he means, the Apostle is Comparing the Church to a Body, to which it answers in many respects, I deny not; but if he say, that it answers in all, I leave him to prove it: however then, if we make Application of it, as the Apostle illustrateth it; their Church will prove a very lame one: for in this Body (as J. B. himself observes) the Apostle names Apostles and Prophets; 
J. B.'s defective Church if wanting Eyes and Ears, must needs be Blind and Deaf.  and if we may suppose, that these, as being the most Eminent, are the Chiefest Members, as the Eyes and Ears of the Body; their Church that wanteth these, must be Blind and Deaf. And whereas he would make my saying [That the Apostle meaned here different Operations] Ridiculous; he but showeth his own Folly: for if the Apostle point at different Offices, they will not only want Apostles, Prophets and Evangelists, but a great many more. For the Apostle nameth also verse 28. Miracles, Gifts of Healing, Helps, Governments, Diversities of Tongues; etc. These than must all be distinct Offices also: how come they to want them in their Church? or how can they plead for these they have, more than for such, as are placed nothing less by way of distinct Officers, than they? Yea, all the several Titles enumerated by him pag. 390. will prove the same way distinct Officers; and how came they to Cashier all these, and reduce them to so few a number? By what Authority and Scripture-warrant do they this? But I would Inquire at him, what an Office is? if it be not an Operation of the Spirit, more particularly working in some Persons under such a designation? And this is proved by the Coincidency of these Offices in one Person, which he confesseth: That some are thence more particularly called to the Work of the Ministry, I acknowledge, and he observes it. That God will move none to violate the Order established in his House, I deny not; 
God violates not Order; ye may all Prophecy; not only Prophets.  but that to move some at times to speak, is a violation of that Order, I deny: since the Apostle saith to the contrary, 1 Cor. 14.31. We may all Prophecy. In answer to which he supposeth, this is Restricted to Prophets; but the Text saith All, not All Prophets (albeit it were no absurdity to suppose, All the Lord's People to be Prophets in this sense, as well as they are said to be Kings and Priests) and the words following show it, That all may Learn, and all may be Comforted: for it were Nonsense to understand this with a Restriction. And therefore his bare asserting, That this contradicts the plain Scope of the place, is no Argument for Men of Reason, who resolve not to build their Faith upon his mere say so. Pag. 395. he thinketh, My acknowledging, That some are more particularly called to the Work of the Ministry, than others, is not enough; because they are not to Exhort, but when moved by the Spirit, and others when moved, may as well as they: so there is no difference. That Ministers ought not to Preach or Exhort without the Spirit's Motion or Assistance, will come afterwards to be proved: and to suppose, God cannot or will not move any but Ministers by his Spirit to Exhort, were to limit him; which is presumptuous in us to do. But in this appeareth the difference, 
Some do not Speak, altho' endued with the Spirit in Public.  that we Confess, many may, and know Thousands among us, whom we acknowledge to be good Men, and sufficiently Endued with the Spirit towards the work of Regeneration in themselves, and brotherly Love and Care to their Brethren, who never find themselves moved to speak a Word in Public; and there are others, whom God calleth to make Teaching and the Oversight of the Church so their Constant Business, that they are less engaged in worldly Affairs, than the generality of those called Clergymen, even among J. B.'s Brethren: and therefore are owned and honoured, and so far as need requires, maintained by the Church. But to say, that no Man aught, without he be thus particularly Called, at any time speak in a Public Assembly, (since we say, that they ought not, but when moved by the Spirit) is not only to accuse us, 
Yet none to bind up God from moving with his Spirit, when and in whom he please.  but imperiously bind up God, from moving with his Spirit, whom and when he pleaseth. And this being Applied, will Answer his Queries pag. 369. where n. 14. he affirms; That to suppose, Ministers may use an honest Trade, is to account the Work of the Ministry a light business: But this is to account it no more a light business, than the Apostle did, who recommended Working with their Hands for a livelihood to the Elders of the Church of Ephesus, Act. 20.34, 35. giving them his own Example in so doing. But they indeed must have small Experience of a true Ministry, who do not know, a Man may be better qualified to discharge it, by being inwardly exercised in the Spirit, and Instructed thereby, than by all the Labour and Study they can derive from their Books; and perhaps it may be true, 
Book-Study will not do: Paul laboured with his Hands.  which he after affirms, that such, who bring their Preaching always out of Books, will find little time to follow another Trade: but it seems, such Preachers are uncapable to follow the Apostle's Exhortation above mentioned; and therefore we will justly conclude them to be no true Gospel-Ministers.  
¶ 5. That he may be like himself, he gins his 20 th' Chapter of Women-Preachers with Railing, saying; The Quakers are against all the Appointments and Ordinances of Christ: then he goeth on at a high rate, Inveighing against the Liberty of women's speaking, from Paul's words 1 Cor. 14.34. as being against the Law, as being contrary to Modesty and Shamefacedness; urging pag. 398. the Apostle's Authority in Writing that Epistle, which we deny not: And then he urgeth against us 1 Tim. 2.11. alleging; That its being said, Adam was first form, and then Eva; and Eva being first in the Transgression, infers, that women's Preaching is against the Law of Nature; and that this Silence is imposed upon Women, as a just Judgement for Eva 's Transgression. For this last Inference we have nothing, but his Affirmation: To the former I answered in my Apology, showing, that these words of the Apostle cannot be taken absolutely, and without limitation; since the same Apostle giveth Rules, 
How Women ought to Pray and Preach, th' Apostle tells.  how Women should behave themselves in their Praying and Preaching in the Church. But he reckons, that this is for me to make the Apostle Contradict himself, while this is his own Case, who takes the Apostle's words without limitation; else there is not the least Contradiction: yea, his desiring them to Ask their Husbands at home, shows, that it cannot be taken universally, seeing all Women have not Husbands. And for his saying, That what the Apostle saith, Chap. 11. v. 5. But every Woman, that Prayeth or Prophesieth with her Head uncovered, etc. is not to be meant of their carriage, when they are Praying themselves; but when they are present at others doing of it: This is his bare Affirmation without Proof, Contrary to the express words of the Text, which saith; Every Woman that Prayeth, etc. not when she heareth another Pray. And by this way it might be as easily affirmed, where the Apostle in the same place speaks of Men's Praying with their Heads covered, that it is not, when they Pray themselves; but when they hear others. And that there must be a Limitation, he confesseth, saying; That the Lord made use of Prophetesses of Old, and that he is free to make use of whom he will: If so, then if the Lord do so now, who dare plead against it? Yea, the practice of J. B.'s Brethren doth Contradict this Scripture, if they will not admit a Limitation. For will he deny, but heretofore at Presbyterian Meetings, where sometimes 20 and 30. and more have been together. Women have both Spoken and Prayed, 
And have not Women Spoke and Prayed at your Meetings, yea, been Invited too?  yea been invited and urged to do so by Eminent Preachers there present? And is not that properly a Church, where Christians are met together to Worship God, and Edify one another? If he say, this was only private, I answer; However Private it was, it was still a Church: for it is not the Greatness of the Number, that makes the Church; since the fewer Number may more properly sometimes be Esteemed the Church, than the greater. And if he take the Apostle's words absolutely without Limitation, it will Exclude Women from speaking in any Assembly met for Religious Worship and Exercise; unless he will be so Superstitious, as to ascribe the Churchship to the old, Popish Mass-house-Walls (and if so, 
What! is the Church Old Popish Mass-House-Walls?  it will trouble him to prove, there were any such in Corinth used by Christians, when the Apostle wrote to them) so as to think that if Women speak not there, they do not speak in the Church. And yet how comes it, that by the Acts of the General Assembly Whores are not only permitted, but constrained to speak in the most public Assemblies, and that in a place allotted for them, no less Eminent than the Pulpit? Sure, if such Women may there speak of their sins, and tell, how they have been Tempted of the Devil; good Women moved by the Spirit of God may tell, what God has done for them, in preserving them from such Evils. Neither will it serve to say, that it is not Authoritative speaking; for the Apostle's words are, I permit not a Woman to speak; not, I permit her not to speak Authoritatively: for the words added, Nor to usurp Authority over the Man, is a distinct Precept. Women may usurp Authority over their Men, who never offer to Preach in the Church; as also some may speak there, who may be very subject to their Husbands: Besides, they permit Women to Sing publicly, which is a speaking, and actual part of God's Worship. Now, there is not a word in the Text of these Exceptions, more than the other; and let him prove them, if he can, from the Scripture, without making way for Womens-Preaching. He confesseth pag. 400. That Women may be Instrumental in Conversion privately, but not publicly: and for his saying, He will suspect the Conversion that way wrought rather to be a Delusion, he but telleth his own Conjecture; that so he may Conclude this Chapter, according to his Custom, with Railing.  
¶ 7. Pag. 401. He gins his 21 Chapter of Minister's Maintenance, with a manifest Perversion, Insinuating; As if I were Joining with such, who are against Minister's Maintenance: which is utterly false; as by what I say upon that subject doth evidently appear. But indeed, the Man contendeth here very warmly, and with might and main, 
The Maintenance allowed to Ministers in Scripture.  and tooth and nail, as they say; albeit the thing he pleads for, as to the substantial part of it, be not denied: but it will not satisfy him to grant, as I do, that the Ministers should receive Temporal things from them, to whom they minister Spiritual, or that their Necessities should be supplied; No: he will have it to be an Honorary, as he calls it, and that a large one too. For so pag. 405. he interprets 1 Tim. 5.17, 18; as if Double Honour could not be given without large giving of Money. 
The Honour due to them is not a Money-Price.  It seems, poor Folks with him cannot give Double Honour, nor fulfil this Command of the Apostle; it is only the Rich Folks Honour, who can give largely, that he regards: yea, he reckons this giving liberally to Ministers a Sowing to the Spirit; for so he interpreteth Gal. 6.8. By all which it is manifest, that to give liberally to Ministers goeth with him for a great Article of Faith. But the Question only lieth betwixt us concerning a Limited and Forced Maintenance: for a Sumptuous he cannot for shame but seem to disclaim; and a Necessary, yea, what in any true sense can be so called, I confess: Therefore, as what he saith of our denying it, is false; so what he urgeth to prove it as to us, is superfluous. As for a Constrained or Forced Maintenance, 
They are not by Constraint to force their Maintenance, which neither Magistrate nor People can make Lawful.  I desire him next time to prove it from Scripture, since he has not yet done it: nor indeed can he by any thing there written; since what is there said, is only by way of such Exhortation, as Liberality and Charity is enjoined: which albeit he saith confidently, he has Convicted of Falsehood; but he hath said it, and that is all. For there were then no Christian Magistrates to Limit or Constrain such as would not Give; The Conclusions and Determinations of the Magistrate and People make it not lawful in itself, as all that hath been given either by Heathen-or Popish Magistrates, or People out of Superstition, may be lawful for Ministers to receive: And indeed, many of them begin to call that the Church's Patrimony, and reckon it Sacrilege for others than Churchmen (as they call them) to meddle with it. He knows not how to turn-by Paul's Exhortation to the Elders of Ephesus, Act. 20.33. and therefore at last, after some ado, he agrees to it: but to make it have the less weight, he tells, How Paul took from other Churches; which is not denied: But it is manifest, Paul preferred the Not-taking, but Working with their hands to supply their Necessities, as that which was rather to be done; else to what purpose desires he them to Remember the words of the Lord Jesus, That it is more blessed to give, than to receive? But it seems, J. B. and his Brethren think it the Most blessed thing to be getting large Augmentations. My speaking of their Complaining of the hardness of Christians indefinitely, doth not hinder Exceptions; and therefore his Carping at it, p. 409. is frivolous. And albeit Paul did not plead for a Carnal Ministry in reasoning for Maintenance (as he saith p. 410.) yet it very well follows, that such are but a Carnal Ministry, that will not preach, without they get Money: yea, himself confesseth in the former page, That True Ministers must speak, whether they get Aliment or not; and Commendeth some for so doing. But he hath given in this pag. 410. a notable Example of his Sottishness and Malice both together. For in answering what I say [That a Carnal Ministry wanteth the Life and Power, and therefore needs a fixed Maintenance; but a Spiritual Ministry can confide in God, who will provide for them.] To this he tells, 
And are not the Priests now a days Richly provided for, whilst the Servants of God have been put to great Straits and Sufferings, and by them in N. England to hanging; shall we therefore say, these Persecuting Priests, etc. are the Called of God, sent forth in his Authority and Power, J. B.?  That the Priests in the Days of Jezabel were richly provided for; and the Servants of God put to great Straits: Shall we therefore (saith he) say, that these Priests of Baal were the only Called of God, sent forth in his Power and Authority; and that the Servants of the Lord were but a Carnal Ministry? This were to argue Carnally with Belly-Arguments, as our Quakers do. The sober Reader may judge of the sottishness and malicious Perverseness of this Answer: Sottish it is, because no ways to the purpose; for I never made the Being richly provided a token of a Spiritual Ministry, as the whole I say of this Matter, evinceth; but on the contrary with Christ and the Apostle I think, they are most blessed, who receive least. And will he say, that my saying [that Spiritual Ministers can depend upon God, who will provide for them, so as not to need a fixed Maintenance] Infers any such thing, it is malicious; because he would insinuate to the Reader, that this gross Assertion were mine, affirming, we Argue with Belly-Arguments: which is a Base, but Bare Calumny: How much more his Arguments savour of that, the Reader may judge; and that his extreme Keenness in this Matter shows, how near of Kin he is to those, whose God is their Belly, who Preach for Hire, and Divine for Money, and look for their Gain from their Quarter. What he saith of the Quakers Riches, is both False and Frivolous; for they are none of the Richest People; and their Preachers, especially such as receive Maintenance, are usually the poorest among them: For such as have of their own, and are called to the Ministry, do not use to Receive; but following the Apostle, Labour to make the Gospel without Charge. He turns by what I say in the Conclusion of my Explication of my Tenth These, where I show by many Scriptures the Distinction betwixt a True and False Ministry, showing, how we plead for the True; and deny the False: This he calls false, groundless and Impertinent; but he passed it so hastily, because it was too hot for his Fingers: And having given it this passing Sentence, he concludes with his Old Calumny of our being Pagan-Preachers, and designing Paganish Antichristianism.   

SECT. XII.  
Wherein his Twenty Second Chapter, Of the Quakers Silent Worship: His Twenty Third, Of Preaching: His Twenty Fourth, Of Praying: And Twenty Fifth, Of Singing Psalms, are Considered.  
NOw followeth his Twenty Second Chapter, Entitled, Of the Quakers Silent Worship: wherein if I should return him no Answer, but that of Michael to Lucifer, the Father of Lies, I should do him no Injustice; it being a Heap either of manifest Calumnies, gross Perversions, or abusive Railing. Wherein, as if he were Constituted Judge by GOD over the Quakers, he concludes them over and over again to be Acted and deluded by the Devil, 
J. B.'s ungodly Railing  and to be such, as wholly lay themselves open to him to possess them, and work in them at his Pleasure; with much more of this Stuff: For which I need not particularly note Pages, for the Reader will scarce look seriously unto any one of this Chapter from p. 412 to 419. but he will find it very thick. And for a sufficient Refutation of it I recommend to any sober and unprejudicate Reader, seriously to Compare and Read with this Chapter that to which it relates, to wit, the Explication of the Eleventh These in my Apology; which I judge may suffice to give a sufficient Disgust of this Chapter. But lest he should think, this were too slightly a passing over his Matter, and for the Readers more full Direction and Satisfaction, I will propose to him to be considered these things following.  
¶ 1. And first, his Calumnies, as pag. 411. where he saith; I would have them understand, Christ's Spiritual Resurrection was never till now: Whereas I speak only with reference to the Time since the Apostasy, and not to the Primitive Times before. And pag. 412. he saith, We acknowledge no Motion or inward Breathing of the Spirit, but what is Extraordinary and merely Enthusiastic; as also that we abstract from all Means: This is false. But as for his supposing, That Studied Sermons are a mean appointed of God, 
J. B.'s Egregious Plea for studied Sermons.  and that not to do it, is a sure way of Tempting God, and Inviting the Devil to deceive and delude: Which he affirms he has shown; I have not seen it, and will expect, That next time he will make it more manifest. His 413. page containeth a Mass of Calumnies, to wit; That there is no Word in our Assemblies of the Scripture; That we apply them not for Instruction, 
J. B.'s many false Charges without Proof, against the Quakers.  Reproof and Edification of the People; That the scripture is no Rule to us in our Walk, nor has any Place in our Worship; That there is to be found in all our Solemn Service neither Preaching, nor Prayer, nor Praise. And pag. 414. he has his old, reiterated Calumny, That the Power and Life the Quakers speak of, proceedeth not from the Grace of God, but is the mere Operation of Nature: To this purpose he hath over and over again pag. 415, 416, 417, 418, 421, and 422. He supposeth p. 414. that it is affirmed by me, That at all times the Quakers meet, all of them are truly gathered unto the Sense of the Power, and whatever any says, comes from it, and is not to be questioned: Which is wholly False. I show their manner of Meeting, and their Duty when Met, according to their Principles, and the Consequence thereof, when they truly perform it; but it doth not thence follow, that none of them ever Miss in their Performance: No more than if he should relate their Manner of Worship, and the good Effects he may suppose it sometimes has; it would follow that whoever set about it, and got up to the Pulpit, and read his Text, could not preach False Doctrine, nor speak Impertinently: And therefore what he builds upon this here, as also pag. 416. N. 7. pag. 517 and 429. falls to the Ground. But he seeketh to uphold this with another Calumny; As if all, that frequent the Quakers Meetings, and are accounted of their Number, 
Of Perfection see above, p. 819.  were supposed by us to be perfect, ask; How can the Power of Darkness work, if they be made free from sinning? which is false: How we affirm this absolute Perfection, even of such as we account our Brethren, I have shown in my Section of Perfection. A Sixth Calumny is p. 415. which he also hath pag. 424. where he supposeth it to be our Doctrine, 
J. B. is for praying without a previous Motion of the Spirit.  that there is No setting about Prayer or other Duties without a previous Motion of the Spirit; and upon this he insists as an Absurdity. But we speak not of a previous Motion in Order of Time, as absolutely necessary; it is enough, if it be in Order of Nature, which he knows may be without any priority of Time: And so his Absurdity upon this pag. 424. evanisheth; which I also answer, speaking of Prayer, in my Apology. A Seventh Calumny is p. 426. where he concludeth, because I say [Gospel-Worship is not to be in outward Observations gone about by Man, in his own Will and proper Strength] that I affirm, Gospel-Worship putteth away all External Actions; which how false it is and inconsequential, any ordinary Reader may easily Judge: And yet upon this false Inference he thinketh to bind upon me a Contradiction, in owning afterwards External Acts of Worship; for to say, Worship may be performed without these Acts, and that Worship cannot be performed in these Acts, is very different: The last I deny, but own the first. An Eighth Calumny is pag. 418. where because I say [That it sometimes falleth out, that one come into a Meeting upon a sinistrous Account, may by the Power Raised in the Meeting be Reached, if the Day of his Visitation be not Expired] he concludes; If any such come in, and be not thus changed, his Day is gone; and it is impossible to him to be saved: Which is a gross Abuse. For albeit the Not-expiring of his Day must be presupposed to a Capacity of Salvation; yet his not presently, yea, after divers times not being Converted, doth not suppose his Day to be over: Since it was never our Principle to say, God affords Men no Opportunity, but one. 
Are J. B's Prayers without a previous Motion of the Spirit any better than his Dumb Mummery, he speaks of?  Besides these there are many other Perversions scattered up and down, such as, pag. 421. his saying, That the Waiting we plead for is such, as putteth away Prayer; that we plead for it, to shut out the Ordinances of Jesus Christ, and to give God no more for all his solemn Worship, but a dumb Mumry: Which Word pleaseth him so well, that he hath it several times over.  
¶ 2. His great and mighty Charge in this Chapter is indeed great enough, 
J. B. calls the Movings of the Power of God upon the Quakers, Devilry; and that they are certianly acted by the Devil in their Assemblies.  if he could make it out; and that is, That the Quakers are guilty of Devilry, and are certainly acted by the Devil in their Assemblies. But this he only strongly affirms, without Proof, unless one; which, whether it be valid or not, comes now to be Examined. And that is pag. 418. from my saying, That there will be sometimes an inward Struggling, yea so, as the Body will be strangely moved: To this he adds a Story of one Gilpin, long ago answered; and describeth these Motions of the Quakers to be, Foam, Swell and Froth at the Mouth: Which is false; and returneth upon him as a Calumny, however he compares these Motions of the Body, as Asserted by me, to the Work of the Devil, and the old Pythonicks. But it seems, Malice hath wonderfully blinded the Man here, else he would not have given his own Cause, which he esteems The great Cause of God, so deep a Wound. For in the Book called The Fulfilling of the Scriptures, a Treatise much applauded by them, whose Author is said to be Robert fleming, 
Unusual Motions Asserted by J. B's party of their own Hearers as of the Power of God; which J. B. calls Devilry in others.  one of their Nonconforming Brethren, he relates as a Convincing Proof of the Power of God, how some were so choked, and taken by the Heart, that they were made to fall over, and so carried out of the Church: And as a convincing Appearance of God and down-pouring of the Spirit, that there was a strange and unusual Motion on the Hearers; which by the Profane was called [The Stewarton Sickness] from the Name of the Parish. Now, what difference is betwixt this, and my speaking of men's being strangely moved by the Power of God? Will not this prove as much, that all this way Devilry, and the passions of the old Pythonicks? Since these Motions are made the great Argument, why the Quakers are said to be Acted by the Devil, let him the next time assign clear Reasons according to Scripture, Why these Motions upon the Presbyterian Bodies are a Convincing Sign of the Working of the Power of God among them; but that the Motions on the Quakers Bodies are enough to Confirm, they are Acted by the Devil? And if he do this effectually, he may be in some Hopes of gaining a Proselyte. Next to this I come to consider, what he urges as a great Absurdity, to wit, That the Quakers turning their Minds inward (which he will needs term Introverting, and not interpret the Word, that he may make Ignorant Folks believe, 
For Men to abstain from their own Thoughts, is in. J. B's. Sense a becoming worse than Brutes, etc.  it is a piece of the Quakers Devilry) and laying side all their own Thoughts, and Imaginations, were a laying aside both Christianity and Humanity, a becoming no Men, but Brutes, and worse, and most capable to be deluded by the Devil. Upon this he insists pag. 414, 422. and elsewhere; as if for Men to abstain from their own Thoughts and Imaginations, were the way to Unman them: Yet if he will understand it of the Old Man, the Man of Sin, that is Corrupted; we will say with the Apostle, That aught to Die, and be Crucified: And are so far from thinking, this is against Christianity, that we believe according to Scripture, it is the Way to become a Christian, and to overcome the Devil; not to lay ourselves open to him. And therefore his Railing against Man's Silence from his own Thoughts, That God may speak and work in him, doth evidence his great Ignorance in the work of a true Christian; for this is so far from Descending from Humanity to Brutism, that it is rather an Ascending from Humanity to Divinity: so that, albeit in one sense we are said to Die, or be Emptied as to ourselves; 
To Die to Self is Life and Love in Christ the Crucified.  yet we do more truly Live and Exist. And if he think this a Contradiction; let him consider that of the Apostle, Gal. 2.20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me: and this if rightly Considered, will answer his Questions pag. 422. by answering of which he would have me Clear my Way of Devilry. As for any Arguments in this Chapter, that have the least show of solidity or weight, I have looked narrowly, but can find none; only instead thereof he has some little nibbling Quibbles and Questions: which albeit they be so Inconsiderable, as scarce deserve the pains to Answer; yet lest he may think something of them, if omitted, I will now take notice of them, and Answer them. As first pag. 412. he asketh, 
Set times and places for to Worship do not stint the Holy One.  Whether the appointing of set Times and Places be not a limiting of the Spirit? Answ. If it were to Exclude other times and places, when God moves thereunto, it might be so judged; but other ways it is not: for Meeting together is not an Immediate Act of Worship; but a matter of Outward Conveniency: and therefore needs not always a particular Motion. As for his desiring me in this page to Answer, what he has said of the Sabbath (the denying of which in their sense he accounteth a great Error) I must wait then, till he come to his matter, which he has not done in his first Tome, (which I have only seen as yet) albeit it be a Book about an hundred Sheets of Paper: and when he has written all that he can say upon that Subject, I doubt, whether it may not be sufficiently Refuted by a few Lines, which Calvin has written thereon; Inst. lib. 2. cap. 8. § 34. from whom, as well as the generality of Protestants, I know not that I differ in this matter. 
J. B.'s Preparation to Worship proceeds in Infinitum.  Pag. 413. he proposeth as an Exception against the manner of Worship expressed by me, That it wanteth that preparation requisite; which he accounts to be some Impression of that Divine Majesty, with whom they have to do: But I see no reason, why he should Accuse us for Want Of this; since none can be more fit than such, as make Silence and an Inward Turning of the mind necessary to their Entering to Worship: but if he understand this by Outward Prayer, meaning, this should be done first, since it is an actual part of Worship, by which we draw near to that Majesty; there would be a preparation to that by the same Rule, and another to that, and so a progressus in infinitum. But a Godly Frame of Spirit, 
The true Preparation.  and a Studying to be found always in the sense of God's holy fear in all things, is a good general preparation to all Acts of Worship. And for his crying out against Silence, as that which cannot Edify, and thinking it so strange, that Life or Virtue should be transmitted from one to another, when they do not hear one another speak, as pag. 415.420.426. what will he say, to what is reported by the foresaid Author of the Fulfilling of the Scriptures, 
Unusual Motions by Praying Instanced of J. B.'s party.  pag. 432. how Robert Bruce his Praying caused unusual Motions upon those who were not in the Chamber with him, nor knew the Cause, how that came upon them? And yet this is given as an Instance of his knocking down the Spirit of God upon them, as they themselves phrase it? Pag. 420. he wondereth and asketh, How one, in whom the Life doth flow, so that he might speak, yet may forbear, since that is a sufficient Call? and how dare they follow their own Choice? But this is a silly Quibble: The flowing of Life may sometimes give Ability to speak Justifiably, and yet it may be no sin to forbear; since albeit it gives a sufficiency of Authority, yet not a peremptory Command: and this is no Contradiction. The Apostle John could have written more, and that no doubt from the Spirit; and yet did it not: 2 Joh. 12.3 Joh. 13. and I suppose J. B. will not dare to say, he sinned in this forbearance. He goeth about pag. 420. n. 12. to Examine the Scripture-proofs I bring for Waiting; 
The Waiting in Silence in our Meetings Vindicated.  and then he shows, in what respect Waiting is there understood; which nothing hurteth my using them. What if Waiting be understood, as he saith, in Opposition to Freting? may not that be in Silence? But as to this, since his Brother R. M. in the Postscript has promised us his Answer to G. K.'s Book, called The Way cast up, we will Wait to see, what he Answers to his 15 th'. Sect. and to the Scriptures brought by him there to this purpose: and that he may more fully consider that matter, I recommend to him the serious Perusal of G. K.'s Book, called, The Glory and Advantage of Silent Meetings. He allegeth falsely pag. 423. that I say, Men cannot Wait upon God in Prayer; I say only, that Waiting in itself rather denoteth a Passive Dependence, and that true Prayer presupposeth Waiting: and that therefore their Objection is frivolous, that ascribe Waiting of itself or simply considered, to such Acts: but I never denied, that a Man in Prayer might be said also to Wait. Another of his silly Quibbles is pag. 424. n. 17. where, because I say, 
The Devil works in and by the Natural part in man.  That the Devil can only work in and by the Natural Man (for so he may be pleased to Translate my words, or at lest he must suffer me so to do:) he saith; He thought, he could also work in a Spiritual Man, as in Peter, etc. But not in and by the Spiritual Man: It was in and by the natural part both in Peter and Paul, that he wrought; if he thinks not so, let him say the Contrary. Pag. 425, in answer to what I say of the Excellency of this Worship, as that which cannot be Interrupted, to prove; That Christ's Kingdom needed outward power to protect it, he telleth of the promise, that Kings shall be nursing Fathers. What then? That may be an Advantage; yet it will not follow, there is an absolute Need for it; else Christ's Kingdom could not be without it. But indeed, such a sure, outward Kingdom the Priests always Covet, where they may be upheld by the Magistrate, 
Christ's Kingdom needeth not an outward Power to protect it.  and supplied with daily Augmentations; and have all others that differ from them, severely persecuted: for where this is wanting, they cry out, Alas! like Babylon's Merchants; and think, it goes not well with their Zion. The rest of this page he concludes with Railing; but for Answer to it he may know, that the Quakers Meetings in Scotland, albeit few in number, have met with more Injuries from wicked Men, than the Presbyterians; and that they never defended themselves with Force of Arms against any, far less against the Magistrate, as his Brethren have done: or with shedding of Blood. As for his other Quibble, pag. 427. That ceasing to do evil, is not without all action of the mind: not to Contend with him about it, I shall not plead for a further Cessation, than such a simple forbearance importeth; and let him call it an Action, if he will. His Chief Reply, to what I say in Answer to what they Object of Silence (besides some scoffs) is; That what I allege, 
Silence and Inward Watching Controverted by J. B.  is not spoken of an Introverting Silence (for he will needs use this Latin word, and not translate it) But can there be any true Silence in order or with respect to the Worship of God, where the Eye of the mind is not Inward, since the Spirit of God, by which Christians are led and instructed, is said to be within them? But pag. 424. n. 16. he saith, That Watching is not a Turning inward, but a looking outward also. Indeed they, who look outward, go the way to be Tempted; for outward Objects is not that, which delivers Men from Temptations; but often draws them to them: But it would seem according to him, that Men, if their Eyes be shut, or in a dark Room, cannot Watch in a Spiritual Sense; and than what became of many Saints, that have been put into Dungeons? As to what he adds out of Dr. Stillingfleet's book Of the Idolatry of the Church of Rome, and Taulerus Sermons, which takes up about 7 whole pages (by which the Reader may see, how his Book grows so bulky) he misseth his Aim: for he will never prove, that the first and most-Eminent Preachers among the Quakers, who both practised and commended this Way of Worship (as well as Thousands of them yet) did ever know, that there was such a thing spoken of among Papists, or that there ever lived such a Man, as Taulerus. So that he but wastes his Paper in seeking to prove, They have borrowed their Doctrine thence: and albeit I will not Justify many of the Expressions used in the pages cited by him; yet I will not scruple to affirm, that some of them Savour more of Christianity, than his Lies, Calumnies and Rail.  
¶ 3. He gins his 23 d. Chapter of Preaching (that he may be like himself) with a Calumny, saying; 
Preaching, Praying and Singing owned by us.  I have something against Preaching, Praying and Sinning; which is false: I am against none of those Duties, as truly performed according to the right Gospel-Method; as by the sequel will appear. And that he may go on at the same rate, he seems to be glad, that I acknowledge the necessity of Worships being Consonant to Scripture; but then, that he may not want something to Cavil, he Entreats me to Reconcile this with what I say of the Scriptures: but he should first have shown me, wherein the difference is? for I profess, I see none. He desires also to know from Scripture the Necessity, when Men are Met together, of Turning their minds Inward; 
A Turning of the Mind inward, is an Abstracting from all Worldly Thoughts to mind God in the Soul.  which he still will express (to make it the more frightful) by the Latin word Introversio: and this he thinks so hard, that he often insists upon it, as pag. 446, 447, 448. But is it not needful to Assemble in the Name of Jesus? And can that truly be without Turning the mind Inward? unless with superstitious Papists he thinks it is enough for meeting in the Name of Jesus, to say, when they begin, In Nomine Domini; however their minds be abroad. Can there be any true sense of God's Majesty, as him to whom we draw near (which himself confessed before to be needful) without a serious Turning of the Mind Inward, that is, an Abstracting from all worldly and vain Thoughts, to mind GOD and the Operations of his Spirit in the Soul? Let him read Psalm 46.14. and 62. 1 Eccles. 5.2.3. Zach. 2.3. It were hard for him to forget his Old, often-reiterated Calumny, and therefore he hath it here oftener than once, as pag. 441, 442-447. alleging most falsely, That all, that, by which the Quakers preach, or require as needful to preach, is but the dima, and darkened, and malignant Light of Nature. Neither will he forget here his constant trade of Railing; 
J. B.'s abusive Railing.  take one Instance, pag. 447. where he says; That before I want Revelations, I will go the Devil to get them, as Saul did to the Witch of Endor. More of such Railing Stuff the Reader may find, and that very plentifully pag. 440-442-448. He wants not here also his malicious Insinuations, as pag. 439. That the Quakers use Legerdemain, to make People believe, they speak all without a previous Thought in their Preaching; and yet have all, to a word, well studied: If he accuse the Quakers of this, let him prove it, if he can; for we deny it, as a gross Calumny. Another is pag. 441. That we would have all Study, all Meditation, all Prayer and Wrestling with God in Prayer laid aside; which is also false. But to proceed: he soundeth what he saith in this matter upon two great Mistakes; which being removed, the Superstructure will fall of itself. 
J. B. pleads Study and Premeditation to Preach, from Paul's citing Heathen-Poets, etc.  The first is pag. 438. where, to prove the usefulness of Study and Premeditation to Preaching, he tells, How Paul made use, of what he had read out of a Heathen-Poet; his recommending Reading to Timothy; his desiring Titus to hold fast the faithful Word, as he had been taught, etc. and Apollo's being instructed by Aquila and Priscilla: all which are nothing to his purpose. For we never said, it was Unlawful for Men to read Books, especially the Scripture; or that by such Reading Men may not acquire knowledge, which may prove Useful in Preaching or Defending the Truth; but the question is, Whether Men may make use of these things in public Worship, otherwise than as led, and acted, and influenced by the Spirit so to do? and Whether any of these places will allow Men to preach in the strength of their Natural or Acquired parts, without being acted therein by the Spirit? Let him prove this, if he can, for this is the matter in question; and remember Robert Bruce his Censure of Robert Blair his Sermon recorded in The fulfilling of the Scriptures. His second Mistake is pag. 443; where he supposeth, That to be led by the Spirit, 
To be led by the Spirit doth not exclude the Reading of the Scriptures.  excludeth, or is inconsistent with Reading Scripture, and with all the particular Instructions given by Paul to Timothy and Titus, who might have said (as this Man argues) I cannot be stinted unto these Doctrines, which you desire me to put the Brethren in remembrance of; for I must speak as the Spirit speaketh in me, and the like. But will he say, that Timothy was not to speak, as the Spirit spoke in him? To suppose this, as Inconsistent with such Instructions, is to beg the question: and that these are Consistent, I have shown above in my Third Section of Immediate Revelation: or let him tell plainly, if Timothy could do those things acceptably without the Spirit, since all Worship is commanded by Christ to be done now in the Spirit. And yet he seemeth to agree to the Nacessity of the Spirit; else why quarreleth he me pag. 448. for insinuating, as he saith, That their Ministers preach not in the demonstration of the Spirit? giving an Enumeration p. 439. of several ways, which he saith, I know not, but their Ministers are led to preach by; among which this is one: What know I (saith he) but there may be some, that never digest their Preach so, as not to lie open to the Influences of the Spirit; and to welcome his seasonable and useful Suggestions, and to speak many things, which they had not once premeditated? But I would ask him, Whether it be lawful for any so to digest their Matter, as not to lie thus open to the Spirit's Influences? He would seem to say, It were; since it is but some, and a [may be some] too with him, that do so. And whereas he tells of some, that are constrained to change their Text; and what they had purposed to speak upon it: This shows, the Case is but rare; and therefore I am not to be blamed, for what I say in general of Preachers among Papists and Protestants, whose general way is, To prepare aforehand, 
Both Protestants and Papists prepare a forehand, what to Preach.  what they preach, and then speak it to the People at a set hour, without waiting for the leading of the Spirit, or whether they have its Influence, or not. And for all the Weight, that this Man would seem to lay sometimes upon the Spirit's Influence and Concurrence; yet he gives shrewd Presumptions, that he doth it but pro forma: Else how comes he to urge as an Absurdity, pag. 445. That all that Ministers preach by the Spirit, must be true? And why not? If it be from the Spirit, it cannot be other ways: Yet Men, whose Principle it is to speak from the Spirit, may through Weakness and Mistake preach false Doctrine; yet the Spirit is not to be blamed for it, but those who keep not purely to it. I suppose he will not deny, but all that, which Men preach according to the Scripture, is Infallibly True; it will not thence follow, that all that, which Men (whose Principle it is to preach according to Scripture) preach, is True; because that through Weakness they may mistake the true Meaning of the Scripture. Also what he adds; If the Matter be thus, 
It is not ye that speak▪ but it is your Father's Spirit which speaketh in you.  it is all one, whether the Preacher be young or old— for it is not he that speaketh, but the Spirit in him; for this savoureth not of a Christian Spirit, to seek to draw an Absurdity, or make a Mock of that, which is no other than Christ's Express Words, Matth. 10.20. Mark 13.3. And indeed, what he saith in this page N. 9 in answer to these Scriptures, seemeth rather a Mock at Christ and his Apostles, than any Answer; ask me, If I know not, that Christ gave them their Preaching with them, telling them what they should say; And as ye go, preach saying, The Kingdom of God is at Hand? And a little after he saith; They had their Sermon taught them beforehand: But dare he say, That Christ's Words beforementioned were therefore false? This he must say, or else prove nothing. Or will he say, that the Apostles in all that Progress said nothing, but these seven Words, The Kingdom of God is at Hand? For according to him, this was all they said, which they had learned aforehand; and not as the Holy Ghost taught them in that Hour, what to say, albeit it be Christ's Express Words Luke 12.12. Pag. 447. to my Argument, that according to their Doctrine the Devil himself ought to be heard, seeing he knoweth the Notion of Truth, and excelleth many of them in Learning and Eloquence; he answers: Why doth the Man thus speak Untruth? Do we say, that every one, though he were the Devil, if he speak Truth, should be heard? Do they not say, That Men ought to be heard and accounted as Ministers, albeit void of the true Grace of God, if having the formality of the outward Call? And to prove this, do not they bring the Example of Judas, whom Christ called a Devil? And they suppose him to have been such, even when sent by Christ, and deserved to be heard, as his Apostle. Let him consider then, how he can shun, what I have affirmed? And albeit the Devil may speak without Study; 
J. B. argues for acquiring the Gift of Preaching by outward Study of the Letter.  yet he cannot be said to Speak by the Spirit of God: which is the thing we affirm needful to Gospel-Preaching. And for his last Argument pag. 448. That since extraordinary Gifts Ceased, there hath been no ordinary way of Preaching, but by ordinary Gifts studied and acquired; It is but a bare begging of the Question, and the same upon the Matter with his new-enforced Objection; which I answered towards the beginning of my Third Section of Immediate Revelation.  
¶ 4. I come now to his Twenty fourth Chapter of Prayer: And as to his first Paragraph, there needs no Debate; for (except some Railing intermixed) I own, what is asserted in it, as to the Necessity of Prayer, and its being through Christ, as Mediator. In the next he allegeth, I speak untruly in saying, That the Acts of their Religion are produced by the Strength of the Natural Will; for they can pray, when they please: But how truly this is affirmed concerning them, will after appear. Albeit in opposition to it, after citing a passage out of the Larger Catechism, 
J. B. owns the Spirit necessary to Prayer.  he saith; They own the Influences of the Spirit, as alsolutely necessary to this Duty: Which if he would hold to, there needed no further Debate; I should agree to it. For he doth untruly state the Question, when he saith a little after; That the Motions and Inspirations I plead for, are extraordinary; which is false, and never said by me: And therefore his building on it is in vain as well here, as pag. 452-457-459, 461. where he insinuates, That I judge not the gracious and ordinary Influences of the Spirit a sufficient Warrant to pray; which is false. What he saith pag. 451. of the Necessity of Prayer at some times, and of the Scriptures mentioning, Prayers being made three times a day, I deny not; nor is it to the purpose: The Question is, Whether any can pray acceptably without the Spirit? We see, he hath granted, they cannot; then the thing to be proved, is, Whether the general Command authorized any to set about it, albeit in a manner, which is granted, will not avail, and is unacceptable? So the matter resolves in Examining, what he can say from Scripture or other ways, to prove this. And that there may be no Mistake, let it be considered, that I deny not the General Obligation to pray upon all; so that they, 
Who do not pray, do sin.  who do not pray, sin; albeit they be not sensible of the Spirit's Help enabling them to do it: But that the way to avoid this Sin, is not to Commit another, to pray without the Spirit; but to Wait for the Spirit, that they may pray acceeptably: seeing without it, though they should use words of Prayer, it would be no fulfilling of the Command. And first then to what he argueth pag. 452. from the Reiterated Commands of God to pray, I answer; That God's Command lays upon Man an Obligation to pray, I deny not; but God commands no Man to pray unacceptably; God Commands the right Performance of Prayer; and this he has confessed cannot be without the Spirit; therefore God commands no Prayer without the Spirit, 
God Commands no Prayer without the Spirit.  neither is the Command answered or fulfilled by such as pray without it. To this he Objecteth, pag. 453 and 458. That the same Moral Duties might be shifted, until the Spirit lead to them; and also Natural Acts of Sleeping, Eating, etc. which are Abomination in the Wicked: And yet to go round, he accuseth me p. 454 (albeit falsely) of saying; Men may pray without the Grace of God: Which by this Objection is his own Faith; since he will not deny, but Men may Sleep and Eat without the Grace of God. But to this Objection I answered in my Apology, showing the difference betwixt these Acts, and Acts of Worship; which he grants pag. 461. And albeit I confess (which he urgeth here) that these profit not the Man at all, as with respect to God's Favour, when done without the Spirit; yet they really fulfil the Matter of the thing Commanded in relation to our Neighbours and to ourselves, in Eating, Drinking, Sleeping, else it would be Self-Murder. But in Prayer the matter is not fulfilled without the Spirit, which relateth only to God, to whom every Prayer without the Spirit is an Evil Savour, and not in any true and proper Sense a Prayer: for Prayer, as to the material Part, cannot be performed without the Spirit. He confesseth according to their Catechism, That the Spirit is needful to know, what to pray for; which is the material part: but the necessity of the Spirit as to these other things, is only as to the formal part, 
The formal part of Nature's Acts directed by the Spirit.  or right manner. And this pleading for Praying from these Natural Acts shows, how he Contradicts himself, in saying; It is untrue, that they are for Prayer without the Spirit; for if they be not, this Argument were Impertinent, which is; As these aught to be done without the Spirit, so ought the other. And yet he more manifestly Contradicts this pag. 456. saying; That God requireth not Men to feel the Influences of the Spirit, as a preparation to Prayer; yea, that Men ought to pray, even when, and because they feel they: want them: For if it be true, that he said before, That these Influences are necessary to the right performance of Prayer; either Men ought to perform Prayer wrong, or this must be a manifest Contradiction: But since this manner of Prayer is owned really in their Praying at set times; whether they have the Spirit's Influence or not, it shows, I spoke no Untruth of them; and that his saying so was untruly said by him. And hence also the Man's Impudence may be seen pag. 460. in saying; I am a liar in affirming, they profess, they may pray without the Spirit, and have their set times: But the thing I say, is, 
Professors limit themselves to pray at set Times, without Waiting for the Spirit,  That they limit themselves so, as to lay a Necessity upon, themselves to pray at set Times, as before and after Sermon, and before and after Meat; and this he cannot deny: Or if he should, their Universal Practice would declare him a Liar. And if they pray at set Times, and that professedly, without Waiting for the Spirit's Influence, yea, when they are sensible they Want it; do not they profess to pray without the Spirit? What he saith here and elsewhere, that this was the Opinion of Swenkfeldius and the Familists, is not to the purpose: For what we believe in this, we do it as being the Truth, and not with respect to such, of whose Belief we take no notice, so as to make it any Ground for our Faith. And to show, how Impertinent this Classing us with others is, to render us odious upon every occasion, I may tell him here once for all; That even as to this very thing of Prayer he agrees against us with Papists, Socinians, Pelagians, Episcopalians, Independents, Anabaptists, Lutherans, Arminians, Antinomians, yea, and with Pagans, Turks and Jews; all which affirm with him, That Men may and aught to pray at certain Times and upon certain Occasions, albeit not having any present Motions or Influence of the Spirit of God so to do.  

J. B. pleading for Prayer forgets to Pray for, but not to Rail against such he accounts his Enemies.  ¶ 5. What he saith here in several Places of Introversion, I refer to what is said before, to avoid Repetition. It might have been thought, that in this Chapter of Prayer (and where he urges it so much from the general Command, that he would have minded) it would have been more suitable to pray for such, as he may account his Enemies, and even Heretics, than Rail at them; but the Treating upon this Subject has had no such Inference with him: And therefore he is sure to keep here his Old Style of Railing; which the Reader may observe pag. 452-456-459, 460, 461. He hath divers little Cavils and Quibbles in this Chapter, which I willingly omit, as not concerning the Weight of the Question; only to give the Reader a Taste of them, I shall note one or two. Pag. 455. upon these Words, sub degustationem, he fancieth; The Quakers hold a State of Prayer distinct both from Public and Private: But if he had not been very Critical, and ready to Catch (albeit he omits more weighty things) he had not troubled himself with this; which is an Error either of the Transcriber or Printer: for it is in my Copy, ad cibum, meaning the Prayers before and after Meat; and that the other Word doth also signify. The next is his ask, What I mean by Ejaculations emitted to Man's self? 
Ejaculations quibbled at by J. B. allowed in Scripture.  and this (he saith) looks like a piece of Quaker- Idolatry. This shows the Man's eagerness to stretch every thing to make an Accusation; for by this I intended nothing, but to express such Prayers, as Men make unheard of others. And if this be a piece of Quakers Idolatry, it is such, as he must account the Apostle Paul guilty of, as well as I; whole words are 1 Cor. 14. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sibi ipsi loquatur, let him speak to himself, as both Arias Montanus & Beza translate it, as well as the English: And that this is understood of Prayer, see from verse 24. So the furious Man may see, whither his Malice hath driven him! He forgetteth not also in this Chapter his old Calumny, and therefore hath it here oftener than once; that As all the rest, so the Prayers of the Quakers, as well as Preparations thereunto come only from that Light of Nature, as pag. 455, 456, 457. and hence he accuseth me of Pelagianism, 
A Man can no more Pray without the Spirit, than he can see without Eyes.  p. 459. for saying; That to Command a Man to pray without the Spirit, is to command him to see without Eyes, and work without Hands; because Pelagius said, that whatever God commanded us to do, he gave us sufficient Strength to do it. But if Pelagius said so, he understood it of an Ability without the Spirit of God; for which the Ancients condemned him: Whereas my very Assertion here is in as opposite Terms to that, as any thing can be; since I argue, that a Man can no more pray without the Spirit, than he can see without Eyes. And indeed, all this Man's Reasoning in this Chapter savours strongly of Pelagianism, where he pleads throughout for men's setting about Spiritual duties without the Spirit; yea pag. 463. he saith, That the Divine Indulgence towards such, as have begun to pray without the Spirit, and afterwards have found it assisting them in their Prayer, is a strong inducement and encouragement to them: For this agrees exactly to the Semipelagian principle, Facienti quod in se est, Deus non denegat gratiam, i. e. God will not deny Grace to such, as do what they can. And indeed, this allowing Men to perform Spiritual duties without the allowance of the Spirit, as this Man doth, pleading for it, and reckoning the contrary Absurd, pag. 453. is Complete Pelagianism; and doth clearly import, that Man by the working of Nature can acquire the Spirit, and can do something in order to obtaining the Spirit of himself, before he have it: 
J. B. with Pelagians plead for a Prayer from Nature's Law and Light.  and thence this Man pleads so much pag. 451. for the general Use of Prayer from the Light and Law of Nature: Let him Reconcile this, if he can, with his other Doctrines, and Clear himself of Pelagianism. And it is so much the more considerable, that he has fallen into this Pit, of which he so often falsely accuseth me, as also pag. 461. He asketh again, pag. 460. Why we come to their places of Worship, if our Conscience be hurt in joining with them? and thence he concludes, 
J. B.'s false Accusation why we come to their places of Worship?  It is to do open Contempt. This is but his malicious Conjecture: We come not there, but in Obedience to the Lord, when moved by his Spirit so to do, to bear a faithful Testimony against all Superstition and Will-worship. For it is not pleasant to us to come there, where for the most part we are saluted with knocks and stones, and other such brutish and Paganish deal by their Church-Members; which is the fruit of their holy things, and whereunto the People are often encouraged by their Preachers, who sometimes show an Example of this themselves: and of whose barbarous Actions even by the Presbyterian-Preachers there is a Book Extant, entitled, 
Fight Priests falling upon the Innocent with their own hands.  Of Fight Priests; giving account, how many of them fell upon these Innocent Servants of the Lord with their own hands: and I myself have seen of the present Preachers of Scotland do it. As for his flouting at the Quakers, for laying claim to a Spirit of discerning, so as to distinguish, who pray from the Spirit, and who not; he doth but therein declare himself to be none of Christ's Sheep, who are said to know his Voice from that of a Stranger. And as for his saying, That the Quakers judge of this by the Mimical posture of the Body, it is false; and would agree far rather to his Brethren, whose affected Postures of Body, as well as their Nonsensical and Absurd Expressions in Prayer have disgusted many of their Way: of which I could give some eminent Instances, but that I spare them at present. The Example I gave of their Excluding some from their Sacrament of the Supper (so called) doth not halt, as he affirmeth, pag. 462. as to the main: for if the Command to take it, is with presupposition of Examination; so the Command of praying is with the presupposition of its being in the Spirit, in which all Worship is now to be, Praying always— in the Spirit Eph. 6.18. To my showing, in answer to their Objection of Peter his Commanding Simon Magus to pray, that he says, Repent and Pray; after a mere Assertion without proof he says; He sees, that with our Quaker a graceless Person can Repent, but not Pray. To which I answer: If he speak of possibility, I believe, a graceless Person may both Repent and Pray; but as he cannot Repent without Grace, so not Pray without the Spirit: but Grace worketh in all, if not Resisted; as the Spirit doth in all to Prayer, when they have received the Grace in measure: but that some Measure of Repentance must go before Prayer, 
A measure of Repentance goes before Prayer in a sense of Iniquity and desire of Deliverance.  himself I judge will hardly deny; since the very offering to Pray importeth in the Person applying himself thereunto a sense of his Iniquity, and a desire to be delivered from it; for which end he approacheth to God to demand Pardon, and help to Amend.  
¶ 6. Now I come to his 25 th' Chapter of Singing Psalms; where I shall not need to be large. 
J. B. endeavours to Justify their Custom of Singing David's Conditions, and their speaking Lies.  I deny not (as he observes) Singing: But to Justify their Custom of singing David 's Conditions, by which many are made (as I observed in my Apology) to speak Lies in the presence of God, he objecteth the practice of the Jews; but their practice in matters of Worship, without a Gospel-precept, is not a Rule to us. Neither doth the Instance given by him of Psal. 66.6. answer the matter: for the Jews might very well praise the Lord for the deliverance of their Forefathers out of Egypt; but that will not allow Drunkards and Impenitent Persons to faith, They water their Couch with Tears: as by singing Psalms many do, which is false. As for his saying, They do but praise God, for what he hath done for others; why do they not express it so then? And whereas he asketh; Whether the Spirit inspireth the Meeter in the Song, and the Tone of the singing? he showeth his Folly and Lightness, while he ridiculously supposeth, that Meeter is necessary, or any other Tone, than Nature hath given to every one; of which God by his Spirit maketh use as an Instrument, as he doth of other parts and faculties of the Body to the performing of Spiritual duties. And the like Folly he showeth, when he tells, What they do not in Scotland; since he knows, it was not particularly or only against the things practised in Scotland, that I writ in that Apology.   

SECT. XIII.  
Wherein his Twenty Sixth Chapter Of Baptism is Considered.  
¶ 1. OUR Author to show, how angry and froward he resolves to be in this Chapter, 
J. B. a Complete Railer.  makes his first Paragraph a Complete stick of Railing. He gins with telling, That the Paganish, Antichristian Spirit, which reigneth and rageth in the Quakers, manifesteth a perfect and complete hatred at all the Institutions of our Lord Jesus Christ; and he endeth with this Exclamation, O! what desperate Renegadoes must these Men be? More of this kind may be seen pag. 472, 473, 474.480, 481. As for what he adds from several Scriptures of Baptism, pag. 466, 467. what of it relates to the weight of the Question, will be Examined afterwards. He gives us here a Citation out of their larger Catechism, and then comes at last pag. 468. n. 4. to Examine, what I say in the matter; where upon my urging the many Contests among Christians concerning these things called Sacraments, as one Reason against them, he concludes, 
Contests about their Sacraments among Christians (so called.)  I might as well plead against all Christianity, because of the many Debates about it: and with this Conceit he pleaseth himself a little; which only evidenceth his malicious Genius: for I should never have used that as an only Argument; and did not use it at all, but as having many other Considerable ones against their Use of these things: and therefore I add, That these things contended for, are mere Shadows and outward things. Then to cover their making use of the word Sacrament, which is not to be found in Scripture, he objecteth my making use of the word Fermentation, and of the Vehicle of God: but I use not to make use of these words, when I speak Scots or English; but these words, when Interpreted, are made use of in Scripture: For the Latin fermentum, which signifies Leaven, 
Fermentum or Leaven is oft used in Scripture.  is oft used, even as compared to Spiritual things; as Matth. 13: 31. Luk. 13: 21. 1 Cor. 5: 6, 7, 8. yea, the word Leaven and Leavened is to be found in Scripture above 30 times: but the word Sacrament never so much as once. And it is not (as he saith) a poor thing to Challenge them for expressing the Chief Mysteries of their Religion in words, that cannot be found in all the Scripture; while they affirm it to be the only, adequate Rule of their Faith and Manners. That we deny the thing truly imported by the Trinity, is false. As for the word Vehiculum Dei, 
The like of Vehiculum Dei, a Chariot or Vehicle, signified by the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as having a respect to Christ's Body or Flesh and Blood from Heaven, that it is a Scripture-word, see Cant. 3.9. King Solomon made unto himself a Chariot of the Wood of Lebanon; and v. 10. Vehiculum ejus purpureum: the Hebrew words for Chariot and Vehiculum are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appirion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merkabh or Merkaba, both which signify a Chariot and Vehicle; and that by Solomon is mystically understood Christ, of whom Solomon was a Figure or Type, 
Solomon a figure of Christ.  none who are spiritually minded can deny; and consequently, that this Chariot or Vehicle must be mystically and spiritually understood. Nor can it be meant of Believers, or the Church, because it is said, The midst of it being paved with love for the Daughters of Jerusalem, i. e. for Believers: so that they are received by Christ into this Chariot or Vehicle; and therefore not it, but distinct, as the Contained is distinct from the Containing. But for the further understanding of these Hebrew words see Buxtorff his Hebrew Lexicon, and the Book called Apparatus in lib. Sohar. part. 1. p. 144. and 553. And however he might Cavil upon this Mystical Meaning; yet the word is Scriptural, which their Barbarism Sacrament is not. And to his saying (in answer to my showing, that by laying aside this unscriptural Term, the Contest of the number of the Sacraments will vanish) that it will Remain, if instead of Sacrament they use Signs or Seals of the Covenant: This is but his bare Assertion, until he prove by clear Scripture, that there are only Two Signs or Seals of the Covenant: which he will find hard; and yet harder, that these two are they. Pag. 469. n. 5. he denieth the Scripture saith, There is one only Baptism; instancing the Baptism of Affliction: But I speak here of the Baptism of Christ in a true and proper sense; and Eph. 4.5. will prove as much, 
The One Baptism.  That there is one only Baptism, as there is one only God; which is in the next verse. But before I proceed any further, I must desire the Reader to observe, 
What J. S. understands by Baptism of the holy Ghost, which in his Account is Ceased.  how this Man, speaking of the Baptism of the Holy Ghost, understands it only to relate to the Extraordinary Gift of speaking with Tongues, which the Apostles had; and not as any thing Common to all true and really Regenerated Christians: so that he concludes, the Baptism with the Spirit and with Fire now to be Ceased. And upon this his supposition he buildeth pag. 471-473, 474-478. without so much as offering to prove it. And to this he addeth a gross Lie upon me, pag. 472. That I will have none to be Baptised in the Spirit, but such as are endued with these Extraordinary Gifts; which I never said, nor believed: and therefore this his false supposition I deny; and consequently till next time, that he take leisure to prove it, all that he builds thereupon, is merely precarious, and needs no further Answer. John the Baptist speaking of the Baptism of Christ in general, as Contradistinct from his, saith; He that cometh after me, shall Baptise you with the Holy Ghost and with Fire: which could not have been the mark of Distinction, if this had only been Restricted, to what the Apostles Received the day of Pentecost; and not of the Baptism, wherewith Christ baptizeth all his Children. But to rectify the Mistake he supposeth I am in, 
J. B.'s One Baptism not the True One.  concerning the One Baptism, he tells me; The One Baptism comprehendeth both the outward Element, and the thing Represented and Sealed thereby: but the Reasons he gives for this, are so weak, that thereby I am Confirmed, I am not in a Mistake. I might say (saith he) there were two Circumcisions, because Circumcision is called Circumcision of the heart: And what then? In that sense there were Two, so long as the Outward continued, to wit, the Outward and the Inward; that of the Flesh, and that of the Heart: and if he can Answer this no better, than by smiling at it, we must pity the levity of his Spirit; but not be moved by the weight of such airy Arguments. What he addeth of the Object of Faith being called Faith, as also the profession, albeit the Apostle say, there is One Faith, is not to the purpose; since these are included in the One true Faith the Apostle speaketh of: but for him to faith, That the Baptism of Water is included in the One Baptism, spoken of there by the Apostle, is only to beg the question; And yet all he doth, is strongly to Affirm this, without proof. So that all that he saith in Answer to me, being built upon this and such like Mistakes, needed in strictness no more Reply, as his Answer to my Argument pag. 471. showeth; where he supposeth Two Baptisms, one administered by Men, another administered by Christ himself by his Spirit, and not by Men: 
That Water-baptism cannot be the Baptism of Christ.  But he should have proved this, ere he had used it as a distinction; and till he do so, my Argument, to wit, That since such as were Baptised with Water, were not therefore baptised with the baptism of Christ, therefore Water-baptism cannot be the Baptism of Christ; will stand for all his blowing. I desire the Reader take notice here of his Insinuation, as if I had borrowed this Argument from Socinus; which he hath over and over again afterwards, as to others, speaking expressly pag. 433. of my Stealing Arguments from Socinus: But to show him, how unhappy he is in being so apt to speak Untruth, he may understand, that I never read three Lines of Socinus' Writings hitherto; nor knew, what Arguments he used, till now he Informs me, in case his Information be true. Instead of Answer, to what I urge from 1 Pet. 3.21. in my Apology, he giveth a Preaching made up of mere Assertions built on the former Mistakes, and Railing; his Answer is built upon the supposing, That Water-Baptism goes to the making up of Christ's Baptism, which is now to Continue; which yet remains for him to prove: And on the other hand supposing, That I affirm, that by the Answer of a good Conscience there mentioned, is to be understood the Extraordinary Gifts of the Spirit: which is false. And upon the same two Mistakes he grounds his Answer pag. 473. N. 8. to what I urge from Gal. 3.27. and Col. 2.12. as a supplement, That the putting on of Christ there mentioned by the Apostle, may be understood of putting on Christ by profession, though not in Truth and reality; which he also hath pag. 438: for which Exposition I shall expect his Proof next time, if he have any.  
¶ 2. Pag. 474. He proceedeth upon the same unproved Supposition, That Water-Baptism was Instituted by Christ; and here he denies, 
J. B.'s supposition, that Water-baptism was Instituted by Christ, Invalidated.  that John's Baptism was a Figure. But since John's Baptism was a washing with Water, and that the Apostle ascribeth the putting on Christ to the Baptism of Christ, as Washing with Water typifieth or signifies the Washing of Regeneration; so doth John's Baptism that of Christ. He concludeth this Paragraph with a silly Quibble, where, in Answer to my urging John's Words, saying, I must decrease, and he must increase, he adds; 
J. B.'s poor Shift, that by John's Decrease is not meant his Baptism, etc.  As if John and Baptism with Water were all one; and Christ one and the same with the Baptism of the Holy Ghost: Poor Man! he has been sore pinched, when he betook himself to this silly Shift. Will he say, this is to be understood of John's and Christ's Persons, and not of their Ministry? Then we must suppose, John grew less and decrepit as to his Person ever after this; and Christ grew bigger and taller: Let him remember to prove this, when he writes next. He goes on pag. 475. upon his old Mistake, supposing, That Water-baptism was instituted by Christ, and that he gave Command to his Disciples so to Baptise; and that Matt. 28.19. is to be understood of Water-Baptism; all which is merely to beg the Question. He saith, That to say, John's Baptism is not Pure and Spiritual, or that it is a Legal Rite, is to Condemn John, Christ and his Apostles; because God gave John an express Command for it: And what then? 
The Legal Rites had a Command, as well as John's Baptism.  God Commanded the Legal Rites also; that did not hinder them from being such, to say, he needed not such a Command: If it had of the Nature of the Legal Rites, is but a presumptuous quarrelling with God, seeing on all Hands it is granted, he Commanded it; and a mere affirming, it is not such, in stead of proving of it. As for the Apostle his making honourable mention of Baptism in his Epistles, and of its Ends, which he points in several Scriptures; all which is granted: But it doth not thence follow, that all this is to be understood of Water-Baptism; and while that still remaineth the thing in debate, he can prove nothing from these Scriptures. But it is no wonder he thus forgets himself here as to me; since in the following Words he quarrelleth with the Apostle Paul, saying in Answer to his Words, 1 Cor. 1. v. 17. That he was not sent to Baptise. 
J. B. quarrelleth with the Apostle.  If Paul had not been sent to Baptise, why would he have done it? I think it needless to me to answer the Absurdity he would here fix upon the Apostle; since it sufficeth me, and I hope, will other good Christians, that the Apostle saith positively, That he was not sent to Baptise: And for his Baptising of some, we will suppose he had a Reason, though not from his Commission, which he expressly denies; whatever John Brown may Brawl to the Contrary. As for his saying, That it seemeth then, the other Apostles had another Commission, than Paul had, It is built upon the Supposition, that they had a Commission to Baptise with Water: which remains for him yet to prove. And not to contend with him (for brevity's sake) about that of Hosea 6.6. whether [not] there be only to be understood of less principally; yet though it were, it would not follow, it should be so understood here also: I show him by an Example 1 Cor. 2.5. what wild Work such an Interpretation would make, if ordinarily applied; but he, it seems, judged it most convenient not to take notice of it in this his Examen, albeit in Reason he should have done it, if he would give a Complete Answer: For he must either prove [not] always to be understood of less principally: or otherwise he must bring particular Reasons, why it should be so here, and not, that it sometimes is so understood: For such a Particular will not infer the Consequence.  

Christ submitting to Water-Baptism proves not its Continuance.  ¶ 3. The Reason he giveth of Chrift's submitting to Water-Baptism, to prove it now to Continue, is his saying; For thus it becometh us to fulfil all Righteousness: But may not that be applied also to Circumcision? and yet its Continuance will not thence follow. John's receiving a Divine Command to Baptise, showeth, there was a Divine Institution for it under the Law; because the Law was not as yet abrogated, nor the Legal Ministration accomplished, till Christ was offered up: As for Christ his Consecrating it in his own Person; the like may be also said of Circumcision. I come now to see what he saith n. 14. to prove Matth. 28.19. to be understood of Water-Baptism. 
J. B.'s further Reasons for its Continuance Examined.  And first, after a little Railing he saith, This was but an Enlargement of their former Commission, as to the Object; And before this we heard of their Baptising with Water, with Christ's Warrant and Authority, etc. Answ. We have heard him say so indeed; but must wait, until he prove, ere we be so forward as to believe it. And next, what if it were all granted? We heard before of the Disciples preparing and Eating the Passover with Christ's Warrant and Authority; will it thence follow, that that practice is still to Continue in the Church? (2.) Because it is joined here with Discipling; and Baptising was the way of making Disciples among the Jews: So was Circumcision, and that no less constantly and necessary; will it therefore follow, that Circumcision is to Continue? (3.) He saith, Their Constant After-practice declareth this to be the meaning of the Command: But the Apostle Paul's Practice and Testimony declareth this to be false▪ (4.) He saith; This is the proper Import of the word: But I deny it is so in Scripture; since we see no necessity in most of the places of Scripture to understand the Word of Water-Baptism: And when he shows the Necessity, he may be answered; and the Scriptures so frequently using it, where Water upon all hands is confessed not to be understood, prove this to be True. And as for his saying, That it cannot be understood here of Baptism with the Spirit, it falleth to the Ground; because only built upon the Supposition, that that is only understood of Extraordinary Gifts. He urgeth Christ's Saying, Luke 12.50. I have a Baptism to be Baptised with; and how am I straitened, till it be accomplished? As if this were to be called Christ's own Baptism; and so I shall grant it, with a respect to his Personal Sufferings: But when I speak of Christ's own Baptism, I speak of that which is his, as being instituted by him for others; and that Contradistinct from John's. Pag. 479. he saith; The Words of Baptising into the Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
J. B's false Gloss upon the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is only to be understood of a dedicating to God, and not a being Baptised into the Power and Virtue: But this is his own Assertion. Neither doth Paul's saying 1 Cor. 1.13. Were ye Baptised in the Name of Paul? make it clear at all: For making it unto Paul, will render the Apostle's Argument more forcible, to show the Corinthians their Folly, in saying, they were of Paul, or other Men, into whose Power or Virtue it was absurd to say, they were Baptised; as must be said of all true Christians, being baptised into the Name of Christ. That I Condemn their manner of Baptising, is true; but that I do it, because of their doing it in the Name of the Father, is his false and foolish Conjecture: And therefore his troubling himself to prove that, is to no purpose. For his saying, That if Matth. 28.19. be not understood of Water-Baptism, it would make a Tautology; I answered that (n. 8.) in my Apology of Baptism; and here he only repeats the Objection, without taking notice of my Answer: Which showeth, how defective his Examen is. He goes on pag. 480. upon the Supposition, That the Apostle's Baptising with Water was not by mere permission; 
The Apostles baptising with Water proves it not Evangelical.  and yet the Apostle's Commanding the Gentiles to Abstain for a time from things strangled, and from Blood, which was a Jewish Rite, shows, their Using Baptism with Water doth not prove it Evangelical. He confesseth here, They did not fully at first comply with their Commission; and he must also say, they did not understand it, though he would here wave it: And because he knows not well, what to say; he falls to Rail, saying; He seethe, what Quakers cannot do with Reason, they must do with Confident and bold Lies: But the Reason he gives of all this Accusation (so strange Confidence) is my saying, That the Chief of Christ's Disciples had been John's, adding; Will he tell us, who these Chief were? Yes I will, seeing he is so ignorant: Joh. 1.35, 37. where he may see, Two of John's Disciples followed Christ, one of which is, expressly mentioned to be Andrew the Apostle; 
Some of Christ's Disciples had been John's.  and it is there clearly enough imported, that Peter was another: And such may without Absurdity be accounted among the Chief of Christ's Disciples. Pag. 481. He most falsely saith, That I Condemn Peter and all the Apostles for resting satisfied, with what he had done: His saying here, That they do not urge their Baptism from Peter 's Baptising Cornelius, shows, he sees a Necessity of not laying great Stress upon that: But for his adding; That Jesus Christ hath commanded, he doth but say, and not prove it. He saith, That Gal. 2.12. will not prove, that Peter constrained the Gentiles to be Circumcised: But verse 14. to which my words alluded, saith expressly,— Why compelest thou the Gentiles to live, as do the Jews? and sure, that was to be Circumcised. For his malicious, false Asseveration, That we with the Jew's design to destroy Christianity; it needs no Reply: That there were Baptisms among the Jews, is clear from Heb. 6.2. albeit Paulus Riccius were not alleged to prove it, nor any Debate used about the Antiquity of the Jews Writings; but that some of them wrote before the year 200, Josephus' History is an Example. He confesseth, The Etymology of the Word inferreth Dipping; and albeit we deny not that, yet this showeth, with how little Reason he urgeth that Etymology upon us: If the Reader will but seriously read, what I have written in my Apology of Baptism, he will easily find, how slender his Answer is, albeit I had not written this Reply.   

SECT. XIV.  
Wherein his Twenty Seventh Chapter, Entitled, Of the Lord's Supper, is Considered.  
¶ 1. THE Reader before this time hath had so much Opportunity to Discern the Temper of this Man's Spirit, that he need not wonder to find him begin this Chapter of the Lord's Supper, with an Heap of Railing; accounting us such, as Overturn Christianity, and Introduce Paganism, yea, as are posting towards it. And then having given a large accout, pag. 48, 484. of their Confession of Faith and larger Catechism, 
J. B's. good Experiences of this Suffer prove not its Continuance.  pag. 485. he comes to tell the Good Experiences many have had by their Use of this Supper; which to make strong in his Conceit, he useth a Continued Style of Railing against us, as Men only led by our own Imaginations, and given up to the working of the Prince of Darkness: And thus he goes on. But such Experience, albeit granted, will not prove the Necessity of its Continuance: for the Assembly of Divines (so called) in their Preface to the Directory, do speak of the good, which was Experienced by the Liturgy of the Church of England, and of the Religious Intentions of the Compilers of it; while yet they are rejecting and abolishing it, as that which proved an Offence to the godly, and occasioned much Mischief: Therefore that is no Argument. Pag. 586. N. 5. He comes to Examine, what I say in the Matter: and then after a Reference to his Tenth Chapter, he has his Old Calumny, That the Celestial Seed, 
J. B's Railing against the Light.  and Spiritual Substance is nothing, but the dim Light of Nature; he falleth into a new Fit of Railing, which holds him to the end of this Paragraph; terming us such as are Judicially blinded and deluded, acted and driven by the Devil into a Profane and Paganish Contradiction to the Ways of Grace. And with the like Shame, and upon the same old Supposition of our Exalting the Light of Nature (which is most False) he filleth his N. 6. and also his 7. p. 488. For what he saith there of the Absurdity of God's Revealing himself to Heathens, or such as were Idolaters, I have spoken before, writing upon that Subject. And here he Concludes, That my Asserting of a Spiritual Body and Flesh of Christ, at one Blow is a denying the Christ of God, and overturning Christianity: But instead of proving it, he proposeth some Questions; Had Christ two Bodies? Yes: and let him deny it, if he dare, without contradicting the Scripture. 
Christ's Flesh which came down from Heaven, was not the Flesh he took from the Virgin Mary.  Joh. 6.58. Christ speaks of his Flesh, which came down from Heaven: but this was not the Flesh he took from the Virgin Mary; for that came not down from Heaven: but he had a Spiritual Body, in which his Soul Existed long before he took Flesh of the Virgin; and we will see, how John Brown proves this to be an Error, in the Refutation that is promised in his Name of G. K's Book. And for the rest of his Conjectures, such as, We have two such Bodies too, is but a Fiction of his own Brain: We call no Body of Christ Carnal; but believe, That that Body, which Christ took of the Virgin, which was of the Seed of Abraham and David, in which Christ walked upon the Earth, and was Crucified, did Arise the Third Day, was glorified, and remaineth in Heaven; wherein the Centre of his most glorious Soul remaineth for Ever: And let him show, if he can, how this is a denying of the Christ of God, or overturning of Christianity? He proceedeth pag. 489. at a most violent strain of Railing, upon the Supposition of his Old Calumny; and here, that it may be complete, 
J. B. makes a Preaching to the Devil.  he makes a preaching to the Devil: For which Blasphemous Abuse I wish hearty, the LORD forgive him! that these Devils, to whom he preacheth, be not permitted to give him his Reward for his Sermon. But seeing, he blusheth not to do this in Print, I shall not think the many gross Abuses, I have heard to have been uttered by Presbyterian Preachers, so Incredible, as I have been apt to do; especially that, which I have been informed of of late of one, 
A Presbyterian Preacher Praying to the Devil to take the Bishops and Curates, to him, that they might be quit of them.  who at a Conventicle in the South near Legerwood, not far from Lauther, made a Digression in his Prayer to the Devil, saying; O Devil! thou hast troubled us much with the Bishops and Curates; We beseech thee, Devil, take them to thee, and make us quit of them! This Prayer suits with John Brown's preaching: And indeed, the Presbyterians will need a New Directory; for the Old one, by which they are instructed to preach to Men, and pray to God, will not serve for this New Ministry, by which they begin to Preach and Pray to Devils. And of the like Strain is his saying, after much Railing, pag. 490. That if the Quaker writ Comments on Paul's Epistles, it must be of Paulus Paganizans: This sort of Stuff is enough to give all sober Christians a Disgust of this Man's Writings. In this page, after some Quibbles about Relation, he comes pag. 491. N. 11. to affirm, That there may be a Relation, which is neither from the Nature of the thing, nor from some Divine Precept; such as a Promise and Divine Institution. But is not a Divine Institution a Divine Precept? And whereas he boasts here, That my whole Discourse falleth, as being built upon a Mistake; the Reader may see, the Mistake is his own, and not mine; and then judge of his Discourse, that's built thereon: as also how Airy, Vain and Ostentive he is in saying, What will he now do? 
The Declaring of the Lord's Death has no necessary relation with partaking of Christ's Body and Blood.  His Light has confounded him, so as he knows not what he says: Is this Language becoming a Gospel-Minister? That what Luke saith, doth not import a perpetual, but temporary Command, will after appear: Of what Paul saith, 1 Cor. 10. will be spoken hereafter. To my showing, that 1 Cor. 11.26. Paul expreseth the End of this Ceremony to be a declaring of the Lord's Death; which hath no necessary Relation with partaking of Christ's Body and Blood: he answereth, That a declaration of Christ's Death is a comprehensive End, etc. And what then? That proves not the Necessary Relation; nor yet what he adds in this Paragraph: therefore I entreat him, next time to speak to the purpose. Pag. 492. n. 12. He Raileth at me, as perverting, the Apostle's words; but giveth no Reason, unless his own mere Affirmation and Queries be esteemed sufficient. 
J. B.'s proofless Proofs for the Sacrament of the Lord's Supper (so called.)  He asketh, What signified Christ's blessing of the Bread, breaking, giving it to his Disciples, desiring them to eat? Answ. Christ blessed the Bread, broke it, and gave it to his Disciples to eat, and they to others; where themselves confess no such Mystery or Sacrament, as they would have here, is deducible: see Matth. 14: v. 19 Mark. 6.41. He insinuates, I speak falsely in saying, there is no mention of this Ceremony 1 Cor. 10.16. but is not so Charitable as to point to me, where? if there be any such thing. As for his mere Affirmations and Distinctions here about the Bread, I will wait the next time to have them proved by Scripture; then will judge them worth the Considering. I have shown in my Apology, that the Corinthians being in the Use of this Ceremony, and the Apostles rectifying the Abuse they were in, in the Use of it, nor yet its having been done upon a Religious Account, or in a general respect to the participiation of the Body and Blood of Christ; will not prove the Necessity of its being now to be performed: and therefore what he saith pag. 493. n. 14. evanisheth. And as for his adding here, That then it was an Act of Will-Worship and Superstition, and that I conclude, the Apostle encouraged such a thing: whence he taketh occasion to Rail at me, as blasphemousty imputing Unfaithfulness to the Apostle, and to the Spirit of God that acted him; I answer: What is done by permission for a time, is not Will-Worship and Superstition; and he confesseth, he argues not from the Corinthians practice: and for his Railing, the ground of it being false, it needs no Answer. As for his denying, the Jews had such a Custom at the time of their Passover; his mere Negation is not sufficient to Elide the Testimony of far more Credible Authors, than he himself in this matter: and as for the words of Luke, Do this in Remembrance of me, 
Do this in Remembrance, is no perpetual Obligation.  It doth not infer perpetual Obligation upon the Church in all Ages. He Raileth at this, but without a reason, pag. 495. instancing the Apostle's 1 Cor. 24: 25. But I told him before, that the Apostle gives here an account of matter of fact; which infers not a Command: and in this page the Man is miserably pinched to show, how the washing of one another's Feet, albeit commanded with as great Solemnity, doth not oblige as much now: but his Conjectures prove nothing. What! albeit it was a Custom in the hot Countries, and that it was a sign of Christ's Humility; how doth all that Abrogate the express Command to do it? Let him show an Exemption from this from plain Scripture: 
The Washing of Feet commanded with as great Solemnity yet Ceased.  for his mere Assertions have but small weight; and by which I am not like, nor yet any Man of reason, that is not resolved to set up John Brown as a Pope, to believe all he saith from his bare words, to conclude the differences. He thinks pag. 496. That their not keeping exactly to the Method used by Christ in this thing, signifieth nothing; 
Professors not keeping to the Method Christ used in the Supper.  but he should prove by Scripture, how they are safe in practising one part, and not the other? and by what Rule he accounts the one part Circumstances, and not the other? for as to the matter of the thing he will confess, there is nothing in it, but by reason of Christ's Command and practice; so that Affects all parts alike: and indeed, he gives a very summar Answer, to what I urge as to this, as the Rader by comparing his N. 17. with N. 6. of my Apology upon this subject, may observe. It passeth my mean Capacity to see any solid Reason given by him pag. 497 n. l8. Why Act. 2.42. should be understood of other than their Common Eating? unless this may be esteemed one, That to say so, is a mere groundless Fancy; like many of the Quakers bold Notions. To prove Act. 20.7. to be understood of Sacramental Eating, he saith; It required Paul 's Preaching: but for this we must wait his proof. That Paul preached not upon other occasions, because not mentioned, is but his mere Conjecture; and his Inference from this being the Christian Sabbath, is but a silly begging of the question.  
¶ 2. Pag. 498. n. 20. He stateth my words, showing; How the Apostle 1 Cor. 11. saith; When ye come together, 
J. B. forgets to Answer.  this is not to eat the Lord's Supper; and not, that it was not to Eat aright: and I expected his Answer to this to follow, but in vain; for I found not any: perhaps he has forgotten it; and therefore I desire, he may remember it next. Also here instead of giving a Reason, to prove the Apostle gives here a Command, and not simply a Relation of the matter of fact; he returneth Railing: I Entreat him next to lay-aside his Railing, and give a Reason. That the Corinthians were Babes in Christ, and some of them even further advanced, I acknowledge; yet that will not prove, that some things might be Indulged to them, which is not needful to us now: The Christians, that had been Jews, were also Babes in Christ, and even more; such as the Apostle James, who desired Paul to purify himself in the Temple: and yet we are not thence obliged to Imitate such practices. 
Paul purifying himself in the Temple, Christians are not thence obliged to Imitate such Practices.  Whether the Syriack Version mentioned by me, make not to my purpose, I leave to the Reader's Judgement; my Using it will not infer my Acknowledging that Version in all things to be Authentic, more than his own Using it: And albeit I think, it might have been sufficient to have given the words upon the Credit of the Interpretation in the Poly-glotta; yet to show him, how apt he is to fall into false Conjectures, he may know, I did it not: and if he could hence, as well as from several other Occasions heretofore observed, learn not to lay so much Stress upon, and so forwardly Vent his own Conjectures, he would do himself a Courtesy. Pag. 409. n. 21. He can easily turn-by the Apostle's express Command, Act. 15.29. as being a part of the Ceremonial Law: but I hope he will acknowledge, that the Obligation upon the Christians (especially such as had not been Jew's) to observe it, was not its being a part of the Ceremonial Law; but it's being now a Command of the Apostles, or rather of the Spirit of God, to whom it seemed good so to Command: And he should show next time, how this is more Abrogated in the Epistles of Paul, than the other? and particularly, how that Rom. 14.17. doth touch the one more, than the other? And this Command Act. 15: 19 being after the pouring-down of the Spirit, and Universal Preaching of the Gospel to the Gentiles, hath as much of a Gospel-Institution, as any thing Commanded before by Christ can have; if not, let him give us a Reason from Scripture: till then, his mere Assertions pag. 500 will not do the business. To my showing, That this is not to distinguish the Gospel from the Law, he thinks it enough to say; This is a Socinian Argument formerly spoken to: And he is very Careful not to weary the Reader with Repeitions; I wish, he had minded this all along. 
J. B.'s Proof of their Authority to Administrate this Sacrament Invisible.  He also referreth the proof of their Authority to Administrate this Sacrament to his 17 th' Chapter: but they must be very Clear-sighted, that can observe any such thing there. And to conclude with some show of Victory, he in a most ostentive way saith; That I have fought, until I can stand no longer; and finding myself weak, and unable to fight any more, I come to something like a Parley, by saying [Such as out of Conscience will perform this Ceremony, as the first Christians did, might be Indulged in it] but he Concludeth; These things I Affirm being proved, none can be supposed to do it out of Conscience: But some may not have such a Clear Sight of it; and thence may stick in these things. He dispatcheth, what more I say as to this, as being A bundle of groundless Whimsies without Truth, Sense or Consistency: But indeed I must say, 
The weak Proofs J. B. brings to Vindicate the great Sacraments of their Religion.  I wonder to see the Man so Weak upon this Theme, as well as the former of Baptism; considering, they are the great Sacraments of their Religion: but it seems, his Rage in these has Rob him of his Reason. I will Entreat the Reader seriously to peruse, what I have written upon both these in my Apology; that Comparing it with his, he may easily perceive (albeit this Reply had not been Written) how Weak all is, the Man brings for the Proof of these things.   

SECT. XV.  
Wherein his Twenty Eighth Chapter Of Liberty of Conscience is Considered.  
¶ 1. AS he ended his last Chapter with Railing, so he gins this, comparing the Quakers to Thiefs and Robbers, adding; That their being conscious to themselves of the Evil of their Ways (which after he has a little Amplified in as black a manner as he can, he Concludes, that) they thought it best for their own safety to add this to the rest of their Errors, that Magistrates have no lawful power over them: In which (besides his Railing) are two gross Lies. First, That the Quakers are conscious of their own Evil Ways; 
J. B.'s Malicious Assertion against our Acknowledging the Magistrates to have a Lawful Power over us.  and that moves them to Assert Liberty of Conscience: which being a gross Falsehood, hath no bottom, but his own malicious Conjecture; where he presumptuously presumes to Judge of other men's hearts. The second is: That the Quakers say, The Magistrate hath no lawful Power over them; A most gross Lie; The Contrary whereof is expressly Asserted in the These in these words; Provided always, that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate, or do any thing destructive of, 
The Lawfulness and Justice of Magistracy Asserted by us.  or inconsistent with Humane Society; in which case the Law is for the Transgressor: and Justice is to be Administered upon all, without respect of Persons. Who will but open their Eyes, may see here the Man so desperately Resolved to Calumniate, that he neither seems to Regard his Conscience towards God, nor his Reputation among Men; that he may fulfil his Envy in this particular: but such gross Abuses will not hurt, but help the Quakers. Yea, in the very next Page he taketh notice, That I grant to the Magistrate only Liberty to judge in matters touching the Life and Goods of others, etc. So here is some lawful power. As for the malicious Insinuation that follows, it needs no other Refutation with Men of Sobriety, but to Repeat it, to wit; But probably not of Quakers, for they are perfect, and so cannot do wrong: Is not this solidly, and learnedly and Christianly argued, Reader? Thinkest thou, that to say, That this Restriction is destroyed; because Men may pretend Conscience in wronging their Neighbours as some have done in committing Villainies, saith nothing, since the Proposition expressly allows the Magistrate to punish Acts, that are materially injurious to Civil Society, albeit Conscience be pretended? After (according to his usual manner) he has given us a large Citation out of the Confession of Faith, and some Quibbles, about the word Conscience (which, as not directly concerned in this Debate, for brevity's sake I omit.) Secondly, he comes pag. 504. n. 5. to say; That I most perversely state the question, in saying, The Magistrate has not power to Compel Men against their Consciences in matters of Region (and why? 
J. B. Asserts, that for Magistrates to force an Outward Conformity is not a Compelling Men contrary to their Consciences. ) Because I distinguish not betwixt Elicit and Imperate Acts of Conscience; that is (as himself explains) Inward and Outward: for as to the firts, he confesseth, The Magistrate is not to Compel Men, so as to hinder-them to think judge, understand and conclude in their mind as they will; but only in speaking, writing and open professing, which are visible and audible: yea he thinks, the Magistrates Power doth not only extend on this side to Prohibition; but that he may also force them to Hear, and to the Use of Public Means, that is in plain terms, to an Outward Conformity: and yet he saith, This is no Force upon Conscience. Well! then Popish Magistrates according to him used no Force upon the Consciences of Protestants, in forcing them to hear Mass; nor yet the Pagans upon Christians, in forcing them to go to Idol-worships: and to come near home, the present Magistrates in Scotland use no Force upon the Consciences of his Brethren, the Presbyterians in the West-country, in Constraining them to go to hear the Bishop's Curates (as they term them) where they cannot pretend, there is any thing of Idolatry. As for his distinction of the Magistrates having Power of Outward, but not Inward Acts, it were enough for me to Reject it, as not being proved by him to be founded on Scripture; as indeed it is most deceitful. For if the Magistrate Restrain me from doing that Outward Action either of Confessing to Truth, or Denying Error; Abstaining from Idolatry or False Worship, and practising the True, which my Inward Persuasion convinceth me of; he Incroacheth upon, and takes upon him to Rule over my Inward Persuasion, as well as the Outward, 
Christ requires an outtoward Confession.  which follows naturally from the Inward: And without doing whereof, my Inward could add nothing to me save Condemnation, seeing Christ requires an Outward Confession. And if the Magistrate's Power as to Outward Acts even in Matters of Religion, be limited, than he of right may Decide and Judge of all outward Matters relating to Religion; which John Brown may remember his Brethren have strongly denied, reserving that only for the Kirk. For to say (as he addeth,) That the Magistrate has Power to punish Heretics, but not the Orthodox, is (as I observed) miserably to beg the Question; since never any Magistrate was so mad, as to persecute Truth, as Truth; but still under the Notion of Error. The sum of what he saith further upon this Matter, pag. 505-507, 508, 509. in answer to me, resolves in these two Objections,  
¶ 3. First; That my Arguments do no less take away the Magistrates Power in Civils.  
Secondly; That by the same Arguments may be denied and taken away all Church-Censures, which I grant; and in so doing contradict myself, or must answer my own Arguments.  
For proof of the First he tells; That many Magistrates have been or may be uncapable to judge in Civil Matters, as well as Religion; as also have done Injustice in their Judgement. Answ. True: but all this will no ways infer his Conclusion; 
The being of the Civil Magistrate is to judge of Civil, not Religious Matters  because they still had that, which was needful to the being of Magistracy, that is, being duly Constitute (for of Usurpers we do not here speak) however they may want these Qualities, which might more accomplish them in their Employment; or that they may Err in the Administration of it. But Christianity, and consequently to judge in Matters of Religion, doth not so much as pertain to the Esse or being of a Magistrate: For if it did, no Man could ever have been, or yet could be a true Magistrate, or aught to be so owned, unless a Christian; which I suppose John Brown will not adventure to affirm; or if he do, he will manifestly Contradict the Doctrine, as well as Practise of Christ and his Apostles, who preached Subjection, and were themselves Subject to such Magistrates, as were Enemies to Christianity. If then a Magistrate may be truly a Magistrate, and aught by Christians to be acknowledged and submitted to as such, who is not a Christian; to deny to Magistrates that Power of Judgement, which they can only have as being Christians, will not necessarily take away any of their Power, as Magistrates: For Christian Subjects, especially being private Persons, may and aught to submit and obey their lawful Magistrates, albeit committing Errors in the Government, and commanding things hurtful to the State; and if they do other ways, may be justly punished, where the Nature of the Government giveth them not Allowance so to do. 
Magistrates Commiting Errors in Government.  But if the Magistrate shall Command any thing contrary to the Law of God, or Impose in Matters of Conscience contrary to Truth, J. B. will with me confess (unless he Condemn himself) that every private Christian may, without being justly accused of Contempt, refuse to Obey: 
Magistrate's Commands ought not to be contrary to the Law of God, nor forcing Conscience.  As many of John Brown's Friends do in not going to the Parish-Kirks, (where the same Faith and Doctrine they hold, is preached) Contrary to Acts of Parliament: For he hath not proved, That a Magistrate by being a Christian acquires more Power, than he had before, or is more a Magistrate; though he may be a better. For albeit, as he observes, Fathers be desired to Instruct their Children, which Pagan-fathers' cannot do; yet they are not more Fathers than before, nor have more Authority or Power over their Children to force them, than before: So a Magistrate being a Christian, may Instruct, Countenance and Advance Christianity by the Advantage of his Place; but acquires no more Power thereby, to force his People upon that account: J. B. if he judge so, will do well to prove it by Scripture.  
¶ 4. The Reason of his Second Objection is; Because a Church may Err in their Judgement, being defective (as he supposed the Magistrate in the former Objection) and so may Condemn Truth for Error: But how Weak this is, is very apparent. For if he can show us a Church having the True Being of a Church, which ought to be acknowledged and submitted to by Christians as such, which yet is wholly a Stranger to, yea, an Enemy and Persecutor of Christianity (as I did him in the case of Magistracy) he will say something; but other ways nothing at all. Next: The Censure of a Church (however he seems to judge otherwise) cannot be called forcing of Conscience in the Sense I grant it, 
Church Censure is not a forcing the Conscience.  which is only for to deny the Persons Censured their Spiritual Fellowship; since he himself by his differing from them breaks it off (as in my Book, Entitled, The Anarchy of the Ranters, etc. written concerning Church-Government, I have at large shown.) And if the difference be such, as the Church judgeth in Conscience, they cannot have Spiritual Communion with one so principled; it were in him a forcing of their Conscience to urge it upon them: For since he takes the Liberty out of Conscience (as he judgeth) to differ from all his Brethren, it were a most unreasonable thing in such a one to deny them the Liberty (being persuaded in their Conscience they ought) to Withdraw from him; seeing, the Band of their Unity, which at least in part was an Agreement in Doctrine, is so far by him broken: But as he doth not fall upon them to Beat, Imprison or Kill them; neither ought they to do so to him.  
As for his Answer, That they are not for propagating Christianity by Force, or that the Ministers should use Fire and Sword, pag. 508. It is the same Deceitful Return, that the Pope and the Jesuits (his Janissaries) give upon the like occasion, (with whom the Presbyters in most things of this Nature do most unanimously Agree) who it is said, after they have judged any one Guilty of Heresy, deliver him over to the Magistrate; because (alas! merciful and tender-hearted Men! as is usually spoken by Contraries) They will not meddle with Blood: But how would they Thunder the Magistrate, if he did not proceed to Execution! The same way do the Presbyters: For we know, 
Presbyters with their Church-Censure no less Bloody and Cruel, than the Popish Inquisitors.  what naturally follows upon the Church-Censure, or Disobedience to their Orders; as by many Examples during the Reign of Presbytery in Scotland might be proved; and which I may instance, if further provoked thereto: By which it shall appear, that they are no less BLOODY and CRVEL, than the Popish Inquisitors; and that both the POPE and the PRESBYTERS, assuming the Power of Judgement to themselves, leave nothing to the Magistrate, but the dishonourable Office of being their Executioner, or in plain Scots, Hangman: while both most deceitfully wipe their Mouths, as if they were Innocent of the Bloodshed procured by them.  
¶ 5. In stead of giving any direct Reply to my Answer to their 0bjection drawn from Deut. 13. where false Prophets and Idolaters are Ordained to be Killed; he seeks maliciously to infer, That I deny all Authority of the Old Testament: Which is a horrid Calumny. But since there are many things Commanded there, 
Many things Commanded in the Old T. are not binding upon us now.  which himself will acknowledge are not binding upon us now; what shall be the Rule, whereby we shall Judge, what we are now Tied to, and what not, unless as the same is Ratified, or again Commanded by Christ in the New? And for Clearing of this, let him tell me, if he can, What is incumbent upon us now from the Old Testament, which hath no Precept or Authority in the New? But further, aster he has manifestly wrested the Place, to Evite what I urge from Deut. 5.9. (as the Reader by comparing it may judge) at last he Confesseth to it; only allegeth, It was a Circumstance: But seeing, this Circumstance was Commanded, as well as the rest; he should show, where the one is Repealed, and not the other? And how it comes to pass, that it should be Duty to obey the one part of the Command, and yet Murder to obey the other? Or (if he will, the Circumstances commanded Conjunctly with it, as I hope he will Confess it should be) for any now to kill their Brother or Sister as an Heretic or Blasphemer, without bringing them to a Judge? He has a quick way of answering, what I say pag. 323, 324. in alleging, That it is not to the purpose; as also what I say pag. 328, 329. in answering it by two or three Lines of Railing, pag. 513. But me thinks, since he gives his Reader as a Reason of his prolixity, That he left nothing said by the Quakers unanswered; It is strange, he jumps so quietly over that place, 
Presbyterians and Jesuits pretending Subjection, Tyrannize over Magistrates Consciences.  (pag. 324.) where I show, That the Presbyterians as well as the Jesuits, notwithstanding their pretended Subjection to Magistrates, and Plead for the Extension of their Power, and Accusing us for denying it, do not spare to Tyrannize over the Magistrate's Conscience, when they can; as by the Example of the Presbyterians behaviour towards this present King of Britain I did prove: It is enough for him to this to say, This page is not to the purpose. But the Judicious Reader will rather judge, that he is here so Silent (being elsewhere upon less Occasions so Clamorous) because he knew not well, what to Answer to the purpose. With the like hasty and pitiful Stuff he would turn by the many Citations of the Ancients brought by me against Persecution, because of his deceitful Popish Concession, above observed: but he should have shown, how these things of the Ancients are Consistent with the Civil Magistrates using any Force in matters of Religion, as being a thing Inconsistent with Christianity; which the Reader by reading over these places may easily observe, and thence find, why he made such Hast, and gave all these Citations no other Answer.  
¶ 6. But as he is Hasty in passing over, what he finds he cannot Answer; so to fill up the pages, he spares not to insist upon Trifles, or things of no Moment, or which only serve to show his own Folly and Impertinency: as in page 503. is manifest, where he saith; 
J. B.'s Doubts, whether it be 25 years, since the Author did Unite with the Quakers, Answered.  He doubts, whether it be 25 years, since I adjoined myself to the Quakers. But whether it be so or not, it nor Adds to, nor Takes from the Controversy: only to solve him of this doubt, he may assure himself, It is not; since I have not yet seen the 30 th' year of my Age. But because I say; It is about 25 years, since they were a distinct and separated People; thence he says: He sees, it is not an Old Sect, and so has less Affinity with true Christianity; because he is sure, Christianity is older. But what Protestant in his Wits (if Malice did not blind) would use such an Argument, knowing, how easily the same may be, and has been Objected by Papists, that use to ask us, Where our Religion was, before Luther and Calvin? That Christianity is older than 25 years, I am sure, as well as he; but it will not thence follow, but that it may be a short time, since God raised up a separated, gathered, visible People, 
A People raised of God to shake-off the Corruptions of Babylon, and restore the pure and old Christianity.  to shake-off the Corruptions of Babylon, and Restore the pure and old Christianity, as it was before the Apostasy entered. And if he will not admit of this to the acknowledgement of his own Impertinency, he must needs own the like Argument in the Mouth of Papists to have been Valid against our great Grandfather's; and consequently give away the Protestant Cause.  
¶ 7. But the Man seems not to have heeded, what he wrote in this page, by another, yet more palpable Mistake: for while in the Calculation of the Appearing of the Quakers he goes about to find me Contradicting another Quaker, he showeth his own Senslesness. My account, saith he, of 25 years, being numbered from 1676, 
J. B.'s Senseless Calculation of the Quakers first Appearance in England.  will fall into Anno 1651; but another Quaker in Anno 1659. saith, it is now about 7 years, since the Lord raised us up in the North of England, etc. Now number 7 back from 1659., my Arithmetic tells me, it will be 1652: and if I account it 1651, and the other reckon it about 1652, it comes to one Reckoning. But John Brown will have mine to 15 years later, as if 25 years back from 1676 were 15 Years after 7 Years back from 1659., that is, that 1652 is 15 Years before 1651: so far has the poor Man miss of his Numeration. He sometimes reproachingly and scoffingly says; He sees, the Quaker can dream waking: but it is a question, whether he was dreaming or not, when he proclaimed his Sottishness thus to the World; which cannot be reputed an Error of the Press, since he is at pains to Reconcile this Imaginary difference, saying; But perhaps I mean of those in the North of Scotland, the other of the North of England; and therefore he will not contend about it: He will find, he has Reason, when he sees his Mistake. Yet he must have one Observation, that according to the old Proverb All Evil cometh out of the North: but no wonder, the Man has been here benumbed, since he will, ere he want something to Reproach the Quakers, make use of old Proverbs; albeit to Contradict Scripture-Prophecies, Jer 50: 3. where the Prophet speaking of the Judgement of Babylon, 
A Nation coming from the North against Babylon.  saith; For out of the North there cometh up a Nation against her, which shall make her Land desolate: and verse 9 I will Raise and cause to come up against Babylon an Assembly of great Nations out of the North-Country: But an old Proverb with him it seems is of more weight, which can hit the Quakers, than the Scriptures, for all the Reverend Esteem he pretends to them. Yet that an Evil hath or may come out of the North, I shall not deny; for of that the PERSECUTING Spirit of PRESBYTERY is one Example: which as to its Rise in Scotland was more Northerly, than the Appearance of the People called Quakers.   

SECT. XVI.  
Wherein his Twenty Ninth Chapter, Of Wars, and Thirtieth, Of Oaths, is Considered.  

J. B.'s Malicious Insinuations because of our Testimony against Wars and Fight.  ¶. 1. AFTER having Classed us (according to his Custom) with such as he accounts Odious Heretics, for our Opinion of Wars, he proceedeth with his old Trade of Malicious Insinuations and Rail, questioning; Whether our Intent may not be, that we may obtain Freedom and Liberty to Rage over all? And whereas he saith, He leaves ourselves to Judge of this; Truly, we can sincerely Judge in the Sight of God, that this is a gross Calumny; of giving any Colour for which, we are altogether Innocent. And like to this is that malicious Insinuation pag. 515.521. wherein he chargeth us with a Bloody design, in seeking to reduce them to Paganism, and by disarming Christians, give up Christendom as a Prey to Turks and Pagans. To which I shall only Answer; That as it is obviously enough Malicious, so he shall never prove it True: and therefore I wish, the Lord rebuke him, and forgive him for these his Evil Thoughts! What he says here, as well as pag. 517, 518.522. of the necessity of defensive War, 
J. B.'s Atheistical Doctrine of the Necessity of a Defensive War.  to defend from those that unjustly Assault, and Thiefs, and Robbers, and Cutthroats, etc. he speaks more like an Atheist, than a Christian, and like one, who believeth nothing of a Divine Providence of Restraining evil Men at his pleasure, and not suffering them to go further, than he seethe meet. Doth he think, that all the Endeavours of the Wicked Men of the World can do any thing, but as GOD permits them? and that all the Opposition to such by force of Arms can prevail, but by God's blessing? If so, he must not think, that such Carnal and Atheistical Reasons can brangle the Faith of those, who out of pure Obedience to God desire to be Conform to the Image of his Son, according to the measure of the Grace given them, so as to make them think, they are less secure under the protection of the ALMIGHTY, than by their Guns and Swords. But this is Consistent with his Faith, the most-Eminent of whose Brethren have learned to Preach with Sword and Pistols; 
His Brethren Preach with Sword and Pistols.  and instead of the guard of a Christian Boldness and a good Conscience (which the Primitive Christians and Apostles used) will be guarded with Men in Arms and that in Opposition to the Authority of those, they confess to be their lawful Magistrates. And if he say, That we must not lay-aside lawful means; I ask him, Whether he thinks, not to defend a Man's self from a principle of Conscience, be simply Unlawful? Let him remember, 
The most remarkable Deliverances of God's People have been without the Arm of Flesh.  the most remarkable Deliverances that God's People met withal, were, when there appeared least of outward Help, and where the Arm of Flesh had least hand in it; as the Children of Israel's Deliverance out of Egypt, as also Judges c. 5: from ver. 16. to the end, 2 Kings 6: 17, etc. and Chapters 7, 13. and 19: 35. and in other places. To prove, That Christ in the 5th of Matth. commands no more than in the Law, he referreth to the Writings of their Divines: but he might have done this to all he has Written, if he judge it sufficient; and so have saved himself a great deal of labour: since he saith elsewhere; All I have written, is Confuted long ago. 
How can Men love their Enemies, and yet kill and destroy them?  How Men can Love their Enemies, and yet kill and destroy them, is more than I can reach: but if it were to, such as rather suffer, than do it, do surely more love them; and to do so, is no Injury to ourselves, nor Neighbours, when done out of Conscience to God in answering our Duty, to whom we must not Regard our own, or Neighbour's profit. And if what I grant of the Lawfulness of Fight to the present Magistrates and State of Christians, be considered, it will render all his Arguments superfluous; since he confesseth, A time will come, in which the Prophecy of Isaiah 2: 4. Mic. 4: 3. will be fulfilled; and thinks fit, there should be a Praying for the fulfilling of it: and what, if some believe, that (as to some) there is a beginning already of the fulfilling thereof? We do nothing doubt, but that of Rev. 16.5, 7. which he mentions pag. 522. will in due time be fulfilled; but we see no necessity of believing, that that will be performed by outward Fight, or that the Saints shall need to draw Carnal Swords or shoot Cannons towards the performing of it. When he saith, 
Fight is from the Corrupt Nature of Man.  that the Argument of Fight is not taken from the Corrupt nature of Man, pag. 519. he must have forgotten himself; since, had not Man fallen, and so his nature been corrupted, he may infer, if he can, where there should have been an occasion for Fight with Carnal Weapons? And since he Confesseth, That in nothing more, than in War is seen the Fruits of Man's Rebellion against God; He may thence see, how little need Christians have to plead for it. As for the Citation out of the Confession of Faith, wherewith to fillip, he closeth his Chapter, I know not to what purpose he did it; since no Man doubts their Faith in this matter.  
¶ 2. He gins his 30 th' Chapter of Oaths, with saying; We deny their lawfulness, that we may destroy all Policy and Government; But it must only be the Devil's Government: for where the Government of Christ prevails, and Men speak Truth, there all must Confess, there is no need of Oaths; and also, where the like punishment of Perjury is inflicted for speaking falsely, 
Where Men speak Truth, there is no need of Oaths.  the End of Oaths is obtained, and that without breaking Christ's Command. Thus according to his own Concession, since the Verity may be had as well without an Oath, none should be urged to take an Oath. But let us see, what after a Citation out of their Confession of Faith he saith, to Answer Matth. 5: 34. and James 5: 12. which saith so expressly, Swear not at all: 
Swear not at all.  To this he saith, That Christ is only Interpreting the Law, and not Adding any thing to it; and that it only relates to ordinary discourse: but for proof of this he has nothing, but an Heap of words asserting the thing: To all which, till he bring some Scripture-proof, there needs no Answer. But to oppose Christ's and James' words, Swear not at all— It is not said, Except ye be called before a Judge; let him prove this Exception by Scripture next time: and therefore till he do so, his Affirming over and over again, That Christ forbade no more, than was forbidden in the Law, pag. 525. is to no purpose. The Law forbade idle Swearing and Oaths in Communication; but Christ's Resumption shows throughout that Chapter some more to be urged, to any that understand plain words, and will not shut their Eyes. That its being said, Deut. 6: 13. Thou shalt swear by his Name, is urged as an Explication or Comprehensive part of Moral Worship, I deny; and remains for him to prove: or that it was more than a Command to the Jews to Swear by the true God, that they might not Swear by Idols; and till he prove this, Arguments founded upon it need no further Answer. As for what he addeth N. 8. to prove Swearing not to be of the Devil, because commanded of God; and afterwards Concluding, That my urging against it, as being of the Devil, is pregnant of Blasphemy, because it would infer, some of the Ceremonial Laws of God to have their Rise not from the Will of God, but from the work of the Devil; he showeth here more Malice than strength of Reason. 
The Bill of Divorcement permitted in the Old Test. because the hardness of their hearts.  Was not the Command Deut. 24: v. 1. Let him write for her a Bill of Divorcement, A part of the Ceremonial Law? and yet Christ saith Matth. 19.7. that Moses did this, because of the hardness of their Hearts; and is not hardness of Heart, which gave a Rise to this Command, of the Work of the Devil? Let him then make the Application, and then Answer the Empty Bluster he has made of Blasphemy. And doth not, what Christ saith of this matter of Divorce Matth. 5: v. 31, 32. show, Christ Commanded more there, than was Commanded under the Law? He confesseth pag. 529. That God cannot be said properly to Swear: Albeit some things being ascribed to God, makes them not Unlawful to us; yet any things being ascribed to God, makes it not Lawful to us, when Christ commands the Contrary. 
Christ's and the Apostles Asseverations were not Oaths.  That Christ's saying, Verily Verily, is more than Yea and Nay, I deny; and it remains for him to prove it: That the Apostles Asseverations are Oaths, he affirms in like manner, but proves it not. His thinking, We, in being willing to do as much as the Apostle did, do strain at a Gnat, and Swallow a Camel, is but an Evidence of his Railing Genius; as it doth of his Malice, in Catching what follows: That the Question is not, What Paul or Peter did? but what their and our Lord? For that is not said by me: he hath but said it, as believing, they did Swear, or that their Words were Oaths. But the giving (not granting) it had been so, to show, it would not prove this thing now lawful, and that Peter and Paul both had their Failings, so as all, though not in that, himself will not deny: which is enough to show, their practice in all things is not to be our Rule. His 531. page needeth no Answer, being but his own Affirmations and Conjectures in stead of Answers; these may be considered, when he proves them. That Paul swore any way, 
Abraham's and Practice will not warrant our Imitation of it.  we deny; and neither Abraham's nor Jacob's practice, nor yet that of Angels will Warrant us to Imitate them, when Christ has commanded the Contrary: And albeit he acknowledge The Testimony of Pythagoras, Socrates and Plato doth shame many Christians for their Swearing; yet he cannot omit here his ordinary Reflection at our Religion, as Paganish. He Confesseth, That many of the Fathers were against Swearing; and indeed, none any ways versed in Antiquity, can deny, this to have been the General Faith of the Primitive Church.   

SECT. XVII.  
Wherein his Thirty First Chapter of Civil Honour, and Thirty Second, called, A View of the Conclusion is Considered.  
¶ 1. AS he Enters upon this Chapter of Civil Honour, he Accuseth me, as being Effronted and Shameless, for saying, [All our Adversaries plead for the Lawfulness of Superfluity of Apparel and Plays:] And to make this appear the more probable, he would seem to be much against these things; and wisheth, there were less of them. But all will not do, nor Hid him in this Matter: 
No Laces and Ribbons denied by J. B. to his bountiful Ladies.  For he will not deny the Lawfulness of Laces and Ribbons? the Man will not Offend the good Ladies, to whose Bountifulness they are so much obliged, so as simply to deny their Superfluities. And how can he? since it is become a Practice of some Eminent, Presbyterian Ministers, which they have Learned from their Friends, the Popish Priests and Jesuitish Emissaries, not only to go up and down with their Sword and Pistols, to evidence, they are Men of Blood, 
Presbyterian Ministers go with their Sword and Pistols, Laced Bonds and Cravats.  and Brethren in Politics; but also in their Laced Bands and Cravats, Periwigs and Gilded Belts, to make them look like Monsieurs. But if he think, that I wrong any of our Adversaries in this, let him tell me, which of them dogmatically hold it as a General Principle, That Superfluity of clothes, and the use of Plays in general is unlawful (whatever some Particulars may do, whereof I made an Exception?) As for any their laying aside these Vanities out of Pride, I do not Justify it; for him to Insinuate that, as to us, is but his bare, malicious Assertion. After that (pag. 534.) he has told his Reader, he comes to Treat of that, which is peculiar to the Quakers, he gives him a large List of Strange Heretics; as among others, Heracleonites, Carpocratians, Gnosimachians, (enough to fright Ignorant folk) telling: That what the Devil could not effectuate by all these, he thinketh now to accomplish by the miserable Quakers. It seems, the Man must be one of the Devil's Counselors, that he is so well acquainted with his Purposes: But I shall not Covet this his Preferment, nor seek to Imitate the Language he has learned of that Court; which he bestows in the following page to Rage at us, as Rude and uncivil, and such, as deny to give the least Signification of Civil Honour to Equals, or Superiors: which is false. And then by a strange Figure he will seem no less known in God's Counsel, than he before would appear in the Devil's; and therefore Magisterially concludes, That God has given us up to the Vnmanning of ourselves, who have renounced all Christianity, and every thing, that looketh like serious Religion. It seems, Bowing and Taking of the Hat, and Complimental Titles, is the Man's Christianity and serious Religion, which the Quakers have Renounced; I will next Examine, how he proves it.  
¶ 2. Pag. 536. He tells, That Honour is to be rendered, to whom Honour is due; but this we never denied. The Question is, Whether Honour may not be Rendered without Bowing or Taking off the Hat? The Scriptures he brings here to prove this, are so far from doing it, that most of them are egregiously Impertinent; as will appear. For as to Abraham's and Lot's Bowing there mentioned, I show in my Apology, 
Abraham's bowing and Lot's is no Rule.  how their Practice in that was not to be a Rule to us. But he brings Act. 14.15. where Paul and Barnabas are said in our English Translation to say, Sirs; and Acts 27. v. 10. where Paul saith, 
Paul's saying Sirs, in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Men.  Sirs, to the Mariners, to prove, They gave a Title of Honour; as if Sirs did infer the plural Number, of what usually Sir to one Imports with us: But if he had looked the Greek, he would have found in both Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Men. I would willingly know, if the Man will be so Void of Ingenuity, as not to acknowledge his Folly here? For as for the Jaylour's Practice, he will have much ado to prove it a Rule to Christians. Neither is he less Impertinent, when he brings the Instance of Mary saluting Elizabeth; 
Alleged Salutations from Scripture, they were not a Taking off the Hat, and bowing to each other.  Paul the Church of Corinth; Christ desiring his Disciples to salute the House; and Paul in his Epistles desiring such as he wrote to, to Salute others in his Name: For who will not Condemn him of folly, in Imagining, that the Apostle by these Christian Salutations desired them to Take off their Hats, and Bow to one another in his Name? or that this was the Way Christ willed his Disciples to salute the Houses they came to? He must remember to prove this next time; and know, we deny neither Salutations, nor Civility: But have not yet heard him prove, That they consist in such P●●●tices. He confesseth pag. 537. That several of the Titles used, may be granted not to be lawful to Christians: But thinketh, That makes nothing for our Blant and Rustic (as he terms it) Thou and Thee, 
To Thee and Thou a single Person says J. B. is Blunt and Rude.  with which we speak to Magistrates and great Persons, no otherwise, than we would do to our Foot boys. But since he confesseth, they use this Thou and Thee, which he thinks so Blunt and Rude, when speaking to God; I desire, he may Acquaint me next time, Why they speak to God no other ways, than they would do to their Foot boys, to whom, I hope, he will say, they own great Respect, than to any Magistrates or great Personages whatsoever? And this shows, it was no Rudeness in me to Address myself thus in my Epistle to the King. Besides that what he quarrels being written in Latin, shows his folly; 
In Latin the Singular used to Kings.  since it is Usual for themselves writing in that Language, to use the Singular Number even to Kings. And forasmuch as he thinks this so Absurd, that in a silly Scoff he saith; Under favour of my Thou- ships: And pag. 540. he accounts this in us Singularity, Contempt, Pride; yea, and to proceed from a more stinking Root: I will desire of him to know, how it comes, 
King's Coronation Act Instanced.  that the Bishop of Canterbury in the Coronation of this present King in most of his Addresses to him during that Solemnity, terms him Thee and Thou, as Philip's in his History relates, printed at London Anno 1670, pag. 764. 765? But if he think this of little Weight, as being the Practice of a proud Prelate in his Esteem; what will he say of his Reverend Brethren the Assembly of Divines at Westminster, 
Are the Divines at Westminster an Irrational Pack, for teaching Thee and Thou, J. B.?  who Teach us in their Directory to use this Thee and Thou, as in the Form prescribed for Marriage, in these Words, I N. do take thee to be my Wife, & c.? He must say, that either they had a Reason for this, or they had none: if none, he must conclude them to have been an Irrational Pack; which I think he will hardly do: if they had, when he gives it, let him free them of Pride, Contempt and Singularity, or something more stinking, (to use his own Phrase) and find us Guilty of it. For his Proverb of being as Proud as a Quaker, we think, he has hardly Authority to make this pass for one; though by Coining this, it seems he affects to be a Proverb-Monger: But if Vulgar Proverbs were of any great Weight, I could tell him of more Ancient and Authentic long ago ascribed to his Brethren. Pag. 537. he saith: 
The Titles of your Grace and your Eminency.  The Terms of Grace and Eminency are not given, because of personal Endowments corresponding thereunto; but because of Place and Power: But he should prove, that to do so, where these Virtues are Absent, is either proper, or lawful; since in Addressing ourselves to any, in saying, Your Grace, or Your Eminency, we suppose them to have these Endowments; which if they have not, we speak a Lie, 
Christians not to speak Lies.  and that is not lawful to Christians. To prove the Lawfulness of the Compellation of Majesty to Kings, he telleth, That the Lord bestowed upon Solomon Royal Majesty, and Nabuchadnezzar, saying, Dan. 4.26. That Excellent Majesty was added unto him; 
The like of Excellent Majesty.  in both which places it imports no more, than an Outward Glory: But where finds he, that any Addressing themselves to Kings, use the Compellation of Excellent Majesty, as is usual now a-days? he will read his Concordance often over, ere he can find this. As for his Jeering me about my Concordance, and saying; I cite Scriptures at random, for that Psal. 29.4. Majesty is ascribed to the Thunder; he but declares his own Folly: Majesty is there ascribed to GOD; for what is ascribed to God's Voice, is ascribed to him: He may say also then, That Powerful in the fame Verse is not ascribed to God, but to the Thunder; if he resolve to be Ridiculous. What he saith pag. 540. N. 11. That we salute no Man, is false; but the Question is, Whether there cannot be Salutations without the Uncovering of the Head, or Bowing of the Body? this he should have proved. He saith; Abraham's Bowing was against no Law of the Creation; but so was Abraham 's practice in the Matter of Hagar (which I brought, 
Abraham's and Jacob's Practices were by Permission to them, not for our Imitation.  to show that Abraham's Practice was not to be our Rule) But since Abraham's Practice in the matter of Hagar, and the like practice of Jacob and the Jews was permitted to them, and yet thence we are not allowed to do the like; that shows, that Argument deduced from Abraham's simple practice, is of no weight. He thinks it silly to say, that bowing of the Body and Knee, and Uncovering of the Head are only External Signs of our Adoration of God; because it may as well be inferred, that a Man must never Bow his Body to Tie his Shoes, or Uncover his Head to have his Hair cut. But this his Answer is Silly: Since Men do not these things, as a Signification of Honour, which is the End of their Bowing to one another, and the thing here in Question; and therefore his Repetition of the same in the following page needs no Answer. He would make Mordecai's Case singular, 
J. B.'s Uncertainty in stating Genealogies.  because Haman was an Agagite, one come of Agag: But since he is so good at Genealogies, let him prove this next time; for if the Similitude of the Name were enough, might we not say with as much Reason, That John Brown is a Brownist? and yet perhaps he would think this a Reproach.  
¶ 3. But the poor Man thinks, (it's like) he has hit the Nail on the Head to purpose, when he saith pag. 542. upon this Subject; One thing I would ask, 
J. Naylor's Case Objected and Answered.  what he thinketh of that Honour and Worship, that was given to James Naylor, as he road into Bristol Oct. 24. 1656? I answer, I think it was both Wicked and Abominable, and so do the People called Quakers; who thereupon disowned him, and all those that had an Hand in it: As by the several Letters found written to him, and other Papers, if need were, I could at large prove. But it sufficeth to inform the Reader of this, that he was denied by that People, and not any ways afterwards owned by them, until several Years after, that he testified his full Repentance for that thing in a Public Assembly upon his Knees, 
J. N's. Unfeigned Repentance.  with many Tears; signifying the same also under his Hand, which also was printed. And thus is swept away his Malicious Insinuation pag. 530. as to this; and also what his Brother R. M. C. saith so often in his Postscript, in terming us Naylorists, as if J. N. had been the First among the Quakers; hence John Brown in the List he gives of the Quakers Errors of Civil Honour, calleth him their First Father: But to teach him not to be so forward to Lie next time, he may know, That Years before J. N. joined with the Quakers, there were Hundreds went under that Name; and who both preached and practised their Way. This may show the sober Reader, how apt these Men are to print Malicious Lies; and R. M. C. so frequently seeking to denominate us from that Name because of this, sheweth, how frivolous and false it is. I must mind, That it were but a Just Retribution, and no Injury done to them, (as this of theirs to us is a manifest one) if I should mind them of no less Abominable Actions, than ever was or could be proved against J. N. not many Years ago done by some Eminent among them; who died without any Sense of True Repentance (whereof J. N. gave singular Evidence.) What would he think then, if I should thence term them— ists? But I spare them at present, in hopes they will see their Folly, and amend. After this thing of J. N. he ends this Chapter with Railing: But I observe, he makes an Entire Omission, of what I say N. 16. upon the last These in my Apology; which I therefore refer to the Reader's Serious Consideration.  
¶ 4. I come now to his last Section, Entitled, A View of my Conclusion: Where coming to Examine the few Lines, wherewith I Conclude my Apology, he bestows upon me a Flood of most Unreasonable Railing. I did in that Conclusion Recommend to the Reader the System I had presented to him of the True Christian Religion; which this Man here with many bitter Words affirms to be other ways: But we must leave the Judgement of this to the Reader, when he has seriously Read both what he saith on the one Hand, and I on the other. And whereas I in my Conclusion did show the Reader, 
J. B.'s false Charges against us from the Books of our manifest Opposers.  how falsely we are Charged with denying the outward Appearance of Christ; the real Existence of Heaven and Hell, as a Place without us; the Last and General Judgement; the Resurrection of the Body; by telling him seriously, and in the Presence of God, that these Accusations are false, and that we really believe these things; he with a most effronted Impudence reckons it Boldness in me to say so, pag. 554. and that because of the Testimony of Faldo and some others of our manifest Opposers: as if they should know, what I and my Brethren believe, better than I myself do; or should be more credited in giving Account of our Faith, than ourselves. Who can secure themselves from being stigmatised, as the Vilest and Grossest of Heretics from the Malice of Liars, if this Method be to be followed? But to proceed, to show his Injustice and unfairness in this Matter in the highest degree, contrary to the Rules of fair Disputing, and all honest Dealing in Matters of Controversy, it doth manifestly appear, in that notwithstanding in his Title he declares, He intends an Examination of the Quakers Religion, as the same is presented to the World by me; when he has laboured all he can, by turning, perverting, commenting and divining to squeeze out of my Words, all that may seem Absurd and Erroneous, or at least, which he will have to be so, and that he cannot find enough there to render the Quakers such horrid Monsters and Vile Blasphemers, as he ever and anon proclaims them to be; Then away he runs from R. B's Apology, (which is the Theme of his Examination) and comes off with a— But is not the Man of this Opinion? or, May we not Conjecture, that he is of such and such an Opinion (which to be sure is more Absurd) as such and such a Man, as Mr. Stalham, Mr. Norton, 
J. B.'s Authors for his Refuge of Lies cast out against us.  or Mr. Hicks and Faldo relate of such and such Quakers, that say so and so?— Is this Justice? Is this Christian Dealing? Is this Honesty as among Men, in writing against a People not to seek their Opinions and Faith from their own Mouths and Pens, but from those of their manifest Enemies and Opposers? Doth not this bespeak the height of Malice with a Witness, and show a determinate Resolution to Calumniate at any rate? Is this to walk according to the Royal Law, To do as he would be done by? Dare J. B. say, he would be content to be done so by? Would he judge it Equal Dealing, if one writing against Presbytery, should Represent them not as they declare themselves to be; but out of the Writing of their manifest Opposers; as to give credit to Spotwood's History, in judging of the Rise and Growth of Presbytery? Would he judge it fair Reasoning, if one writing against the Calvinistical Points of Reprobation, should in stead of making use of their own Authors, or when he could not make the Matter bad enough there, tell, the Case is so and so, as Arminius or Episcopus relates it? or one writing against Protestants should, in the representing of their Principles make use of Bellarmin, and other Popish Writers? If this than would justly be accounted Ridiculous and Absurd, let the judicious Reader judge, what Character may John Brown so doing deserve? But above all is singularly to be noticed J. Brown his Venerable Esteem of his beloved Author Mr. Hicks (as he terms him) of whom he has so high an Esteem, that he hath given him more place in his Book, than any other; there being no Author to my observation, so frequently Cited by him: 
Hicks most Abusive to the Quakers, most Esteemed by J. B.  Who, because this Thomas Hicks has been the most abusive and grossest Liar and Calumniator, that has appeared against us; therefore he receives him with the most kindly Entertainment. For as Malice against Christ of old Cemented Pilate and Herod to put up their private Quarrels; so at this Day it hath done these Men against his Truth and Followers: Else what should it mean, that a fierce Presbyter should so heartily embrace a keen Anabaptist-Preacher, since the same Man often upbraids the Quakers with their Affinity to the Anabaptists? 
A Presbyter and Anabaptist, thus Contract Affinity.  Certainly, the Presbyters 'Cause must be at a low Ebb, and he in mighty fear of the Quakers prevailing, when he can so cordially shake Hands with his beloved Anabaptist Brother Hicks, to help at a dead Lift against the Quakers, and take him for his Auxiliary with his Lies and Forgeries, to make a Noise, when other Matters and Arguments fail. But it had been more wisely done in J. Brown, ere he had given the Anabaptist Hicks his Writings so much Place in his Book, to have considered the Answer to the first Dialogue and Continuation thereof, written by W. P. Entitled, Reason against Railing, and Truth against Fiction; and the Answer to his Third Dialogue by the same Author, Entitled, The Counterfeit Christian Detected, and the Real Quaker Justified: For I question, if J. B. will judge it safe to take Implicitly upon Trust in Matters of Controversy of Religion (without Examining) the Word of an Anabaptist, unless it be against the Quakers; where any Witness (its like) with him may be admitted: For if he do but speak Evil enough, it will be acceptable, whether true, or not. And J. B. should also have done well to have Informed himself, how this Thomas Hicks, being publicly called to an account before several Thousand Witnesses for his gross Abuses, in framing Answers in the Quakers Name, which was never said by any Quaker, and in other ways perverting, and misapplying Sentences of their Writings to Questions of their own framing, so that he might make them as Impertinent and Ridiculous, as he was willing others should Esteem them to be; did pitifully Succumb: so that his best Defence to come off, was to plead the Infirmity of his Lungs, which made him desert the second Meeting held for that purpose, and substitute in his Place a Free-will-Anabaptist (with whom I suppose J. B. will yet have less Fellowship) who made a Noise and Brawling to keep off the Chief Matter. And yet the Grossness of Thomas Hicks' Dealing was so discovered, that some of his own Way, and others who are not Quakers, did publicly, yea, 
The Grossness of T. Hicks his Dealing discovered and abhorred in Print by others.  and in Print declare their Abhorrency of his Forgeries: As appears by a Book written at that time, Entitled, The twelve Pagan Principles Considered, upon which Thomas Hicks undertakes to unchristian the Quakers; and another, Entitled, Quakerism no Paganism; and another, The Christian a Quaker, the Quaker a Christian; all written upon that occasion by Men that were no Quakers. Yea, Th. Hicks' Abuses and Lies were so far from doing us hurt, that they were Instrumental to bring among us a young Independent Preacher of good Repute, 
An Independent Preacher embracing Truth.  and well received and heard among them; who has told myself, That the Reading of Hicks' Dialogues, and seeing his gross Lies and Abuses gave the first Rise to his searching after, and embracing the Truth. And when Th. Hicks and his Complices were further pursued by the Answer to their pretended Narration of these Debates, Entitled, Forgery no Christianity, written by Thomas Elwood; and another Paper Entitled, A Fresh Pursuit, by the same hand, wherein he arraigneth the said Hicks and his Complices of Falsehood, Lying, Forgery, and requires them to make them good, or else abide under the Just Condemnation of so manifest Gild; which they were glad to do, and have not so much as peeped out now these three Years since the last of these Transactions, until now this Vomit, of which all sober Men are ashamed, and from which the Authors have shamefully shrunk, is licked up by John Brown, and is become the Chief Authority of his Tract. 
J. B. has used the Lies, Forgeries and Abuses of a Shameless Anabaptist against the Quakers.  Will it savour well in the Mouths of sober Professors, that the Chief Gun, that J. B. useth against the Quakers, are the Lies, Forgeries and Abuses of a shameless Anabaptist? Certainly, when J. Brown considers these things, he will, if Malice hath not altogether blinded him, find, that he has too suddenly laid Hands upon his Brother Hicks, ere he well minded the Consequence of it; and that so great an Infusion of Hicks his Anabaptistical Dirt, which takes the best share of not a few pages of his Book, will make the rest to stink, albeit it were more cleanly Stuff, than it is. And for Faldo's Books, out of which he copieth not a little in this Chapter, he may find them both answered by W. P. the one called Quakerism a new Nickname to old Christianity; and the other, The Invalidity of John Faldo 's Vindication: in which, pag. 430, 431, 432, 433. he may find a List of John Faldo's Miscarriages in citing Assertions said by Quakers, without telling the Books, and of Books without Parts; Chapters and Page of these Books falsely cited, of Passages clipped and maimed, and others perverted by Additions: and which makes up above 70. to which John Faldo hath never had Face yet to Answer. So that this Man may see, what kind of Authority he has made use of; and how his Proofs are bottomed. And lastly, of our full Belief of Future States, 
Of future States and of the Resurrection.  and of the Resurrection, he may find a large account in a book called, The Christian Quaker and his Divine Testimony Vindicated, by W. Pen and G. Whitehead, printed in the Year 1674. from page 146 of the Second Part to the End.   

SECT. XVIII.  
Wherein Robert Macquare his Postscript is Considered.  
¶ 1. AS to R. M. C. his Postscript, which I come now to in the last Place, I shall not need to be large; it being a Compound and Heap of most Abusive and Unreasonable Railing against me and my Friends on the one Hand, 
Rob. Macquare's most abusive Railing against us and our Doctrine.  and a most fawning, manifest piece of nauseating and shameless Flattery to his Brother J. Brown, on the other. In the very Entry he brands our Doctrine, as the Devil's, and ourselves as his Ministers and amanuensis: and a little after he Exclaimeth thus; O what horrid, what Hell-hatched, bold Blasphemies this black Brood belcheth forth! And for me in particular, pag. 559, 560. in a few Lines he calls me both a Turk, and a Devil; and what more his Railing Spirit affords him: To all which I shall only say, the worst I wish him, is hearty to desire the Lord to forgive him, as by the Strength of his Grace I freely do. As to his Brother J. Brown, he accounts him singularly Acute, solidly Learned and truly Gracious; so that he conceits, if the Devil, who he supposeth drew me on to write, had his, Dictates again, he would bury or burn them. 
R. M.'s Shameless Flatteries of J. B.  Thence he highly Exalts the great depth of this his little Presbyterian David, (as he calls him) in the shining Light and sharpness of his Examen: Sober Men will blush to read such shameless Flattery. And truly, this Presbyterian Prince looks liker Cursing Shimei, than little David; and he himself looks like the daring Philistine, who thus Commends him, proclaiming a Defiance in his Name, as if no solid Answer could be given: But such Crying of Triumph beforehand will have small weight with Men of Reason. His jeering Quibble at my Words in my Book of Universal Love, where I speak overly of the Felicity of my Understanding, shows, he wanted Matter, but not Malice: Many modest Men will be found to have said as much of themselves. 
The Author glories not in Natural Endowments.  Neither did I that, as a thing, by which I would have any to measure now either me, or my Writings: The greatest Natural Understanding (wherein I confess myself freely to be Inferior to many) availeth but little (yea, often hurteth) to the Chief thing needful, to wit, Regeneration; which is by Grace, and not by Nature, and therein I desire to Glory. His petty Remark upon Barclaii Argenis is both Childish and Malicious; he must know, That the Quakers and myself do both Abhor and Condemn such Books: And truly, my Love to my Name is not so great, that I would have that Exempted; and therefore I could freely give my Vote, that all Romances were burnt. And he will find it hard to prove, That such are used by any of us; whileas I know some, who passed and yet go for Pious and Elect Ladies among them, that bestowed no small share of their Time in Reading them. And Preachers may be found Eminent enough, whose Closets are well stored with most approved Romances; and some being Challenged, even of Note among the Presbyterians, by some serious Professors for their reading of them, did Justify it, as that, whereby they were helped in their Pulpits to give their Sermons a better Lustre. So he may see, these Books are of more use to his Brethren, than us; 
Presbyterian Preachers read Romances to give their Sermons in the Pulpit a better Lustre.  who can content ourselves with such homely Language, as the Holy Scripture Teacheth. For what he saith of James Naylor, I need return no Answer; having sufficiently done it in the former Section. And whereas he gives the Example of the Antinomians, to show, The Quakers are not singular, in not being called after a particular Person; he doth but miss of his Aim: For the Quakers are known by that Name as such, being an Embodied People, consisting of several hundred gathered Churches or Congregations: but the Antinomians are only here, either some having these particular Notions, and no such Embodied People; else let him tell us, where we may find these Antinomian Churches? I need say no more to this Postscript, which hath nothing in it, but mere Railing Assertions, as to me; and that the rather, as I suppose R. M. C. will, long ere this appear in print, 
See the Letter following.  receive a solid and grave Letter from an Old Friend and Acquaintance of his, which may make him sensible of his Iniquity in this Matter; if there be yet any Christian Ingenuity abiding with him, and that by Prejudice he is not totally blinded.  
¶. As for his Railing Assertions of George Keith's Book, we will see, how it is Refuted in the Promised Answer to it; and than it will be time to Answer them, as to that; as well as to the Blasphemous Assertions, which they pretend they have gotten out of it: 
Their Charging us with Blasphemy from the Apostle's Words.  But all Christians may judge, how they are like to prove it Blasphemous, when, as an Instance of the Blasphemous Assertions, they give G. K's saying, That the Man Christ Jesus is the Mediator. And to help them to do their Work fully, I desire them, when they go about to prove this Assertion to be Blasphemy, they may not forget the Apostle's Words, 1 Tim. 2.5. For there is One GOD, and One Mediator between GOD and Men, the MAN Christ Jesus; and show; how G. K's Words are more Blasphemous, than these of the Apostle: which, to make it more plain to the Reader, I will add thus;  
G. K's Position, which J. B. and R. M. C. two Eminent Presbyterian Preachers, in the Index at the end of J. B's Book, affirm to be one of the Abominable Heads of Quakerism, is; 
That the MAN CHRIST JESUS is the MEDIATOR.  
The Apostle his Assertion (1 Tim. 2.5.) is,  
That there is One MEDIATOR between GOD and Men, the MAN CHRIST JESUS.   
We desire the Sense and Censure of the Presbyterian Ministry upon this; or otherwise we hope, they cannot in reason be offended, if justly reputed Accusers of the Spirit of God, that taught the Apostles to speak, and thence Condemned, as signal Calumniators and Heretics.  


The Letter of Lillias' Skein to R. M. C.  An Expostulatory Epistle, Directed to ROBERT MACQVARE.  
Friend ROBERT MACQUARE,  
MY tender Love and Sympathy was great towards many of the Non-conformists, who were suffering for Conscience-sake, and not for Interest espousing that Opinion; of whom thyself being one, thou wast often very near me, notwithstanding I knew, generally the Non-Conformists are more embittered and Prejudiced against us, called Quakers, than any other Men: Yet this I often Constructed to flow from Misinformations concerning us, 
Misinformations to prejudice and bitterness gives often great Occasions.  being so little Acquainted with and Conversant among us; whereunto your being so Shy, was but like the Disciples in a Storm seeing him Appear in a manner, they had not seen him before, thought, he was coming nearer them for Deliverance; yet they Cried out through Fear, as if it had been the Appearance of some Evil Spirit. Other times I have looked upon the great Prejudice many had against us, answerable to Christ's saying; No man having drunk Old wine, straightway desireth to drink New, they say, the Old is better: Which hitherto hath, and yet doth cause me bear with you, and love that which is good amongst you, wherever it appeareth. And so because of this Love towards thee I am the more concerned at this Time, with what thou hast lately published. For though my Acquaintance and Intimacy with thee was not so much as others; yet it being in a very serious Season with both of us, as I very well Remember (when thou wast shut up close Prisoner, and wast daily in Expectation of the Sentence of Death) thy Deliverance, from which I retain the fresh Sense of; and it was and is with many such like Seasons, wherein the Lord prepared my Heart, and bended his Ear: a sweet Encouragement to trust him, and a singular Engagement on me to Wait for his Immediate Leading's and the Manifestations of his Will at all Times. But Oh! since I heard of and read thy Postscript to John Brown's Book, and S. R. his Letters (as is supposed) I am astonished, and much ashamed on thy behalf! O! Is the best Fruits of so many years' Affliction thou hast to publish to the World, That one called and suffering as a Non Conformist (to this sinful Time) should have learned no more Conformity to meek, lowly Jesus (of whom it is said, He learned Obedience by the things which he suffered) Surely, none who read thy Language, will say, this Man hath been with Jesus; but rather say, whose-soever's Company thou hast been in, thou hast learned to be a Cunning Artist at the Scolding Trade, and art therein vainly puffed up, 
R. M's Exaltedness and Railing Spirit Rebuked.  that thou even fleest aloft (though with Waxed Wings) above the lowly, harmless, meek Spirit of Christ. And verily, had I all thy Rhetoric (whether natural, or acquired) which thou so much Misimprov'st to the gratifying of that, which needs more to be Crucified in thyself and many, who are ready Implicitly to follow thee; it is not in my desire to follow thy Example: Nor shall I wish, that ever thou have an Answer from any of the Lord's People in thy own Terms, which are such, as all sober, unprejudiced People, who read them, will see thy Spirit most strongly embittered, when thy Pen is so dipped in Gall. I say, it is not in my desire to bring forth one Railing Accusation against thee, neither to answer many things thou hast vented against the Lord's present Work and Witnesses, whom thou despisest and Abhorrest more than Dung under thy feet, and crowest over: yet if the Living God (a part of whose Host they are) see it meet, he can raise up the least of them, 
Worm Jacob is a Threshing Instrument.  and make thee feel Worm Jacob a Threshing Instrument with Teeth to deal with thee, and Thresh that Lofty, Malicious Spirit of Prejudice, that breathes through thee. The Consideration whereof upon thy own Soul's account is the occasion of this Letter: wherein I desire to lay some things before thee, which are with Weight upon me; my Compassions being kindled towards thee, that when the Lord cometh to Visit the Earth, thou shouldst be found among them, who are Beating their fellow-servants; the Hazzard of which State thou knowest, and many will feel, when the Lord riseth up to Prey: for his Eyes are upon the Righteous, and his Ears are open to their Cries. Though now he be Trying the Children of Men, and permitting some to Suffer, and others to do hard things; yet a hope lives in me, the time approacheth, wherein the Lord will more manifestly Appear to the Joy and Refreshment of the single in Heart, who Suffer with him, and patiently Wait for him; and for the Shame and utter Overthrow of his malicious Opposers.  
And so One of the Particulars I would lay before thee, is a Desire, 
Search thy own Heart in the Light of the Lord.  thou wouldst yet in the Lord's Light search thy own Heart more, till thou findest out, what secret Affinity hath remained with thee to any of the Lord's Enemies in thy own Heart: for if all were brought under the Government of the Son of God inwardly, I am fully persuaded, thy Outward Opposition to the Lord's Work could not long stand. The Outward is a true Figure of the Inward; and I know by true Experience, all that Despite, and disdainful, undervaluing Epithets thou squeezest up thy Engine to Coin (which one may feel answers not fully thy own Satisfaction) for bespattering and loading that People and their Principles, is but (alas!) a Mirrour-glass set up to represent the low, mean, 
The Mean Appearance of Christ despised by the Learned Rabbis.  unworthy Esteem thou bearest to the Light of Christ in its Inward Appearance in thee, as a Reprover: for whosoever turneth universally at the Reproofs of God's Light in the Conscience, shall witness the pouring forth of his Spirit in larger manifestations; according to Prov. 1.23. But that Spirit speaketh in thee, of which Isaiah prophesied, Isa. 53.2, 3, etc. concerning the outward Appearance of the same Christ, our Head, and the Captain of our Salvation (whose Sufferings, Death, Resurrection and Glory we dearly own, and wait from Day to Day more to feel the precious Virtue thereof) although he then was and now is Rejected and Despised of Men, who hid, as it were, their Faces from him, because his Outward Appearance was as a Root out of a dry Ground, in whom there was no Form nor Comeliness, nor Beauty, that he should be desired by that Mind, which was looking after great things, add expecting much outward Glory and Advantage. And so Christ's Appearance was mistaken by the Learned Rabbis in that Day; notwithstanding they had Moses and the Prophet's Testimonies, and were not wanting in Reading the Letter, as others now: For as it was then, it is now, he was and is mistaken by all, who seek any thing to glory in, save the Cross of Christ. For the Wisdom of the Flesh hath and doth lift fallen Man above the innocent Seed in themselves, only through which they can see the Invisible Glory of the Kingdom of God; and find an abundant Entrance unto the Righteousness, Peace and Joy in the Holy Ghost, whereof it Consists. Wherefore take heed of being lifted up above the Seed, Light, Life and Spirit of Christ in thee, and so thou wilt see matter to Work out thy Salvation in Fear and Trembling, and wilt not sit down upon former Attainments or Experiences, when the Life is gone.  

The great Danger of Sin at the Waters of Strife.  Another thing I would put thee in Remembrance of in these present times is, The great danger of Sinning at the Waters of Strife; whereof Moses his Example may be a standing Monument to all Generations: of whom it was said, He was the meekest Man upon the Earth, yet at the Waters of Strife he spoke unadvisedly with his Lips; because of which he was debarred from entering into the promised Rest. And are there not some living at this Day, who with sorrow of Heart have observed the Heat and Bitterness of Spirit, that hath arisen, because Differences and Controversy concerning Religion have eaten out the Life of that Love and Tenderness, that was with many? And having hurt the green thing in themselves and one another, hath brought on Death, Darkness, Dryness, and sensible Withering; and cannot choose but so to do; seeing bitterness of Spirit and Prejudice, and such like Frames in Man or Woman separates from God, 
Dwell in Love.  while there any one abides. For God is Love, and he that dwells in God, dwells in love; and Christ hath said, Unless ye abide in me, ye cannot bring forth much fruit: so not abiding in that pure Love to God, and his Image in his Children, hath caused many fall short, and hath letted their Progress, and made many lose sight of their Way, and the Guide of their Youth; and so they have not followed the Lord fully, nor followed him in the Regeneration, Renewing according to the Increase of Light and the Measures of his Manifestation, whereby they should know, even in this Life, a being Changed from Glory to Glory, as by the Spirit of the Lord. Thou mentionest in thy Postscript, to J. B. pag. 557. Many, who may remember with Shame and Confusion of Face their Laughing at, and making light of the Appearance of that Prodigy, and that it may cause some go groaning to their Grave, being an Evidence, that ye knew not the Signs of the Time, and what they called you to do. To which I answer: Lightness and Laughing among People, that lay claim to Religion, is none of the least Causes of Mourning; but I also believe, if the Appearance of Quakerism (so called) had in the beginning been looked on, 
The Forerunner of the Downfall of a Man-made Ministry.  as the Forerunner of the down-fall of a mere Man-made Ministry in these Nations, it's like, it would have moved those, who laughed most, to have mourned most even then; and Babylon's Merchant's would have cried, Alas! Alas! But since now thou acknowledgest, in the space of a Score of Years at most Thou seest Cause to mourn for that, which ye then laughed at; I am very willing to admit of your own Acknowledgement for a Ground of Hope, that the Single-hearted among the Non-conformists may outlive all the Clamour they are now making against us; and in less than as many years more, may work through the Fogs and Mists, that now darken their Understandings concerning the Signs of this Time, and look back with Shame and Confusion on their great Darkness, that would have mourned for that, which was matter of Joy. And this is no farfetched Consequence; for ye had then, and now the same Acquaintance with the Letter of the Scriptures, and as much Humane Learning, and Sharpness and Natural Abilities for an Acute Examen: and so it follows by the Rule of Contraries, and may it not be without presumption concluded, Ye needed then, and do now, the help of the Spirit's immediate Teachings in your own Hearts, without which ye will not yet understand the Signs of this Time aright? which if ye did, 
The Lord is Staining the Pride of all Flesh.  ye would see the Lord Staining the Pride of all Flesh, and bringing into Contempt all the Honourable in the Earth, that the Lord alone may be Exalted, and see him coming out of his Holy Habitation to silence all Flesh. Hath not the Lord removed most of all those, who were Eminently Instrumental to serve him in the Work of the Ministry? And is he not daily making their Skirts bare, who remain, and daily making them to Cease out of the midst of the National Church, who rejoiced in her Pride? Is not his Voice sounding aloud unto such of you, as yet remain? Ye shall no more be haughty, because of my holy Mountain: If to day ye will hear his Voice, harden not your hearts; for I am sure, the Teacher, that will tell you infallibly, what ye are called to do, is near, and is not removed into a Corner. But it is the Enemies Work to Veil and Cover present Duties and Opportunities, and represent what is past or lost, as very desirable, and even to prompt a People or Person to lament and bewail their bypast Failings and short-coming, who do little heed or regard the Worth of the remaining Season, and so to Redeem the Time. Wherefore my Advice in tender love to thy Soul is, That thou Wait on the Lord to understand aright the Import of such Signs, as are now appearing, when the Lord is proceeding to work marvellous Works and Wonders in the Earth, 
The Lord is angering the Wise and Learned, by pouring out his Spirit upon Illiterate Tradesmen, not bred up at Schools and Universities.  and is making the Wisdom of the Wise to perish, and the Understanding of the Prudent to be hid; and pouring out his Spirit upon Sons and Daughters, Servants and Handmaids, provoking to jealousy, and angering the Mighty, Learned, Wise Men in this Generation by the foolish Appearance of a Company of Illiterate Tradesmen, who were never bred up at Schools and Universities, Weavers and Shoemakers, and Fishers. Yea, is not one of the dreadful Signs of this Time fulfilling in thee and thy Brethren, Rev. 16: 8, 9— The fourth Angel poured out his Vial upon the Sun, and power was given unto him to scorch Men with fire: And Men were scorched with great heat, and blasphemed the Name of God, which hath power over these Plagues; and they Repent not to give him Glory? And whether this plague be not poured out upon your Antichristian Sun, 
The scorching Plague on Antichrist his Dialect doth show.  and ye be the Persons, that are thus scorched, your Dialect doth sufficiently declare unto all those, whose Eyes the Lord hath opened. I also desire thee to consider, how Inconsonant with true Christianity a spirit of Persecution is, and how much more unsuitable, and unequal for a People or Person under the same Condemnation? Surely, that poor Man, who had been but a little time in Christ's Company, was so far influenced by his meek and moderate Spirit, as not only to forbear Railing himself against suffering Christ, but to rebuke his fellow-Companion for so doing: which Instance will stand in Judgement against thee for the contrary Practice. Neither will thy denying us to be Members of Christ, and not suffering for well-doing, 
Gross Railing rebuked.  and thy accounting us Demoniacs, avail thee, nor cover thee from that Woe (if thou obtain not Mercy to Repent) denounced against such, as call good evil, and evil good, and Light darkness, and darkness Light, in that day, when the Lord Jesus shall declare before Men and Angels, we are his Friends and Followers. O Robert! thy hard Speeches have manifested thy own sad Acknowledgement to be very true: the Holy-Fire is gone out with thee indeed; in place of which that which never was, nor is of God's kindling, is brought forth: And this is not now to be found by secret Search in Corners by secret Surmises; but is by many of you laid open, and in thy late Postscript, as on a Theatre set up, as those who run, may read, the Holy Fire, if ever there was any, is quite Extinct. Concerning which Compound of unjust, groundless Accusations and malicious Inventions, I hope, I may say, there are many sober, serious People, who fear and serve the Living God, inward Jews, whose hearts the Lord hath Circumcised to love him; who desire continually in the Integrity of their hearts to serve him; against whom I know, no Divination nor Enchantment of Devils or Men shall prosper. Of which Blessed Company I do avouch myself one, through the Free Grace of God; and I hope, I and many with me have put all thine and thy brethren's Writings in the Lord's own hand to Answer, for the Vindication of his Glory, and the Manifestation of his Truth: and I desire to make no worse use of thy Postscript, than Hezekiah made of the Writings of Rabshakeh in that day. Unto the Righteous Lord, who searcheth the Heart, and trieth the Reins, do I Appeal, for whose Immediate Help, and seasonable, powerful Appearance I desire both to Hope, and patiently to Wait, until he have performed his whole Work in Zion and Jerusalem both amongst you and us: 
The Lord will plead out Cause.  then shall be brought to pass the sure Promise, The Lord will punish the Fruit of the stout heart of his Adversary, and the glory of his high looks. In that day he will inwardly and outwardly both plead our Cause, and execute Judgement for us: He will bring forth our Righteousness, as the Light, and make his Judgements for us manifest, as the Noon day; although we lie among the black pots of your Reproaches. Now, the Lord will bring us forth unto the Light, and we shall behold his Righteousness fulfilled in you, or manifested upon you: My Witness is in Heaven, I am one, who desires not the Evil Day, but am willing to embrace all the sweet opportunities of the drawings of my Father's Love, and the arisings of his Life to stand in the Gap for the single-hearted among you: and I must declare for the Exoneration of my own Conscience, I am an experimental Witness, how grievously thou violatest the Truth, in misrepresenting the things, which thou callest, the bitter Root springing up in these sprouts of Hell. 1. men's not receiving the love of the Truth. 2. Their pleasing themselves with Names and Notions, while Christ was not received to dwell in the heart. 3. Their not departing from Iniquity, who seemed to call on his Name. I am a Witness when the Lord called me out from among the Presbyterians, I was one, who according to my Education and Information, and Inclination from my Childhood was a true Lover of that called the Glorious Gospel, and a constant Attender upon the Declarations thereof; and the Messengers Feet, that published it, were beautiful to me, so long as those Ordinances of man were unto me, as the Ordinances of Christ; which was more than 30 years: I loved them more than all things in this World; I passed through them hungry, and hardly bestead for many years, feeling after Life and Immortality, but could not find that: somewhat was raised in me, that Words and Reports could not feed; Names and Notions I minded little; but Christ to dwell in me, was that and is, that more and more I press after.  
And now I must for the Truth's sake say somewhat, which I humbly mention with a fresh Remembrance of the Love, 
L. S. his first Convincement.  Power and tender Mercy of God, who enabled me (I know, the Lord will not impute it to be boasting) in that season, wherein the Lord Revealed the true way to Life and Immortality to me, by his Inward Appearance in my Soul: it was a time, wherein he had mercifully turned me from all, that ever his Light inwardly and Law outwardly had Condemned me for; my heart also did bear witness for me, that whatsoever I had known would please him, I was choosing to do that: not that thereby I was seeking Justification in my own Righteousness, but a sure Evidence of my Interest in him, who was made unto us Righteousness, Justification, &c This blessed Glimpse of my begun Freedom was given me in a seasonable time, that I might thereby be enabled to speak with mine Enemy in the Gate, and be encouraged to believe in the Light, and wait upon the Lord, to feel his virtue perfectly to Cleanse me from all filthiness of Flesh and Spirit. Neither was I an Vnder-valuer of the Scriptures; they were my Rule then, and I hope for ever my Life shall answer them: I think, 
To whom and how the Scriptures are a Rule.  they honour the Scriptures most, who live most according to them; and not they, who call them the Only Rule, yet do not make them their Pattern. The Scriptures of Truth were precious to me, and by them was I taught not to walk nor worship in the Way of the People; the Spirit showing me his mind in them: and then I saw in his Light, that it is not the Scriptures many Adore so much, as their own Corrupt Glosses upon them. Neither can my Experience go along, with what thou affirmest of the hazard of Converse with that People: It is very well known to all, that lived in the place, where I sojourned, I was none, who Conversed with them; I was never at one of their Meetings; I never read one of their Books, unless accidentally I had found them, where I came; and looked to them, and laid them by again.  
So now it remains with me to tell thee, what was the Occasion I joined with them? 
The occasion of L. S. 〈◊〉 joining with the Quakers.  since it was none of those thou mentionest; which I will very singly, and can very comfortably do. It was that thing, ye Schoolmen call Immediate, Objective Revelation, (which my desire is, ye were more particularly and feelingly acquainted with) whereby the Lord raising in my Soul his feeling Life, I could not sit down satisfied with hearing, of what the Son of God had done outwardly, (though I believe, thereby he purchased all that Grace and Mercy, which is inwardly wrought in the hearts of his Children) until I should be a partaker of the Virtue and Efficacy thereof, whereby I might possess the Substance of things hoped for. I saw, an Historical Faith would neither Cleanse me, nor Save me; if that could save any, the Devils were not without a Door of Hope: I felt, I needed the Revelation of the Son of God in me; all that ever I read or heard without this, could not give me the Saving Knowledge of God. None knoweth the Father, but the Son, and he to whom the Son Revealeth him; through the Virtue whereof mine Eyes were more and more by degrees opened. For the tender-hearted Samaritan had pity upon my wounded Soul, when both Priest and Levite passed by, and the Watchmen rend my Veil; and when there was no Eye to pity, nor Hand to help me, he drew near, and poured in Wine and Oil, as he saw needful, and fulfilled the Promise in measure, wherein he had long caused me to hope, He that follows me, 
The Scriptures made Comfortable by the Spirit of Truth.  shall not walk in Darkness, but shall have the Light of Life: and that sweet saying, whereby I am confirmed and comforted; If evil Parents know, how to give their Children good things, how much more will the Lord give his holy Spirit to those who ask him? When your Children ask bread, will ye give them a stone? or when they ask a fish, will ye give them a serpent? These precious Scriptures, and many such like, being opened up and applied by the Spirit of Truth powerfully and seasonably (in saying; Be not faithless, but believing) times above number before and since hath made me set to my seal to these words of Christ, The words that I speak, are Spirit and Life, and as I walk with him, and abide in him, watching at the posts of Wisdom's gates, travelling in Spirit more and more to bring forth Fruit unto him, and walk worthy of him, unto all wellpleasing, daily to die unto self, that Christ may live in me, I becoming a passive Creature, and he an active Christ, in the Increase of his Government I feel the Increase of my Peace.  
And so, My Friend, thou hast here by some Touches at things occasion to see, how far thou art mistaken concerning us, and how far contrary to the Truth, as it is in Jesus, thou represent'st many things to the world, speaking evil of things which thou knowest not; and if thou dost, the greater is thy sin. Two Particulars indeed I cannot strain Charity so far as to believe, 
Christ owned and the Scriptures.  thou thinkest. Do we deny Jesus Christ, and Justification through his Righteousness, because we make the Sufficiency thereof of a more universal Extent, than ye? or because we love whole Christ so much, and his seamless Coat, that we will not have it divided? Nay, we dare not divide Justification and Sanctification, neither confound them; we have felt the Blood and the Spirit distinct things, yet inseparable. Neither canst thou think, We make void the Scriptures; because we honour the Spirit, that was before the Scriptures were written, and bear Testimony against all, who deny the Spirit's Immediate Teachings to be the Universal Privilege of his People: whereby ye take away the key of Knowledge, and neither enter the Kingdom, nor suffer others who would; but monopolise Knowledge to yourselves, 
Monopolised Knowledge by Professors.  and intrude your Meanings upon the Consciences of men, as the Rule: which Meanings indeed I do not own, either as the only, or any Rule, but as the Spirit of Christ in my Conscience answers it. The Testimony of the Spirit of Truth in Thousands with me will stand and rise up against thee, in the presence of the Lord, when all thy unjust Reproaches and Malicious Accusations shall melt away before the presence of the Glory of the heart-searching God; before whose Tribunal I desire daily to stand, that he may more narrowly search me by his Light, and both discover and destroy, what he finds contrary to his Pure Nature and Holy Will, whether mediately or immediately Revealed: and before whose Tribunal thou and I will ere long more solemnly appear to give an Account of things we have done in the body. Which that thou mayst do with Joy, and not with Grief, hereafter, when thou commend'st thy Advice to the Readers of thy Epistles, have so much Mercy upon thy own and the Souls of those thou writ'st to, as to desire them to ponder their path, and be establisbed: and be sure, they be come to the holy Faith, and not to an Implicit believing the Tradition of men; for by so doing indeed, thou, and as many as thou canst influence, may come to far well, according to Prov. 4: 26. Ponder thy path, and be established, and turn not to the right hand, nor the left. I am one,  
Newtyle, the 8th. of the Fourth Month, 1678. Who, in my measure, Travel for the Redemption of the Seed of God in all Souls, and in thine. LILLIAS' SKEIN.    

A Catalogue of some of the many downright Lies and Calumnies, which he asserts in the Index before his Book, to be the Assertions of the Quakers.  

All these things he Asserts falsely of us.  
1. THat we arrogantly Style ourselves the Servants of God.  
2. That we glory of the Title Quakers.  
3. That we account ourselves the only Teachers of Truth, Equalizing ourselves to the Apostles.  
4. That we say, we are perfect without Sin.  
5. That we only taste, see and smell the Inward Light.  
6. That we Assert our Experiences, in matters that cannot be experienced.  
7. That we assert ourselves to be Equal with God.  
8. That we say, all is done without the Spirit, that is not done in our Way.  
9 That we remain Covered, when they Pray or Praise, really to Mock.  
10. That we ascribe as much to our own Writings, as to the Scriptures.  
11. That we speak basely of Learned Men.  
12. That we Condemn the Study of Original Languages.  
13. That we speak most basely of the Scriptures.  
14. That we say, they are no Rule to us.  
15. That we call them Imperfect.  
16. That we dissuade from Reading and Studying them.  
17. That we say, God only worketh a possibility of Salvation.  
18. That we say, God ordaineth nothing from Eternity.  
19 That we deny Christ's second Coming.  
20. That we are not Clear concerning Jesus of Nazareth his being the Son of God.  
21. That we acknowledge no Christ, but a Christ within us.  
22. That we make him nothing, but a mere holy Man.  
23. That a Christ without us is but a Carnal Christ with us.  
24. That we are unclear touching the Sin of Adam, and the Fall.  
25. That we make Original Sin to be a Substance.  
26. That we deny, that Heathens have any thing of the Law written in their Hearts.  
27. That we say, a Pagan can perform all inward Worship easily.  
28. That we confound Revelations with the gracious Operations of the Spirit.  
29. That we succeed to the Old Enthusiasts.  
30. That we turn the History of Christ's Death into Allegories.  
31. That we Wildly describe it.  
32. That we say, there is no more Advantage to be had by the History of Christ's Death, than by the History of other Saints.  
33. That we miserably mistake the Judgement of the Orthodox about Reprobation.  
34. That in exaggerating the matter of Reprobation, we miserably belch out against God.  
35. That we deny Faith and Repentance to be the Gifts of God.  
36. That we vilify the Virtue and Efficacy of Christ's Satisfaction.  
37. That we deny all Imputation of Righteousness.  
38. That we say, the Patriarches had no Faith of the Messiah to come.  
39 That with us all Members of the Church are Officers.  
40. That we say, all Worship must be done by inward Inspirations, as to Time, Place, and Duration.  
41. That we make no Use of the Scriptures in our Worship.  
42. That in our Worship we unchristian and Unman our selves.  
43. That we deny Magistrates to be lawful, that are not of our Way.  
44. That we are against giving of all Honour and Respect to Superiors or Equals.  
45. That we assert no Heaven nor Hell, but what is within us.   
I could have noted several others, which are direct enough Lies, set down in the Index, besides not a few he has in the Book, which are not in his Index; and which the Reader will in this Vindication observe. There are also several in the Index, which are false, and not owned by us, in the Terms he writeth them; of which I shall give the Reader a few Examples, that he may judge thereby of his Fallacy in most of the rest. As where he saith;  
1. That we say, The Knowledge of the Fall is not necessary.  
Now this is false, for we hold it necessary for all to be sensible of their Loss and Want; only we say, a distinct Knowledge of the History of Adam's Fall is not of Absolute Necessity to such, as God never afforded the means of knowing it.  
2. That we deny, bodily Death to be a Punishment for Sin.  
This is also false; only we say, that it is not a Punishment for Sin unto all, but rather a Pleasure and Satisfaction, according to the Apostle's Words, To me to die is gain.  
3. That with us the Preaching of the Gospel is not Necessary.  
This is a mere Fallacy: for we say, the Preaching of the Gospel is absolutely Necessary; only we do not think, the External Knowledge of Christ to be only the Preaching of the Gospel: and that the Preaching of the Gospel has been or may be, where this is wanting.  
If I should go through the rest of the Index thus, I should find very few particulars, in which there is not some such Perversion or Fallacy; so that very few are set down, as they are truly owned by us: Some indeed are, such as;  
1. That we deny Men to be Christians by Birth: for we believe, That Men by nature are born Children of Wrath; and yet this may have Exceptions, as in the case of Jeremiah and John the Baptist, who are said to be sanctified from their Mother's Womb.  
2. That we would have Ministers learning Trades, whereby to live. We truly think, it were no Disparagement for Ministers to work with their Hands, as the honest Apostle Paul did, who commended the same to the Elders of Ephesus, Act. 20.34. And yet we think, a Man may be a good Minister, though he have not a Trade, and Work none; but yet never the Worse, if he have one.  
3. That in Worship we think Men should be silent in the first place: Yes; for Silence goes before all solemn Actions of Speaking.  
4. That we think to Command Men to pray without the Spirit, is to Command Men to see without Eyes: Yes; because we know not what to pray for, as we ought, without it, Rom. 8.26. and no Man should be Commanded to Pray, as he ought not.  
But as to these which are indeed owned by us, thou wilt find them at large vindicated by Scripture and Reason, either in my Apology, or in this Treatise. I could have made a further Remark in this his Index, to show thee, how many of them he sets down, as our Assertions, are not, nor ever were Asserted by any of us, nor by him Affirmed to be so, where he has them in his Book, but only his own mere Conjectures and Consequences; but I am loath to detain thee any longer in this: by looking the Pages, to which he referreth, thou mayest easily observe it.   

year 1686 THE POSSIBILITY & NECESSITY Of the Inward and Immediate REVELATION OF The Spirit of God  
Towards the Foundation and Ground of True FAITH, proved in a Letter writ in Latin to a Person of Quality in Holland; and now also put into English: by R. B.   

Advertisement to the Reader.  
THIS serves to Inform thee, That it is above seven Years, since this Epistle was Printed in Latin: The Person to whom it was writ, the Heer Paets, is a Man of no mean Account both in the Learned and Politic World; The Conference I had with him, was lately after his Return from Spain, where he had been Ambassador from the United Netherlands. I discoursed with him on the same Subject, last Year at London, where he was one of the Commissioners for the Dutch East-Indian Company; but could not find him propose any thing New, nor what I could Conceive, had any Weight towards a Reply. What his Reasons were, not to prosecute this Matter further, I shall not determine: But thus far he readily yielded, That he had been mistaken in his Notion of the Quakers; for he found, they could make a Reasonable Plea for the Foundation of their Religion. Upon my reading it over again, I found an Inclination in myself, and was persuaded by some Friends to publish it in a Language more obvious to all my Country Men. It is a Question now frequently tossed, 
The Ground of Faith and its Foundation, Revelation.  What is the Ground and Foundation of Faith? And when the Matter is sifted to the bottom, it resolves in Tradition, or Revelation: For those who lay claim to the Scripture, and would make it the Foundation of their Faith, do resolve it but in a Tradition, when the Motives of Credibility are Inquired into; since the subjective Revelation, which they yield, comes but in the last place, and is by themselves termed Medium Incognitum Assentiendi. And such a Revelation those of Rome will not refuse, to influence them to Assent to the determination of the Church: So those Protestants, who say, The subjective Operation of the Spirit influences them, (though they know not how) to believe the Scripture, presented and conveyed to them by Tradition, as the Dictates of GOD's Spirit, and so understand them, as their Preachers interpret them; differ not much, or at least have not Reason to differ from the Church of Rome, who say, 
The Church of Rome 's Belief concerning Scriptures.  The Spirit Influences them to believe the Scriptures, as proposed by the Church, and according as her Doctors and Councils Interpret them: And neither has any better Foundation, than Tradition. And to speak the Truth plainly, the Faith of both resolves in the Veneration they have for their Doctors: but whereas the one affirms, they do it by an Entire Submission; they think it decent to say, they judge them Infallible. And certainly, it is most reasonable, that such as affirm the first, believe the last. The other, because they pretend, they believe the Church but conditionally, have denied to her Infallibility; though generally they be as Credulous, as the other. And I find, the Doctors of their Church as angry to be Contradicted▪ as the other; that is an Ingredient goes to the Composition of all Clergymen, since it became a Trade, and went to make a part of the outward Policy of the World; from whence has flowed that Monster PERSECUTION. In short, the matter is easily driven into this narrow Compass: We believe either because of an outward or inward Testimony, that is, because it is outwardly delivered to us, or inwardly Revealed to us. For my part, I think, the Papists do wisely in pleading for Infallibility; for certainly, the true Church never was nor can be without it: And the Protestants do honestly in not claiming it; because they are sensible, they want it. I should therefore desire the one to prove, That they▪ are Infallible; and advise the other to believe, They may, and seek after it: But I am sure, neither the one is, nor the other cannot without Immediate, Divine Revelation. Therefore as to deny Revelation, is a bad way to prove Infallibility; so to deny Infallibility, is a bad way to make a Reformation: Since they, who do Reform, had need to be certain, they are doing so. The asserting of Infallibility in the Church of Christ, is not the Error of the Church of Rome; but the pretending to it, when they have it not, and placing it where they should not: But since those who oppose Immediate Revelation, do it on the account, that they reckon it either Impossible, or Unnecessary; I hope there will be as much found in this Epistle, as will evince the Contrary. I have now Exceeded the Limits of an Advertisement; but being known not to be a Man of Form, I hope, my Reader will Excuse me: to whom I wish true Certainty of Faith, and so bid him hearty Farewell!  
The 9 of Octob. 1686. Robert Barclay.   

My Friend,  
ALBEIT I Judge, I did fully Answer to all thy Arguments in that Conference we had, concerning the Necessity and Possibility of Inward, Immediate Revelation, and of the Certainty of True Faith from thence proceeding: nevertheless, because after we had made an end, and were parting, thou wouldst needs Remit to my further Consideration the strength of thy Argument, as that in which thou supposedst the very Hang of the Question to lie. That I might satisfy thy Desire, and that the Truth might more appear, I did further Consider of it; but the more I weighed it, I found it the Weaker. And therefore that thou thyself may'st make the truer Judgement of it, I thought meet to send thee my Further Considerations thereon; (which I had done ere now, had not I both at London and elsewhere been diverted by other necessary Occasions) wherein, I doubt not, but thou wilt perceive a full and distinct Answer to thy Argument. But if thou canst not as yet yield to the Truth, or thinkest mine Answer in any part to be defective, so that there yet remains with thee any Matter of Doubt or Scruple; I do earnestly desire thee, that as I for thy sake, and out of Love to the Truth have not been wanting to Examine thy Argument, and to Transmit to thee my Considerations thereon; so thou mayst give thyself the Trouble to Write and Send me, what thou haft further to say: Which my Friend N. N. who delivers thee this, will at what Time thou shalt appoint, Receive from thee, and Transmit to me thy Letter; that at last the Truth may appear, where it is.  
And that the whole matter may the more clearly be understood, it will be fit in the first Place, To propose thy Argument, whereby thou Opposest the Immediate Revelation of GOD in the Saints; thence concluding, thou hast fully overturned the Foundation of the People called Quakers. Which Argument of thine is;  

H. P's Objection against Immediate Revelation stated, by way of Argument.  That since (as thou Judgest) the Being and Substance of the Christian Religion consisteth in the Knowledge of, and Faith concerning the Birth, Life, Death, Resurrection and Ascension of Christ Jesus, thou considerest the Substance of the Christian Religion, as a Contingent Truth; which Contingent Truth is matter of Fact. Whence thou reasonest; That— 
Matter of Fact cannot be known, but by the Relation of another, or by the perception of the outward Senses; because there are naturally in our Souls no Ideas of Contingent Truths, such as are concerning Necessary Truths: To wit, That GOD is; and that the Whole is greater than the Part.— And since it may without absurdity be said, That  
GOD cannot make a Contingent Truth to become a Necessary Truth; neither can GOD reveal Contingent Truths or Matters of Fact, but as Contingent Truths are Revealed: But Matters of Fact are not revealed, but by the outward Senses:— From whence thou Concludest, That  
Men are not even obliged to believe GOD producing any Revelation in the Soul concerning Matter of Fact, whether of a thing done, or to be done, unless there be added some Miracles obvious to the outward senses, by which the Soul may be Ascertained, that that Revelation cometh from G0D.   
And this thou endeavourest also to prove from the Scripture, 
The Proofs of the Argument.  Rom. 10. where the Apostle saith, Faith cometh by Hearing: And because the Apostle speaketh afterwards of those, who were sent, in the Plural Number; thence thou concludest, That to be spoken of outward Preaching by the Ministry of Men: And since the Apostle uses a Question, saying; How shall they believe, unless they hear? Thou gatherest from the Induction and Connexion of the Text, that the Apostle treats only of outward Hearing; thence Concluding, That without outward Hearing, Faith cannot be produced: And therefore, that there can be no Immediate Revelation by the simple operation of the Spirit in the Mind, unless there be somewhat proposed to the Outward Senses.  
Before I proceed to a direct Answer to this Argument, some things are necessary to be premised:  
First then; That is falsely supposed, 
The Christian Religion consists not in the Historical Knowledge of Christ.  That the Essence of the Christian Religion consists in the Historical Faith and Knowledge of the Birth, Death, Life, Resurrection and Ascension of Christ. That Faith and Historical Knowledge is indeed a part of the Christian Religion; but not such an Essential Part, as that without which the Christian Religion cannot consist; but an Integral Part, which goes to the Completing of the Christian Religion: as the Hands or Feet of a Man are Integral Parts of a Man, without which nevertheless a Man may exist, but not an Entire and Complete Man.  
Secondly: 
The Historical Knowledge of Christ is not commonly manifested to us, but by the Holy Scripture.  If by Immediate Revelation be understood such a Revelation of GOD, as begets in our Souls an Historical Faith and Knowledge of the Birth of Christ in the Flesh, without the Means of the Holy Scripture, we do not contend for such a Revelation, as commonly given, or to be expected by us or any other Christians. For albeit many other Evangelical Truths be manifested to us by the Immediate Manifestation of God, not using the Scripture as the Means; yet the Historical Knowledge of Christ is not commonly manifested to us, nor to any others, but by the Holy Scripture, as the Means, and that by way of a Material Object: Even as when we see the Person of Peter or Paul to our visive Faculty Immediately, yet not without the Medium of that Person concurring as a Material Object to produce that Sight; while the Light of the Sun concurs, as the formal Object of that Vision or Sight. So that when we Livingly and Spiritually know the History of the Birth of Christ in the Flesh; the Inward Revelation or Illumination of GOD, which is like the Sun's Light, proceeding from the Divine Sun, doth shine into the Eye of the Mind, and by Its Influence moves the Mind to Assent unto the Historical Truth of CHRIST's Birth, Life, etc. in the Reading or Hearing the Scripture, or Meditating therein.  
Thirdly: 
* God can manifest the Historical Truth of Christ to our Minds without the Scripture.  Nevertheless we do firmly Assert, That GOD can most easily, clearly and certainly manifest to our Minds the Historical Truths of CHRIST's Birth, etc. when it so pleaseth Him, even without the Scripture, or any other outward Mean. And because this Argument seems to be form against the possibility of such a Revelation, therefore I shall proceed to discuss it: But first thou may'st mind, that the Prophets, who foretold CHRIST's Coming in the Flesh, and being to be born of a Virgin, and afterwards to suffer Death, did know these Truths of Fact by the Inward Inspiration of GOD without Outward Means: For which see 1 Pet. 1.10, 11. Now that which hath been, may be.  
Fourthly: This Argument doth at most Conclude, that we cannot know Naturally any Truth of Fact, 
A Contingent Truth may be known by a Supernatural Knowledge.  but by the Relation of another without us, or by the perception of the outward Senses; because there are naturally in our Minds no Ideas concerning Contingent Truths (and every Truth of Fact is a Contingent Truth) as there are of necessary Truths. This then proveth, that we cannot naturally know any Contingent Truth, but by the Relation of another, or perception of the outward Senses: But that hindereth not, but we may know a Contingent Truth by a Supernatural Knowledge, GOD supplying the place of an outward Relator; who is so true, that he may and aught to be believed, sigh GOD is the Fountain of Truth.  

The Form of Revelation is the voice of God inwardly speaking to the Mind of Man.  Fifthly: When GOD doth make known unto Men any Matter of Fact by Divine, Immediate Revelation or Inspiration, GOD speaking as to the Ear of the Heart of the Inward Man, or as by his Finger writing it therein, two things are to be considered in such an Immediate Revelation.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materiale, The Matter of Fact or thing Revealed, which is Contingent.  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formale, The Form or Mode, how the Revelation is made: which Form is an Inward, Divine and Supernatural Revelation, which is the Voice or Speech of GOD, inwardly speaking to the Ear of the Inward Man, or Mind of Man, or a Divine Writing supernaturally imprinted therein. Now as to the Material Part, or the thing and Matter Revealed, this is indeed a Contingent Truth, and of itself is not manifest to the Mind; but because of the Form, that is, because of the Divine Mode, and supernatural, Inward Operation, the matter is known to be true. For that Divine and Supernatural, Inward Operation, which the Mind doth feel and perceive in itself, is the Voice of GOD speaking unto Man, which by its Nature and specific Property is as clearly distinguished and understood to be the Voice of GOD, as the Voice of Peter or James is known to be the Voice of such Men. For every Being as a Being is knowable, and that by its own specific Nature or Property proceeding from its Nature; and hath its proper Idea, by which its distinguishable from every other thing, if so be its Idea be stirred up in us, and clearly proposed to us.  

The speaking of God in Man is a Supernatural Being known by its Virtue.  Sixthly: Now as some Being's are Natural, some Supernatural; so some Ideas are Natural, some Supernatural: And as when any Natural Idea is excited in us, we clearly know it; so also when a Supernatural Idea is raised, we clearly know that, whereof it is the Idea. But the Voice of GOD speaking to the Mind of Man, is a Supernatural Being, and stirreth up in us a Supernatural Idea, by which we clearly know that Inward Voice to be the Voice of GOD, and not the Voice or Operation of another, or of any Evil Spirit, or Angel, because none of these has a supernatural Idea, as the Voice of GOD, and his Divine Operation hath: for it is full of Vigour, Virtue, and Divine Glory, as saith the Psalmist, who had often Experience of it; and we also in our Measures are Witnesses thereof, for the Voice of GOD is known to be his by its Divine Virtue.  
Seventhly: The Senses are either Outward or Inward; 
What the Inward Supernatural Sense in Man is?  and the Inward Senses are either Natural or Supernatural: We have an Example of the Inward, Natural Sense in being Angered or Pacified, in Love and Hatred; or when we perceive and discern any Natural Truth, (such as the Natural Maxims, to wit, That the whole is greater than the part) or when we deduce any Conclusion by the strength of Natural Reason, that Perception also in a larger sense may be called an Inward Sense. But an Example of an Inward, Supernatural Sense is, when the Heart or Soul of a pious Man feels in itself Divine Motions, Influences and Operations, which sometimes are as the Voice or Speech of GOD, sometimes as a most pleasant and glorious Illustration or visible Object to the inward Eye, sometimes as a most-sweet Savour or Taste, sometimes as an Heavenly and Divine Warmness, or (so to speak) Melting of the Soul in the Love of G0D. Moreover this Divine and Supernatural Operation in the Mind of a Man, is a true and most-glorious Miracle; which when it is perceived by the Inward and Supernatural Sense divinely raised up in the Mind of Man, doth so evidently and clearly persuade the Understanding to Assent to the thing Revealed, that there is no need of an outward Miracle: for this Assent is not because of the thing itself, but because of the Revelation proposing it, which is the Voice of GOD. For when the Voice of GOD is heard in the Soul, the Soul doth as certainly conclude the Truth of that Voice, as the Truth of GOD's Being, from whom it proceeds.  
These things being thus premised, 
Contingent and Necessary Truths distinguisheth.  I now proceed to a direct Answer. For what is said, That GOD cannot make a Contingent Truth to become a necessary Truth, I agree; but when any Contingent Truth is manifest to us by the Immediate Revelation of GOD, there is in it two things to be considered, to wit, the Thing Revealed, which is Contingent; and the Revelation itself: which upon the Supposition, that it is a Divine Revelation, is no Contingent Truth, but a most Necessary Truth. And this all mankind will say, that this Proposition, Every divine Revelation is necessarily true, is as clear and evident, as that Proposition, That every Whole is greater, than its Part.  
But thou wilt say; How knowest thou, that a Divine Revelation is a Divine Revelation? I answer, how knowest thou, 
How a Divine Revelation is known to be a Divine Revelation.  that a Whole is a Whole, and a Part is a Part? Thou wilt say; by the natural Idea excited in me of a Whole, and of a Part. I answer again; Even so a Divine Revelation is known to be such by a Supernatural Idea of Divine Revelation stirred up in us, and that by a Divine Motion or Supernatural Operation. But it is no wonder, that Men, who have no Experience of Supernatural Ideas, or at least do not heed them, do deny them; which is, as if a man naturally blind denied Light or Colours; or a deaf Man Sounds, because they experience them not. Therefore we cannot dissemble, year 1679 that we feel a fervent Zeal even Divinely kindled in us against such an absurd opinion, as affirms, That God cannot Ascertain us of his Will in any contingent Truth, but by proposing it to the outward Senses. This Opinion does in a manner turn Men into Brutes, as if Man were not to believe his GOD, unless he propose, what is to be believed, to the outward Senses, which the Beasts have Common with us: yea, it derogates from GOD's Power, and imputes Weakness to him, as if he could not do that, which not only both good and evil Angels can do, but which the meanest Creatures can do, and the most unsensible. As for Instance: The Heat of the Fire, 
Natural and Spiritual Senses distinshguisht by their Objects.  the Coldness of the Air and Water worketh upon us; yea, if a Pin prick us, we feel it, and that by the outward Sense; because the Objects are outward and carnal: But since GOD is a most- Pure and Glorious Spirit, when he operateth in the Innermost parts of our Minds by his Will; shall not he and his Will be clearly felt according to his Nature, that is, by a spiritual and supernatural Sense? For as the Nature of G0D is, so is the Nature of his Will, to wit, purely spiritual; and therefore requireth a Spiritual Sense to discern it: which Spiritual Sense, when it is raised up in us by a divine Operation, doth as clearly and certainly know the Voice or Revelation of the Will of GOD, concerning any thing which GOD is pleased to Reveal however Contingent, as the outward Sense knows, and perceives the Outward Object. And it is no less Absurd, to require of GOD, who is a most-pure Spirit, to manifest his Will to Men by the outward Senses, else not to be Credited; as to require us to see Sounds, and hear Light and Colours. For as the Objects of the outward Senses are not to be confounded, but every Object is to have its proper Sense; so must we judge of inward and spiritual Objects, which have their proper Sense, whereby they are to be perceived. And tell me, how God doth manifest his Will concerning Matters of Fact, when he sends his Angels to men, since Angels (as is commonly received) have not outward Senses, or at least not so gross ones, as ours are? Yea, when Men die, and appear before the Tribunal of GOD, whether unto Eternal Life or Death, how can they know this having laid down their Bodies, and therewith their outward Senses? And nevertheless this Truth of GOD is a Truth of Fact, as is the Historical Truth of Christ's Birth in the Flesh. And which is yet more near: 
How Good Men know, they are with God in Favor?  how do good and holy Men even in this Life most certainly know, that they are in Favour and Grace with GOD? No Outward Revelation doth make this known unto them; but The Spirit (as saith the Apostle) beareth witness with our Spirits, that we are the Children of GOD. For the mere Testimony of a humane Conscience, without the Inward Testimony of the holy Spirit, cannot beget in us a firm and immovable Testimony of our Sonship, because the Heart of Man is deceitful; and if the Tistimony thereof were true, at most it is but a Humane Testimony, which begetteth in us only an Humane Faith: But that Faith, by which holy Men believe they are the Sons of GOD, is a Divine Faith, which leans upon a Divine Testimony of the holy Spirit, witnessing in them, that they are the Sons of GOD. Moreover, when a good Man feels in himself that undeclarable Joy of the holy Spirit, concerning which the holy Scripture speaks, year 1686 and which is the common Privilege of the Saints, how or whence feels he this Joy? Truly, this Argument concludes no less against this Heavenly, Spiritual Joy, which is begotten in the Souls of the Saints by the holy Spirit, than it does against the Immediate Revelation of G0D: for there is no natural Idea in Men of this spiritual Joy, else mere natural Men, yea such, as are profane and ungodly, would feel it as much as the Godly: 
How Profane Men do feel the Wrath of God as Fire.  But because it is a Supernatural thing, Therefore it can have no true Idea, but what is Supernatural. Moreover whence is it, that profane Men feel sometimes in themselves the Wrath of GOD as Fire, when all things, as to the outward, go as prosperously with them as with the Godly, and oftentimes more prosperously? For there is no Natural Idea in Men of this inward Wrath of GOD. There is also an inward Grief oftentimes raised up in Wicked Men from the sense of this Wrath of G0D, which very much vexeth and tormenteth their Minds; and nevertheless this Grief hath no Natural Idea in us: For oftentimes wicked Men feel not this Sorrow; for God sometimes is, as it were silent, while the Wicked sin, as in Psalm 50.  
All which things do most clearly demonstrate, that there are in Men Supernatural Ideas of Supernatural Being's; which Ideas are nevertheless not perceived by us, unless they be stirred up by some Supernatural Operation of GOD, which raiseth up in us Supernatural and Spiritual Senses, which by their Nature are as distinguishable from the natural Senses, whether inward or outward, as the natural Senses are distinguished one from another by their specific Difference. Of which Spiritual Senses the Scripture speaks frequently, as Heb. 5. and 14. where is spoken of the Spiritual Senses in general, by which the spiritual Man hath the discerning of Good and Evil: 
Spiritual Senses discerning good and evil.  Which Good is of a Spiritual Nature, and conduceth to feed in us a Spiritual and Divine Life; and the Evil is of that kind, by which the spiritual Life is in us hurt; to wit, Sins, whether Carnal or Spiritual: All which cannot be discerned, but by such, who have Spiritual Senses stirred up in them, as saith the Apostle. In other places the Scripture also speaketh of these Spiritual Senses in particular; as of the Spiritual Seeing, Psal. 34.9. Of the Spiritual Hearing, Psal. 85. and 9 Of Spiritual Tasting, Psal. 34.8. Of Spiritual Smelling, Cant. 1.3. Of Spiritual Touching, Act. 17.8. and in many other places of Scripture we read of those Spiritual Senses in particular. Yea, it is the Promise of the Gospel, that The Glory of GOD shall be seen of holy Men, such as are clean of Heart, even in this Life: Isa. 33.17. Mat. 5.8. Which were fulfilled in the Primitive Christians, fee John 1.14. 1 John 1.1, 2, 3, 4. 2 Cor. 3.18. and Chap. 4.6. But what is this Vision of GOD and Divine Glory, which the Souls of the Saints enjoy in this Life, which is only as the Earnest or first Fruits of that more abundant, glorious Vision in the Life to come, concerning which the Scripture so much declareth, which is the highest Happiness of the Immortal Soul!  
For this Argument seemeth to do no less Injury to the Saints, than to rob them of this most glorious Treasure both in this Life, and that to come. For there is in us no Natural Idea of this Divine Glory, as there is not of GOD himself, which is any ways proportionable unto so great Happiness, which the Scripture so much declareth of, by which the Godly are Rewarded partly in this Life, and plenarily in that which is to Come. 
The Existence of a most perfect Being Asserted.  We confess indeed, there is in all Men, as well the Godly as ungodly, some sort of Idea of GOD, as of a most perfect Being; and that therefore this Proposition, There existeth a most perfect Being, doth as clearly appear to Human Understanding, as that The whole is greater than the part: And therefore this Proposition, That a most perfect Being existeth, aught to be numbered among the Principles, that of themselves are manifest. But this Idea of GOD is as manifest to ungodly, as to Godly Men; yea, is as clearly perceived by the Devil, as by the most holy Angels: For all the Devils know, that GOD is; but yet how blind is the Devil, and all wicked Men as to the Vision of GOD, which is the Chief Reward of the Saints.  
There is then either no such Vision of GOD, neither in this Life nor in that to come; or there is a Supernatural Idea of GOD in us, by which we are made capable of this Vision: 
The Supernatural Idea of God differs from the Natural.  Which Supernatural Idea of GOD differeth much from that Natural Idea of GOD, which Cartesius and his Followers so much talk of, (albeit others long before Cartesius did observe this Natural Idea of GOD, and spoke of it) But the Happiness of the Saints consists not in Contemplating this Natural Idea of God, else the Wicked would be as happy, as the Godly; yea, the very Devil, as the most holy Angel: Since as is said, both the Devil and most Wicked Men do as clearly perceive this Natural Idea of GOD, as the most Holy Men or Angels.  
If the Scripture then be true, there is in Men a Supernatural Idea of GOD, 
There is in all Men a Supernatural Idia of God.  which altogether differs from this Natural Idea: I say in all Men; because all Men are capable of Salvation, and consequently, of enjoying this Divine Vision. Now this Capacity consisteth herein, that they have such a Supernatural Idea in themselves: For if there were no such Idea in them, it were impossible, they should so know God. For whatsoever is clearly and distinctly known, is known by its proper Idea; neither can it other ways be clearly and distinctly known: For the Ideas of all things are Divinely planted in our Souls; for they are not begotten in us by outward Objects, or outward Causes, (as the better Philosophy teacheth) but only are by these outward things excited or stirred up. And this is true not only in Supernatural Ideas of G0D, and things Divine, and in Natural Ideas of the Natural Principles of Humane Understanding, and Conclusions thence deduced by the strength of Human Reason; but even in the Ideas of outward Objects, which are perceived by the outward Senses: As that Noble Christian Philosopher Boetius hath well observed; 
Boetius a Christian Philosopher.  to which also the Cartesian Philosophy agreeth. For when I see any outward Object, whether it be a Man, or Horse, or Bird, the outward Object do● not treat in my Eye, nor yet in my Mind the Idea of those things; for the outward Object does nothing, but Imprint in our sensible Organs a Corporal Motion. Now there is nothing in a Corporal Motion, that can form in us the Ideas of those things; 
The Motions of the Body and Mind distinguished.  for all Ideas are of a Spiritual Nature: Now, nothing that is Corporal, can produce that which is Spiritual, because The less Excellent cannot produce the more Excellent, else the Effect would exceed its Cause; which is against all sound Reason, that it should bring forth, what were of a higher and more Excellent kind. Therefore all Ideas, whether of Natural or Spiritual things, are Divinely Implanted in our Minds: Which nevertheless do not always appear, but sometimes appear, and sometimes are as it were hid in us; and sometimes are stirred up in us by Causes outward or inward, and again do as it were sleep and shun our observation, and seem not to be otherways distinguished by our Minds, but as Thoughts and Perceptions of the Mind from the Mind itself; that is, as the Mode from the Subject, or as a Bodily Motion from the Body, whereof it is the Motion: For as is the Relation of a Bodily Motion to a Body, so is the Relation of a Thought or Perception of the Mind to the Mind. In this nevertheless they differ, that the Mind can move itself and operate in itself; which a Body cannot do: but as a Body can be moved by another, so also can the Mind after its manner be moved by another, and that both by outward and inward Causes; but Chief by GOD himself, in whose Hand all Souls and Creatures are. But of these things there is enough said at present; and I hope, I have not thus far Impertinently Philosophised.  
To return again to the matter in Question: It is already proved, That there is in a Man a Supernatural Idea of GOD; from whence it easily may be concluded, There are other Supernatural Ideas in Man also, to wit; Concerning Divine and Supernatural Things: Yea, as the Saints Experience doth prove it, neither doth sound Reason any ways Contradict it.  
As there are then Natural Ideas concerning the things of the Natural World, as for instance; Ideas of Light and Colours, 
Supernatural Ideas deducible from the Natural.  Ideas of Voice and Sounds, Ideas of Savouring and Smelling, Ideas of Tasting and Feeling, as of Heat and Cold, of Grief and Joy; it follows also, that there are Ideas of supernatural things, concerning the Divine and Supernatural things of the Divine and Supernatural World; as Ideas of those things above mentioned in the Spiritual World. And as the Natural Ideas are stirred up in us by Outward and Natural Bodies; so those Divine and Supernatural Ideas are stirred up in us by a certain Principle, which is a Body in Naturals in Relation to the Spiritual World, and therefore may be called a Divine Body: Not as if it were a part of GOD, who is a most pure Spirit; but the Organ or Instrument of GOD, 
The Flesh and Blood of Christ, by which the Saints are nourished.  by which he worketh in us, and stirreth up in us these Ideas of Divine things. This is that Flesh and Blood of Christ, by which the Saints are nourished; which is a Mystery to all Vnregenerated and mere Natural Men, never to be reached by them, while they remain in that State.  
Now if there be such Supernatural Ideas, there are also Senses, or Perceptive Faculties, by which those Ideas are perceived; for those are two Relatives, that suppose and infer one another: But in Wicked men those Senses or Faculties do as it were sleep (as the Visive Faculty of a Blind man;) But in the Godly they are stirred up. Now by these Divine and Spiritual Senses, which are distinct and distinguishable from all the natural Faculties of the Soul, whether of Imagination, or natural Reason, Spiritual-minded Men do behold the Glory and Beauty of GOD, 
The Beauty of God makes the Glory of this World Despicable.  in respect whereof and for which all the Glory of this World is despicable to them; yea, even as dross and dung: and tkey also hear GOD Inwardly speaking in their Souls, words truly Divine and Heavenly, full of Virtue and Divine Life; and they savour and taste of Divine things, and do as it were handle them with the hands of their Souls. And those Heavenly Enjoiments do as really differ in their nature from all false Similitudes and fictitious Appearances of them, which either the mind of Man by its own strength can Imitate, or any evil Spirit to deceive Man can Counterfeit; as a true Man differs from the dead Image of a Man; or true Bread, Honey, Wine or Milk doth from the mere Picture of those things. And albeit either the Imagination of Man, or Subtlety of the Devil may Counterfeit false Likenesses of these Enjoiments, by which Men may be deceived; and no doubt many are deceived; that doth not hinder, but that those Divine Enjoiments are clearly perceived in such, in whom the Divine and Spiritual Senses are truly opened, 
The Cause of Mistakes by false Likenesses of Reason.  and the true Supernatural Ideas of those things truly raised up. And if there be at any time a Mistake, the Divine Illumination is not the cause of that Mistake, but some evil disposition of the Mind; as happeneth in those things relating to natural Reason: For there are many false Appearances of Reason, which differ as much from true Reason, as those false and pretended Revelations, and Diabolical Inspirations from such as are truly Divine. Now, how many Men, who would be esteemed Philosophers, are miserably deceived by those false Likenesses of Reason, Judging their false Reasons to be the true Similitudes of things, and solid Ratiocinations; which nevertheless moveth no Man of sound Reason to reject sound and solid Reason, as doubtful and uncertain? For even sound, natural Reason is an Excellent Gift of G0D, and very useful to mankind, when used in its proper place: 
Natural Reason comprehends not things Supernatural.  But let none think, to comprehend by their natural Reason things that are of a Divine and Supernatural kind. And as we use to do, when any one is deceived by false Appearances of Reason, we endeavour to reduce them to Contemplate the first natural Ideas of natural things, and to meditate therein, which is as a Test or Touchstone, by which all the Appearances and Likenesses of Reason are to be Examined; if they Contradict them, to be Rejected. So also when any one is deceived by his own Imagination, or the Cunning of Satan, thinking, any Evil Inspiration of the Devil to be a true, Divine Revelation; He that is so deceived, is to be reduced to the natural Ideas of things (if so be that pretended Revelation doth contradict them, for no true, Divine Revelation can Contradict the true natural Idea) or to the Supernatural Ideas of Divine things, which are most simple, clear and obvious to the minds of men, if they will turn their minds to the Divine Seed in them; or at least, those Ideas are readily and easily stirred up: 
The Supernatural Ideas of divine things are most Clear & Obvious to the mind.  For as in Natural Ideas, so in Supernatural some are more easily raised, than others. For there is a certain Order both of Natural and Supernatural Ideas, whereby they are gradually excited: Nor is there any Mortal Man, in whose Mind at some time or other there is not stirred up some Idea, that is truly Supernatural and Divine: and who hath not felt in himself both the Wrath and Judgement of GOD for his Sins? and also some tender and gentle Taste o● GOD's Love and Goodness, by which wicked Men are invited to Repentance? Now that which is thought to be a Divine Revelation, and is felt to Contradict any Divine and Supernatural Idea, which is clearly perceived in the Soul, it is a manifest token, that it is not a Divine Revelation, but either a false Imagination, or the wicked Suggestion of some Evil Spirit.  
But to proceed: 
God hath declared his Will even in Contingent Truths in the Scripture.  If we will hear the Scripture (as all Christians ought) it testifies to us, That GOD hath declared his Mind and Will even concerning Contingent Truths to come in the Prophets; as that of the first to the Hebrews doth evidently declare: GOD, who at sundry times, and in divers manners spoke to our Fathers in the Prophets. Yea, let us hear the Prophets themselves: Hosea Chap: 1. saith plainly, That the Word of the LORD was made in him (as it is in the Heb.) Habakkuk also says, As he was standing on his Watch, to see what Jehovah would speak in him. And it is so manifest, 
Revelations were in the minds of the Prophets by Inward ●nspirations.  that the most Heavenly Revelations are by Inward Illustrations and Inspirations in the very Minds of the Prophets; that it is strange, how any, that believes the Scripture, should doubt of it. And if it happened at any time, such Revelations were made in the natural Imaginations of the Prophets, or any of their Inward, Natural Senses; than it may be confessed, they could not be Infallibly Certain, they came from GOD; unless they also felt God in the Divine and Supernatural Senses, by which they did most nearly approach to him, from these Superior and most-Inward Senses working upon the lower and less noble Faculties of the Mind. But which ever way the Prophets were certain, that they were Inspired of GOD, even when they foretold Contingent Truths to come; it is without doubt, they were most certainly persuaded, that they were Divinely Inspired, 
Which were most-certain without any Outward Miraculous Demonstrations.  and that frequently, without any outward Miracle. For John the Baptist did no Miracle; and many Prophesied, where there appeared no Miracle: as in the Scripture may be often observed. And we also by the Inspiration of the same Divine Spirit, by which the Prophets prophesied, do believe their Words and Writings to be Divine concerning Contingent Truths, as well past, as to come; else that Faith, by which we believe the Scripture, would not be Divine, but merely Humane. And thence we need no outward Miracles to move us to Believe the Scriptures; and therefore much less were they necessary to the Prophets, who Writ them. For we see in many places of the Prophets, where they declare Prophecies as revealed to them of GOD, there is not a word mentioned of any outward Miracle, as that by Which alone they were Certain of it. Moreover the Falseness of this Argument doth appear, in that the Scripture doth declare many Contingent Truths to have been revealed to the Prophets in Dreams: 
Divine Revelations by Dreams.  Now as natural and wicked Men do not see, what they dream, by a real perception of the Outward Senses, but by Inward Ideas, which are presented to the Mind, and perceived by it; so it is also in Divine Revelations of this nature. Of which we have a clear Example in Joseph, the Husband of the Blessed Virgin, who when he observed his Wife with Child, was told in a Dream, That She had Conceived by the Holy Ghost: Now I would know, to which of Joseph's Outward Senses was this Revealed? Or what Miracle had he to Induce him to Believe? Which could neither be proved, (so as to make an Infallible Application to Mary) by the Testimony of the Scripture; and which being against the Order of Nature, did Choke his Reason. The Scripture mentions no Miracle in this matter; and yet no doubt Joseph had highly sinned, had he not Believed this Revelation, and not withstanding rejected his Wife, as an Adulteress. But if thou sayest, That according to thy Hypothesis there must have been a Miracle; That is only to beg the Question: And how false this Hypothesis is, The Apostle shows clearly Corinth. 2.14. The Natural or Animal Man knoweth not, receiveth not the things of GOD. Now Divine Revelations are of this Nature; 
The Outward Senses cannot discern the things of God; for they are Spiritual.  and if either chief or only those things were to be Judged by the Outward Senses, it would Contradict the Apostle. For natural Men, yea, the most-wicked have the use of the outward Senses as true and exact, as the most-Godly. And whereas the Apostle adds, For they are Spiritually Discerned; It puts the Matter out of all Question: For thence it abundantly appears, that this discerning is not by the Outward Senses, according to the following verse; for the Apostle saith: The Spiritual Man Judgeth all things; This than must be done by some Senses or properties Peculiar to the Spiritual Man, and in which he excels the Natural man, which is not in the outward Senses (as all do know.) Therefore the Perception of Spiritual things cannot be by the outward Senses either as the chief or only Means, as is falsely contended for.  
Now as to these words of the Apostle, Rom. 10. That Faith comes by Hearing; Zuinglius observed well, That the Apostle intended not to affirm Faith to come by the hearing of the Outward word: 
Whether Faith comes by the Outward Hearing?  Neither do the following words prove it; How shall they Believe, unless they hear? And how shall they hear without a Preacher? And how shall they Preach, unless they be sent? For the Apostle uses these words not as his Arguments, but as Objections which might be form; as the same Apostle uses in other places: To which Objections he answers in the same Chapter, as appears verse 18. But I say, have they not all heard? Yes truly; their Voice went into all the Earth; That is, of the Father and Son, Or the Father in the Word; which Word is not only near us, but (according to the same Apostle, in the same Chapter) in our Mouths, and in our Hearts. But further thou canst conclude nothing from this, but that Faith is begotten by Outward Hearing only, and no otherwise: For this is the strength of thy Argument, That since Faith cannot be without Outward Hearing; Therefore nothing can certainly be believed, but where somewhat is proposed to the Outward Hearing. For if thou acknowledge, Faith can be begotten any otherwise, than by Hearing, thou losest the Strength of thy Argument: And if that Argument hold, That Faith comes only by Outward Hearing, thou destroyest the whole Hypothesis. For having before affirmed, That outward Miracles are sufficient to render one certain of the Truth of any Revelation; those Miracles, whether it be the Healing of the Sick, or the Raising of the Dead, would avail nothing, because those (as for most part all Miracles) are obvious to the Sight, not to the Hearing: And if it be not by Outward Hearing only, thou canst conclude nothing from this place. But I the more wonder thy using of this Argument, considering the Discourse we had together, before we entered upon this Debate. 
A certain Person placing the Certainty of every thing in the Outward Senses.  For when we were speaking of the Opinions of a certain Person, who denied the Certainty of every thing, but what was discerned by the outward Senses; thou condemnedst as most Absurd; But Why? I cannot conceive, since there is no great difference betwixt those two Opinions: The one saith, There can be no certainty concerning any Truth, whether they be Necessary, or Contingent, but by the perception of the Senses; The other affirms the same of Contingent Truths, though not of Necessary Truths. But among the number of Contingent Truths thou Esteemest what belongs to Christian Religion; for thou reckons the Necessary Truths only to belong to natural Religion. This then is all the difference, that that other Person says; There is no Certainty of any Religion, neither Natural, nor Christian, but by the perception of the Outward Senses: But thou sayest, though thou Esteems the Certainty of Natural Religion to be without them, yet not of the Christian Religion. But again, since thou Esteemest, that not Natural Religion, but the Christian Religion is necessary to Salvation; Thou must necessarily conclude, That those Truths, which are necessary to Salvation, rre only known and believed by the benefit of the Outward Senses: In which Conclusion (which is the Sum of all) thou yields the Matter to that other Person. But lastly, If all the Certainty of our Faith, Hope and Salvation did depend upon the Infallibility of Outward Senses, 
Outward Senses can be deceived.  we should be most miserable; since these Senses can be easily deceived, and by many Outward Casualties, and Natural Infirmities, whereunto the Godly are no less subject, than the Wicked, are often vitiated; and there are (as the Scripture affirms) False Miracles, which, as to the Outward, cannot be distinguished from the True: of which we cannot Infallibly Judge by the Outward Senses, which only discern, what is Outward.  
There is a Necessity then to have Recourse to some other Means.  
From all which it does appear, how Fallacious and Weak this Argument is: But thanks be unto GOD, who would not, that our Faith should be built upon so uncertain and doubtful a Foundation. And whoever hath known True Faith, or hath felt the Divine Testimony of GOD's Spirit in his Soul, will judge otherwise; neither will be moved by such Reasonings. I pray GOD therefore to remove these Clouds, which darken thy Understanding; that thou may'st perceive the Glorious Gospel of CHRIST: This is that Saving Word of Grace, which I commend thee unto; and that GOD may give thee a Heart inclinable to believe and obey the Truth, is the desire of  
The 24th of the Month. called November, 1676, Thy Faithful Friend, R. BARCLAY.  
This Letter a Year ago at the desire of my Friend, R. B. I delivered into the hands of the afore-named Ambassador, desiring his Answer in Writing, which he then promised; but not having as yet done, It was seen meet to be Published.  
Rotterdam the 28th of March, 1678. B. F.   

R. B's. Testimony concerning his Father.  
David Barclay of Vrie in the Kingdom of Scotland Received the Truth in the Year 1666. being the Fifty Sixth Year of his Age about the Seventh Month, and Abode in it, 
R. B's Account of the Death of his Father.  and in Constant Unity with the Faithful Friends thereof; having suffered the Spoiling of his Goods cheerfully, and many other Indignities, he was formerly unaccustomed to bear, and several Tedious Imprisonments after the Sixty Sixth Year of his Age.  
In the latter End of the seventh Month 1686. being past the Seventy Sixth Year of his Age, he took a Fever, which continued with him for Two Weeks; during which time he signified a Quiet, Contented Mind, freely Resigned up to the Will of God: And gave several Living Testimonies to the Truth, and to the Love of God manifest to him in the Revelation thereof. And though there be hardly to be found one of a Thousand, like to him, for Natural Vigour of his Age, and that his Fever at times was very strong; yet he never was Unsensible, nor did any wrong Expression or Actions proceed from him, nor the least Symptom of Discontent or Fretfulness. He had been troubled with the Gravel; and after his Sickness had very much Pain in Making Water: So about Two Days before his Death, as those about him were helping him up for that End, feeling his Weakness with the Pain, in an Agony he said, I am gone now; And then instantly checking himself, added, But I shall go to the Lord, and be gathered to many of my Brethren, who are gone before me; and to my Dear Son: This was his Youngest Son, who died at Sea about a Year before.  
Upon the Eleventh Day of the Eighth Month, between Two and Three in the Morning, he growing Weaker, I drew nigh to him: He said, Is this my Son? I said, Yea; and spoke a few Words, signifying my Travel, That he that loved him, might be near him to the End: He answered, The Lord is Nigh; Repeating it once again, saying; You are my Witnesses in the Presence of God, that the Lord is Nigh: And after a little he said; The Perfect Discovery of the Dayspring from on high, how great a Blessing it hath been to me, and my Family! My Wife desiring to know, if he would have something to Wet his Mouth? he said, It needed not: She said, it would Refresh him; He laid his Hand upon his Breast, saying, He had that Inwardly, that Refreshed him. And after a little while he added divers times these Words; The TRUTH is over ALL.  
He took my Eldest Son to him, and Blessed him, saying; He prayed God, he might never departed from the Truth: And when my Eldest Daughter came near, he said, Is this Patience? Let Patience have its perfect Work in thee! And after Kissing the other Four, he laid Hands upon them, and blessed them. He called for my Father-in-Law, and two of his Daughters, that were present, and spoke some weighty Words to them very kindly: And perceiving one of them, (who was not a Friend of Truth) Weeping much, he Wished, She might come to the Truth; bidding her, Not weep for him, but for herself.  
A Sober Man, an Apothecary, that waited upon him, coming near, he took him by the Hand, saying; Thou wilt bear me Witness, that in all this Exercise I have not been Curious to Tamper nor to Pamper the Flesh: he answered; Sir, I can bear Witness, that you have always minded the better and more substantial Part, and rejoice to see the Blessed End, the Lord is bringing you to: He Replied; Bear a Faithful and true Witness: Yet it is the Life of Righteousness (repeating these Words twice over) that we bear Testimony to, and not to an Empty Profession. Then he called several Times, Come, Lord Jesus, Come, Come! And again; My Hope is in the Lord: And so slept now and then, about Ten Hours. Observing a Countryman coming into the Room, he thought, it had been one of his Tenants, who was a Carpenter; I telling him, it was not he, but another; he said, See thou, Charge him to make no manner of Superfluity upon my Coffin.  
About Three in the Afternoon there came several Friends from Aberdeen to see him; I telling him, he took them by the Hand, and said divers Times, They were come in a seasonable Time: and after some Words were spoken, and that Patrick Living stone had prayed, which Ended in Praises; he held up his Hands, and said, Amen, Amen for ever!  
And after they stood up, looking at him, he said; How precious is the Love of God among his Children, and their Love one to another! Thereby shall all Men know, that ye are Christ's Disciples, if you love one another. How precious a thing it is, to see Brethren to Dwell together in Love! My Love is with you; I leave it among you.  
About Eight at Night several Friends standing about the Bed, he perceiving some of them to Weep, he said; Dear Friends, all mind the Inward Man, heed not the Outward: There is one, that doth Regard, the Lord of Hosts is his Name. After he heard the Clock strike Three in the Morning, he said, Now the Time comes: And a little after he was heard to say; Praises, Praises, Praises to the Lord! Let now thy Servant departed in Peace: Unto thy Hands, O Father, I Commit my Soul, Spirit and Body, Thy Will, O Lord, be done in Earth, as it is in Heaven! These Sentences he spoke by little Intervals one after another. And so a little after Five in the Morning, the twelfth Day of the Eighth Month, 1686. he fell asleep like a Lamb, in Remarkable Quietness and Calmness; there being standing about to Behold his End above Twenty Persons, who were Witnesses, to what is above said; though not all to every part, yet some to every part, and some to all of it.  
This Brief Account is only intended for the Refreshing and Satisfaction of some particular Friends; else several other things might be added, which are not Inconsiderable.  
He was Buried in a Place allotted by himself for that End; and Discharged, any should be Called to his Burial, but the professed Friends of Truth, and his own Tenants: Yet the Time being known, a great Number of the Gentry came undesired, and Conveyed his Body to the Grave.  
Vrie, the 20th of the 8th Month, 1686.   

A Table of the Chief Things Contained in this VOLUME.  

A.  
ABraham's Faith 278. The Jews Error of Abraham's outward Succession, 410.  
Adam, (see Man, Sin, Redemption) what Happiness he l●st by the Fall? 311, 121. what Death he died? 311. He retained in his Nature no Will or Light capable of itself to manifest Spiritual Things, ibid. whether there be any Relics of the heavenly Image left in them? 317, 470, 767— 769.  
Alexander Skein's Queries proposed to the Preachers, 470.  
Americans confess to that, which Checks within for Evil, 7.  
Anabaptists of Great Britain, 288. Anabaptists of Munster, how their mischievous actings nothing touch the Quakers, 288, 289, 290, 516, 651— 653.  
Anicetus, 289.  
Anointing teacheth all things: It is, and abideth for ever a Common Privilege and sure Rule to all Saints, 287, 116, 169.  
Antichrist is exalted, when the Seed of God is pressed, 82, 337. his Work 284, 426, 428.— The Body of Antichrist is but one, having many Members, 591. who those Members be, 592  
Antinomians their Opinion concerning Justification, 371.  
Apostasy, 399, 425.  
Apostle who he is? their Number was not limited: and whether any may be now a days so called? 465, 466, 429, 430. Calvin maintains, that God raised Apostles and Evangelists in his Day, 37.  
Apparel, 543— 545, 556.  
Appearances (see Faith)  
Arians, they first brought in the Doctrine of Persecution upon the account of Religion, 425.  
Arius, by what he fell into Error? 425.  
Armenian, Greek and Aethiopian Churches indulged by the Pope in some Ceremonies different from those commonly enjoined and received, is rather the Effect of Policy than Fatherly Compassion, 688, 689.  
Arminians, (see Remonstrants.)  
Arminians, Lutherans and Calvinists hold, that there can be no Salvation without the Explicit Knowledge of Christ, and Benefit of the Scriptures; which Doctrine destroys the nature of Universal Love, 692.  
Articles of Faith with respect to them that believe them, are Matters of Conscience, 213.  
Assembling are needful, and what sort, 441, 444, etc. (see Worship) they are not to be forsaken, 461.  
Assurance) a certain Assurance and Establishment given of God to many of his Saints and Children, 402.  
ginger, 294, 295.  
Atheism, see Superstition.  
Athenians directed to somewhat of God within them by the Apostle, 307.  
Augustin's Testimony in the Case of Circumcision, observing of Meats, Drinks, Washings and Sacrifices, 586. his Zeal against Pelagius, 311.  
Aurelia, there ten canonics were burnt, and why, 593.  
Authority of Princes justly owned, 710.   

B.  
Backsliders, like Salt that hath lost its Savour, 192.  
Baptism is one, its Definition 474, 476 to 483. 854— 860. It is the Baptism of Christ and of the Spirit, not of Water 475, to 484. The Baptism of Water, which was John's Baptism, was a Figure of this Baptism, and is not to be continued, 85, 86, 88, 475, 478, 481, 482 to 493, 653. Baptism with Water doth not cleanse the Heart, 476, 479. nor is it a Badge of Christianity, as was Circumcision to the Jews, 484, 492. That Paul was not sent to Baptise, is explained 484, 485, 486. Concerning Water Baptism Christ speaks of Matth. 28.20. it is explained, 486, 487. How the Apostles Baptised with Water, is explained, 484, 485, 486, 649, 650. To Baptise signifies to plunge; and how Sprinkling was brought in, 490, 491. Those of old, that used Water-Baptism, were plunged; and they that were only Sprinkled, were not admitted to an Ecclesiastic Function, and why? 491. Against the use of Water-Baptism many heretofore have Testified, 493.  
Infant-Baptism is a mere humane Tradition, 475, 647.  
The Corrupt Acceptation of the Word Baptism denied, 84. John's Baptism no part of the Gospel-dispensation; but served only to prepare the way to Christ, 651. it differs from that of the Spirit, as the Shadow from the Substance, 29, 30. Augustin ●s Testimony of its being Ceased, 586. Cyprian's Testimony of its being void, 648. None are to be found, that have the Power of Administering it, 647. it being but a Carnal Ordinance, 649. and no part of the Gospel-Dispensation, 651. carrying a Repeal in its bosom, 652. The Apostles had no Commission for it, but was used in Condescension to the weak, 31. it being a Command only to particulars, 32. For sprinkling or Water-Baptism is not the Baptism of Christ, 87. it being discontinued, as the Offerings of old, 89, 147. there remains the one Baptism, ibid. 169. viz. that with the Spirit; which is sometimes ascribed to Godly Men, as the Instruments, 488. [Matth. 28.19. explained, 651. John 3.30. explained, 653.] of Baptism, 856— 859, 830.  
Believers ought not to go to Law before the Unjust, 208. such practice brings dishonour to the Truth, 209, 240.  
Beroeans searching Scriptures, 307, 757.  
Bible) The last Translations always find fault with the first, 302, 303.  
That one Man should take the Bible, and speak upon it, the rest of the Congregation being denied that privilege, is an Invention brought up in the Apostasy, 12, 13.  
Birth) The spiritual birth, 195. holy Birth, 452. new Birth, 122, 163, 353. see Justification.  
The New Birth, the inward Appearance of Christ and the Unity of the Saints with him, 163, 164.  
Bishop of Rome, concerning his Primacy, 286. how he abuseth his Authority; and by what he deposeth Princes, and absolveth people from the Oath of Fidelity, 523.  
Blood) To abstain from Blood, and things strangled, 169, 193, 511, 513, 653. Blood of Christ (see Communion) The Blood of Christ is felt within to wash the Conscience, 10.  
Bloodshed and Contention about Forms of Worship, 489.  
Body) to bow the Body, see Head.  
Bonaveentur, 444.  
Books Canonical and Apocryphal, see Canon, Scripture.  
Bow) to bow the Knee, see Uncover the Head.  
Bread) The breaking of Bread among the Jews was no singular thing, 504, 507. It is now otherways performed, than it was by Christ, 506. whether Leavened or Unleavened Bread is to be used? Also it is hotly disputed about the manner of taking it, and to whom it is to be given, 506, 507, 169. (see Communion.) Daily Bread in the Lord's Prayer may be Translated Supersubstantial Bread,   

C.  
Calvinists (see Protestant's) they deny Consubstantiatian, 289. They maintain Absolute Reprobation, 286. they think, Grace is a Certain Irresistible Power: and what sort of a Saviour they would have, 354, 355. their Faith of the Flesh and Blood of Christ, 496, 497, 498, 499. They use Leavened Bread in the Supper, 507. they feign a Revealed and Secret Will in God, which are Contradictory, 694, 695. Calvin 514.  
Canon) Whether the Scripture be a filled up Canon? 308, 309 Whether it can be proved by Scripture, that any Book is Canonical? ibid. see Scriptures.  
Castellio banished, 527.  
Ceremonies, see Superstition.  
CHRIST (see Communion, Justification, Redemption, Word) he showeth himself daily, revealing the Knowledge of the Father, 271. without his School there is nothing learned, but busy talking, 271. he is the Eternal Word, 274. no Creature hath Access unto God, but by him, 274, 275. he is the Way, the Truth and the Life, 275. he is the Mediator between God and Man, 275, 368. he is God, and in time he was made partaker of Man's Nature, 275. yesterday, to day the same, and for ever, 280. the Fathers believed in him, and how, 279, 280. His Sheep hear his Voice, and contemn the Voice of a Stranger, 297, 418, 420. It is the Fruit of his Ascension to send Pastors, 304 (see Gifts) he dwelleth in the Saints, and how? 334. (see Birth.) His Coming was necessary, 335. by his sacrifice we have Remission of Sins, 335, 358, 368. whether he be, and how he is in all, is explained, 6, 63, 336. being form within, he is the formal Cause of Justification, 364, 379. by his Life, Death, etc. he hath opened a way for Reconciliation, 379, 380. his Obedience, Righteousness, Death and Sufferings are ours; and it is explained, that Paul said, He filled up, that which was behind of the Afflictions of Christ in his Flesh, 369. how we are partakers of his Sufferings, 393, 394. for what end he was manifested, 390, 391. he delivers his own by Suffering, 520. Concerning his outward and Spiritual Body, 466, 497. Concerning his outward and Inward Coming, 510.  
Christ is compared to a grain of Mustardseed (Clem. Alex) 579. his Divinity, and being from the beginning, 162. his Appearance in the Flesh, ibid. the end and use of that Appearance, 163, 117. his Inward Manifestation, ibid. he having fulfilled the Law and the righteousness thereof, gave witness to the Dispensation of the Gospel, 187. Christ at this Day speaketh in his Servants, and will to the end of the World, 644. the Seed and Spiritual Body of Christ both in him and us, belonging to Christ, is as really united unto the Word, as his outward Body was, 628. the Seed is not our Souls: The Seed and Spiritual, Nature of Christ▪ is one and the same both in him and in us, ibid. Christ's outward Satisfaction is owned against the Socinians. The Sufferings of Christ in Men are voluntary, and yet without sin: Christ's outward Sufferings at Jerusalem were necessary unto men's Salvation, ibid. the Doctrine of the Incarnation, Sufferings, Death, Resurrection, etc. are necessary every where to be preached, 629. Christ Crucified within, 9 his Indwelling and In being differ, 6, 796. without Inward Holiness and Righteousness none can lay Claim to Christ, 26. It is absurd to affirm, Christ is in none but those with whom he is united, 6, 63. Christ's praying to save him from this Hour, explained, 783. what the Flesh and Blood of Christ is? 861, 901.  
Christian) how he is a Christian, and when he ceaseth so to be, 269, 270, 273, 281, 282, 283, 285, 394, 410, 412, 418. the foundation of his Faith, 294, 295. his Privilege, ibid. when men are made Christians by Birth, and not by conversion, 405, 406. they have borrowed many things from Jews and Gentiles, 475, 476. they recoil by little and little from their first Purity, 486, 509. the Primitive Christians for some ages said, We are Christians, we Swear not, 555. and, We are the Soldiers of Christ, it is not lawful for us to Fight, 562.  
Concerning the Life of a Christian, what and how it ought to be, 149— 157. Every Christian ought to be concerned in the Work of the Lord, 707 a Judgement of several sorts of Christians must be made from their respective Principles, and not from the Practice of particular Persons, 684. the Gathering of the Primitive Christians was an uniting of Hearts, and not of Hands only, 697, 709.  
Christianity is made as an Art, 273. It is not Christianity without the Spirit, 281— 283, 296, 297. It would be turned into Scepticism, 423, 424, 484, 491, 492. It is placed chief in the renewing of the Heart, 407. Wherein it consists not? 450. what is and is not the mark thereof, 484— 486, 492. why it is Odious to Jews, Turks and Heathens, 498. what would contribute to its Commendation, 534.  
What the Cause is of all the Mischief in Christendom, 711, 713. the Essence or Being of Christianity placed in the true and real Conversion of the heart, by virtue of the operation of the Light, Seed and Grace of God, 700. that there is nothing but the Name, and nothing of the Nature of true Christianity among Christians, is manifest in the Clergy, 708, 709, 27. the Call of God to blinded Christendom, 356.  
CHURCH, without which there is no Salvation, what she is? concerning her Members, Visibility, Profession, Degeneration, Succession, 403 to 417. whatsoever is done in the Church, without the instinct of the Holy Spirit, is vain and impious, 419. the same may be said of her, that in the Schools is Disputed of Theseus' Boat, 431. in her Corrections ought to be Exercised, and against whom, 508. she is more Corrupted by the Accession of Hypocrites, 521. the Contentions of the Greek and Latin Churches about Leavened or Unleavened Bread in the Supper, 506. the Lukewarmness of the Church of Laodicea, 411. there are Introduced into the Roman Church no less Superstitions and Ceremonies, than among the Heathens and Jews, 406.  
The Church of Rome's pretended Charity, 688, 689. the Church of Rome no Church, 647. the Basis and Foundation of that Church stands in Confessing the Superiority and Precedency of Peter and his Successors, and in believing, that Infallibility is annexed thereunto, 688. the True Church is distinguished from the False by its real Sanctification and true Holiness, 203. what a Church is, defined, 208. the Notion and Definition of a Church, which arises from the Universal Principle of Light and Grace, doth Establish Universal Love, 702. the Cause of the True Church's gathering to a Body, was a Sense of their Want, 697. such as are sanctified, properly constitute the Church, 226. who is the Head, and who the Ministers thereof? 139— 144, 167, 168. God's Care over his Church and Heritage, 191, 192. Men may be said to be within the Church, who want outward Preaching, 805— 807. the great property of the Church of Christ is pure Unity in Spirit, 217. The Ground of Division, Separation and Schism in the Church, 188. In the Primitive Church Condescension was practised in case of Weakness; though those weak ones were not suffered to propagate their Scruples, 223, 224▪ In what Cases the Church of Christ may pronounce a positive Sentence and Judgement, without the hazard of Imposition upon either of the Parties Controverting, 216, 867.  
Circumcision, a Seal of the Old Covenant, 490, 586.  
Clergy, 428, 430— 433, 436, 437, 507. The Clergy the greatest Promoters of Wars, 708, 709. they are so Impudent as to thank God for the Destruction of their Fellow-Creatures, 709. upon the Charge of a Prince or State they will pray for those, to whom before they wished Ruin and Destruction, ibid. They cloud the Truth, that the Common People might Maintain and Admire them, 731. they acted the Mad Pranks of John of Leyden in the Civil Wars of England, 668. See Protestants.  
Clothes) That it is not Lawful for Christians to use things superfluous in clothes, 543— 545, 564, 565.  
Comforter, for what end he was sent, 271, 272.  
Commission) The Commission of the Disciples of Christ, before the Work was finished, was more Legal, than Evangelical, 419.  
Communion) the Communion of the Body and Blood of Christ is a Spiritual and inward thing, 148, 149. that Body, that Blood is a Spiritual Thing, and that it is that heavenly Seed, whereby Life and Salvation was of old, and is now Communicated, 593, 594. how any become partakers thereof, 496, 497, 498. it is not tied to the Ceremony of breaking Bread and drinking Wine, which Christ used with his Disciples; this was only a Figure, 494, 497 to 503. whether that Ceremony be a necessary part of the New Covenant, and whether it is to be continued? 504 to 515. Spiritual Communion with God through Christ is obtained, 311. they that Witness Christ come, need not Bread and Wine to put them in Remembrance of him, 35 see Supper.  
Community of Goods is not brought in by the Quakers, 516, 533, 534.  
Compliments, see Titles.  
Conscience (see Magistrate) Its Definition, what it is? it is distinguished from the saving Light, 366, 337, 338, 515, 516. the good Conscience, and the hypocritical, 400. he that acteth contrary to his Conscience, sinneth; and concerning an Erring Conscience, 516. what things appertain to Conscience, ibid., what sort of Liberty of Conscience is defended, 517. it is the Throne of God, ibid. it is free from the Power of all Men, 527.  
Conscience and Reason are distinguished from the Saving Light of Christ in all Men, 603. Clem. Alex. his Testimony, 579. God alone can Inform and enlighten the Conscience, 704.  
Conversion) what is Man's therein, is rather a Passion, than an Action, 331. Augustin's Saying, ibid. this is Cleared by two Examples, 339, 340. Conversion presupposeth having Light and Grace, 8.  
Controversy) Solid Controversies may be entertained for Clearing and Maintaining the Truth, 730.  
Correction, how and against whom it ought to be exercised, 517.  
Covenant) The Difference betwixt the New and Old Covenant-Worship, 286, 287, 441, 442, 456— 458, 484. See also Gospel, Law.  
Courts, see Princes.  
Cross) the Sign of the Cross, 492.   

D.  
Dancing, see Plays.  
Day, whether any be Holy? and concerning the Day commonly called the Lord's Day, 442, 503.  
Whether the First Day of the Week has any more Inherent Holiness, than any other Days, the Testimony of the First Protestants, 91, 92. the Lord's day is not the First Day of the Week, 39 nor is it limited to a particular Day, 92. the First Day is not come instead of the Sabbath, 93. superstitious observing of Days, is the Inventions of Men, 92, 146. and an Inlet to all the Popish Holidays, 39▪ 92. the Priests make the First Day of the Week their Market-day to sell and vend their Babylonish Commodities in, 40. It is convenient and necessary, that a Day be set apart, to meet and Worship God in, 146: the Divines Nonsensical Proofs, that the First Day of the Week is instead of the Sabbath, 177, 178. no Man is to be judged in respect of an Holy Day or the Sabbath-days, etc. 170. the observing of Days being a returning to the beggarly Elements, 224. the first Dawning and breaking forth of the heavenly Day of the Lord in this our Age, described, 689-691.  
Deacons, 508. ‖ Deaf Persons, see Light.  
Death (see Adam, Redemption) it entered into the World by Sin, 316, 317, In the Saints it is rather a passing from Death to Life, 316. a Sleep, 41. and their Natural Death is not the Wages of Sin, 94.  
Devil) he ears not at all, how much God be Acknowledged with the Mouth, provided he be Worshipped in the Heart, 272, 355, 356. he can form an outward Sound of Words, 278. he haunts among the Wicked, 391. How he can be a Minister of the Gospel, 425— 427. when he can work nothing, 453, 454. he keeps Men in outward Signs, Shadows and Forms, while they neglect the Substance, 489— 491, 507. The Rage of the Devil against the Lord's Chosen, 713.  
Differences in the Church in outward Matters, to be Composed, 207. as coming from the besetments of the Enemy, 228. the Spirit of God giving Judgement in the Church of Christ, 240.  
Dispute) The Dispute of a Shoemaker with a certain Professor, 422, 423. of an Heathen-Philosopher with a Bishop in the Council of Nice, and of the Unlettered Clown, 423, 424.  
Divinity) School-Divinity, 417. how pernicious it is, 423 to 427.  
Divisions, see Schism.  
Dreams, see Faith, Miracles.  
Doctrine) That Doctrine, which is both contrary to Scripture and Experience, is not for the Spirit; but against it, 601. the Fruits prove the Doctrine, 624. J. B. brings his own Author in for Devilish Doctrines, 749.  
Duty) The hardened and blinded see not their Duty, 242. Duties natural and spiritual differ, 636.   

E.  
Ear) There is a Spiritual and bodily Ear, 271, 278. whether the outward Hearing is necessary to make a Man a Member of the Visible Church? 806.  
Easter is Celebrated other ways in the Latin Church, than in the Eastern, 289. the Celebration of it is grounded upon Tradition, 289.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the Name, J. B's false Gloss upon it, 859, 487. (see Baptism)  
Ejaculations proved from Scripture, 852.  
Elders, 277, 430. How Christ in Revealing his Will, ordinarily makes use of the Elders and Officers in his Church, 229. in Cases of Differences and Controversies, 236.  
Election and Reprobation of Infants, 766, 767. J.B. makes the Word [All] express of two Numbers the least to be Elected, 784, 804. by the whole World he falsely understands the Elect only, ibid.  
Elector of Saxony, the Scandal given by him, 471.  
Eminency) Your Eminency, see Titles.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftener translated [in] than [among] as in 1 Cor 2.2. p. 66.  
Endowments) the Author glories not in natural Endowments,  
Enjoyments inward) former Feelings and Enjoyment are far exceeded by the Feelings and Enjoyments of this day, 28, 29.  
Enoch walked with God, 394.  
Enthusiasm, its proper signification, 658.  
Epistle, see James, John, Peter.  
Esau and Jacob did strive in the Womb, 447.  
Ethics, or Books of Moral Philosophy are not needful to Christians, 424.  
Evangelist, who he is? and whether any now a days may be so called, 429, 430.  
Evidence, the best and most principal is the Immediate Evidence of the Spirit; and the greatest outward Evidence, that can be given, is the Scripture, 593, 594. the Spirit's Evidence is, that it teacheth to deny Ungodliness and Worldly Lusts, etc. 575, 576. an Evidence, that no Hypocrite can have, 657. See Ministry, Spirit, Revelation.  
Exaltation) self-Exaltation leads to Separation and Division, 192, 193.  
Excellency) Tour Excellency, see Titles  
Excommunication, the evil thereof, 690, 691  
Exorcism, (or Adjuration) in the use of Water-baptism denied, 492  
Eye) The Spiritual Eye sees and discerns the true Confessor from the false, 657, 837.   

F.  
Faith, its Definition, and what its Object is, 277, 278. how far, and how Appearances, outward Voices and Dreams were the Object of the Saints Faith, 278. that Faith is one, and that the Object of Faith is one, 279. It's foundation, 293, 294. see Revelation, Scripture.  
Little Faith is perfect in the measure of it, 23, 80. what it is; its absolute necessity, 129. Accidental Objects of Faith, 602. wherein the nature and Essence of Faith consists, 603. J. B's halting Examples to prove true Faith, 759. Sadeel's Testimony concerning Succession of Faith, 648. the material and formal Object of Faith distinguished, 742, 744. whether Faith comes by the outward Hearing? 904. falling away and departing from Faith, 42, 43. who they were, that fell from Faith, 96. not holding it in a good Conscience, 137. thou that standest by Faith, etc. ibid. see Grace.  
Fall of Man, see Man.  
Farellus, 506  
Father, see Knowledge, Revelation.  
Fathers, (so called) they did not Agree about some Books of the Scripture, 296, 303. they affirm, that there are whole Verses taken out of Mark and Luke, 288. concerning the Septuagint-Interpretation, and the Hebrew Copy, 303. they preached Universal Redemption for the first four Centuries, 326. they frequently used the Word [Merit] in their Doctrine, 387. concerning the possibility of not Sinning, 397, 398. the possibility of falling from Grace, 400. many of them did not only contradict one another, but themselves also, 423, 424. concerning Baptism and the Sign of the Cross, 492. concerning an Oath, 550.  
Feet) Concerning the Washing of one another's Feet, 447, 498, 499. Christ washed the Disciples Feet, 169, 170. the Washing of Feet, etc. 651. a spiritual Washing of Feet pointed at by Christ, 652. Washing of Feet observed by Christians in the Primitive Times, ibid. which though Commanded with so great solemnity, yet Ceased, 863.  
Forbearance of God, see God.  
Franequer) all things are set to sale at Rome, to Franequer applied, 433.  
Freedom from sin, see Perfection.  
Freely) the Gospel ought to be preached freely, 403, 432— 434. Nic. Arnoldus his Answer to Freely ye have received, etc. 433.   

G  
Games, see Plays.  
Gentiles) by what Nature the Gentiles did the things contained in the Law, 313, 763. The Gentiles justified in doing the Law, 360— 362. Jew and Gentile, Scythian and Barbarian partakers of the Salvation of Christ, 363. see Heathens.  
Gifted Brethren, 416.  
Gifts, 204. diversities of Gifts, Administrations and Operations from the same Spirit makes no division, 220. Gifts differing, according to the Grace given, 300. the confining of the Gifts and Graces of God to certain External Forms and Ceremonies, is directly opposite to Universal Love, 703. by the Gift of God all things are possible, 398.  
Gilpin (John) his Story answered, 74.  
God) How he hath always manifested himself, 269 unless he speak within, the Preacher makes a rustling to no purpose, 271, 272. None can know him aright, unless he receive it of the Holy Ghost, 270, 271, 272. God is to be sought within, 272. he is known by Sensation, and not by mere Speculation, and Syllogistick Demonstrations, 271. he is the Fountain, Root and Beginning of all good Works, and he hath made all things by his Eternal Word, 274. God speaking, is the Object of Faith, 278. among all he hath his own Chosen ones, 270. he delights not in the Death of the Wicked, (see Redemption:) he hath manifested his Love in sending his Son, 367, 368 (see Justification) he rewards the good Works of his Children, 386. whether it be possible to keep his Commandments? 388. he is the Lord and the only Judge of the Conscience, 515, 517▪ he will have a free Exercise, 522. his Forbearance and Long-suffering, 343, 344, 223, 217. When God hardens, 344. what Man does act without his Power, is not accepted, 453. by Manifestation he cometh forth into the Creatures, and yet is still in himself, 580. whom to know is Eternal Life, 115. God's Voice is known by a Spiritual and Supernatural Sense, 898  
God is Light, 65, 115, 161. There is in all Men a Supernatural Idea of God, as of a most perfect being, 900. his Glory and Beauty makes all the Glory of this World as Dross and Dung, 902. his Condescension to the Weak, 35. of all things Sin is most contrary to his Nature, 320. whose Riches and Bounty lead Men to Repentance, 791. who speaks inwardly to the Mind of Man, 896.  
Godliness from a tender Age, the Happiness of few, and why? 677.  
Good) that which is good for one to do, may be sinful to another, 300. the Good in all aught to be Commended, 682, and the Evil not to be encouraged, 683.  
Gospel (see Redemption) the Truths of it are as Lies in the Mouths of Profane and Carnal Men, 276, 284, 285. the Nature of it is explained, 285, 286. It is distinguished from the Law, and is more excellent than it, 386, 287, 298. (see Covenant, Law) whether any aught to preach it in this or that Place, is not found in Scripture, 299, 416, 417. its Works are distinguished from the Works of the Law, 382. how it is to be propagated, and of its Propagation, 517. The Worship of it is inward, 484. it is an inward Power, 349, 350. Evil under the Gospel not to be resisted, 665. its most excellent Dispensation is to be like Christ, 664  
The Gospel of Salvation is brought nigh unto all, 125. which is the Power of God, 126. a new Revelation of the good old Gospel, and Doctrines, 308. this Gospel is made a Mock and Illusion by the false Doctrine of Absolute Reprobation, 319, 321, 322. is preached to every Creature, 323. or in every Creature, 799. which Gospel is hid in them that are lost, 632. a twofold Dispensation of it, 664. the preaching of it perverted by our Adversaries, 782. the History of the Gospel is necessary, 793. yet the Declaration is not the Power or Manifestation of God in Man, 799. which Assertion is neither Heathenism nor Jesuttism, etc. ibid. and Salvation is not impossible without the hearing of the Gospel, or outward preaching, 805.  
Government (see Church, Magistrate) Order and Government Asserted in the Church of Christ, 193. being appointed by Christ himself, and the form thereof, 194. the Abuse makes not void the true use, ibid. the end thereof, 195. being practised by the Apostles and Primitive Christians, ibid. 199. the Apostles Doctrine concerning it, 196. dissenting Reasonings against it, 197. It is no inconsistency or Contradiction, to be a Follower of the Grace of God in ones self, and to be a Follower of Men, in whom the Spirit of God hath the Dominion, ibid. in what Cases, and how far this Government extends, (i) as to Outwards and Temporals, 206— 211. (two) in Matters Spiritual and purely Conscientious, 212— 224. It differs from the Oppressing and persecuting principality of the Church of Rome, and other Antichristian Assemblies, 230— 235.  
Grace) the Grace of God can be lost through Disobedience, 398, etc. Saving Grace (see Redemption) which is required in the calling and qualifying of a Minister (see Minister:) in some it worketh in a special and prevalent manner, that they necessarily obtain Salvation, 340, 341. Your Grace, see Titles.  
Grace is given in order to save, 63, 64. what it teaches, 128. all have Grace sufficient for Salvation, 341, 578, 699. if not resisted, works Salvation, 801. the Calvinists make Grace an Irresistible Power falsely, 803, 827, 828, 834. God's Grace and Love is Universal, 164. its Work in the Heart, 387, 802. concerning falling from Grace, 136— 138, 167. a graceless Man is rendered unfit to receive the new Wine of the Gospel in his unclean Vessel, 656.  
Greeks) the Wisdom of the Greeks appeared in their worldly Affairs, 764.   

H.  
Hai Ebn Yokdan, 365  
Hands) Laying on of Hands, 417, 511, 660, 833. Paul wrought with his Hands, 652, 435  
Head) Of uncovering the Head in Salutations, 531, 533, 540— 543, 564, 565, 874. to put off the Hat one to another, not commanded by Christ, 3. is one of the Corrupt Customs of the World, ibid. not warranted to Man by Scripture, but to God, 60. and Salutations commanded by Christ are owned by the Quakers, 2, 3. who done't consist in taking off the Hat and bowing of the Body, 874, [see Honour, Salutations.]  
Hearing) Inward and outward Hearing distinguished, 603, 803, 804. Faith comes not by outward Hearing, 904, 905. see Infants.  
Heart) the Heart is Deceitful and Wicked, 30, 312— 314. Obdurateness and Hardness of Heart when begotten? 789. Hardness of Heart and blindness justly reprovable, and all the Enormities following thereupon, 242. man cannot procure to himself tenderness of Heart in his own will, 338  
Heathens) Albeit they were Ignorant of the History, yet they were sensible of the Loss by the Fall, 361. some Heathens would not Swear, 555. Heathenish Ceremonies were brought into the Christian Religion, 492. Heathen-Philosophers Divine Knowledge, 361, 362. they declared, that Inward Concupiscence is sin, 604. the Gospel held forth to them, 327. and Christ was given as a Light to enlighten the Gentiles, 358. Concerning the Heathens Book of Nature, 630, 631. Salvation is possible to them in the most barbarous places, 700, 803, 804. they having a Day of Visitation through the Gospel, 788. Those that deny the Inward Principle of Grace and Light given to all Men, are forged to urge the same against an Heathen, because he doth not acknowledge any Scripture or Tradition, 700, 701. See Gentiles, Pagans: Heathen-Persecution, see Persecution.  
Hebrew) The various Lections of the Hebrew Character of the Bible, 303.  
Henry IU. King of France, 524  
Heresies) whence they proceeded, 449, 450. who cannot certainly judge of Heresy, ought not to punish for Heresy,, 663. Christ's Servants must not pull the Tares, but leave them with the Wheat, 519. Heresy may be mistaken for Truth, ibid. 521. the Name of Heresy may be more or less restricted, 527.  
Heretic) 519. An Heretic hath no just ground from the Quakers Principle to abstain from Prayer, 645. Heretics pretences to the Spirit, 607, 610, 612— 614.  
Hicks) the Grossness of T. Hicks his dealing with the people called Quakers discovered, and abhorred in print by others, 879.  
Highpriest) see Priest.  
History of Christ) see Quakers, Redemption, ● Knowledge.  
Holy of Holies) the Highpriest entered into it once a Year, 277, 278. but now all of us at all times have access unto God, 287.  
Holiness) Your Holiness, see Titles  
Honour (see Titles.) Concerning Civil-Honour, 873 880.  
House of God) The House of God is no polluted Nest, 412  
Hypocrisy, the worst of Evils in Religious Matters, 521, 522  
Hypocrites) 519, 522. Under what Profession Hypocrites love to live, and what Principles they most affect, 47, 48. the Hypocrites works have no Savour of Life, 656. we cannot join with them in Prayer, 470. he that has a Spiritual Discerning, can discern them, 519. Hypocrites want Titles, 536. their Hope shall perish, 387. their Danger, 522.   

I.  
Jacob, 447. Jacob and the Jews their Practice (of bowing) as also Abraham's, was by Permission, and not to be our Rule, 876. Abraham's and Jacob's practice will not warrant our Imitation of it, 873. Worm Jacob is a Threshing Instrument, 883.  
James the Apostle) There were of old divers Opinions concerning his Epistle, 297. whether his Epistle be Authentic, and how to know it? 309.  
Japonians) The Japans knew by the teaching of Nature, that it is unlawful to kill, steal, forswear, etc. as is evident by the Pricks of their Consciences: Fra Xaviers, 701.  
Idea) There are supernatural Ideas of things supernatural in the Souls of Men, 899. Men can. have no true Idea of things Supernatural, but what is Supernatural, ibid. There is a Natural Idea, of God in Men, common to the Wicked with the Godly, 900. the Ideas of all things are divinely planted in the Souls of Men, ibid. All Ideas are of a Spiritual Nature, 901. the Supernatural Ideas in Men infer Supernatural Senses, or perceptive Faculties, 902. those Faculties in Wicked Men do, as it were, sleep, ibid.  
Idolatry) 440, 450. whence it proceeded? 475. how with Idolatry we cannot join in Prayer, 469. from whence Idolatries did spring? 475  
Jerusalem) Christ's Lamentation over Jerusalem, 344  
Jesting) see Plays, Games.  
Jesuits) see Sect Ignatian.  
Jesus) see Christ; what it is to be saved, and Assembled in his Name, 358, 359, 367, 455. See Name.  
Jews) Among them there may be Members of the Church, 402, 403. their Error, etc. 410. their Worship is outward, 484. Particular Commands given to the Jews, whether now obligatory upon us? 663. they are no Rule for Christians, being Repealed by Christ, who gave a new Command, 520.  
Jewish Doctors and Pharisees) resisted Christ, disdaining to be Esteemed Ignorant, etc. 268  
Jezebel) the not suffering the Woman Jezebel, in what manner it was to be? 521  
Ignorance) 514 Priests Darkness and Ignorance, 215  
Illiterate) see Mechanics.  
Image of God) whether any Relics of it remained in Adam? 337. see Adam.  
Imposition) The Authority of the Church is no Imposition, 199. Imposition is, what is contrary to true Liberty of Conscience, 236. a Testimony against Imposition and Dominion, 238  
Independency) An Independent Preacher embracing Truth, and upon what Occasion? 879. the Constitution of the Independent Church, 416  
Indians) The Defect of the Scriptures and outward Knowledge of Christ in the Indians is providential, 692, see Americans▪ (63.) Pagans.  
Indulgences) 365  
Infants (see Sin.) Infants, that die in their Infancy, in the Judgement of Charity may be supposed to be saved, 42. Infants and Deaf Persons are excepted from the Necessity of outwardly hearing the Gospel, 805. some Infants and deaf Persons saved without external Knowledge, 10. Infants are not guilty of Adam's Sin, 40, 41, 94. not Guilty before the Act of Sin, ibid. Infants are under no Law, 868. Whether children's Death argues guilt? 770. Infants saved without Christ, J. B's horrible Lie, 771. Infants saved by Christ, ibid. Sodom's Children, etc. Infants perishing in the Flood, 772. Circumcision argues not Infants guilty, 773. Regeneration of Infants, ibid.  
Infallibility) To say, that there is no Infallible Judgement now to be expected from the Spirit of God in the Church, is to turn Christianity into Scepticism, 235. the only proper Judge of Controversies in the Church is the Spirit of God, and the Power of deciding solely lies in it, as having the only, unerring, Infallible and certain Judgement belonging to it, 225. where there is any gathering or Assembly, which truly and properly may be called the Church of Christ, the Infallible Judgement will never be wanting in matters of Controversy, 227.  
Influences) there are General and Special Influences, 582. none can pray truly in Words, but by a particular Influence, 583, Unfaithfulness wants Influences to Duties, 641  
Iniquities) Spiritual Iniquities or Wickedness, 450.  
Innovators) Pretenders and Innovators to be Judged by the Power of God, 217. as coming from that, which being puffed up, affects singularity and exaltedness, 218.  
Inquisition) 523.— Inquisition lays not hold on Folly and Vanity, neither at Rome, nor in Spain, 545  
Inspiration) where that doth not Teach, Words without do make a Noise to no purpose, 271, 272. some Christians and Gentiles have acknowledged the Evidence and certainty of Divine Inspiration in all Men, as the surest Ground of Knowledge, 605. Permissive Inspirations disowned, and owned again by the Quakers Adversaries, 673. Inspirations are necessary to Inward Duties 582. Christ's Illumination is his Inspiration, 594. which is a greater Evidence, than the Scripture, 595. even Heathens have a Knowledge of the self-evidence of Divine Inspiration, 605. Inspirations mandatory and permissory, 637, 639. Inspirations of things either to be done, or simply to be believed, 640. Inspirations general or particular ibid. the same which was given to the Holy Men of Old, 658.  
Instruction) see Teaching.  
Intellect) the supreme Intellect enjoyed in the Mind of Man, 363  
Interpreters) 784, 60, 633, 794, 803— 805.  
John the Apostle) Concerning his Second and Third Epistles, and the Revelation, there were sometime divers Opinions, 297.  
John the Baptist) did not Miracles, 416, 37.  
John Huss) is said to have prophesied, 309.  
John Knox) in what respect he was called the Apostle of Scotland, 430.  
Israelites) going to War, enquired first the Oracle of God, 560.  
Judas) fell from his Apostleship, 411. who was his Vicar? 420▪ his Ministry was not purely Evangelical, 421. he was called Immediately by Christ; and who are inferior to him, and plead for him as Patron of their Ministry? 420, 421.  
Judgement) see Church. Concerning the Power of Decision, 224- 230, (see Infallibility) any Members in Obedience to the Lord giving forth a positive Judgement in the Church of Christ, is not to usurp Authority over their Fellow-Members, 229. decisive Judgement explained, 243. true and false Decision, 244. unsettled Men Judging, 683, 684. Charitable and uncharitable Judgement, 686. God the Judge of conscience, 516, 517. he that is Spiritual, Judgeth all things, 795, see Church.  
Justification) the Doctrine thereof is and hath been greatly vitiated among the Papists, and wherein they place it? 364, 365, 380— 382, Luther and the Protestants with good Reason opposed this Doctrine, though many of them ran soon into another Extreme; and wherein they place it? and that they agree in one, 366, 387, 370. it comes from the Love of God, 367▪ 379, 380. to Justify signifies to to make really Just, not to repute Just; which many Protestants are also forced to acknowledge, 370, 371, 374— 377. The Revelation of Christ form in the Heart, is the formal Cause of Justification, not Works (to speak properly) which are only an Effect, and so also many Protestants have said, 364— 380. we are Justified in Works, and how? 364, 370, 371, 380— 387. this is so far from being Popish Doctrine, that Bellarmine and others opposed it, 365, 369, 385, 386.— We are Justified by Christ Jesus, both as he appeared at Jerusalem, and also as he was made manifest and revealed in us, 19, 20. Justification by the indwelling of Christ is denied by the Papists, 78. Primitive Protestants Belief concerning Justification, 79. concerning Faith and Justification, 129, 166. a twofold Justification, 25. it is the making a Man just by an Inward Righteousness, 77. 811. the Doers of the Law Justified, 806. Antinomians Imputative Justification refuted,, 812. J. B's gross Opinion of it, 814. no Man is Justified, before he be sanctified, 816, The real Justification falleth under the inward sensation of the Soul, 817.   

K.  
Keith) G. K. vindicated from our Adversaries malicious Insinuations against him, 621.  
Kingdom of God) 459, 511, 517. Christ's Kingdom needs no outward protection, 846. the Kingdom of God is within you, 803. the Kingdom of God is in the Seed, in the Hearts of all Men, 354.  
Kirk) the Greedy Kirk, become a Proverb, 437.  
Knowledge) the Height of Man's Happiness is placed in the true Knowledge of God, 467. Error in the Entrance of this Knowledge is dangerous, 267, 268. Superstition, Idolatry, and thence Atheism hath proceeded from the False and Feigned Opinions concerning God and the Knowledge of him, 269. the uncertain Knowledge of God is divers ways attained, but the True and Certain only by the inward and immediate Revelation of the Holy Spirit, 269— 271. it hath been brought out of use, and by what Devices, 272, 273. there is no Knowledge of the Father, but by the Son, nor of the Son, but by the Spirit, 268, 274, 275. the Knowledge of Christ, which is not by the Revelation of his Spirit in the Heart, is no more the Knowledge of Christ, than the prattling of a Parrot, which hath been taught a few Words, may be said to be the Voice of a Man, 276, 277.— The Objection, [that the Apostle prefers the Knowledge of Christ as outwardly Crucified, to all other Knowledge] answered, 9 his Inward Knowledge preferred, 67. the true and saving Knowledge of God, 115, 161. the Knowledge of the History saves none, 355. many by the Light may be saved, that have not the outward Knowledge of christ, 356 of the true Ground of Knowledge, 728— 733. the Difference between Head-Knowledge, and the partaking of the Divine Nature, 763, 764. Monopolizers of Knowledge, 889. 428 (see Clergy) The Christian Religion consists not in the Historical Knowledge of Christ, 895. see Indians, &c   

L.  
Labour) they wanted nothing, whom God sent, they laboured with their Hands, 435.  
Laces and Ribbons) 873.  
Laics) 429, 432, 433.  
Laity) 433, 507.  
Lake of Bethesda) 338, 339.  
Lamb) see Paschal Lamb.  
Language) the plain Language used in the Scriptures, 58. concerning our using Thee and Thou, which is the Singular Number to one person, 61. to use the Plural instead of the Singular Number to one Person, is no Indifferent thing, 3, 4. (see Number) the Singular Number to one person used in the Latin, 539. how the Word [You] came to be used to a single person, ibid. the Word [Thou] a greater Honour to one, than [You] 540. Scripture-Dialect, the plain Language, 541.  
Law) the Law is distinguished from the Gospel, 287, 384. the Difference thereof, 287, 493. (see Gospel.) under the Law, the People were not in any Doubt, who should be Priests and Ministers, 408. (see Minister of the Law, Worship) The Testimony, Law and Word is inward in the Heart, 15, 71. the ending of the Law and beginning of the Gospel, 187. wherein the Law and Gospel differ, 298, 393, 484. the outward and inward Law, 286. the Law of Christ more perfect, than of Moses, 558. the Divine Law was implanted in Man's Nature, before all Laws made by Man, 701. J. B's Proof, for what is meant by Law and Testimony, 756. his Asserting the Law of Nature against his former Reason, 793. Law of Moses, see Legal Rites.  
Lawyer's) by Tricks and Intricacies foment Controversies, 209  
Laying on of Hands) 511. see Hands.  
Learned) the Lord is angering the Wise and Learned, 885  
Learning) what true Learning is? 421, 422. Humane Learning is not the Qualification of a Minister, 140, 305, 703, 730. see Literature, Schools of Learning.  
Leaven) J. B's Objection against the Word Fermentum (Leaven) or Fermentation (a Leavening) answered, 855.  
Legal Rites) had a Command, as well as John's Baptism, 857.  
Leonisis' a Sect; they have a great Show of Truth, 532. (in the Margin.)  
Letter) The Letter killeth, quickeneth not, 393. like Pharisees the outward Law, so now Professors plead the Letter, 15. How the Letter killeth, 18, 76.  
Levi) a Figure of Christ, 655  
Leyden) John of Leyden and Ignatius Loyola their Practices resembled by W. M. and his Brethren, 58  
Liars) their Punishment, 557  
Libertines) see Ranters.  
Liberty) the true Liberty in the Church, 222. breach of Liberty begets Jars, ibid. a false Liberty, 224. a wrong Spirit of Liberty, 246. what Liberty we claim in things Religious, 516, 520, 524  
Lies) 276. lying Titles, 535. Christians not to speak a Lie, 875. J. B s refuge of Lies, 877.  
Light) The innate Light is explained by Cicero, 361, 362.  

Light of Nature) the Errors of the Socinians and Pelagians, who exalt this Light, are rejected, 310, 311. Saving Light (see Redemption) is universal, it is in all, 330, 331. It is a Spiritual and Heavenly Principle, 333, 334. it is a Substance, not an Accident, 334, 335. it is Supernatural and sufficient, 346, 348. It is the Gospel preached in every Creature, 349, 350. It is the Word, nigh in the Mouth and in the Heart, 350, 351. it is the Engrafted Word, able to save the Soul, 353. Testimonies of Augustin and Buchanan concerning this Light, 363. it is not any part of Nature, or Relics of the Light remaing in Adam after the fall, 337. it is distinguished from the Conscience, 337, 338. It is not a common Gift, as the Heat of the Fire and outward Light of the Sun, as a certain Preacher said, 357. it may be resisted, 331, 333, 338, 398, 399. by this Light, or Seed, Grace and Word of God, he invites all, and calls them to Salvation, 352— 354 none of those, to whom the History of Christ is preached, are saved, but by the inward Operation of this Light, 353— 355. it is small in the first manifestation, but it groweth, 353. it is slighted by the Calvinists, Papists, Socinians and Arminians, and why? 354. none can put it to silence, 357. there are and may be saved by the operation thereof, who are ignorant of the History of Christ, 318, 319, 331, 336, 337, 352, 356— 362. an answer to the Objection, That none can be saved, but in the Name of Jesus Christ, 358, 359, 367.  
The Light within being believed in and obeyed, leads to the use of the Scriptures, 11. where the Light is, there is Christ himself, ibid. 63. the Light is not contradistinguished from the Gospel, but is the same, 64 some may have saving Light and Grace, who after a certain manner may be said not to have, the Spirit, 66, The Light of Jesus Christ in Men will discover the Intents of the heart, and flatter none, 711. the Light is no Introduction to paganism, 67. concerning the Light, 123. the Light is come into the World, etc. 126, 165. Light of Nature objected, 693. The Light, seed and Grace of God no part of Man's Nature, 694. the Inward Principle of Life and Light described, 699. Deaf People, etc. the Light may Influence, which Writings, etc. cannot 759, 805, 302. Objections against the Universality of the Light, 797, 798. 'tis sufficient and saving, ibid. 'tis not nature's Light, 829. the Testimony of Cyrill. Alex. of the Light, 344   
Life) The Principle of Divine Life is never Idle, 644. the Life of Words witnessed, ibid. (see Christ) no Nourishment, no Life, 414. Lifeless Members, what Church they make, ibid.  
Literature) Humane Literature is not at all needful, 421, etc. see Minister, Sciences.  
Liturgy) 444, 455.  
Logic, 423, 424. | Aristotle's logic by Papists and Protestants made the Handmaid of Divinity (so called) 305  
Lord) There is one Lord, 279, 280.— No Man can call Jesus Lord, etc. 276, 468. the Name of the Lord, how taken in Scripture, 487  
Lot) Abraham's and Lot's bowing, 874  
Love) Of a Love-Feast, 509, 510, 679,— 694, 704  
Lucifer) Lucifer's Spirit affecting honour, 537, 538  
Lukewarmness) of the Church of Laodicea, 411. see Church, Religion.  
Luther) 526. Luther and Calvin testifying against Persecution, persecute themselves, thereby encouraging Papists, 526, 527.  
Lutherans) their Seditions against Reformed Teachers, and Assault, etc. 292. their Principle of Persecution, etc. 690. they hold no Salvation without the Knowledge of Christ, and the Scriptures, 692   

M.  
Macquare) R. M's most abusive Railing against the Quakers, and their Doctrine, 880. and his shameless Flatteries to J. B. ibid.  
Magistrate) Concerning his Power in-things purely Religious, and that he hath no Authority over the Conscience, 515 530. nor aught he to punish according to Church-Censure, 517. concerning the present Magistrates of the Christian Word, 563, 564. Magistracy, and the Offices thereof, 157— 159, 171. is an Ordinance of God, 710. its Lawfulness and Power, 865. he bears not the Sword in vain, 665. not to punish for Religious Matters, but Evil in Civil Matters, ibid. Priests call for the Magistrates Sword to defend their Doctrine against the Quakers, 76, they make him their Executioner, 667. Christ's Kingdom needs not outward Power to protect it, 846. the Nature of the Gospel is Extrinsic from the Rule and Government of State, 517. if Magistrates have Power to punish Heretics, than Nero was no Persecutor, 521. then forcing a Conformity, is not Compelling the Conscience, as J. B. Asserts, 865. see Heresies.  
Mahomet) prohibited all Reason and Discourse about Religion, 527. he was an Impostor, 338.  
Majesty) your Majesty, see Titles | excellent Majesty, 875  
Maintenance) Minister's Maintenance, 142. must be voluntary, not coercive, ibid. 143. the Gospel to be made without Charge, 168, 434. his necessities to be answered, 432, 661. God sends no Man away, faring upon his own Charges, 435. the Abuses Priests Maintenance brings, 436. in the Primitive Times no stinted Maintenance was sought by the Ministers, ibid. who hire a Teacher, may pay his Stipend, 438. what kind of Maintenance is denied, 661, 662.. what Maintenance allowed to Ministers in Scripture, 840.  
Malchus) his Ear cut off, see Titles.  
Man, (see Knowledge) his Spirit knoweth the things of a Man, and not the things of God, 275. the Carnal Man esteemeth the Gospel-truths', as Lies, 276. and in that State he cannot please God, 282. the New Man and the Old, 294, 593. the Natural Man cannot discern Spiritual Things: As to the First Adam, he is Fallen and Degenerate, 294, 308, 310, 317, 318. his Thoughts of God and Divine Things in the Corrupt State are Evil and Unprofitable, 310. nothing of Adam's Sin is Imputed to him, until by Evil-doing he Commit his own, 311, 315, 316. in the Corrupt State he hath no Will or Light capable of itself to manifest Spiritual things, 311— 314, 367. he cannot when he will, procure to himself Tenderness of Heart, 389. whatsoever he doth, while he doth it not by, in and through the Power of God, he is not approved of God, 452, 453. how the inward Man is nourished, 495— 497. how his Understanding cannot be forced by Sufferings, and how his Understanding is changed, 521, 522. the Heart of Man is deceitful, 301, 312. his Imaginations evil, ibid. the Natural Man discerns not, etc. 313. the Fall of Man did affect both Soul and Body, 762. how Man's Mind is changed, 522  
Manifestation) see Seed.  
Merchandise) what it is to make Merchandise with the Scriptures, 426  
Marriages) the Care taken about them by the People called Quakers, 210, 211.  
Martyr's) of Protestant Martyrs, 523— 528 J. B's condemning Primitive Martyrs falsely, as led by a Spirit of Error, 736.  
Mass) 441, 448, 454, 474. | the Popish Mass and Vespers, 443. see Papists.  
Mathematician) 293, 294  
Meats and Drinks) the Law was Meats and Drinks, not so the Gospel, 512. the observing of Meats, Drinks, Washings, to be considered in a threefold respect, 586.  
Mechanics) 431. they contributed much to the Reformation, 432  
Mediator) see Christ.  
Meditation) the Quakers are not against it, 452  
Meetings) to have set Meetings to the Glory of God, and the Good of the Church, in their proper Times and Seasons, doth not contradict the being led Immediately by the Spirit of God, 204, 235. Meetings to take Care for the Poor, Widows and Orphans, etc. 206. the necessity of Meetings, set Times and Places, 442. Assemblies of Worship in public described, 444. Silent Meetings, 445. a secret Travel in Silent Meetings, 446. speaking to Edification in Meetings, 446. the mocker in Meetings, ibid. our Work and Worship in our Meetings, 447. a sweet Sound of Thanksgiving and Praise in our Meetings, 448. set Times and Places, and the Use and Profitableness of our Public Meetings, 460. not to be neglected, 461. silent waiting in Meetings proved from Scripture and Reason, ibid. private Meetings in Time of Persecution not Justifiable, 530  
J. M.) his Answer to a Jesuit, 611  
Merit) see Justification. | the Merit and Reward of Works, 386, 387  
Metaphysics) 424  
Meum & Tuum) the Case of Meum and Tuum, 2●8  
Minister of the Gospel) It is not found in Scripture, if any be called, 299, 416, 417. Teachers are not to go before the Teaching of the Spirit, 304. the Popish and Protestant Errors concerning the Grace of a Minister are rejected, 310, 315. they are given for the Perfection of the Saints, etc. 391. concerning their Call, and wherein it is placed, 403, 407— 416. Qualities, 403, 416— 424. Orders and Distinction of Laity and Clergy, 428, 430— 433. of separating Men for their Ministry, 425, 426. Concerning the Sustentation and Maintenance of Ministers, and their Abuse; of the Idleness, Riot and Cruelty of Ministers, 431— 437. what kind of Ministry and Ministers the Quakers are for, and what sort their Adversaries are for, 438, 439, 442, 443 | the Properties of a true Call, 831, 832. what Evidence the first Publishers of Truth's Testimony in this Age gave in their Ministry, 190. and with what Courage they preached, ibid. what Opposition they met withal, 191. nothing now in this kind, but what hath been the Lot of God's Witnesses in Ancient Times, ibid. the Ministration of the Gospel is a Ministration of Life and Grace, 656. False Ministers preach from their Study and Books, 28. true Ministers Call is not of Man, 36, 90, 91, 658. their Ministry its Tendency, 37, 91. Christ gave some Apostles, some Prophets, etc. 89. what kind of Men the Ministers ought to be, and their Duty, etc. 139— 144, 167, 168. the End of the Ministry, the Saints mutual Comfort, 304. what renders the Work of the Ministry useless, 391, 392. the powerful Ministry of Illiterate Men, 426. Ministers of the Gospel, and of the Law and Shadows differ, 654. the Lame and Blind no legal Ministers, 655. the Students Graceless Ministry, Judas its Patron, ibid. Holiness required in a Preacher, ibid. the Work of the Ministry is not limited to outward Ordination and Literature, 703. (see Priests) whether Natural Sciences are necessary to the Ministry, 834. the forerunner of the Downfall of a Man-made Ministry, 885.  
Minister of the Law) there was no doubtfulness concerning them under the Law, 409, 420, 421. their Ministry was not purely Spiritual, and while they performed it, they behoved to be purified from their outward Pollutions, as now those under the Gospel from their Inward, 408, 409, 420, 421. [see Maintenance, Preaching.]  
Miracles) whether they be needful to those, who place their Faith in Objective Revelation, 278, 279, 416. | J. Calvin asserts, there is no need of them, 37. or to prove a True Call, 90. those of the Apostles were wrought by the Power of Christ in them, 385. the Unbelieving Jews believed them not, ●24. the preaching of sound Doctrine with an Holy Life, is a better Evidence of a true Prophet, than all outward Miracles, ibid. we need no outward Miracles to believe the Scriptures, 903.  
Monasteries) to be shut up in Cloisters and Monasteries, is not the true Mortification and Abstraction from the Love and Cares of the World, 535.  
Monk's) and Friars demure Deportment, Haircloth and Vows, etc. 27.  
Moses) 361, 456, 458, 475, 494. | Moses' and Christ's Deliverance compared, 52.  
Motions) wicked Men neglect the Motions of the Spirit to ●rayer, 472. Motions to Worship are previous in order of Nature, 635. false Motions denied, 836. J. B. is for praying without the Spirit's Motion, 843. he calls the Movings of the Power of God upon the Quakers, Devilry, 844. J. B Instanceth unusual Motions of his own party, 844, 845  
Munster) see Anabaptists, their mischievous actings, 288  
Murmurer) the Truth shuts him out, 198  
Music) 473  
Mystery) of Iniquity, 428, 492  
Mystics) a certain sort of Mystics among the Papists 458, 459.   

N  
Name of the Lord) 486.488. To anoint in the Name of the Lord, 512.  
Nature) The Book of Nature cannot discover all things neccessary to Salvation, 631. (see Socinians) The Lamb's Nature not to be found in most Christians, but the Doggish and Wolfish Nature doth prevail, 709. The Corrupt Nature in the fall distinguished from the Divine Nature, by which the Gentiles did the things contained in the Law. 12.  
Naylor (James) 876. his Repentance, 84, 630.  
Nero) 521, 665.  
Noah's) faith had neither the Scripture, nor the Prophecy of those going before him, 358. It is said of him, that he was a perfect Man, 394.  
Number) of using the singular Number to one Person, 539.540. To Thee and Thou a single Person (says I. B.) is blunt and rude, 874.875.   

O.  
Oath) That it is not lawful to swear, 533.551. to 556.565. concerning Oaths, 870,— 873.  
Obedience) No Man's Obedience to any Command will avail him any thing, unless upon inward belief and conviction, that the thing Commanded is of God, 738. is better than Sacrifice, 300.  
Object) of Faith, see Faith.  
Office) What is meant by an Office in the Church? 837.  
Officers) 836. see Elders.  
Ordinances) sealing Ordinances, 476.  
Ordination) The best primitive Protestants had not lawful Ordination at all, and therefore could not convey any to others after them, whether Protestants, or others, 648.660.  
Original sin a term not found in Scripture, 40. Original sin, a Popish Tradition, 93. Zwinglius condemned in the Council of Trent for his notion of Original Sin, 93.  
Oil) To anoint with Oil, 493, 511, 513.   

P  
Pagans') 64  
Papists) the Rule of their Faith, 289. they are forced ultimately to recur unto the immediate and inward Revelations of the Holy Spirit, 293. What difference there is betwixt the cursed deeds of those at Munster, and theirs, 288, 290. They have taken away the second Commandment in their Catechism, 3O2. they make Philosophy the Handmaid of Divinity, 305. They exalt too much the natural Power: and what they think of the saving Light, 354. Their Doctrine concerning Justification is greatly vitiate, 366. Concerning their manners and ceremonies 405.406. Their literature and studies, 422. Of the modern Apostles and Evangelists, 430. Whom they exclude from the Ministry, 431.432. They must be sure of so much a year, before they preach, 433. They do not labour, 437. The more moderate and sober of them exclaim against the excessive Revenues of the Clergy, 435. Their worship can easily be stopped, 454.455. Albeit they say, None are saved without Water-Baptism, yet they allow an Exception, 289. Of Baptism, 492. Of the Flesh and Blood of Christ, 497, 498. Of an Oath, 550. The Maxim among the Papists, Extra Ecclesiam nulla Salus, in some sense true; but as it is understood by them generally, it destroys Love and Charity, 688. Papists pretended charity, see Armenian.  
Parable) of the Talents, 344.349. Of the Vineyard entrusted, 335. of the Sour, 348, 349, of the Tares, 519  
Paschal Lamb) the end thereof, 500  
Patriarches 496, 501.  
Peace) The (worldly) Peace-Contrivers Rule is not Equity, but the power of Parties, 610, 711, 712  
Pelagians) 311. how we differ from them, 339,— 341, 492. see Light of Nature.  
Pelagius) deemeth, That no Man gets an evil Seed from Adam; and ascribes all to the Will and Nature of Men: He said, that Man could attain unto a State of not sinning by his mere natural Strength, without the Grace of God, 398  
Perfection) Concerning Perfection or freedom from Sin, 91, 99, 132— 136, 166, 167. Perfection evicted, 28, 37, 620.  
Persecution) upon the account of Religion, 523— 529. see Magistrate. Violent Persecutions upon the account of Religious Principles rather confirm, than drive the persecuted from the Belief of those Principles, 687. The Lutherans and Calvinists united in the Doctrine and Practice of Persecution, even practise the same against one another, 690. Pressing after and seeking to establish a National Church, tends to promote Persecution, 691. the Principle of Persecution preached up and practised by the Church of Rome, 689. Severity, see 865.  
Perseverance) The Grace of God may be lost through Disobedience, 388— 401. yet such a stability may in this Life be attained, from which there cannot be a total Apostasy, 380— 398, 400, 405, 406. Concerning Perseverance or falling from Grace, 136— 138, 167  
Peter) whether he was at Rome, 289. he was ignorant of Aristotle's Logic, 305. there were of old divers Opinions concerning his Second Epistle, 297.  
Pharaoh) 778  
Pharisees) 475.  
Philosopher) an Heathen-Philosopher was brought to the Christian Faith by an Illiterate Rustic, 424. a Philosopher converted: his Testimony concerning the Old Man's Words, 644. a Philosopher troubled, for being Commended by a Profligate Person, 672. Philosophers, whence called, 362.  
Philosophy) 417, 424  
Physics) ibid.  
Plays) whether it be lawful to use them, 531, 533, 545▪ 548. 565  
Polycarpus) the Disciple or John, 289  
Power) The Power of God being Inwardly felt to give Victory over Sin in some serious Inquirers, was the Cause of their Uniting and agreeing unanimously to the universal Preaching up of this Power, which is the True Church's first and chiefest Principle, and most agreeable to the universal Love of God, 697  
Pray) To pray for Remission of Sins, 397, 398. concerning the Lord's Prayer, 450. to Pray without the Spirit, is to offend God, 453. concerning the Prayer of the Will in Silence, 458, (see Worship)  
Prayer) The Prayers of the People were in the Latin Tongue, 422. Prayers performed without the Assistance of the Spirit, are not acceptable to God, 44, 45. Mental Prayer, the Cause and Spring of Vocal Prayer, 643. is sometimes of more Force, than Vocal Prayer, 648, all that are Faithful, who have no natural Defect, may Pray Vocally at Times, 645.  
Preacher) (see Minister)  
Preaching) what it is termed? the Preaching of the Word, 426, 431. (see Worship) it is a permanent Institution, 485. it is learned as another Trade, 431. no Preaching is profitable, but that which comes from the Immediate Teachings of God's Spirit, 28, 861,— 868, 871  
Predestinated) God hath after a special manner Predestinated some to Salvation, of whom the places of Scripture, which some abuse, be understood; their Objections are easily solved, 341.  
Presbyterians) Scots Presbyterians, the severest of that Sect; they derive their Pedigree from Geneva, but surpass it in Zeal, 678. Presbyterians Compliance, 758. a Presbyterian Preacher's Prayer to the Devil, 708. a twofold Will in God vindicated by the Presbyterians, 777. see 861, 873— 878  
Priest) Under the Law God spoke immediately to the Highpriest, 277, 286  
Priests) see Minister of the Law, 408, 409, 421, 442  
Pride) 885  
Princes) the Courts of Princes, the Scenes of greatest Wickedness, 708, 564.  
Principles) Departing (through Unbelief) from the Fundamental Principles of a Society, implieth self-ejection from being a Member of that Society, whether in Spiritual or Temporal Matters, 214. proved by Scripture, ibid. that those, that abide faithful in the firm Belief of those Principles and Doctrines, upon which their Society was outwardly grounded, have Power to exclude those, that separate from them, by asserting False and Contradictory Principles, 215. The Doctrines and Principles, which are the outward Bonds and Terms of Society, are nothing else, but the Product of Truth's Power and Virtue upon the Heart, 241. a good Principle is a ready way to lead People into good Practices, 27  
Profession) An outward Profession is necessary,. that any be a Member of a particular Christian Church, 404  
Prophecy, and to Prophecy) what it signifies, 416, 417. of the Liberty of Prophesying, 439. Prophecy, 277, 750  
Prophets) Some Prophets did not Miracles, 416, 417. Sam. Rutherford explains 1 Cor. 14.30. to be meant of Pastors, and not extraordinary Prophets, 104. J. Calvin affirms, that in his Day God raised up Prophets and Evangelists, 89. concerning Prophets, 604, 645, 667.  
Protestants the Rule of their Faith, 289. they are forced ultimately to recur unto the immediate & inward Revelations of the Holy Spirit, 293. what difference betwixt the execrable Deeds of those of Munster and theirs, 288— 290. they make Philosophy the Handmaid of Divinity, 305. they affirm, John Huss prophesied of the Reformation, that was to be, 309. whether they did not throw themselves into many Errors, while they were expecting a greater Light? 380. they opposed the Papists not without good Cause, in the Doctrine of Justification, but they soon ran into another Extreme, 365, 366. they say, that the best Works of the Saints are defiled, 370. whether there be any difference betwixt them and the Papists in Superstitions and Manners, and what it is? 405, 406. what they think of the Call of a Minister? 409— 416. it is lamentable, that they betake themselves to Judas for a Patron to their Ministers and Ministry, 421. their Zeal and Endeavours are praised, 422. of their School-divinity 425. of the Apostles and Evangelists of this Time, 430. whom they exclude from the Ministry? 430, 431. that they preach to none; until they be first sure of so much a Year, 433. the more moderate of them exclaim against the excessive Revenues of the Clergy, 435. though they had forsaken the Bishop of Rome, yet they would not part with old Benefices, 436. they will not labour, 437. whether they have made a perfect Reformation in Worship? 440, 441. their Worship can easily be stopped, 455. they have given great Scandal to the Reformation, 470, they deny Water Baptism to be absolutely necessary to Salvation, 480. of Water-Baptism 491, 392. of the Flesh and Blood of Christ, 407— 409. they use not Washing of Feet, 489. how they did vindicate Liberty of Conscience, 524. some affirm, that wicked Kings and Magistrates ought to be deposed, yea killed, 5.24. how they Meet, when they have not the Consent of the Magistrate, 529, 530. of Oaths and Swearing, 550, 551. according to the Episcopalian and Presbyterian Principles and Practices, no Man can be a Member of the State, but first they must be a Member of the Church, 691. the Protestants, to their Shame, have recourse to their old Abdicated Father the Pope for a Title to their Call, 833. concerning Protestants, 611, 721.  
Psalms) Singing of Psalms, 433. as commonly used is but a mock-worship, 30   

Q.  
Quakers) i. e. Tremblers, and why so called? 356, 698. they are not contemners of the Scriptures, and what they think of them? 296, 301, 335. nor of Reason, and what they think of it? 337, 338. they do not say, that all other Secondary means of Knowledge are of no Service, 274. they do not compare themselves to Jesus Christ, as they are falsely accused, 334. Nor do they deny those things, that are written in the Holy Scriptures, concerning Christ his Conception,, 335. they were raised up of God to show forth the Truth, 330, 331, 355, 356 their Doctrine of Justification is not Popish, 365, 369, 381, 387. they are not against Meditation, 452. their Worship cannot be interrupted, 454. and what they have suffered? 453. how they vindicate Liberty of Conscience, 528, 529. they do not persecute others, 530. their Adversaries confess, that they are found for the most part free from the Abominations, which abound among others, yet they account those things Vices in them, which in themselves they extol as notable Virtues, and make more Noise about the Escape of one Quaker, than of an hundred among themselves, 532, 533. they destroy not the mutual Relation, that is betwixt Prince and People, Master and Servant, Father and Son; nor do they introduce Community of Goods, 533, 534. nor say, that one Man may not use the Creation more or less than another, 533. In the Doctrine concerning the Ministry they defend themselves by the Arguments the Primitive Protestants used against the Papists of those Times, 90. a Catalogue of Lies and Calumnies falsely alleged to be the Quakers Assertions, 890, 891. the Quakers Adversaries fasten Contradictions upon Christ himself, 666 J. B's Doubts concerning the Time of the Author's joining with the People called Quakers, resolved, 869. the Author's Education, 612, 678. his Burden, 707. Reflections cast upon him, 719, 880. the Liberty which the Quakers enjoy, is by mercy, not of their own procuring, 530. see also 48, 150, 185. their General Assembly, 234, 235. their Ministry, etc. 438, 448, 474, 6●8, 678. their Sufferings, 722. for not bearing Arms, 562. their Adversaries Slanders and Accusations against them, 566— 568. J. B's Calumnies, 760. ungodly Rail against them, 793. 819, 835, 842, 854, 829, 842, 844. and false Charges, 877, 878. the Lord their Honour and Reward, 698   

R.  
Ranters) The Blaspemy of the Ranters or Libertines, saying, That there is no difference betwixt Good and Evil, 393  
Reason) What need we set up corrupt Reason, 284. concerning Reason, 290, 337  
Rebekkah) 449, 450  
Reconciliation) How Reconciliation with God is made, 37O— 373  
Recreations) see Plays.  
Redemption) is considered in a twofold respect; first, performed by Christ without us; and secondly, wrought in us, 368, 369. it is universal. God gave his only begotten Son Jesus Christ for a Light, that whosoever believeth in him, may be saved, 317, 318, 345, 346. the benefit of his death is not less universal, than the Seed of him, 317. there is scarce found any article of the Christian Religion, that is so expressly confirmed in the Holy Scriptures, 321, 322, 323, 324, 325. this Doctrine was preached by the Fathers (so called) of the first 600. years and is proved by the say of some 326, 327. those that since the time of the Reformation have affirmed it, have not given a clear Testimony, how that Benefit is communicated to all, or have sufficiently taught the Truth, because they have added the absolute Necessity of the outward knowledge of the History of Christ; yea, they have thereby given the contrary party a stronger Argument to defend their precise decree of Reprobation: among whom were the Remonstrants of Holland, 318, 327— 330. God hath now raised up a few Illiterate Men, to be the dispensers of this Truth, 330, 331, 355, 356. this Doctrine showeth forth the mercy and Justice of God 330, 3341, 30, 341. it is the foundation of Salvation, 331. it answers to the whole tenor of the Gospel-promises and threats 331. it exalts above all the Grace of God, 331. it overturns the false Doctrine of the Pelagians and Semi-pelagians and others, who exalt the light of nature, and the freedom of Man's will, 331. it makes the Salvation of Man solely to depend upon God, and his Condemnation wholly and in every respect to be of himself, 331. it takes away all ground of Despair, and feeds none in security, 331. it commends the Christian Religion among Infidels, 332. it showeth the wisdom of God, 332. and it is established though not in words, yet by deeds even by those Ministers, that oppose this Doctrine, 332.— It derogates not from the Atonement and Sacrifice of Jesus Christ, but doth magnify and exalt it, 335. there is given to every one (none excepted) a certain day and time of Visitation, in which it is possible for them to be saved, 330, 341, 345. The Testimony of Cyril, concerning this thing, 344▪ 345. it is explained, what is understood and not understood by this Day, 333. to some it may be longer, to others, shorter; 333. many may outlive this Day of Visitation, after which there is no possibility of Salvation to to them, 333. Some examples are alleged, the Objections and those places of Scripture, which others abuse, to prove, that God incites Men to sin, are easily solved, if they be applied to these Men, after the Time of their Visitation is past, 333, 341, 342 there is given to every one a measure of the Light, Seed, Grace and Word of God, whereby they can be saved. 330, 341, 345— 352. which is also confirmed by the Testimonies of Cyril and others, 347— 349, 351, 352. what that Light is? (see Light) many though Ignorant of the outward History, yet have been sensible of the Loss, that came by Adam; which is confirmed by the Testimonies of Plato and others, 361, 362. many have known Christ within, as a Remedy to Redeem them, though not under that denomination; witness Seneca, Cicero and others, 361, 362. yet all are obliged to believe the outward History of Christ, to whom God bringeth the Knowledge of it, 335  
Reformation) wherein it is not placed, 408, 409. mechanic men have contributed much to it, 431. what hath been pernicious to it, 499.  
Regeneration) those that have attained unto a perfect Regeneration, cannot miss of Salvation, 42, 43. Regeneration is not wrought in an Instant, 821.  
Relation) see Quakers  
Religion) The Christian Religion (see Christianity) how it is made odious to Jews, Turks and Heathens, 498. that any Religion is established by a National Law, is no Argument, that it ought not to be called in Question, and brought to the Test, 589. Indifferency and Lukewarmness in Religious matters highly displeasing to the Lord, 681  
Remonstrants of Holland) see Arminians, Redemption) They deny absolute Reprobation, 290. how we differ from them 339. they exalt too much the Natural Power and Free Will of Man, and what they think of the Saving Light, 354, 355. their Worship can easily be stopped, 455. the Practice of the Remonstrants and Contra-Remonstrants of Holland doth show, how void they are of Christian Love and Charity, 691  
Reprobation (see also Redemption) What absolute Reprobation is, described, 319. its Doctrine is horrible, impious and Blasphemous, 319.323— 325. it is also so called by Lucas Osiander 328. it is a new Doctrine, Augustin laid the first foundation thereof, which Dominicus, Calvin, and the Synod of Do●t maintained, 320.328.329. also Luther, whom notwithstanding the Lutherans afterwards deserted, 328, 329. It is injurious to God, and makes him the Author of sin, proved by the Say of Calvin, Beza, Zanchius, Paraeus, Martin, Zuinglius and Piscator, 320, 321. It makes the Preaching of the Gospel a mere Mock and Illusion, 322. It makes the coming of Christ and his propitiatory Sacrifice to have been a Testimony of God's Wrath, 322, 323. It is injurious to Mankind, and makes his Condition worse than the Condition of Devils, Beasts, Jews under Pharaoh, and the same which the Poets applied to Tantalus, 323, 324. Who espouse the precise Decree of Reprobation, declare themselves Strangers to the Universal Love of God, 694, 695. the precise Decree of Reprobation, is inconsistent with the Universal Love of God, 694. the Presbyterian Doctrine of Reprobation makes God the Author of Sin, 777. the same Doctrine makes the Gospel a mere mock, 778. it is injurious to Christ's propitiatory Sacrifice, ibid. it puts Devils in a better condition than Men, 779  
Resurrection) 159, 160, 172.  
Revelation) God always manifested himself by the Revelations of the Spirit, 268, 275, 376, 293. they are made several ways, 268. they have been always the formal object of faith, and so remain, 269, 276,— 284 and that not only Subjectively, but also Objectively, 284— 287. they are simply necessary unto true faith, 269, 288, 294. they are not uncertain, 294— 296. yea, it is horrible Sacrilege, to accuse them of uncertainty, 283. The Examples of the Anabaptists of Munster do not a whit weaken this Doctrine, 288, 291, 292,— 294. they can never contradict the Holy Scripture, nor sound Reason, 269, 292, 305, 306. they are evident and clear of themselves, nor need they another's Testimony, 269.293.294. they are the only, sure certain, and unmoveable foundation of all Christian faith, 294, 295. Carnal Christians Judge them nothing necessary, yea, they are hissed out by the most part of Men, 269. of old none were esteemed Christians, save those that had the Spirit of Christ; but now a days he is termed an Heretic, who affirms, that he is led by it, 269, 270. The Testimony of some concerning the necessity of these Revelations, 270,— 272, 283, 284. by whose and what desires they have been brought out of use, 330. Divine Revelations, the privilege of all true Christians, 607. the inward efficiency of the Spirit is that objective Revelation pleaded for, 632. no true Revelation can contradict the Scripture, 743. how and after what manner these Revelations were the object of the Saints faith of old, 744. of the necessity of immediate Revelation to the building up of true faith, 623— 632. the distinction of subjective and objective Revelation unnatural, 658. it is in the Power of God to Reveal himself, when, how and so long as he pleaseth, 750. what Revelations are contrary to the Scriptures, are to be rejected, 752. Here Paets his Argument against immediate Revelations discussed, 894. Revelations seem to carnal Christians nothing necessary, yea, some are apt to flout at them, as Ridiculous, 269. immediate Revelations and Teaching of the Spirit asserted, 28.  
Revenge (see War) 555, 556  
Rogers) W. Rogers his Letter, showing his Satisfaction with R. B's Sense and meaning in his Book of Government, 247  
Rule) of Faith and Manners, see Scripture, Concerning the Rule and Guide of Christians, 116, 161. whatever Difficulties happen in saying, the Spirit is the Christian's Rule, whereby to be ordered in Life and Conversation; the same will occur in saying, The Scripture is the Rule, 591, 592  
Rustic) The poor Rusticks Answer given to the proud Prelate, 414. he brought a Philosopher to the Christian Faith, 423, 424.   

S.  
Sabbath) 443. the outward Sabbath abolished, together with the New-moons, and other Feasts of the Jews, 38. Sabbath or Rest is not an outward Day, 38, 40  
Sacraments) of their Number, Nature, etc. how much Contention there hath been, and that the Word Sacrament, is not found in Scripture, but borrowed from the Heathens, 476, 492. its Definition will agree to many other things, 475. whether they confer Grace, 513. the most Wicked may both minister and partake of these outward, Elementary things called Sacraments, as the most holy and sincere, 704, 855, 864  
Salvation) Without the Church there is no Salvation, 404. Salvation not only supposed, but concluded possible to all men, 700. the Lutherans, Calvinists and Arminians hold, that there can be no Salvation without the explicit Knowledge of Christ, and Benefit of the Scriptures, 692. those that hold this Opinion, cannot justly pretend to Universal Love, 693. Salvation chief depends upon the Inward Work of Grace, 802. the want of outward Preaching doth not destroy the possibility of Salvation, 80  
Salutations) 531, 874. see Titles  
Samaria) The Woman of Samaria, 501  
Sanctification) see Justification  
Saxony) The Elector of Saxony, of the Scandal he gave to the Reformation, by being present at the Mass, 471, Schism, 188, 222.188.  
Sceptic) 423, 471.  
School) Without the School of Christ nothing is learned, but mere Talk and Shadow of Knowledge, 270— 272. Whether public Schools be necessary, 423, Schools and Universities, 885.  
Sciences) 834, 838  
Scriptures) of Truth, whence they proceeded, and what they contain, 295. they are a Declaration of the Fountain, and not the Fountain itself, 296. they are not to be esteemed the adequate, Primary Rule of Faith & Manners, but a Secondary, & Subordinate to the Spirit, and why? 296— 309, 416. their certainty is only known by the Spirit, 296, 297, 405. they testify, that the Spirit is given to the Saints for a Guide, 296, 303, 304, 306— 308. their Authority depends not upon the Church or Council, nor upon their intrinsic Virtue, but upon the Spirit, nor is it subjected to the corrupt Reason of Men, but to the Spirit, 296, 304. the Testimonies of Calvin, the French Churches the Synod of Dort, and the Divines of Great Britain at Westminster concerning this thing, 296, 297. the Contentions of those that seek the certainty of the Scriptures from something else, than the Spirit, 296, 297. divers Opinions of the Fathers (so called) concerning some Books, 296— 298. concerning the taking away, and the corruption of some places; the Translation, Transcription and various Lections of the Hebrew Character, and of the Greek Books: The Interpretation of the Septuagint, concerning the Hebrew Books, and of admitting or rejecting some Books, 302— 304. of their difficulty in their Explanation, 305. Augustin's Judgement concerning the Authors of the Canonic Books, and concerning the Transcription and Interpretation, 303. the use of them is very profitable and comfortable 297, 304. there is no necessity of Believing the Scripture to be a filled up Canon 308. many Canonic Books through the Injury of Time lost, ibid. whether it can be proved by Scripture, that any Book is Canonical, 208, 209. they were sometimes as a Sealed Book, 422. to understand them, there is need of the Help and Revelation of the Holy Spirit, 271, 272. no Man can make himself a Doctor of them, but the Holy Spirit, 271. Noah and Job were Preachers of Righteousness, before the Scriptures were written, 703. the Knowledge of the Scriptures to be of great Advantage, is owned, 7, 117, 162, 700. the Synod of Paris their Opinion concerning the Scripture's certainty, viz. to be by the Inward Testimony, and Persuasion of the Holy Spirit, 72, see 116, 162. the Scriptures cannot beguile Men, but Men may beguile themselves by a wrong use of them, 577. the Scriptures the best Outward Rule in the World, ibid. Scriptures are a Clear and Perfect Copy, as to all Essentials of Christian Religion, 603. that the Scriptures are a sufficient, objective Revelation of all things necessary to Salvation, is denied, 631. the Scriptures are the Words of God, 747. a Secondary Rule, 754. that Supposition is false, which supposes, the Will of God can be only known by the Scriptures, 759. John Calvin's Testimony concerning the Scriptures and the Spirit, 72. to understand the Scriptures, we need the Help and Revelation of the Holy Spirit (Hierom) 271. the Scriptures, though they do declare the Mind of God, are therefore not his Word, which came from God immediately to the Prophets, by which the Scriptures came; which Word is ceased, Professors say, 14. the Canon of the Scripture not completed, 735, 750. they are not the means of knowing God in Spirit, 887— 889, 903. see Gifts.  
Scriptures explained, Gen. 2.17. p. 762. Isai. 8.20. p. 755, 756 Prov. 10.11. p. 644. John 1.9. p. 797. 1 Cor. 11.5. p. 839. 2 Tim. 3.16. p. 755. 2 Pet. 1.19, 20. p. 743. Jam. 1.25. p. 757. 1 John 4.1. p. 658.  
Sect) The Ignatian Sect loveth Literature, 423. they call those, that are sent unto India, Apostles, 430. the Definition of a Sect, 696, 698. those cannot pretend to Universal Love, who confine all Spiritual and Temporal Blessings to their Sect, 691. one Mark of a Sect is, when People seek to Advance and Propagate their Way in the Strength of their own Spirits, etc. 698. those whose Unity arises from Notions and Opinions, do derive their Names and Designations from the first Authors, Inventors and Fomenters of those Opinions, 698, 699.  
Security) among hypocritical Professors, 47.  
Seed) of Righteousness, 452. the Seed of Sin, see Sin, Redemption. The Seed a distinct Principle from the Soul, 795, 579, 580.  
Self-denial) 451▪  
Semi-pelagians) their Axiom, Facienti quod in se est, Deus non 〈◊〉 gratiam, 328.  
Sense) supernatural, 657, 897 〈…〉 904, 905.  
Servant) Whether it be lawful 〈◊〉 I am your humble Servant, 538.  
Servetus') 527.  
Shoemaker) he disputes with the Professor, 423, 424.  
Silence) see Worship▪ Silence and an inward turning of the Mind, necessary to the entering upon Worship, 845.  
Simon Magus) 431.  
Sin) see Adam, Justification. It shall not have Dominion over the Saints, 298. the Seed of Sin is transmitted from Adam unto all Men, but it is Imputed to none, no not to Infants, except they actually join with it by Sinning, 310, 311, 315— 318. Augustin's Testimony concerning Infants, 768. and this Seed is often called Death, 318. Original Sin, of this Phrase the Scripture makes no mention, 318. by virtue of the Sacrifice of Christ we have Remission of Sins, 335, 367. forgiveness of Sin among the Papists, 365. a Freedom from actual Sin is obtained both when, and how, and that many have attained unto it, 388— 398. every Sin weakens a Man in his Spiritual Condition, but doth not destroy him altogether, 389. it is one thing not to sin, another thing not to have Sin, 395. whatsoever is not done through the Power of God, is Sin, 445. the fear of God remaining upon the Heart, Sin is shut out, 28. continuance in Sin eclipses and takes away the Sense of God's Favour, ibid. 884.  
Singing) of Psalms, and Music, 473.  
Society) see Religion, Principles.  
Socinians) see Natural Light) their rashness is reproved, 281. they think, Reason is the chief Rule and Guide of their Faith, ibid. 289. albeit many have abused Reason, yet they do not say, that any ought not to use it, and how ill they argue against the Inward and Immediate Revelations of the Holy Spirit, 288— 290. yet they are forced ultimately to recur unto them, 394. they exalt too much their Natural Power, and what they think of the saving Light, 354. their Worship can easily be stopped, 337. they exalt Self or Nature, 699. their scanty Confession does not reach to Universal Love, 693.  
Son) of God, see Christ, Knowledge, Revelation.  
Soul) The Soul hath its Senses, as well as the Body, 272. by what it is strengthened and fed, 453, 499.  
Spirit) The Holy Spirit, see Knowledge, Communion, Revelation, Scriptures) Unless the Spirit sit upon the Heart of the Hearer, in vain is the Discourse of the Doctor, 271, 279. the Spirit of God knoweth the things of God, 275. without the Spirit none can say, that Jesus is the Lord, 272, 275. he rested upon the seventy Elders, and others, 277. he abideth with us for ever, 280. he teacheth and bringeth all things to remembrance, and leads into all Truth, 280, 281, 284— 286, 296. he differs from the Scriptures, 280. He is God, 281. he dwelleth in the Saints, 281— 284. without the Spi●●●●●ristianity is no Christianity, 282, 297. whatsoever is to be desired in the Christian Faith, is ascribed to him, 28, 281. by this Spirit we are turned unto God, and we Triumph in the midst of persecutions, 282. he quickens, etc. 282.283. an observable Testimony of Calvin concerning the Spirit, 282— 284, 296, 297. it is the Fountain and Origin of all Truth and right Reason, 292, 293. it gives the Belief of the Scriptures, which may satisfy our Consciences, 296. his Testimony is more excellent than all Reason, ibid. he is the chief and principal Guide, 301. he reasoneth with and striveth in Men, 342. those that are led by the Spirit, love the Scriptures, 304, 405. he is, as it were the Soul of the Church, and what is done without him, is vain and impious, 423. he is the Spirit of Order, and not of Disorder, 427. such as the Spirit sets a part to the Ministry, are heard of their Brethren, 428. it is the Earnest of our Inheritance, 444. to be led by the Spirit of God, is a Privilege common to all Christians and members of the Church, if Obedience thereunto be yielded, 703. all have the Spirit in a certain Day, some to reprove, some bringing forth of Fruits, 8. the Spirit calls, invites and draws, but men resist his Drawings, 8. J. Calvin preferreth the Testimony of the Spirit before all other Evidences, 15, 16. what proceeds not from the Spirit of God in Doctrine or Practice, to be refused and disowned, 218. its Operations, etc. 601,— 607.  
Spiritual Iniquities) 428, 429. Spiritual Discerning, 519  
Stephen) spoke by the Spirit, 282  
Study) the Priests Study and Premeditation to Preach by the hourglass, 431, 454, 848— 850.  
Suffering) how Paul filled up that which was behind of the Afflictions of Christ; how any is made partaker of the Sufferings of Christ and conformeth to his Death, 394  
Superstition) 440, 441. whence Superstition sprung 450, 475, 492  
Supper) see Communion, Bread) it was of old administered even to little Children and Infants, 512. Arguments concerning the Supper answered, etc. 615 618, 160— 865   

T.  
Tables) 508.  
Talon) One Talon is not at all insufficient of itself: the Parable of the Talents, 344, 345, 349. those that improved their Talents well, are called Good and Faithful Servants, 382. he that improved well his two Talents, was nothing less accepted, than he that improved his five, 388.  
Talk) see Plays.  
Taulerus) was instructed by the poor Laic, 417 he tasted of the Love of God, 444.  
Testimony) see Spirit. The Four Students Testimonies against their Fellow Students, 674.  
Thee and Thou) see Number.  
Theseus') his Boat, 431.  
Thomas a Kempis) 444.  
Tithes) were assigned to the Levites, but not to the Ministers of this Day, 432, 433  
Titles) It is not at all lawful for the Christians to use those Titles of Honour, Majesty, etc. 533, 535— 540, 564, 565.  
Tongue) The knowledge of Tongues is laudable, 421, 422.  
Tradition) how unsufficient it is to decide, 277. it is not a sufficient ground for Faith, 513  
Translations) see Bible, Interpreters.  
Truth) There is a Difference what one saith of the Truth, and that which the Truth itself, interpreting itself, saith, 271. Truth is not hard to be arrived at, but is most nigh, ibid.  
Turks) among them there may be Members of the Church, 404, 405.   

V  
Vespers) 443  
Understanding) None understandeth, why? they turn not to the Light, that gives an Understanding, 8. see Intellect.  
Voices) Outward Voices, see Faith, Miracles.   

W.  
Waiting) in Silence, 13  
War) That it is not lawful for Christians to Resist Evil, nor wage War, 533. the National Preachers and Professors the chief Promoters of War, 709 who account it lawful to Revenge every Injury, are no favourers of Universal Love, nor true Followers of Patient Jesus, 704, 705. the Devil the primary Cause of all the Confusion and Wars in Christendom, (so called) 707. unless this be foreseen, and this evil Guest turned out, no effectual Remedy can be applied, ibid. Worldly and Carnal Wisdom the Cause of Wars, 711.  
Washing of Feet) 426, 427.  
Water) some Water so clean and pure, that passing through an Unclean Pipe, cannot be defiled by it, 25.  
Westminster Confession of Faith) saith expressly, (ch. 3.) that God ordained such, as are not Elected, for Dishonour and Wrath, to the Praise of his Glorious Justice, 775. the same Confession saith; That nothing future, or what was to come, even as foreseen by God, was the Cause of God's Decree, ibid. the Westminster Confession of Faith hath long lain under the Censure of an Examen, not yet Answered, 726. the Confession weakly confirmed, and the Scriptures perverted to make them serve for a Proof, 726, 727. the Scriptures are made to serve this Confession of Faith, and not it to Answer the Scriptures, 727  
William Barclay) 524.  
Woman) a Woman can preach, 427, 432. Luther affirmed, that a Woman might be a Preacher, 410. Arguments against women's Preaching answered, 621, 622  
Word) The Eternal Word is the Son, it was in the beginning with God, and was God; It is Jesus Christ, by whom God created all things, 274, 334, 747. what Augustin read in the Writings of the Platonists concerning this Word, 377. that more sure Word of Prophecy is not the Scriptures, 17. the Life and virtue of Words is a distinct thing from the Words, 644. The Word of God is ascribed to Christ, 747.  
Works) are either of the Law, or of the Gospel, 382. (see Justification) Good Works the Instrumental Cause of Justification, 817. the Merit and Worth of good Works is from Christ, 20. in what sense Good Works are reckoned meritorious, 79.  
Worship) What the true and acceptable Worship of God is, and how it is offered, and what the Superstitious and Abominable is, 440. the true Worship was soon corrupted and lost, 440, 441. concerning the Worship done in the time of the Apostasy, 443, 467. Of what Worship is here handled, and of the difference of the Woship of the Old and new Covenant, 441, 242, 455— 457. the true Worship is neither limited to Times, Places or Persons, and it is Explained, how this is to be understood, 440— 442, 450, 451, 466, 467, 483, 484. Concerning the Lord's Day, and the Days upon which Worship is performed, 442, 443. of the Public and Silent Worship and its Excellency, 444— 452. of Preaching, 452— 465. of Prayer, 465, 472. what sort of Worship the Quakers are for, and what sort their Adversaries, 474. the Definition of Civil and Religious Worship defended by a wrong Translation, 59, 60. concerning Worship, 745, 746, 169, 634— 603.   

X.  
Xaverius) his Testimony concerning the Inward, Innate Light in the Soul, 701, 702.   

Z.  
Zeal) having a right Bottom and Foundation, proceeding purely from the Love of God, is a great virtue, and greatly to be commended and pressed after, 680. false Zeal and the several kinds thereof, 681, 682.    

ERRATA.  
pag. li. Errors Corrected 3 45 say to say so 38 21 we keep ye keep 89 34 gave gave some Apostles, 92 15 and 42 deal 92 33 and 65 deal 150 5 unto unto me 347 21 else deal 508 28 Act. 6.26. Act. 6.2▪ 6. 6●8 44 Arminian Armenian 704 49 such deal 766 37 should I I should 833 47 Of▪ After 
In the Margin  pag. li. Errors Corrected 122 2 Gal. 41.9. Gal. 4.19. 137 36 2 Tim. 17 2 Tim. 2. 367 16 English deal  
In the Table, at the end of the Letter B. after the Words, Super-substantial Bread, put 499.  
FINIS