/
^
LIBRARY
OF THE
Theological Seminary,
PRINCETON, N. J.
Cfise,,_X^^..^'-:rr. L'. -'O" ;
S/ielf. cy?, How odi-
ous and contrary the Armmian Doctrine was to the then
Church o( England, and how contrary they underflood
and expounded the Articles of Election, to what they do
now. Secondly, With what Zeal and Vigilancy they did
oppofe it, joining it together with other parts o'i Popery
fo deflructive to the Vitals of the Protejlant Religion, ancl
even to Chriflianity it felf
Objection. Ifijce tnuji hiow the Mind and IVill oj God
by the Rejormation, v:ejhallthenbe at as great a Lrfs as be-
fore, the Rejmned differing ainongft themjehes;befideije-
leral ^te^f have been made^ by drcers Profejp.ons amongft
lis, tGzvmds a further Reformation, which mujl upon this
Siippofition be' a Stepping out of the Way. To this 1 anfwer:
lliis is alalfccy from that which is fpoken of a parf, as i^
X The F RE FACE.
it was fpoken fimply or wholly : I don't fay we mufi;
know the Mind of God, by the Reformation fimply,
but by the Word of God; but inafmuch as we Prote-
Pants believe the Reformation to be of God, we are
therefore the rather led to believe Election of particular
Perfons to be of God, becaufe it is one of the Articles
of the Reformed Doctrine, and the contrary is Popijh.
And as for the Reformed diftering amongfl themfelves;
if it be that one dillenteth in more particulars, from
Popifo Doctrine than another, it is no Reafon againfi
my Proportion, which is, That we are to embrace the
Doctrine raifed up in the Refonivation from the Ruins
of Antichrift, For then we are to follow the Refor-
mation, fo i'ar as they all go together, and when they
part, we are to leave the part \tk Reformed ; and to
follow the part more Reformed. As for example, Luther
denied Tranfubfiantiation, and retained Images in
Temples ; but without any Adoration of them ; Calvin
denied both Tranfubilantiation, and Confubftantia-
tion, and maintained the pure Inftitution of the Lord's
Supper, deOirined the Im-ages,and threw them out. Now
according to our Rule, Calvin diffenting in more Parti-
culars from the Popifh Religion, than Luthery we are to
follow him. Further, the Rule being true of the continu-
ed body of tbeReformation,muft be generally true in the
Diftribution of the Parts; and whereas divers Steps have
been (by diverfe ProFeflions amongft us) gradually made
fince, towards afurther Reformation, can be no Objec-
tion to the Propofition ; if Steps have been lull made
from Po/'/yZ) Doctrines andDifcipline without the Autho-
rity of God's Word : as for Example, It is a Popijh Ordi-
nance to befmear an Infant with Oyl, Spittle, and Salt,
and lign it with the Crofs, and to have God- father's and
God-mothers ; the EflaUiflied Church amongft us
ufe only pure Water; here v/e follow them : The Church
oi Scotland reject God- fathers and God-mothers and the
Sign of the Crofs, as Popijb Vanities j and here we follow
them. The Baptijis deny Sprinkling to be the right
Mode of Baptifm, and Infants to be the proper Subjects,
and baptize them who make a credible Profeilion of
Cbridianity,- and in this we follow them: Some of us reft
on tl.e 6\:U\ith Day according to the Commandment,
and can neither difpenfe with i^^^^o/i^jProphaning of it,
by fcrvile Liibour, fiwernecellarily, or diminifliing, or al-
tering
Tk PREFJCE. xi
tering the Time of it, Daniel vii. 25. and herein we fol-
low them : And rho' divers Steps have been made in the
Reformation in fuccelTi ve Times, yet being notStcps back,
as Armimanifm; but forward, as in the inftances; we are
rather*induced to believe we have the Mind of God in
them generally, and in this Doctrine in particular. 'Tia
true indeed, the Church of Rome is fuch an Antichrifli-
an, that we may argue aproprio from her Property, which
is to corrupt true Chriftiamtyy and intrude her Anticlra-
jiian Doctrine and Obfervances upon Chrift's Church.
2 "Tbejf, ii. 4. Who oppofetb and exalte th above all that
is called God, or that ii worjhiped.
The Arminiansy by denying the Doctrine of irrefift-
ible and irrefpective Election, run into a great many
Errors, tending to rafe thefoundation of Religion; as,
Firji^ That a Man may be converted to God, be-
come a true Believer, and fo be one of thofe God doth
verily love, and upon this his Believing hath elected
him to Salvation, through Sanctihcation of the Spirit,
and Belief of the Truth, and fo become one of the
Godly ; of which the Pfalmifl faith in the 4th Pfalm,
Knm) that the Lord hath Jet apart the Man that is Godly
for himfelf, and being thus truly converted, we hold!
thePerfon muft certainly be fayed, Jchn x. 27, 28. /
give unto them eternal Life^ and they Jhall never perijh ;
but on the contrary they teach fuch a Perfon may re-
volt, and apoftatize from this true Converfion; and fo
be none of the Elect, but be hated of God. and deferted
by his good Spirit ; and fo be by him ordained to Con-
demnation: Again, this Perfon may repent, turn again to
God, believe in him; and upon this, God fhall love
him, take him into the Number of his Elect, inhabit
him again by his Spirit, and ordain him to Eternal Life:
And again, the fame Perfon fliall become an Enemy to
God, and God become an Enemy to him, and adjudge
him to that horrible and milerable Ell ate ; and quoties
totiesy how often foever this perfon fhall change, U)
often God fliali ordain him for Heaven or Hell : How
incongruous this conditional Election is, to the Being
of a God of fuch adorable Perfections, of Wifdom,
Power and Will let every Chriftian iudge.
Secondly y They hold a Perfon being juftified by the
Righteoufnefs ofChrift, receiv'd by Faith, and fo, ac-
cording to us, mufl n'eeds be giorilied, may have his
B a Sins
xii The PREFACE.
Sins imputed to him upon Illapfion, and be damned.
T/jirdlyy They hold, that ChriCt hath impetratcd and
obtained nothing moie for every Man than the Condi-
tution of an uncertain Covenant, which may be broken
by the Elect ; fo that Damnation may befai thofe under
the Covenant of Grace, as well as thofe under the Co-
venant of Works.
Fourthly^ Notwithflanding the Death of Chrift, and
the powerful Efficacy of the fame, it might fall out that
not one Man or Woman in the World might be fav'd.
Fifthly, They contend for fuch an internal Difpofi-
tion of Mind in the very Heathens, fo grateful unto
God, that they may pleafe him, and be faved. There-
fore the Jerus, the Pagans, the Nominal Chriftians, fol-
lowing the Light within, or Law of Nature, may be of
God, and Sheep of Chrift, know the Truth, and do
the Will of God, be drawn of the Father, hear and
learn of the Father, fear God, and work Righteoufnefs,
and be of the Truth; fo that they are ordained to e-
ternal Life, and have it though they never believe in
Jefus Chrift : All which is contrary to the Gofpel, and
muft needs be calculated to ferve the Kingdom of Satan.
Sixthly^ According to their Doctrine, notwithftand-
ing the Decree of God, and the Death of Chrift, the
whole Church Militant may fall away, and the Gates
of Hell may prevail againft it.
Sei'emhhy It hlemiflieth and difparageth the other
part of Chrift's Mediatorial Office, which is that of an
Advocate ; for hereby the Devil and a Man's own Will
fliall fruftrate all Chrill's Endeavours at the Throne of
Grace, and procure and eiiect the Damnation of a great
Multitude cfPerfunsin all Ages, for which he hath
been making continual Intercefilon.
Lnftly, They hold the univerfal affiftance of all Grace,
fufficicnt to '[iMc all Men, which the Qjiakers ftoutly
defended in their Difputation ; therefore according to
them, the Love of the Father, the Death of the Son,
the Imputation of his Righteoufnefs, his continual In-
tcrcedion, the Holy Spirit, with all the Powers of the
World to come, mirJ all ftay waiting for their Event
upon the poor blind dead Sinner's Uberum arbitviimt,
his free Will, his act of Election, whether he will be
faved, or v/hether he will be damned ; which is high-
ly dl;honoitrible to Almighty God, and repugnant to
our
The PREFACE. xiii
our Apoflle's Conclufion. It is not of him that "jjilieth,
nor of him that runneth, but of God that jheiveth Mercy.
There are many other Errors which feme of the Armi-
niam are infected with, which I will not charge upon all
of them, ofthe divers Profeffions of Religion amongft
us, the Errors of Felagius and Socinus, viz. the Non-
Imputation of Original Sin, the abfolute Purity of In-
fants, that Chrift was not the Object of Faith to the
Old Tedament Saints, and that Believers arenotjufli-
fied by the Imputation of Chrift's Righteoufnefs. But
becaufe I would not dilate my Epiftle further, in re-
moving the Prejudices to my Dodirne, I fliall pafs to
the Circumflances and finifli.
The Providences of God, like Links in a Chain,
lead one to another, and it is not at all uncommon for
divers fecondary Efficients, and mediate Caufes, which
in regard to us are contingent, to be us'd to produce
the Effect : A lefs publick Conference of my Coufin
Smith with Charles Barret, in order to reclaim my
Coufin's Sifter's Son, from the Principles of the People
called Quakers, gave Occafion of a more publick
Difputation at Pulham Margaret, Aiigufl the ifi,
where were four of the Paptiji's Pr ofeliion, and as
many of the Qjiakers, to difcourfe upon thefe four
Articles : The Eall of Adam ; Of the Juilihcation of
a Sinner ; Of the Refurrection of the Body ; And
of the holy Scripture. The BaptJJis were to confefs
their Faith on thefe Heads , and the Quakers to affent
or did'ent, according to their Faith, We had difcours'd
a very little while upon the firff of thefe Articles, but
the Qi/ake^rs urg'd us vehemently with the Caufes, in
provolcingLanguage ; upon which we aHign'd the Di-
vine Pre-Ordination, its I lace in the Order of Caufes,
and they taking Occafion from hence, turn'd the
whole .Difput:^tion upon Election of Ferfons, we for
and they againfl ; quite contrary to our Expectation
or Defign at that Time : Which Difputation was
feconded on their Side, by their -Preachings at their
publick Meeting-place at litjhal, where a further De-
fence was made of their oppofite Doctrine ; which
together with the popular Applaufe and greedy En-
tertainment, fo lufcious and f^efli plealing a Doctrine
met with; ( For fuch is the Difpoliticn of Mankind ,
that if the moft neceffary Inftrumentg or Means of
J?alva-
Xiv The PREFACE.
Salvation be but lodged in their own Will, that they
can chofe or refufe, repenc and convert ; or can have
all divine Grace for thefe Duties^ fubfervient to the
innate Powers of their Free- Will, they are then con-
tent to lie dormant in the moft flefh-pleafing Life ;
nay, in the moft abominable FiJthinefs, and in the
greateft danger of impending Wrath and Diftruction ;
K> that they delight themfelves in their opinionate
Potentiality or Ability of making themfelves happy,
and hereby teftify themfelves to be moft gigantick
Enemies againft God, that have it in their own power
to be holy, and out of his power to hinder them
from being happy ,• for when they have run the Cir-
cle of this Life in actual Rebellion againft his Majefty,
they can derive his Grace to themfelves, and act fuch
Conditions, as fhall quit them of their Guilt, and
make God their Debtor to fave their Souls, ) Thefe
human Delicacies^ the Refult of Aiminian Doctrine,
caufing natural Men generally to naufeate the Truth,
excited our Brethren to defire a Sermon in Defence of
Election, at the Baptifl Meeting-place at Pulbam,
which was followed by others on the fame Subject ;
which are here by the Importunity of fome, after
'fome Months, more publickly divulg'd by Printing,
than at the firft they were intended in preaching.
'Tis true, they are not altogether the fame, for in-
ftead of feveral Obfervations then made , after
Arguments laid down, there are Objections ftated and
anfwer'd ; efpecially in the Cafe of Jacoh and EfaUf
divers Quotations are added out of fome eminent
Protefiant Divines, which are generally put in the
Margin j and fo will not difturb the Reader, which
are not inferted there for Oftentation, but for Di-
rection of thofe who are learned in this World, but
yet are prejudiced by Education, or otherwife, to this
Truth of the Gofpel ; where they may read," if
they pleaie to confult the Authors, that the moft
famous, learned and godly, and fuccefsful Divines in
the Reformation, were of the Faith we now teach,
from whofe Doctrine 1 have not in the whole Sermons
tranigrefs'd, but have clofely adher'd to, and very often
have ufed their very Sentences, fo far as Memory would
afTift in my Preaching. I have Ukevvife, for the fake
ef fuch as cannut be converfant with thefe Au-
thors
The F RE F ACE. vl<9
thors, exprefs'd in Englijh what is inferted in the
Margin, that the Chriitian Reader may rejoice in th«
Harmony of his Faith, with that of Saints in Ages
paft. Our late Difputation led me to be more argu-
mentative than is ufual in Sermons, and indeed a bare
Enunciation of Matter would hardly have been fo
convenient, where the Oppofition runs high. I have
at the End added the Solution of fome Texts of Scrip-
ture, out of Dr. Ames's ^nimadverfions on the Thefis
of the Synodkal RemonjirantSy and have noted where
it begins. The whole is much abbreviated in the tran-
fcribing, wherein the Freedom ofExpreffion, is much
reftrained, from what it was in Pronounciation, which
may perhaps to thofe unacquainted with this DoSrine,
render it lefs intelligible, and indeed the diminifliing of
the Words, and preferving the Matter and Scope, was
no fmall Difficulty to overcome. If it be ftrange that I
contrafted the Sermons to fo little, and yet enlarged
the Preface fo much ; I anfwer the Arminian Tares
caufed it. I did the rather choofe thefe i8 Verfes of
the pth of the Romans for my Text, partly becaufe the
State of the Queftion in Controverfie is here handled,
and partly becaufe I never met with a Sermon in
Englijh upon them, or any large Expofition of the
Orthodox, but only fuch as is in large Volumes, as
Annotations or Commentaries, which are in the
Hands of but few. I have taken the whole i8 Verfes
rather than fome one of them, becaufe the Apoftle lays
down, illuftrares, and confirms the fame Truth in
them all ; and I believe the Auditory rather chofe to have
the Apoflle's Mind at large than mine. I have this only to
excufe my Frailty and Weaknefs in the Performance, the
Dulnefs of my Conception atid Invention, and Want of
Knowledge in the deep Myfteries of the Gofpel,and Skill
in handling the Spiritual Weapons; which with fome o-
ther Obflacles, render me very unfit for fuch Service,
which 1 fhould have been glad to have fallen to the (hare
of fome of God's Servants more equally furnifh'd to the
Labour. The Lord Pardon my Errors, and blefs my poor
Endeavours to your Souls, that (hall read thefe Sermons ,
and guide you in -all Truth, is the Prayer of your Servant
toy y ef lis Jake f
JoH>j Rutland.
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A Narrative of the Life of ihat faithful Minifter
of the Gofpel of Chrift, Mr, John Rutland,
of Woodbridge in the County of Suffolk,
who departed this Life the lyth Day of OdiO'
ber 1 7 1 8. /"» the ^xd Te-ar of his Jge.
=f. E was born at Eaflgate in Cclcbef-
ter, defcended of Mr. John
Rutland J his Father, who was
of an antient Family in Rut/and-
Ihirey and Mrs. Mary Rutland^
his Mother, Daughter of Mr.
Matthew Thurton in the County
of Suffolk; thefe religious Pa-
rents are yet living zt Eaft-gate
in Colchefier in the County of EJfex : He was of preg-
nant Parrs from his Childhood, and had an Aptitude to
take Learning. At Six or Seven Years old he could
read tlie Bible well, and was forward in his Accidence ;
he was faithful to what he undertook, he was very
ftudious, and Night and Day labour'd to improve his
time, in reading and ftudy ; he was dutiful and obedi-
ent to his Parents ; he was fo difpofed to Charity fiom
a Child, that tho' he had but a Half-penny, when he
faw a poor Perfon, he would give it them, if he judg-
ed them in need.
He had his Education from a iJublick School-matter,
while he reiided with an Uncle in Hertjordjlme, where
he m.Kle a good ProHciency, and by Indullry atterward
he mucli improv'd it.
His Temper was aliable and courteous, yet of nrm
Refolution/and vigorous in A6ion : His Converli-
. on was early, at Thirteen or Fourteen Years of Age, or
thereabout, in which there appeared fo great a Con-
cern
A ISFAR RAT lY tf of tktM
ctta for the Souls of Men, that on the Occafion of a
Neighbour lying drawing -on to Death, he lo \vept«for
the Man's Soul, until the Pillow^ on which He lay, ran
dbwii with Tears ; poffibly thcfe ftrorig ImprefTions of
Grace, fo early, were as the firll Fruits of* that Faith-
fulnefs and great Zeal, that did afterward fliine fo
bright in his preaching of, and contending for, the
Word of God, and the Truth therein contained, that
was once delivered unto the Saints. The Work- of
God upon his Soul was very evident, in that he fo
earneflly and conftantly prayed to God, obeying the
Gofpel of Chrift in the Love of it, like as a new and
heaven-born Babe, crying to the father of Mercy and
the God of all Grace.
When he undertook the Work of the Miniftry, be-
ittg moved thereto by God's Grace, powerfully working
upon his own Soul, together with the Call of the Peo-
ple' to whorn he had joyn'd hiinfelf, it was with verjt
great Concern of Spirit ; and I muft not omit one re-
markable Thing relating to this; as he engaged to ferve
God in the Work of the Miniftry, fo he covenanted
qr vowed unto God, that if the Lord would ftand by
him, and aflift: him by his Grace and Spirit to preach
his Word, he would not make any fecular Advantage
of it, or Profit by talcing Money for himfelf ; the
which he faithfully obferved, and the Lord never left
him, neither preaching, nor dilputing. The Succefs
of his Miniftry was confiderable, feeing the Station he
continued in did not render him to Ke fo publick and
popular, as otherwife he might have been,
A^ong the many Gifts God gave him at his^Requeft,
he did obtain as God's Gift the Favour of afuitable
Wife ; with her he Jived almoft Sixteen Years, and was
bjefled with an Offspring of Six Children; two only did
furvive himfelf. God fo hedg'd about and profper'd
his Subftance, that tho' he had not a great deal oi
Riches in the \Vorld, yet he lived comfortably, and en-
tertairi'd his Friends courteoufly, as though there ha<>
been no Room for Charity, and his Benevolence to the
Poor, to the Widow and the Fatherlefs, the Sick and
Affiifted, as if there had been no Room for hofpitable
living : The Places where he paded when hejourney'dj,
of Mr. JOHN RUTLAND.
IVoodbridge, and the Towns adjacent, can better fe
forth this than I can.
As to the Affairs of the World, in which he affifled
his Wife in keeping their Shop, his Difpatch in Buli-
nefs, his Juftice and Equity in Dealing, his laying out
his Money many times with poor Tradefmen to help
them, his felling of Goods with fo few Words, the
Love of them of whom he bought, and the Character
given him by them to whom he fold, if enquir'd into,
will fet this part of his Life in a true Light.
It muft be faid of him, as of the Righteous, that his
Lips fed many; the fweet and faithful Counfel that he
gave, the informing the Ignorant ; rebuking and ex-
horting with all long-fufiering, fo much of his Speech
being with Grace feafon'd with Salt, his fpirituallizing
Difcourfe in ordinary Converfation ; his Moderation in
eating, and drinking, and Temperance in all other
parts of his Converfation : Which fliews that he was a
lingular Man, and had learnt to pofTefs his VcfTel in
Sanctification and Honour,
His great Defire for the Profperity of Sion, (for
which he failed and prayed in Times of Danger) and
the Welfare of all God's People, make manifefl, that
he was pafs'd from Death to Life, by his great Love
for the Brethren, the Saints, the excellent in the Earth,
in whofe Society he fo much delighted : It was obfer-
ved, the Lofs of good Friends was the greateft Grief
he met with in this World.
His Gravity and Sincerity in Behaviour, the Sound-
liefs of his Speech, his Uncorruptnefs of Doctrine, his
enduring Hardnefs as a good Soldier, his vifiting the
poor Sick or Prifoners, make it evident, that no part of
his Mafter's Work or Commands was grievous to him.
He has been heard to fay, That he ought to lay
down his own Life for the leaft Truth of God's Word.
He feared not the Face of Man whofe. Breath is in his
NoPcrils, no Adverfary, nor Errour was formidable to
him, neither in preaching, difputing or writing, his
Soundnefs of Judgment, his Progrefs in the Knowledge
of the Myflery of Godlinefs, his holding faft the Form
of found Dodrine, fhew, that by Grace, he wisjied-
fafty unmoveabky alivays absunding in the JVork of the
Lord, forafmuch as he knew the Lord's Faithfulnefs not
%o forget his- Work and Labour of Love, As
JNARKATlVEoftk Life
As to his keeping of, and preaching the Seventh Day,
.as commanded in the Decalogue, tho' he was other-
wife minded, than the moft of Chrift*s Church in that
particular Matter, he believ'd it, and therefore he
preach^d.it, and walked in it all his Days ; in the latter
part of his Life he did more earnefllj^ preach and con-
tend for it, which (hews us that he firmly believed the
Fourth Command, to ftand firm and inviolable in that
part which refpeds the Time, as well as all other parts
of the Command ; and he thought it was his Duty not
to Ihun to declare the whole Counfel of God, and truly
it was matter of Grief, a Man of fuch Worth (hould
be fo flighted on that account. It appeared that he
was greatly defirous to promote the Good of all that
love our Lord jefus Chrift, by preaching and other-
wife, to counfel, advife and aflift, by which he (hew-
ed his Love to thofe that he hoped to be Followers of
Chrift in Truth, though they differed from him in ma-
ny Things.
His Humility and Condefcenfion in giving of Alms
appeared to all, but efpecially to thofe whom he belie-
ved to be of the HouOiold of Faith, he would bow to
them as they bore the Image of Chrift, and often fhoW
his Abhorrence againft a lofty and lordly Way of com-
municating Alms, faying, Chrift would never accept
fuch Alms. Our Lord himfelf hath told us. In as much
as ye did it to one of the leafl ofthefe my Brethrenyye did
it unto me.
God affifted him in two publick Difputes, one a-
gainft a learned Clergyman of the Church o(Englandy
and the other againft the Quakers ,• in both which he
gave great Satisfadrtion to all that knew and loved the
Truth,, and were Friends to it. His Knowledge of
the Tongues, his vaft Knowledge of the ScriptureSj
the Quoting of the Text, the ready Expofition of it,
with the Sound nefs of Argument, the Agreement of
the Fathers, that he fliewed himfelf a Workman that
needed not to be afliamed, his Enemies themfelves be-
ing Judges.
Some Years before he died God laid a great AfRi '
No Starfo bright in all our Hemifpheje,
But
An ELEGY
But moft eclips'd and clouded every where :
This Taper burnt fo bright, began fo foon.
And wafted faft, and fo went out by Noon.
His Tongue was tipt with heav'nly Power divine
His Faith and Works moft glorioufly did fhine.
And his great Soul all bafe Ends did defy.
His Faith was true, and he did foar on high ;
He did afcend from all Things that were mean.
His Heart was pure, his Doftrine always clean ;
No Rub, nor Flaw that any could efpy.
He always had his Saviour in his Eye,
And fet the Crown upon his royal Head,
And would not fuller any Thing inftead
Of his Redeemer's Love to have a Place,
But always taught us we are fav'd by Grace;
And not in any Thing that was forefeen
In any Creature, not the beft of Men :
Thefe heav'nly Myftcries oft he did repeat
Which from his dear Lips drop'd like Honey fwect.
In fuch elegant Strains as filenc'd thofe
Which were his very Enemies and Foes.
Js[q Name nor Fame could ever make him ftoop
To any Thing that was beneath his Hope.-
His End was to exalt his Saviour's Name,
And not to fty upon the Wings of Fame ;
His very 6oul was noble, great and good.
His Words weje copious not to be withftood ;
His Gefture ^Tave, all Things with fuch a Mien,
The very Like is rarely to be feen ;
With no afieaed Airs he did appear,
He was fo juft, fo holy and fmcerc ;
Altho' he was fo very vvife and learned,
No Pride at all in him was e'er difcerned.
His humble Soul could ftoop to any Thing,
That might but Honour to his Saviour bring :
His faithful Works were not at all conhn'd,
But his brave Adions like unto his Mind,
His Charity it did fo far extend
Unto his very F^nemies and Friend,
Not any Sed or Party, if in need.
But 'twas his Pleafurt to help them with Speed.
At Liberty he was to ferve the Lord,
According to the Tencr of his Word,
An ELEGY.
That ev'ry Step he took did feem to be
A moft rare Pattern for all Men to fee :
This bleffed Saint did run, and run apace
He'd not give o'er till he had run the Race.
He did redeem the Time, and won the Prize,
And is accounted now amongft the wife.
When he was dying, ready to depart.
We might oblerve what then was in his Heart ;
Jult as his very Soul was going forth.
He left a token of his Saviour's Worth,
And fo immediately he took his Flight
Above the Skies unto the God of Light ;
And then immortal Robes he did put on.
Which Ihine far brighter than the fapphire Stone :
He is fet down upon the royal Throne,
And finging Praifes to the holy One,
Amongft the heav'niy Quire he's founding forth.
With Halellujahs, his Redeemer's Worth ;
And with Perfection he doth brightly fhine,
Amongft thofe bleded Saints that are divine ;
And fatisjfied with thofe ceieftial Joys,
He's gone where Sin, nor Sorrow more annoys.
Sleep on dear Saint, and take thy glorious Reft
In thy Redeemer's Love, and on his Breaft ;
And when thy Jefus come with all his Train,
With Saints and Angels thou'lt appear again.
Ceafe then dear Saints, and dry your brinifh Tears ;
For he is got above the Reach of Fears.
Altho' his Body is lay'd in the Duft,
He'll come again when Chrift doth raife the Juft .
And in the Morning of the Refurredion,
He'll rife again all brightned with Perfedion ;
A glorious Body then he will receive,
And Ever Ever with his Jefus live.
Thou valiant Man, 'tis thou art highly bleft :
Our Lofs is great and cannot be expreft.
It isindeedthe fovereign Will of God,
To thee a Mercy, but to us a Rod.
And now let us, whom he hath left behind.
Which did behold the Beauties of his Mind ;
Pray to the Lord, that he would give us grace.
That in fomeMeafure we may fill his Place;
And that this Man of Honour we may meet.
An^J
Iki ELEGY
And caft our Crowns at our Redeemer's Feet ;
And pray to Chrift his Spoufe to keep.
For he is ftill the Shepherd of the Sheep.
Altho' the Church is low, {he (hall arife,
And her bright Glory far ejfceed the Skies :
In rpite of Men and Devils (he (ball fland.
She's on a Rock, Chrift doth the World command.
The fall'n Angels (hall her not affail.
She's fafe, the Gates of Hell cannot prevail.
ACROSTIC K,
/ t is high Time for us for to arife j
O let usfoar aloft above the Skies,
H ave not our Conv^fation here below,
N ow is the Time for to prepare to go
R evive us Lord, and grant to us thy Grace,
U ntil we come to fee thee Face to Face ;
T ill then^ O Lord thou be ourBlefled Guide,
L eave us not whatever us betide ;
^ nd from thy Precepts never let us Aide,
jV ow and ever let us live to thee,
D eath comes apace to Old and young you fee.
H'
E P I T A P H.
'ERE lies interred one in bis PriwCy
Who did much Work m little Time,
A Hujband, Father, Son, all three.
In him together did agree;
A Faithful Frienii, a rare Divine,
True Virtue all in one did joy
Now Death, Thou 'afi done thy ivorflunto my Friend^
Thou 'aft done thy all, for thou 'aft loft thy Sting.
Virtue itfelfivasnofufficieiit Screen,
To Jhield himjrom thy cruel Darts Jo keeii .
Thou 'aft hid him in the Grave ninv from our Sight^
Thou 'aft done thy all, andfhovon greatefiSpight,
Thou art a Conqueror nova but for a Time,,
Hell come again, and then more brightly fiiiie.
He was Born pain folly, lived Pioufly, and died
Peaceably. .
Rom.
Rom. IX. 6 24.
A^ot as though the Word of God hxth taken 7ione
Ejfect, For they are not all Ifraely which are
ojifrael:
Neither becaufe they are the Seed of Abraham^
are they all Childre/i: But iff Ifaac Jhall thjf
Seed he called.
That isy They which are the Childret^ of the
Flejhy theje are not the Children of God :
But the Childre/f of the Bromije are coufJted
for the Seed.
For this is the Word of Promife, At this Time
will I come, and Sarah jhall have a Son.
And not only this, but when Rebecca alfo had
conceived by one, even by our Father Ijaac,
(For the Children being not yet born, neither
having done any good or evil, that the Fur--
pofe of God according to Flexion might [land,
not of Works, but ^ him that calleth.)
It was faid unto her. The elder [hall ferve the
younger.
As it is written, Jacob have I loved, but Efatt
have I hated.
What fhall we Jay then ? Is there Vnriohteoufiefs
With God ^ God forbid.
For he faith to Mofes, I will have Mercy on whom
I will have Mercy, and I will have Com^afjion
on whom I will have Com^JlfJion.
iS ^ VINDICATION f
So then it is not of him that rvilleth^ nor of him
that runneth, but of God that fheiveth Mercy.
Tor the Scripture faith unto Pharaoh^ Even for
this fame Purpofe have I raifed thee up^ that
J might jherv my Power in thee^ and that my
Name might be declared throughout all the
Earth,
Therefore hath he Mercy on rvhom he rvill have
Mercy y and tvhom he will, he hardneth.
Thou ivilt fay then unto me, Why doth he yet
find Fault ? For who hath reffled his Will .raham's Body was not now dead ; but Hvheh biir
Father Ifaac was born, his Mother was funjfc into de-
crepit old Age, fo that his Birth was the Effect of
miraculous Power and Goodnefs ; therefore there w^s
good Caufe for honouring Ifaac with fach Favours,
and neglecting Ijhmnel. To this the Apoille anfwers:
And not only this j the like Occupation we have Anm.
V. 3, and viii. 23. fome underftand it, r.ot om/^' this
Sarahy_ but this Rehcca, and fome underftand it of
the Word of Promife ; as if the ApofUe 'fliottld fay.
Not only Ifaac was an Heir of Promife, and Ijlmael
pafTed by j but Jacob likewife was an Heir of Prornife,
and Efau pafTed by. The Argument is ;
yacob and ^fau were both the Sons of Ifaac :
But only Jaab was an Heir of Promife, beloved
of God and elected, Efau being palled by.
Therefore all the Sons of Ifaac were not Heirs
of Promife, blefTed of God and elected. ,
The minor Propofition with the Caufes we have in
the nth arid 12th Verfes, and the fuppole^'Gaufe of
the Difference between Abraham's Seed in Ifaac and
Ijhmael, and Ifaac s Seed in 'Jaccb and Efau,, , remov'd.
And Jifi, though they both, viz. Jaccb and £/rz«, were
bom of believing Parents, the fame pious Father and
Mother, both Heirs of Promife, yet jaccb was loved,
Efau was hated. Secondljy They were,, as St, Atiflitt
faith, uno Concubitu^ p.nd by one Conception, and not
under different Afiecticns of their Mother, nor yet
difierent Influences of the Stars, yet God mride a vaO:
Difference in the Perfons. Thirdly, They were not
yet born; and therefore the Election of the one, and
the Leaving of the other to Defiructfon, was from no
Acts of Grace in yaccb, either in his Mind or Practice;
nor from any Acts of Rebellion in Efau, either of his
Mind or Practice ; for they both had done neither
Good or Evil. Fourthly, Forefeen Works of Righ-
teoufnefs in Jacob, which af'terwards he fliould do,
and forefeen Works of Wickednefs in Efau, which
after wardis he Ihould do, was not the Caufe of lo-
D ving
j4 u4 VINDICATION ef
ving and choofing Jacobs and hating and rejecting
Efati : For it was, that the Purpofe of God according
to EleEitcn might fland, not of TVorby but of him that
calleth. Fifthly^ Neither could it be forefeen Faith
. in yacob, and forefeen Unbelief in EfaUy that one
' was elected, and the other left to his Deflruction :
- For, I. They both were born in Unbelief Rom. in. g.
. What then ? Are we better than they ? No, in no wije :
And except a Man be born again, he cannot fee the King-
dom of God, John iii. 3. 2. Faith in the Meffiah.
Tho' it is not a Work of the Law, yet is it a Work
of the Gofpel,; and fo Generally 'tis a Work, and Spe-
cifically 'tis an Evangelical One. When the 'Jezv!;
faid, *yohn vi, 28. IVhatjhall we do, that we may work
the Works of God? Our Lord anfwereth, T'his is the
Work cf God, That yori JJjould believe on him whom he
hathfent. 3. By Works here is to be underftood Be-
lieving as well as Doing, becaufe they are both Acts
of the Creature, and are equally oppofed to God the
Sovereign, to whofe good Pleafure our Election is
afligned. 4. If Faith had been excluded from thofc
things which the Apoflle excludeth from the Caufes
of Election, and fo had been made a Caufe of it, up-
on which the Blefiing of the Election to Glory doth,
depend, Paul would rather have feid. That the ^r-.^
pofe of God, according to Election, not of W^^^^'
but of Faith; whereas the Apoflle faith. Not of
Works, but of him that calleth : Which Calling of God
is before Faith, and the fpecial Caufe of it. Ro7n. i.
7. Beloved of God, and called to be. Saints. There-
fore Election is not of Faith.
Ob). But Faith is every where oppojed to Works,
Rom. iii. 27, 28. and iv. 3, 4. therejore, tho all other
ABs of the Creature are exempted from being Cahfes oj
Eleciion, Faith is required.
To this I anfwer : 'Tis oppofed to Works in the
Bufinefs of Juftification. Fir/l, In reference to the
firfl and fecond Covenants. Secondly, In reference to
the Rules of either ; the Rule of Good Works is the
Law, the Rule of Faith the Gofpel, Rom. iii. 27.
Gal. iii. 12. T'hirdly, In reference to the different
Op/'rations of either; but then it is upon their proper
different Subjects -, the Law's Precepts work Wrath,
bat
Eleflion and Reprobation. 35
but theGofpel's Precepts bring Life, Kom. iv. 14, 15.
Gal.iil 2j 5. and this finally. But though in thefe re-
fpects, andfbme others. Faith and good Works are
oppofed, it foiloweth not that Faith mufl be fome
way caufal of all our Bleffings in the new Covenant,
becaufe 'tis pre-requifite to Glory; i. 'Tis not caufal
ofit felf but 'tis the gift of Gcd, Eph. ii. 8. 2. Nei-
ther is it the caufe of Vocation, for that is antecedent
and leading to it, Gal. i. 6. I marvel that you are fo
foon removed from him that called you into the Grace
of Chrift. 5. Neither can it be the Caufe of Election
of this or that Perfon to Glory, for then it mufl be the
Caufe of God's Love ; but it is not the Caufe of God's
Love ; for we love him becaufe he firft loved us, and
our love arifeth out of our precious Faith y Peter, i. 21.
2 Pet. i. I. therefore 'tis not the Caufe of our Eledion ;
The Love of God and Election of God are fuch cor-
relatives, that whatfoever is excluded from being the
Caufe of the one, is likewife excluded from being the
Caufe of the other ; for,
1. Whatfoever thing is the Gift of God, that
thing is not the Caufe of the Love of God,
and fo not the Caufe of the Election of God.
But Faith \smm the Gift of God, Phil. i. 29,
Eph. ii. 8.
Therefore Faith is not the Caufe of the Election
of God,
2. Whatfoever thing is a fpiritual Bleffing is the
donfequent of Election :
But Faith is a fpiritual V>h^\ng Ephef. i.^.Gal.
iii. p. 'They which be of faith are bleffed with
faithful Abraham.
Therefore Faith being the confequent cannot be
before Eledion.
The major is proved out of Ephej. i. 24. who hath
Bleffed us with all fpirituel Bleffings accor-
ding as he hath chofen us in him before the Foun-
dation oj the IVorld.
3. Our fpiritual Bleffings come to us as our A*'
doption.
But our Adoption cometh to us from our E-
D 2 lectioo
36 ^VINDICATION of
lection Ephef.i. 5. being predefiinated upto A-
dppticn of Sons.
Tjberefore cur Faith being a fpiritual BleiTing,
Cometh to us from our Election.
And as Faith is denied having any hand in thefe
Bleffing^, as caulal (1) of its ov n Being, (2) Voca-
tion, (3} Election, and therefore cannot be oppofed
1(5" Works on thefe Coniideraticns , fo is it denied
the primary Caufaiity of good Works, becaufe 'tis
God that liorketh in us tu zcill and do of his good
Pkafme ; therefore Faith and Works are not oppofed
in their Caufe, for both are from God, Jam. i. 17..
nor are they oppofed in the Subject containing for an
adMit Chriitian is. the Subject of both : Neither gre they
oppofed in their End. Fi-fi, not in their End 0/,
I leter i. 9. T'he end of both is Sahation, Match, v. 12.
great, is your Revsard in Heaven. Secondly, not in their
End tOy I Cor. vi. 20, 31. Whether therejire ye eat or
drinky or uhatfvez/er ye do, do all to the glory of. Gcd.
Laflly, We ought to conclude they are both the Eiiects
of Electki^n \jor u)e are hisworkmanjbip, oeated m Ch Ji
jefus unto good IVorks, which Gcd hath before ordained
ii^ejhould walk in, Eph. ii. 10. Rudolf bus GiudteruSy
faith upon this place : (a) " But that which fume fay
*' concerning Faith is equally mfolous, that God
" forefaw we fliould have it ; for God forefaw this in
'' us, becaufe he would afterwards beiiow it upon us:Be-
" caufe therefore Faith is God's {xez Gift, they do him
*' no little Diihonour, who make him for his Gift to be
" the rather bound to us. " Thus he. Moreover Faith
cannot be the caufe of our Election, becauie of the total
Abfence of it in a great part of the Elect, I'iz,. them
that die in Infancy. '"For either there muft be difie-
rent Gaqfcs moving God to elect, or elfe Infants
have Faith, or elfe they are faved without being E-
lected, and fo are not of the remnant according to the
(a) Quod autem alii de fide dicunt, quam nos habituros efle
Deus provident, xqw frivolum eft ; nam banc ideo in nobis pro-
videt, quod earn nobis dammsefc: quia ergo ilia gratuitum iplms
donum eft* injuiiam illi non parvum faciunt, qui eum magis no-
big obftriftura tacsre conanturj &e.
Election
Election and Reprobation. jy
EJeclion of Grace; which are Abfurdkies too plain to
be proved ; whence i argue.
Becaufe Election hath its Being and Efficacy with-
out Faith, therefore Faith is not the Cauie of
Election : but Election is of meer Grace.
J- f, > —
. For wharfoever Condition of Man hath its Being
of Nature or Merit, muft have its Being of
meer Grace,
But Election of Men and Women hath not
its Being of Nature or Merit therefore E-
lection, djc* hath its Being of meer. Grace,
The minor Propofition is the Subject of" the lo, xi,
12, 15 Verfes. Thus we have fhewn what are not
the Caufcs of Election, and i'o of the Difference be-
tween the Elect and fleprobate. I fliall in the next
place {hew what are the Caufes of the Difterence.
And though Election is not caufed by, nor terminated
upon any, on the account of his Faith and good
Works, yet Election itfelf is the prime efficient
Caufe of Faith and Salvation, and Vocation is the
leading and feconuary efficient, and the Purpofe of
God is the final Caufe ; "n/oc n ^Gfr' iKKoylu^^ that the
purpofe of Cod according to Electic n (mVm might
fland. " This eternal purpofe of God was the caufe
*' of his making fuch a Ditierence between Efau and
" Jacob. Efau was corrupt by Nature, and not lefs
*' corrupt was Jacob, both were conceived in Sin,
" neverthelefs God Loved the one, and Hated th©^
*' other ; verily, not for any inherent Difference, or
" any thing forefeen, but J(^t iHKoyUji, becaufe he
" chofe one, and chofe not the other. " Thus (a)
Par am upon the Place. And indeed Eleftion of the
one neceiTarily implieth the Reprobation or Defer-
tion of the other j Eledion being not the choofing of
all, but choofing of fome, and this i? unto the Adop-
(«) Caura igi tur fliit eternum Dei propofipum, quo C09ftituic
tale difcrimen rerum facere. Pravus fuit 'Efau naturi non minus
ctiam Jaeoh, uterquc enim conceptus in peccato, &• tamen hunc di-
lexit Deus, ilium odio habuitmon utiqueob difcrimen aliquod
inhaerens-aut praevifum, fed c^o)'»p, qujj unuffl ekgitj alt«runj
non elegit. J?r*• e*
ipuit, qui tamen in lege primogenitos tanquam luos fibi \'m'
dicat, & eos pro aliis f ratnbus honoratiores elfe voluit ; led ita
fieri oponeba: ut omnis carnisfiducia nobis eriperetur, iitque con-
jftaret non modo ialutcm ab eleftioxie Dei pendere, fed huac
quoque omnino liberum, et nullis legibus altriftum effe, pro-
pter quas vel htinc, vel ilium eligere gcbeat, Q'c,
Providenc«
4b A VINDICATION of
" Providence to their Nation. By the Word Loving
" he fignifieth his iinguiar Favour which he fol-
"** lowed Jacolf with ; and by tlie Word Hating he
" flieweth himfelf not to be fo atiected towards EJau,
" but to will that he fliouid be left to his own De-
" ftruction. He alfo brings forth Arguments of his
*' Love, that he gave to Jacolfy and his Poflerity^ a
*' Land flowing with Miik and Honey -, but Efau
*' placed in a barren Country, and there, though out-
*' ragious, he confined him, that he fliould not moieft
" the 'Jews : Alfo that he reftored them their Land
" and Cities, but fuftered the Country of the Edo-
** mites to lie vvafte and ruinated ; and though thefe
^ were temporary Benefits ; notwithflanding, becaufe
** they hand their Foundation in Chrift, who was to
" be born of 'Jacob, and for whofe fake the 'Jetvijh
*' Commonwealth muft needs be preferved until
" he fhould be born, Paul fitly brings this Place in
" the prefent Caufe, For unlefs you can obferve
*' Chrift in the Pofterity of yaccb, and that in him
*^ they can bare rule over the EdomiteSy and the reft
" of the Nations, the Promife which was made to
•* Rebecca would have become void. For theugh
" David fubdued the Edo?nites, that Goverment
" was but f[:ort, and fcarce worthy to be counted that
" it fnould be adorned with fo peculiar a Prophecy,
" unlefs under it you ftiall confider a Type of the
"Kingdom of Chrift. '' Thus he.
To this Doctrine of perfonal and irrefpective E-
lection, as fet forth in the Partition of jri:2c;^ and
Efau, many things are objected. Firfi, That the A-
poftle in this Chapter is (hewing that 'tis the Purpofe of
God not to juftify and blefs them who leek Righ-
teoufnefs by the Law, but to juftify, and adopt, and
blefs them vv^ho believe the Gofpel.
To this I anfwer : It is not at all probable, that the
Apoftle in the ift and 2d Chapters having proved
the Jews and Gentiles to be all alike miferable by Na-
ture, and Life, and incapable of being juftified by the
Law, and in the jd, 4th and 5th, propofed to them
Chrift, and the Righteoufnefs of his Blood, as the
one and only Catife of Remiffion of Sin, Juftification,
and Reconciliation with God j and having given Ex-
amples
Ele£lion md Reprobation. 41
amples of Abraham and David believing in it, and
trui;ing to it; and in the 6th Chapter illulbated this
by the Ule ana End ofiiaj tifm ; and in the 7th, con-
firmed ir by the Believers ireedom from the Dominion
of bin, and Divorce from the Law ; and in the 8th
abfoiute Exemption from Condemnation, and hnal
Prefeverance ; that after ail this, fo fully handled ill
the eight foregoing Chapters, the Apoltle Ihould be-
gin again, and obfcurely handle the fame Doctrine.
The i'ropolition of the Jews is fuppofed by us on
toth lldes to be, — P<;i«/preacheth falfe Doctrine.
The objection to him is, — If your Doctrine of Jufli-
fication be true, then we Jews that don't beleive it
cannot be faved ; if we Jews that don't believe your
Doctrine are not faved, then God's Promife is fal-
len and of none Effect. — But the Promife of God can-
not fall, and become of none efi^ect ; therefore we
jexvs are faved without believing your Doctrine ;
therefore ycur Doctrine of Juftification is falfe Do-
ctrine — So that by the ApoRle's Anth]pop}ma the Jev^J
prove two tilings ; the one as confequent of the other.
T he Fi.fi is, '1 hey are faved by the Promifes with-
out his Doctrine of juftification. 'I he Second is, His
Doctrine is falfe. Both thefe they prove by God's
Prosnile as their Mcditim ; the Apoftie joins iflue
with them, agreeing upon the fame Medium, and
by a StYCj'he turns the Concluliion agalnfl them
in thefe eight Veries: His Propofition is : Though
you Jevjs are not faved, God's Promife ikndeth faft^
The Argument is :
(i.) If Gtd's Promife fl.ood faft, though the greater
Part of Ilrael were not Subjects of it, and were not
faved; if the Promife of God fland fafl, though the
ji/eater part of the Seed of Abraham were not Sub-
jets of it ; and, if the promife of God fiand fait,
thoui'h both the Sons of Ijaacwere not Subjects of
it ; then it may ftand fafi, though the greater Parfi
of IJracl nov/ be not Subjects of it : But the Antece-
dent is true, therefore the Confequent.
(2.) Again, If the Promife of God fland fall, though
the greater part of IJrael now be not Heirs of ir,
and fo not faved ; then my Doctrine of Juftification
may be true, though the greater Part of Ifrael rejecc
E it;
41 .^VINDICATION^/
it : But the Antecedent is true, therefore the Con-
iequent.
(^.) The Apoflle doth not here handle the Jufti-
fication of a Sinner, becaufe he faith nothing of it,
or of its Concomitants, nothing of Remiilion of Sin,
nor of Propitiation, nor of Redemption^ or Recon-
ciliation ; neither doth he fay any thing here of Chrill,
as the Author, or of his Blood and Righteoufnefs,
as the meritorious and material Caufes of our Jufti-
fication ; nor doth he fay any thing of God the
Father his imputing it, which is the formal Caufe, nor
yet doth he fay any thing here, in all his whole Ar-
gument, of Faith, which fome Divines call the Infiru-
mental Caufe, under which Grace by a Metonymy, the
the Elejjing of Juftilication, is frequently fet forth un-
to us ; whence I argue :
Where none ofthefe are handled, the Doctrine
of yuftification is not taught.
But in thefe thirteen Verfes none of thefearehandled.
Therefore in thefe thirteen Verfes the Doctrine
of Juftification is not taught.
(4.) Whereas they fay God's Purpofe is to cafl
oft the 'Jeim for their Unbelief, and to make
the Gentiles his People, becaufe they beleive.
I anfwer : If the Apoflle is teaching that Unbe-
lievers are cafl: oft for their Unbelief, and that Election
ofBeleivers is for their Faith's fake ; then he don't teach
of that Election to Grace, of which thofe that Be-
lieve not partake- — But he doth teach of that Electi-
on to Grace, of which thofe who believe not do par-
take, ver. 24. even us v\'hom he had called, not oj the
Jeius only^but alfo of the Gentiles. As he faith alio
in Ofee, dec. -— Therefore he doth not teach, that
Unbelievers are caft oft for their Unbelief, and, that
Election of Believers is for their Faith's fake ; neither
doth that Obfervation of the Apoftle, "iuhen they had
done neither good or evil, at all agree with any fuch
cafting oft' Unbelievers, or Electing Believers.
Mr. Loi'eday in his Book of Reprobation Reprobated
fiith '' Election and Faith may be taken one for the
« other".
I anfwer : If credo and eligo be fynonymous, they
are indeed convertible Terms, and it matters not much,
whether
Eleflion v«W Reprobationi 43
whether by Election or believing the Greek Word
iKf^oyi be rcndred ; but in as much as there is
fuch a vaft Diiierence between tiiefe two, it would be
a great Tranfgreflion to chan^^e one for the other.
In jfo/jn iv. i<5. Te have not thofen me^ but I have
chojen yotij which will be by this Change, Te have
not believed me^ but I have believed jo//. Again Verfe
19, / have chojeit you out oj the PJ^crld mult be /
have believed you out of the TVorld. But what ho-
nelliMind can bearfo perverfea Conitruction of aWord,
wherein the Emphalis of the Sentence lieth ; and
if once Words can fuffer fuch a moveable Significa-
tion, every Heretick may at his Pleafure with feigned
Words make Merchandife of us : But let us try how
this Converfion will do in the place before us Verfe
II. "That the Purpofe of God according to EJeBion
might fland, viz. T'hat the Purpofe oj God according to
V 2.ii\\ Jnight fiand; and Faith being a Grace within
us, then if our- Faith may be changed unto Unbe-
lief, as thefe Men teach it may, and that we may
fall away, then God's Purpofe of Saving us may be
turned into a Purpofe of Damning of us ; and fo the
Purpofe of God, concerning the Salvation of this
or that Believer, muft be mutable, as this fuppofed
State of a Believer is : But this is abominable i for /
am Godf and change not. Mai. iii. 6.
Thirdly, It is Objeded, That, Jucob and Efau thus
conditionatedare not to be underfiood in a proper Senfe
of their Perfons, but figuratively only; and fo they
are an Allegory, Efau fetting forth unto us thofe who
feek Juftification by the Law, and Jacob thofe who
feek it by Faith. To this I anfwer : How this can be
according to their own Judgment I don't fee, for.
(i) They hold Efau to be a Perfon f^ved, and if
fo, it was by Faith in Chrift, and fo many Sins muft
be forgiven him ; and how he cannot fet forth unto
us thofe who feek Juftification by the Law, and at-
tain not unto the Righteoufnefs that is by Faith, I
do not fee.
(2) They hold there was no other Predeftination,
of Efaun eternal State, than what v/as common to
Jacob v/ith him, both being purpofed by God to Sal-
vation, upon Condition of Believing, and they vj'ere
E 2 both
44 ^VINDICATION of
both bom of one free Woman, and at one time,
and under one Diipenfation, be it Law or Gofi)el, and
how two Perfons, thus exactly circumftantiated in fpi-
ritual Things, could be Types of fuch ditierent Con-
ditions and People, I don't fee. The Occafion that
the Apoille to the Galatians takes to Decypher jfe-
mfalem that then was, by Hagar and IJJymael, was,
becaufe the Mother was a Bond Vv oman, and the Son
born after the Flefb, in Comparifon of Ifaacy who
was born by Promife.
(3) I hold thefe Perfons can be no fit Types of
thofe who feek Jufcification by Works, and thofe who
feek it by Believing ; becaufe thefe two Perfons ^re
confidered in fuch a Capacity, as neither admits cf
one's working, or the other's Behtving , they both
Bemg not yet BorUy having done aciiher Good or
Evil.
(4; It is plain, the Apoftle is proving his Pofition,
(viz,.) "The Word ojGvd h not madt cfmne ejjeB, Fur
which Caufe he diJdnguiOieth between Ijiuei and
Jfraely (viz.) For they are rut all ifrae! luhiLh .1 e of
Ifrael. Again, Neichenbecanfe they are cue ieed o/Abra-
ham , and again, by Appolition, that by not the Chil-
dren of the FleJJj are the Children of Gid. ^c. and in
the loth Verfe, and not on^yfoy but Rebecca, &c. v^hich
is Conjunctive to the other two Inilancti, and more
full and Demoniirative of the abfo'ure De't'Cv v{ 2\\
Caufes, Natural and Meritorious, afcribing rhc v^ hole
Caufe to the meer good Pleafure of God. This i ith
Verfe is added to the other, by way of Amplification,
and is a farther Demonft^'attion of the Effiracy of
God's Purpofe, without rei^'eft to any previous Quali-
fication, and is brought in with a Conjunciicn Caujal^
as the other Infiances were. All which are unex ep-
tionable Proofs of God's Faithfulnefs in performing
his Fiomife to thofe very Perfons they were made to.;
whereas, if they were allegorically intended to fet
forth to us, thofe who feek Juftification by Works,
and thofe who ktk it by Faith, they could be no
Proof of God's Faithtiilneft in keeping his Promife :
For 'tis not the Order of the Salvation, but the Ex-
ecution of the Order, that proveth God Faithful.
Therefore this infiance oi Jacob and Efau is to be
underftood
Election ^nd Reprobation. 45
und^rftood expoficively, and they are examples of God's
l-redeftination. ^
Fourthly^ 'Tis objected, ifiat yaab and Efau here are
not to be taken perfonaiiy, buc co'leciivly of the Ij]a-
elites and Edomitei. 1 answer : That they were to
be underflood of the Perfons Jaab and Efaii indi-
vidually, in foine refpect, and c iJectivIy of their I'of-
terities, in other refpedts, I grant, inany Texts uf .ijcrip-
ture have not only an immediate iu-fpect to the next
Subject, but an extenfive Refpect to remote Subjeas
but that the Perfons 'Jaab and Efaa^ are in this
place to be underftood, beiides other Reaions, this
one feem valid, viz,, they that were in Being, whofe
Strugling in the Womb occafion'd Rebecca to enquire
at the Oracle, were the Perfons the Apouie fairh were-
not yet B -n; but yacob and- Efau 'vere the only Per-
fons m Being ftrugling in the Womb, having done nei-
ther Good or E"jil ; therefore the Perfons J nab and
Ejau are here truly underftood by the yiv»^nu>Vy the
Children not yet B>n ; And though Mr. Lo-veday de-
nies the Place to be rightly fupply'd by Children, yet
SeduliuSy Scot us, Bez,a^ Paroeusy Bit [linger, Cajieliamis.
and all the relt which I have feen, fupply the Place
with either nath; jcetibus. partu, piieris, (i. e») Chil-
d-.ta, Imng, Fruits, Sons. 2dly, They allege the O-
rac!'. '^en. xxv. 25. wljere 'tis read, two Nations are
in thy 14'omb^ ansl tvoo Manner of People ftiail be
feparrr<*d from thy Bowels, and the one People (hall be
iijoni,: t'lan the other People, and the Elder Jhnll
fe.rve tkt lounger ; it it true thefe Words are exprel-
five of the fucceflive Nations, the fe two Fathers, but
then inafmuch as they are defcribed to be in her Womb,
it is a figurative Speech, and by a Metonymy of the Ef-
fect for the Efficient, the Nations are put for their re-
. fpective Progenitors ; for the Nations were not truly
in her Womb, otherwife than feminaiiy and virtually,
and not actually. Secondly, That what wasfaid of the
Children doth properly agree with the Nations, is
true. 'Thirdly, That what was faid properly of the
Nations arifing; of thefe two Brothers, may be faid of
the Brothers themfelves, by a Synecdoche of a Member
of the Oracle. Fourthly, That all this hindreth not
but that our Apoflle doth accommodate this Relation
to the divfrfe State of Jacob and Efau, perfonally, as
well
46 -^ V I N D I C A T 1 N (?/
well as collectively ; for what the Oracle (peaks figu-
lativeiy of the Place of the Nations, ^vlz^.) Rekaa's
Womb and their Birth, that the Apoitle Ipeaks pro-
jjerly of yaccl^ and Efau. Such Alterations, fome-
times of the Subject, fometimes of fome ivlember of
the Defcription, is frequent in bringing Prophecies
out of the Old Tedament into the New : Thus in
Pfal. cxviii. fome Things agree to David only, as, /
/ball not die, but live ; and fome Things to David
and CM'//? both, thus, I'he Stone xvhich the Builders
refufed . The Builders in the Pfalm are the Princes in
the Gofpel, the Builders are the Priefis ; yet both Pla-
ces fpeak of Chrift, though fome particulars agree
only to him : So likewife here of Jacob and Efauy
fome Particulars agree only to them, aud fome to their
Pofterjty.
Fifthly^ It is objeded, 7'hdt the Apoflle in this Place
doth not handle eternal Predefiination of fome to everlafi-
ing Lifey and others to Death ; but only an external
Prerogative^ becaufe it is faidy The Elder jhall ferve
the Imngevy Sic.
To this I anfwer : That which the Apoflle wifli-
cth himfelf to be for the fake of his Brethren, that
they were in their caft off State what Efau was, by
whom their cnit off State is fet forth to us ; but the
Apoflle wifheth himfelf to he accurfed from Chrift,
and their caft oft State was from the Bleffings of the
Covenant of Grace, from the Promifesy frcm Calling,
from Adoftitm, and from Glory : Therefore EJau wzs
without the Promifes, Calling, Adoption, and eternal
1-iie. . . ,
Again, The Difpofing of Jaccb and Efau is faid
to be, That tie Piirpofe of God according to EleBion
might jlandy net of IVorksy but of him that calleth.
Now can we imagine the Apofde would fo fo-
lemnly affign fo high a Caufe for the djvefting Efati
and invelling 7^^^"'^^ ^'^'^^^ outward Blefiings, which is
every where elfe, when mention'd, alleged as the final
Caufe of the eternal Salvation ? Thus Rom. viii. 28.
hphcf. i. 9, 1 1. 2 Tifn. i. 9. And indeed, what elfe can
the Apoflle intend by the Purpofe of God according to
j'.kHioH ; but Eledtion of GracCy as he expretTeth it in
C l;ap. V. Ver. 5 ? There is a Remnant according to the
EkBim
Eledion af7d Reprobation. '4-7
EleSiion of Grace^ and that he faith, not of Works,
hut of him that calleth. What elfe fliould this teach us,
than that Saab's Calling, and fo curs, is of meer
Grace, refpeiting not our earthly, but our heavenly
Calling? Thus our Apoflle G^/. i, 15. But vohen it
pleafed God ivho fepnrated jfiefrom my iMuthers M/mb
and called me by his Grace. So in the 6th verfe of the
II Chap, and if by Grace, then it is no more oj Works,
that is Election to Eternal Life; and in Ver. 7. 77?e
Eletiicn hath obtained it^ that is, the People elected to
Salvation as the end, hath vbtained jujlifying Faithy and
the reft irere b/inded, that is, the Mylieries of the Gofpel
were hid from them. Matth xi. 25, So verfe 28, the
Apoiile fpeaking of his Nation faith. As concerning the
Gofpel they are Enemies jit yuur jnke, but as touching the
Eleciion they are beloved fw the Fathers fake. In all thefe
Places it's manifeil he intends Election to Eternal Life, ■>
and 'tis equally evident, that the Election handled here
is the fame with that handled in our Text; Bur the
Eledion hnndled here is the Elcdion of Grace and E-
ternal Life; Therefore the Election in our Text is the
EleSion of Grace to Eternal Life. Parcsus faith, "Why
*' fhould we hope for the Salvation of the 'Jews, when
"they are Enemies of the Gofpel } Indeed now they ■
" are fo, but that Nation don't ceafe being dear to
*' God, becaufe of the Election once done; neither is
*' the E!e6tJon become void by the Pcrhdioufnefs of
" feme, Vvho now hate the Gofpel, when the Gifts and
*' Calling of God are v/ithout Repentance : If therefore
" the Vigour of Election endure yet in that Nation, ve-
*' rily wo may hope for their ConverJion.
Neither did EJau fliadow out the Reprobation of
his Poficrity only, but he himfclfwas reprobated from
the Covenant and Saivati( n : For if he was Eled, how
could he be aT'ypeoftheReprobation of others.'' But the
Apoftle tells us what he was, Ih-b. xii. 16. whereas our
Adverfaries allege tlie words of the Oracle, the greater
Jhalljewe the lejfe- ; that it means only temporal Servi-
tude. I Anfwer : This was never fuiiilled in the per-
fons J.icvb and Efiu by a TemjK)rai Serxitude; There-
fore the Servitude of Efau muil be underflood of his
being deprived of the Primogeniture, or Birth Right,
v,'hjch was a T'ype of Grace anc^ Adoption, as we ob-
ferved
4S ^VINDICATION of
ferved before, though it is true of his Poi.erity tem-
porally, who ferved the Ifraelites from David's Con-
queii, 2 Samuel viii. but it was but for a while.
Secondlyy To that part of the Objedion made to our
Application of that Place in Alalachy, viz. Jaal) haue
/ k^ed and Eja/i have I hated ; that it does not intend
Ete*!:tion to Salvati n, I fha|l Anfwer in the Words of
{:i) Lahe.y'm his i^ook deSewo ArhitriOj " That though
** Mulachy fpeaketh only of a Teinporal AfHittion, ne-
** verthelefs he overthrows Free Will; for by this place of
'* Malachy the Apoftle proveth that the Affliction was
" brought upon Efaii by the meer Difplealure of God
" without his own Defert i for why God fhould love
** ^M'jh and hate Efa^i^ the Apoitle denies to have
" been for their good oi" bad Works, but only in the
" purpofc of God, who calleth or not calleth ; for nei-
*' ther d.-ih God reprehend by Malachy them which
" would build the Defoiations, but upbraideth the In-
*^ gratitude of the Ifraelites, that when he had loved
"them, they neither loved him again a sa Father, nor
'* yet feared him as a Lord; but that he loveth them.
( « ) Primo, Concefllone quod etfi MaUcHas tantum de temporal!
Aifliftione loqueretur, rueret tamen iiberum Arbitrium, quia JPaulus
M«/acfei* effent Fratres, ut Mo/« fcribit Gen. t\, Jacob
tamen dilexerit, & elegerit, antequam naiccrctur : Efait vero (Ic o-
derit, uc regionem ejus redegeritin folitudinemj deinde ea pertinacia
odiat & pergat, ut cum Jatob leduxerit dc Captivitate, & reftituerit*
Idnmeos tamen non finat reltitui, fed etiamfi dixcrint fefe velle aedifi-
care, ipfe minetur eis Deftruftionem i nonigitur hie reprehenditur
temeritas IdttrndorHm^ fed ingratitude Filiorum factb, quod non
vident quit! iliis conferat, & fratribus fuis Mum&is auferat, nulla
caufa, nifi quia hie odit, illic amat : Quomodo nunc itabit quod Pro-
phetade temporaria Afflidione loqueretiu: ? cum evidentibus verbis
teftetur fefe Ijjqiii de duobus Populis, a duobus Patriarchis natis,
ilium fufcepfum in populum, & fervatum, hunc vero reli(5him, &
tandem deltruftum j fufcipere vero in populum, & non fufcipcre in
populum, non pertinet ad temporalia bona, vel mala, tantum, fed ad
oniniaa neque «niai DtusnoAer tantum temporaliura, &&
"he
Eleflion and Reprobation. 49
" he proveth as well by Scripture as by Providence, to
**wit, that vvhen 3^;.c(^ and EJ'au wete Brethren, as
" Mojei writes, Gm. 25, yet he loved and chofe Jacch
** before he was bom, but he hated EjaUy fo that he
*' turned his Countrey into a Wildernef's, and continu-
*' ed his Indignation aj^^ainft him to that height, that
*' when he brought back Jiicclj and reilored him from
*•' Captivity, yet he fullered not the Edomitcs to be re-
*' Itoied , for though chey faid they would build, yet he
*' thrcatned their Dcllruction ; therefore the RaQinefs
*' of the Edvmites is not here reprehended, but the Ini-
" quity of the Sors oi^aaby which fee not the Bleflings
" he beUoweth oti them, and taketh away from their
" Brethren the Ihimeam^ for no caufe, but for that he
" hates here and loves there. How will that Doctrine
** Hand now, that the Prophet fpeaketh here only of
" Temporal Afflictions ? When in plain Words he tefli-
" heth that he fpeaketh here concerning two People,
" defcended from two Patriarchs, the one received and
" preferved a People, and the other left and at laft de-
" flroyed : To be taken for a People, or not to be taken
** for a People, pertain not to Temporal Good or Evil
■** only, but to all; for neither is our God the Qod of
" Temporal BlelUngs only, but of all Bleffings." Thus
Luther.
ithirdly^ Thofe Privileges and Ble{fings the EIe(5k
Gentiles were Invelted with, the Nations of the
'Je-wi were diverted of; and thofe Privileges the
Nations of the 'Jfc^s were diveHed of, Ijbmael znd
Efau were Examples of:
But thofe Privileges the EleSi Geyitiles were invefl-
ed with, were the Riches of Glory, the Covenants^
and Promifes, and Oiling our of Darknefs, v. :j3,
and 24. and to make kmvm the Riches of his Glory
on the Vejfels of Atercy afore-Pi epared to Glory y even
us vjhi)m he hath caliedy &c.
Therefore thofe Privileges th^t Ijhmael 2nd Efatt were
Examplesof being denied, were the Riches of Glo-
ry, and the Ci venufits yVTQimks of Grace and Callings
Sixthl^y h is Objected It Ijhmaet and Efau are thus
coKfidered in a Pe>fonal OfpautVy awd alio their Ptfie-
rities Colletihely Ly themy then all their Pcfierities are *x-
cludedfYGm the Grace of Salvntion ; But their Pcfieiities
t ar>
50 A VINDICATION of
are not excluded from the Grace oj Salvation ; therefore
not they.
To this lanfwer : It foiloweth not ; for by the Argu-
ment a Natura contrartommy Jfaac and yaccl; are confi-
dered in a Perfonai Capacity, and alfo their Polierity
colledively by them, and they both are included in the
Grace of Salvation. Are all their Pofterity therefore in-
cluded in the Grace of Salvation ? Surely no : for the
Apoflle is now proving the contrary ; and as they are
not all included neceirarily, and yet Ifaac and Jactl;
faved ; fo Ijhmael and Efaus Poflerity are not all ex-
cluded Salvation, though they perifh. But the Defign
of the Apoftle in thefe Jnftances ofjacib and EfaUy in-
dividually and collectively, is to demonftrate Calling and
Salvation to be according to the Purpofe of free Election
and Mercy.
Obj. 7. Some fay that Election Is National, and the
whole People o( Ifrael v^'-ere the Eleci of God, thou art
an Holy Peopky Dent, 7. 6. So thzt it is m fuch great
Favour to be Elect ; and confequently there is no fuch
thing as abfolute irrefifiible EleBicn of particular Per-
fons to Salvation.
To this I anfwer : There is a National Election,
which is an Election of the People containing, which
is the Election in Genefts xxv, 23. and in Deut. vii. 6.
and there is a Perfonai Election, which is an Election
of the Perfons contained, which is the Election handled
by /*<2«/ in this very place: By the firft Election the
Nation of the Ifraelites were chofen, and not only the
Edomitesy but all other Nations, rejected ; for fo our
ApoRle tells us, for the Gentiles to be fellow Heirs,
that is, with the 3^^xui^, ivas a Myfiery^ which had been
hid from Ages^ Ephes. iii. 5, and p. and this Election
confifteth in thefe leveral things. Firft out of this People
were raifed up all his Dignitaries and Favourites, gene-
rally fpeaking, his Priefts, Prophets, and Kings, Pfal: 87.
his Foundations are in the Holy Mountains^ that is, of jfa-
coby and in the laft Verfe, all my Springs are in thtey all
my Favorites are in thee, i. e. Ziony which I love and ho-
nour on Earth, by whom I ferve the Purpofes of my
Grace. It is according to this National Election, that
the Mejpah, the Reftorer of Mankind was raifed up of
Jacob, and according to this that the Divine Law, the
onljr
Eledion and Reprobation. 5 1
only perfect Rule of Life in the World, was delivered to
this Nation ; and according to this, that the Revelati-
on of the Covenant of Grace, and the fo frequent Re-
newal of it, and further Difcovery of ir,which was made
to Prie/ls, Prophets and Kings, was made to-this Na-
tion ; and according to this, that the true Way of Di-
vine Worfliip was commited to this Nation ; and ac-
cording to this, that all the Divine Law, I'falms, and
Prophecies were commited to, and conveyed through
this Nation ; and according to this all the Symbols of
Grace, Tabernacle, Ark, Circumcilion, Sacrifices, a-
dorned this Nation; and it was according to this'
that the Mcffwh was fent, not but to the kft Sheep of the
Houfe oj Ifraely Matiheiu 15. And according to this,
that the Twelve Apoflles of the Lamb, whole Names
are engraven upon the Foundations of the new Jeru~.
falem, defcended of this Nation ; it is according to this
that every true Believer is called a jTfu', and all others are
the Synagogue of Satan, Revel. 2, and 9. 'tis according
to this, that the Jews in all the Scripture are p;efered to
the Gemi/esi'ns according to this,TwelveThoufand are
Sealed out of every Tribe of ^^^-Z fir ft, and then the
G'entiles.Rb'u. vii. 12. 'tis according to this, that thejfeu'i-
are the Bride the Lamb's Wife, /y.v/w xlv. 10, 1 1, 12, 13,
Ke^i. xix. 7. and that the glorious Kingdom of Chrifl is
faid to be the State of the new Jerufalein. Maugre all
Religion derived tons fiom Devils, Oracles, Sybils,
Philofophers, Pricfts of the Gentiles, Light of Nature,
nothing is Divine but what hath come to us through
the Loins of 7'^a'^' '^^'^" Gofpe! Bleilingsare the^^^^^y
Spiritual Things, Rom.KV. 27. but alas, all a< e mt Ij-
rael that are oj IjyaeL Cahin upon Gen. 25. after hav-
ing explain-'d the 23d verfc, (a) ** I^now arifeth a
(/» ) Nunc exoritur nobii Qiiaeftioi nam quum dc priori fpccie E-
ledttonis Mojts nunc tvactat, TatilHs zd lecuadam torquct enis Verba,
liquidem dum probaret, vulc nonouincs, qui origine lunt "Judti^ cfle
vita: Hanedes, nee omnes, quilecunduni Carnem ex Jacoi delcen-
dunt; pro veris IfraelUis haberi, fed Dcum pro luobeneplacito, quo
voluit eligere, teflimoniumhoc 2dd\,Ki,major ferviet mincri, Rom. 9. 11-
Queftion
52 A VINDICATION of
"QueRion (faith he); for when Mfes handleth the
"hrlt kind of Election, P^«/ turns his Words ro the
" fecond ; for that he would prove not all that are Jevjs
" by Nation, are Heirs of Life, neither ail that deftend-
**ed from 'Jaab^ acording to the tlefh, are to be ac-
" courted tor true ////£'/(t^.f, but thofe which God of
'* his own good pleafure is piealed to choole : for which
"he brings this Teiiimony, ^r be elder jh all feve the
^^ younger. They that endeavour to extinguilh the Doc-
" trine of free ablolute Election, would fain pcrfwade
"us the W"rds oi Paul are to be underilood only of an
" outward Calling, but the Context plainly dii'claims
" that; and whilft they would bring a Mitt of Dark-
" nefs over {o plain a Iruth, they fhew themfeives to
*' be not only inllpid, but impudent. Let not Efau ( fay
" they) glory in theHe{h,his Dignity is tranllared to his
*' younger Brother; became here isa nev^/ Promife made ;
*' we grant what they fay to be partly true, but we fay
" they omit that which is the principal thing in thisCaule;
Qui DoSrinam gratuita; Eleftionis extinguere conantur, perfuaderc
cuperenr, P««Kquoque verba non nifi de externa vocacione debere
intelligi,fed contextus aperre exdamat I'eque non modo inlullbs led
impudenteselfeolteadiinc, dum tarn claras luci tenebras vel tumum
tenrant inducere. Neglonetur Efau in Carne, inquiunt, ad Fratrem
natu minorem transfermr ejus dignitas-, quia nova hinc afFertur pro-
midio ; fatemur aliquid elfe quod dicunt, led quod in Caufa prasci-
puum erat, ab ipfis omitti dicimus 4 externa enim Vocarione deflni;
unt quod hie Itatuirur difcrimen, atqui nifi velint irritum i;acere Dei
foedu», concedant nccelle elt conlbrtes externse vocationis perseque
fuifle, Bf^u &■ Jacob; nnde patet arcano Dei concilio legregiri quibiis
communis vocatio erat, & ftatus Dilputationis lanlinA perlpicuus efi,
quod cum Ji<^jrw geniti non in eodemiureconfiftunti
ciifpar cerre conditio neque huius virtuti neque illius .vitio afcribi
potcft,qu! nondum nati eiaur. M. Calvhi cxpofitio Ecclefiaftica in
ioco Gtnfjys.
" for
Ele£lion and Reprobation. 5j
*-' for they define the Difterence vvhich is made here by
" outward Calling; but unleii they will make voidGod's
«* Covenant they mult be forced to grant 'Jaccb and Efau
** to be both alike partakers of the out waid Calling; from
" whence it is manifeft they were feparared by the pur-
"pofe of God who were called in Common ; and the
"ftate o( Paul's Difputation is evident, that when the
*^ Faith of weak Believers did flagger, becaufe the Jews
** who fweiled with Pride in the Title of Cliurch, re-
'* jected the Gofpel, and becaufe it was not probable
*' that Chrift and Salvation promifed by him, could be
** rejeded by an Elec^t People and holy Nation, and the
*• natural Sons of God : Hereupon Paul proveth that
*^ not all ihat defcended from Juah according to the
*' Flefh are true Jfraelitesy becaule God of his free good
** pleafure may choofe whoirr he will to be Heirs of E-
" ternal Salvation. Who feeth not that Paul defcends
** from Common Adoption to particular, that we may
*' know, not all that poflefs a Mace in the Church to be
" reputed for true Members of the Church** Verily he open-
*' ly excludeth from the number of the Children of God,
" thofe perfons to whom ( in the beginning of the Chap-
" ter he faith) pertaineth the Adoption/* And about ;o
Lines lower he faith, "Let this point of Dodrine remain
*' fiNed, that of Mankind fome Perifh, and fome obtain
''Salvation, the Caufe depends upon the fecret good
*' Pleafure of God. From whence it cometh to pafs,
*' that they which are Born of Abraham (land not in
"the fame Relation ; certainly their difierent State can
"neither be attributed to the; Virtue of this, nor the
" Vice of that, becaufe they both were not yet Born."
Thus he.
T his Dodrine tends to fiain the Pride and Glory of
all carnal Chriftians, who Glory over 'Jews and Turks,
as if themfelves were the Elect People of God, and fo
fliail be faved ; and thofe other becaufe they are Lifideh
fliall be damned: But alas being born in a ChriRian Na-
tion, or of Believing Parents, will not fave you ! lihmael
and Efau were both born of the befl Chriftians and
greateft Favorites of Heaven in the World, the Jews
were fuch a Nation, and yet the greater Fart penflied
eternally. Perhaps you will fay, I am Baptized and Ini-
tiated
54 ^ VINDICATION of
dated into a Chriftian Church : I anfwer: Tiius ihe IfrsL-
elites had all of them the bymbols of Grace, they had
Circumcifion which toAbrahriin was a Seal of the Kigh-
teoufnefs of Faith, they had the Paliover and other Or-
dinances, Symbols of the fame Grace that our Ordi-
nances are, and yet with many of them God was not
\Vell pleafed : Nothing but a living Faith on the Son of
God, which is infeparable from a true Converfion to
God and Victory over the World, can be an Evidence
of Election to Eternal Life, Thus we have confidercd
the Diviilon of the Subjects of the Promife from the
CarnaJ Seed in the Partition o^Jaab and Efau.
To this Defence of God's haithfulnefs in keeping
Promife, the 'Jewszxe fuppofed to object thus-: Whilit
you Paulhzve vindicated God from the Blafphemy of
Unconflancy, you muft needs charge him with In-
juflice,- for he that without refpect of MeHt, loveth one
and hateth another, Choofeth one and Reprobateth
another, is unjufi.
But according to- your Doctrine God loved yaccb and
hated EfaUy chofe Jacob and reprobated EJmiy without
refpect of Merit : Ergo God is unjufl
This is the Objection the Apoltle by a fecond Prokp'
fis doth take up and Anfwer, Verfe 14. What fyall VuC
fay then, is there unrighteoufnefs with God ? God for bid.
This Objection the Apoflle (heweth, deferveth rather
a Deteflation then a Solution, yet this is the Language
cf the Carnal Mind, which will have God to he cir-
cumfcribed within the fame Laws with themfeives, who
when they hear that God choofeth and placeth his e-
ternal Love on fome, and that he reprobateth others e-
very way equal of the fame fame Condition and Degree,
and that without refpect to any Works they have done
or iliall hereafter do, and that when the Condition of
all Mankind is alike vitiated by Original Sin contract-
ed from our firft Parents ; they fay, he ought to proceed
alike in the fame Judgment towards all, and either to
receive all into his' Grace and Favcjirr, or elfe leave all to
their own Deftructiorr; which thinp; becaufe he doth
not do (as we teach ,), but choofeth and faveth fcm.e,
and ieaveth others to their Dcfiruction, lie muil needs
bean Accepter of Perfons, and don't dilpence equal
judgment to all. The ApoRlc's Anfwer is : Though
Ctd
EleOfion anii Reprobation. 5^
God difcence unequal Things to equal Perfons, he is
not unjwft. The Argument is,
God who is ablolutely Righteous by Nature, is
Righteous in all his Works.
Dut God out of his m«er good i leafure, doth Love
and Choofe one, and Hate and Reprobate another.
Therefore becaufe thefe are Acts of God, they are
Righteous Acts :
The major Propolition is contained in the 14th
Verfe, and is (ufficiently proved out of Roinans iii, 4.
Let God be True and every Man a Lyer^ as it is u'ritten.
That thou mighteft be jujlified in thy Sayings y and over-
c'jne iihen thou ai t judged : if God were not thus Jufl:
and Righteous, how could he judge the World ? ""l his
was the pious Conciufion of the Prophet Nabakkuk,
That God is of purer Eyes than to behold Iniquity^ even
at fuch time when h^ knew not how to foive the ap-
pearance of Divine Providence, becaufe the "zoicked de-
vouied the Alan more righiecus than hCy Hab, i. 13.
The minor Propofition that God, doth out of his meec
good pieafure, Love and choofe one, and Kate and re-
probate another, the Apoftle proveth out of Ex. xxxiii,
19, after Aicjes had been pleading with God for Par-
don and Favour tor his People, and had obtained it^
he interceedswith God for further evidence of his Grace,
and obtaineth this Anfwer : I will be Gracious ftnto
'whom I ix)ill be G/aciousy and IzcilljJjew Mercy on whom
Iidll jhew Mercy. In which Anfwer the Lord fhews
his Soveraignty, that he is not bound to fiiew Mercy
to any Sinners, and thofe he doth (hew Mercy to, he
doth it from Caufes not in them, but from his mcer
good Pieafure; becaufe they had defervej^ hi* Wrath
as much as thofe upon whom he doth execute it:
This place the Apoitle allegeth for the Proof of the
firfl Member of the Propofition, that he will fhew Mer-
cy from no other Motive than his own Will. The In-
Hznce oi Pharaoh \h the 17 Verfe, is a proof of the fe-*
condPartof the Propolition, That God of his me^r good
Pieafure doth Hate and Reprobate whom he will, which
he doth to fiiew his ]u(Hce. The Propofition it felf,
that God doth all this from his own Vvill, as the Pole
Caufe, we have in the i8th Verfe. The^-^fore hath he
Mercy on vohom he vjill hai/e Mercy, andiuham he toill
he
$6 A VINDICATION of
he hardmth. Which is brought as an Inference, becaufe
the i^robation of this Proportion is in the Verfes befoie
it ; and in the Probation we have the Caufes alleged,
and thofe ^vhich are not real Caufes deny'd.
. The fole Caufe is, IwiU be Gracious y and I will JJjevj
Mercy. God's Will is the only Law and Rule of his Pro-
vidence, My Council jhall jiandy and I will do all my
Pleafuye : There are three Things in the Divine Will
that are Effective of the Calling and Salvation of the
Elect, ifl. Sovereignty, zdly^ Conflancy. 3^/y, Mercy.
ifiy Sovereignty, Luke xxii, 42. Father ijthou be will-
ing remove this Cup from 7ne, nevertheless not my IVdl but
thine be done.
zdly, Conftancy, Ninnb. xxxiii, 19. Gcd li net a Man
that he jhoiild I?>, nor the Son of Man that hejhouldre'
pent. The change of Times in which the Elect live, or
Change of their Condition makes no Change of God's
Will ; for with him is no Variation^ nor foadow of turning,
yam. i, 17. Pfalm xc, 1. Lord thou haji been ojir dwell-
ing place in all Generations. Hence we learn the Rotation
of Divine Providence makes no Change in God's Will.
^dly, Mercy. That God will have Mercy is the Foun-
dation of all our Bleffings, and hence we learn that God
looketh upon us as miierable Sinners and not perfect
Creatures; neither in this doth God any Injuftice to o-
ther Sinners miferable as our felves to whom he doth
not fhevir Mercy ; for whofoever vouchfafeth Mercy to
another, without doing any wrong to a Third Perfon,
is not unrighteous in fo doing. But God vouchfafeth
Mercy to whom he will, without any Wrong done to
whom he will not. Therefore God is not unrighteous
in fo doing. This our Lord teacheth us by the unequal
Labourers receiving equal Wages. Mat. xx, i^. Friend
I do thee no wrongy take that thine is ; I will give unto this
lafl even as unto tljee. Thus having confidered the Cau-
fes unto which our Bleffings are attributed, and why
God chofe one and not another, we (hall next confider
the feeming Caufes to which our Bleffings are deny'd.
Verfe 16. So then, It is not of him that willeth, nor of
him that runneth y but of'Godthatjheweth Mercy. From
the Teftimony of God to Mofes in the 15 th Verfe, by
which the Apoflle refufeth the Cavillations of the Na-
tural Jews and Carnal Chrifiiansy he inferreth this Con-
elufioh
EleQion And Reprobation. 57
clufion of the Queftion, Viz. Whence then is th^^
Election ? Not of him that Vuilkth, nor of him that nm-
nethy Sec. 'Tis true, as our Adverfaries allege, that the
Word EleBion is not in this Verfe, but then they ought
to confider, ^tis the necefTary Supplement ; for what
elfe fliculd that be, which is immediate to the Mercy c£
God, and goeth before our Willing and Running, but
Election? which in the nth Verfe the Apoftle af-
figns as the Caufe of the difterent fcate of 'Jacob anu
EfaUy and in the nth Chapter and 5th Verfe, attri-
buteth the Prefervation of the Remnant to, even fq at
this prefent Time alfo there is a Remnant according to the
EleBion of Grace: So then we have here the non
Caufes of diftlnguifhing Grace, viz,. Not of him that
•wiileth, nor of him that runneth ; in thefe are included ail
the flowers of Nature as Free- Will, Probity, good Dif-
pofitions, which are abfolutely excluded from any (liare.
of obtaining thefe Bleilings to any of the Sons of Men.
i/?, By Willing we may underltand all the Powers of
the Soul, which do indeed receive Motion and Opera-
tion from this principal Faculty the Will, and regularly
aft upon Election, Deliberation, and P*.efoIution, the
proper Operations of it, by which all Men are natural-
ly led to will Happinefs to themfelves: Yet this noble
Faculty profiteth nothing to Salvation, it being fetter'd
and chain'd by the adverfe Powers Sin and Satan. So
that we neither will nor know the fumrnum bonumy the
chiefelt good, nor fee, much lefs approve, the only true
way of obtaining it.
idlyy By Running, we may underfiand all the Acts
of the Converfation, whether Moral or Religious, which
being performed by the natural Man ( not yet refcued
by everlafting Arms from the Dominion of Sin and
Satan) avails nothing to Salvation. Or if we under-
ftand running by way of AmpliHcation, and fo con-
junctly v^ith willing attributed to the whole Man, Body
and Soul, we fhall find it altogether beyond Creature
Power to produce Caufes either of Election or Salvati-
on; for in an unconverted Hftate every Man and Wo-
man in the World, both 7^'^^* Chriftian^ and Heathen^
is dead in Sin, and a Chi! J of Difobedience. Eph. ii, i.
And his carnal Mind is Enmity againji God. Pjrii. 8.
G *' Go
^8 'A VINDIGATIONc/
"Go to (a) (faith Gualterus) Let us examine
" that little Portion of Power which with fuch immo-
" derate Pride they fo mightily glory in, whatfoever it is,
" either 'tis a part of the Underftanding or of the Will ;
" but our Underflanding receivcth not the things of
" the Spirit of God, and thofe Myfteries Chrift himfelf
" faith are hidden from the wife Men of the World ;
" the Will alfo is not inclined but to evil, therefore the
" Lord faith the Imagination of our Heart is evil from
" our Touth. Thus he.
Secondly J Neither is Eleftion of him that Willeth in
his converted Eftate, for in this Grace hath prevented
him. • Titus iii. 5. Not by works of Righteoufnefs that
ive have done, but according to his Mercy he hath faved
us by the wafbing of Regeneration^ and renewing of the
Holy Ghojl. Neither can it be partly of Man for the fake
of his believing, and partly of God's Mercy; becaufe
then i/?, Our Believing would be before God's work of
Converting, idly^ Believing or rather Faith, is the
prime Difference that God makcth betv/ixt a Saint and
a Sinner, and fo the Eftect of Election and Mercy.
Rem, viii. 29. and therefore can be no part of theCaufe.
'Thirdly y Then neither are the Members ofOppofition
in the Apoftlc's Antethefis lawfully oppofed ; for if it
bepanly of hhn that Willeth and him that Runneth,
then it is not folely of God that fneweth Mercy. But
^tis folely of God that flieweth Mercy, therefore foiePy
without his Willing and Running.
The only colourable Objection to this Explication
that I remember, is m:;de from i- Peter i. ?.nd 2 Verfe:
EleH according to the foreknowledge of God the tather
through Sanclification cfthe Spirit^ and fprinkling of the
Blood of yefiis Chrifi ; The Argument is :
\Ve are not Elect but through Sanctification,
But Sanctification is always with- Faith.
Therefore we are not Elect without Faith.
( j: ) Rodol^hm GHalteiKi in Icco, Homiiia 51 ait: Sed agedurn.ex-
cutiamus modicum illud quod illi immodica ambitione tantopere Ja-
danti hoc cjuicquid fir, aut intelligent ire, aut voluntatis pars fjc
oportet ; 3.tqm mtclleifiiis nofter non capit ea qus iunt Spititus Dei,
& Myfteria ifta fapieiitibus huius i'xculi abfcondita efle ipfe Chriflus
tefiatur.- voluntas autem non nill ad malum propendet, & ideo Domi-
aus figmenta cordis noftri mala efle dicit, ab ineunte xtate, &c.
To
£te£lIon and Reprobationt* 59
. To this I Anfwer: It can't mean the Sanctifying Act
of the Spirit tranfitively, nor yet Sanctification abfolutc-
iy taken, that either of thefe is the Caufe of Election,
ift. Becaufe thefe follow Election ( taken properly ) ?
Thus in Galatians vi. 6. Becmijc ye are SonSy God
hath fent forth the Spirit of his Son -into yotir Hearts. And
to this they Tcere Eleciedy EpheC. i. 5,
zdly. We are fp Elect through Sanctification of
the Spirit, as wc are through Iprinkling of the Blood of
Jefus ; but this Is not the Caufe of our Election : For the
Apoftle faith Verfe 9, Tevcere redeemed "Juith the pre-
cious Blood ojChiJiy zvho ivas verily for c-ordained before
the Foundation oj the IVorld, but ivas manifefl in iloefe
lafi 'Times for you. , -^
^dly. We are Elected unto Obedience 3s the End; but
Obedience is not without Faith, therefore we are elected
unto Faith : So then Faith is the Effect of Election, and
confcquently no Caufe of it.
Thus having fhewn what is not the Meaning of this
place, I fha!l next fhew what is ; if we put Calling intot
the Text as a Supplement, which is no way againft the
Analogy of Faith, and is necefl'arily underflood, if Elec^
tion here be taken properly ; and then we read it, E-
hU according to the Pore-kmwkdge of God the Father
( Khto Calling ) throtigh SanBification of the Spirit, &c.'
And fuch an Ellypfis is found in Hundreds of places of
the Old and New Teftainent, and according to this In-
terpretation, Election and Fore-knowledge is finnma Ef^
ficiensy the higheft Efficient, and the Spirit is proximo,
agens Caufay the next operating Caufe. Pifcator upon,
the place intcrpreteth it by a Metonymy of the efficient
Elect for the Etfect , which is Calling the like we have
in John xv. 19.
And fo I come to the fecond Part of the Apoflie's An-
fwer, where handling the Decree of Reprobation, hz
muft needs have greater Conflicts with humane Pru-
dence, which couJiteth it an iTnrighteous Thing to hear^:
that whitft God doth Love and Eled fome, he Hateth.
and Reprobateth others, therefore he convinceth.them
by a manifeft Example in Phnraohy out of the Old Te-
fliament, Exod. ix. 16. The Scripture laith to Pharaohy.
Even for this fame pur p(fe have Irais'd thT^up^ that /
G 2 ^ might
6o :^VINDICATION of
might pew my Poiver in thee^ and that my Name might he
declared throughout all the Earth : The Particle ^et^f
For.y is caufai, and fheweth to us that the Apoftle is go-
ing to prove, that God is not unrighteous in Loving
one, and Hating another, which is his Polition. It is the
fecond part that he proveth here; After God had fmit-
ten ILg)pt v^'ith the Plague of the Blainesy he fends
Mofei with this MeiTage to Pharaoh to let him know,
that when he pleafed he could reduce the tj^prbitancy
of his Power, and put a Hop to his Tyranny, as well to
check his Rage and abate his Fiercenefs, as to raife the
drooping Spirits of his People, and animate his Servant
Mofes in the Difcharge of his Office ,• and. in this Proof
of Dfvine Sovereignity v/e have.
1. The Conftitution of the Perfon.
il. His Work and Adminiltration j that I might Jhew
my Poxver in the Earth.
III. The final Caufe ; that my Name might be de-
dared throughout all the Earth.
I. God made Pharaoh fuch a robuft and terrible Per-
fon that he flriveth with his Maker, and faith, 1 know
not the Lord, neither vcill I let Ifrael go. Exod. v. 20.
2. God indued him with fuch Gifts of -Mind as
TJ/ifdcm, Willy Deliberation, Refolution, Fortitude, ziid
the reft. Job xxxviii. 3 6.
3. God raifed him up to his Eftate in the World :
His Regal Dignity, Favoul-, Policy and Authority over
his People, were of God's Difpeniing ; 'twas God that
fill'd his Hand with a Scepter, and covered his Head
with a Crown, that cloathed him with Honour and
Majefly- If the Lord would he could have raifed up a
Prince of a Mild and Benign Nature, which fhould
have intreated his People gently, and have difmilled
them peaceably, and not have fufrered them to have
been opprefled, and the World alarmed by fo cruel
and hardy a Tyrant : But this was his Pleafure, IVho
•worketh all things after the Council of his own Will.
Thus having fpoken a k'vj Words concerning his
Conftitution, I come next to the
IL Secc;nd thing God's Power Was converfant about..
'viT.. his Adminiftrafeion, and i. In the Toleration of his
Pride ztd Tyranny a while, and in a meafure for the
Chaflizing
Election md Reprobation." 61
Chaftizing his People's Degeneracy, Tryal of their Pa-
tience, and exciting of their Graces,
2. In greatly hindering the Execution of his Bloody.
Edid", by the JVIercy andCou.-age of tv\o feeble Women
3. In caufing him to cherifh and nourifh in his
Court a poor miferable Hcbrevjlnhm, expos'd to Pro-
vidence by his miferabJe Parents, who by reafon of the
Cruelty of the Times, and Scrutiny of tiie Inquifitiorr^
could no longer harbour him.
4. By bringing Ten wonderful Plagues upon the
fucceliive Tyrant, maintaining and continuing of him
•under fuch an amazing Cataiirophe of Divine Provi-
dence, when he might reafonably think his Kingdom
Ihould be deftroyed, and himfeif perife in the Ruins.
5. By his hardy and defpera^e Adventure into the
Red Sea and his hnal overthrow in it.
6. In the Hardening of his Heart ; hence it was
that he endured lo many dreadful Judgments, and nei-
ther lijnk under them, nor yet converted from hisMale-
Adminiftration to deliver himfeif from them. Some-
times it is faid, he hardned his Heayf, and other times,
that God hardned Pharaoh's Heart, and in this place of
the Apoftle it is attributed to God, Verfe I'^.Whotn
he will he hardneth. But how doth God hardea
Pharaoh's Heart ?
I ) Not by Converting his Heart from foft to hardj,
though the contrary to Hardnefs God doth for the E-
led by Converfion. Ezekiel xxxvi. Pie ivi/l take away^i
the ftony Heart out of their Flejh.
2) Not by infuflngany Hardnefs into his Heart;
for there is a latent Hardnefs in every Man naturally,
which is a Plague of the Heart, and God may occafi-
onally excite it, but never jfifufe it ; For only good and per-
jeSi Gijts cojne doivn /rojn above, 'James i. 17.
Thus having obfervedhowCod doth ^o/Harden^we
fhall proceed to fliew how he doth^ and in whatSecfe ic
isto be underft-ood, God hardned Pharaoh's Heart. And
(i.) By not foftning it : fFhy haft thou (faith the Pro-
phet ) made us to err from thy IVays, and hardned our
Hearts horn thy fear. Jfaiah Ixiii. 17. St. Ar-gu/Iine, in
Librofuo de Prade/iimtioney faith, Deus indurat qucs ncn
vult emollirij that God Harden^ thofe whom he will
not make Soft.
( 2 } By
63 :^VINDICATI0N bf
( 2 ) By diverting and turning that innate Hard-
nefs of Pharaoh's Heart into fuch Ways and Channels,,
as may ifTue in the Glory of that Attribute which God
defigns by him to magnify; and this is done, i. By a
Providential Acceffion of fuch Helps as may Harden
Men and Women ; thus the falfe Prophets were to
Harden Ahab, 2 Chron. xviii, 4, and thus the concur-
rent Cruelty ofPhamoh's Pet^ple helped to harden him.
2. By prefenting fuch things in his Providence, as
become Objects of Hate or Love, or other Affections,
Which by reafon of their Carnal Minds are all Sinful :
ThusNabotl/s Vineyard was an Object of Ahab's vora-
cious Covetoufnefs, and proved a means of Hardening
his Heart to Murther ; and the Multiplication of the
Poordiflrefied Ifraelites proved the Objects of Fear
and Jealoufie to wicked Pharaoh and his Servants, and
gave them flrange Ideas of Victory and Ruin, which
they from their Blindnefs feared from them. Thus ift
Pfahn cv. 25. 'tis faid. He turned their Heart to
Hate his People, and to dealfubtilly with his Servants,
which is to be underflood of directing Pharaoh's and
his People's Malice in that Channel againfl his /^W, that
his Power might be feen in delivering his Ifraely and
over-ruling Pharaoh's Malice, and bounding his Tyran-
ny ; and that his Juflice might be magnified in his De-
Uruftion ; Forfurely the Wrath ofManfiallpraife thee,
and the remainder of Wrath thou Jlmlt refrain. Pjalnt
Jxxvi. 10.
( 5 ) God is faid to Harden Pharaoh by irritating and
provoking him. i^, By his Commands, idly. By his
Miracles. 7,dly, By his Plagues, God Commands him
to let Ifraet go, this inraged him : / kncvj net the Lord,
faith he, neit/jer will I let Ifrael^o, Exodus 5. The Mi-
racle and Plagues, inflead of learning him Righteouf-
ii^[s and the Fear of God, as they do the Elect, made
him more hardy and daring to run upon the thick Bofjes
cf God's Buckler ; and as a rapid flream being ammed
up, when it makes an Eruption, runs more violently, fo
did he : And thus the Law of God worketh Sin in us oc-
cnfonally by Provocation, Remans vii, 8.
( 4 ) God judicially Hardened Pharaoh, by giving
him to Blindnefs, to Lufl, and to Satan; which is done
by taking off the Reins of Reflraint and Moral Defence,
ani}
Ele^lion 'and Reprobation^ 6|
^tid fufFering him to be carried down to Deftr uction by
thefe three Mortal Enemies. Rom. i. In all which it
appears that God hath the Ordering, or Directing and
Limiting Mens Sin, to the Glory of his Power and
]uftice, though he hath no part in the Act of Sinning.
In the manner of Hardening we have firil: God defert-
ing the Sinner whom he is not bound to foften. In the
Second, directing and over-ruling his Hardnefs. In the
Third, provoking the Sinner. In the Fourth, aggrava-
ting his Sin, in that he juftly punifhath one Hardnefs by
another. Rom. i. 28. God gave the?n tip to a reprobate
Mind. In all which God fliews his Sovereignty. O Lord,
thou baft ordained them for Judgment, Q mighty God thotc
haft eftablijhed them for Correthon. Habakkuk i. 12.
III. And Laflly, we have the Hnal Caufe of God's
raifing up Pharaoh^ and making him fland the fliock of
all thefe Judgments, That his Name, that !s, his Jufiice
and Power, might be known in all the Earth. I faw
( faith Habakkuk ) the Tents of Cuihan in AffiiElio/iy
and the Curtains of the Land of Midian did tremble.
Habakkuk iii. 7. By thefe Providences Rahab was Con-
verted, and her King Hardned : And this is the Rear-
fon why God tolerateth all the Sin and Sinners that are
in the World, why he Reprot)3teth, why he Harden-
eth ; to illuftrate the Glory of his Name, and tp
Magnify his Juftice, to whofe Glory all Creatures in
Heaven and Harth and Sea and Hell mujft and ought to
be fubfervient. Thus I have endeavoured to prove the
Propofition, That God out of his mere good Pleafure
(for theGlory of his Mercy/doth Love andChoofe one,
and out of his meer good Pleafure ( for the glory of his
Juftice ) doth Hate and Reprobate another. Therefore
becaufe theie A6ts are Ads of God, who may law-
fully feek his own Glory, they are righteous Acts.
'Therefore hath he Mercy on zvhom he xvill have Afercyy
and whom he xvill he Hardneth. As Loving one
and Hating another, and having Mercy on one, and
Hardening another, are proved to be Jufr, becaufe God
hath done them; fo likewife he concludeth from the
Teftimony out oi' Alofes in Verfe 15, for he faith to
Mofe(, I xvill have Mercy en xjj horn I xvill have Mercy.
And from the like TefHmony in the lych Verfe, of the
deitroying Pharaoh; from thefe two Teflimonies he in-
ferreth
^4 ^ VINDICATION of
fer/eth the abfolute Sovereignty of God. Viz.. There^
fore he hath jYicrcy on vchom he will have Mercy, and
zvhom he will he Hardncth.
Firfi, We learn hence, that all Men are not the Ob-
jects of God's Mtrrcy. The Argument is:
God giveth Faith and Salvation to all the Objects-
of his Mercy.
But God dcth not give Faith and Salvation to all
Men.
Therefore all Men are not the Objects of God's
Mercy.
The major Propofition is proved out of i Peier i. 3, 4.
Bkjfed'be God and the Father of our Lord Jefus Chrifi,
•who according to his abundant Mercy, hath begotten us a-
gctin unto A lively Hope by theRefurreclion of Jefus Chrfi,
from the dead, unto an inheritance incorruptible and un-
defiledy that fadeth not aviay, reserved in Heaven for you.
Here is a lively Hope which is infeparable from juftify-
ing Faith, and an incorruptible Inheritance in which
confifteth Salvation,
The minor Propofition is as evident, That God doth
not give f/?. Faith to all, jor all Men have not Faith.
1 Thef. iii. 2, nor, 2^/r, Salvation to all, Matheiu vii. 19.
For wide is the Gate, and bread is the ivay, that leadeth
to DeJlruBion^nnd many there be that go in thereat.
Again, all Men are not called, (i. e. Efte6iualy) there-
fore all Men are not the Objects of God's Mercy, be-
caufe they ivhich are calkd receive the Promife of an eter-
nal Inheritance. Hebrevjs iii. 5.
Secondly, We learn hence by the Sovereignty of God
in dicwing Mercy, and hardening, that FJection and
Reprobation are to be referred to the Will of God as '
the fum?na Caufa, the highelt Caufe, and not to a meer
PermifTion : For there is no precedent Caufe to be al-
leged but his meer good Pleafure. Therefore they are
exceeding Arrogant and Kardy, who will pretend to
give a better Account of Myfteries of the Kingdom of
(God, and Secrets of his Providence, than that in which
fo great an Apoflle acquiefceth ; "Who, faith Augufiine,
" but a Fool, will think God unjuft, whether he brings
" penal Judgment upon him tliat deferveth it, or ftevv-
" eth Mercy unto him that deferveth it not ? But why
** fo to this Man, and not fo to this Man? Who art
'' thou
Ele£lidn attd Reprobation. ($5
" thoUjO Man? If thou payed not thy Debt, thou haft
'* tor which thou mayft be thankful ; if thou payeft it,
*'thou haft not for which thou mayft complain." {a )
But for their ^akes which will have Hardning of
Men to be by a bare Permiflfion, left they fhould there-
by make God the Author of Evil, we (ball anfvver in a
few Words : Whilft they fhun Scylla, they run into
Charybdis : for Permiflion is alfo fome kind of Will ,•
and with Aiigufune I would have them anfwer me,
Whether God permit fuch Evils willingly or unwilling-
ly ? If they fhall fay unwillingly, go to then let, them
Ihew us, Who is able to force God againft his Will .?
But if willingly he permitteth Evil, he cannot in this be
excufed, if as they are wont to do, they will try him
by the Laws of Men ; for he could have created
new Minds and new Wills in the Reprobate, which
Thing in as much as he will not do ( though he doth
it for the Eleft ) he fliall be efteemed guilty of the fame
Evil, from which they delire to free him, who think
Blinding and Hardning in this Matter to be over rigid
Expreffions : And as hereby they don't defend the Righ-
teoufncfs of God, fo in the mean while they bring in
Danger his Omnipotency, and Providence,, which are
fome of the chief Properties of his Divinity. Let us
therefore ftand to the Words of the Scripture, and we
. may there find that God don't infufe new Malice into
their Hearts, but by fome Occafion, bringeth to Light
that which lay hidden there before, (^as I fiid (^{Pharaoh)
that he may ufeit to fuch Ends as himfelf purpofeth.
And fo theCaufe of Hardning is not without the Wick-
ed only, but within them, who naturally fight againft
God; and fo go on to do, as long as he vouchfafeth not
to them his fpecial Grace. And as ( faith (b ) Guaherus)
*' It is wont to be done in the upper Region of the
( «) i . For we aie a good Sa-
vour of Chvjfl to God in them that are faved, a;:d in them
that perijh ; their contrary Condition being fecret and
known only to God, the diftinguifning them by effec-
tual Calling muft be of God folely : So that forMini-
fters to preach to both forts, is an act of Necellity, for
hov/ can they diiiinguifli of fecret Things? Secret
thing: belong only to God. idly, It is the Duty of
■ K ' - Minifters
g2 A VINDICATION of
MiniRers to preach to all. Math, xxviii. 19. and the
Duty of all to read, hear, meditate, and Pray, and
keep Sabbath. Chrift's Command is general, yoh. v. 2^1
Search the Scriptures, jor in them ye think ye have eternal
hife, and they are they ivhich tefline of me. The Scriptures
tell all Men that read them where eternal Life is, and
the Way to it, and all that ever had eternal Life have
had it by hearing or reading of it ( or fome way enjoy-
ing the Chrift of God revealed m it before it was writ-
ten ) and thou flandefl as fair for it, in refpect of any
helping or hindermg Caufes in thee, as Ab/ahamy Ifaac
and jfdiob did: It is a Lot in regard to mankind j no
doubt thou vv^ouldft cait in a Lot of a Shilling, at the
odds of a Hundred to one againfl: thee, for the gaining a
a Thou land i-ounds ; call in thy Lot here, in hearing,
reading, praying, and meditating; 'tis poiiible, for any
thing 1 know, but thou mayeit obtain eternal Life ; for
the vjhoh difpcfing is oj the Lord^ Prov. xvi. yohn x. 27.
Chrill: faith, w/y Sheep hear my Voice, I give to them eter^
■nal Life. Luke siii. 24. our Lord faith, fi>ive to enter in
at ike fir aight gate, and the reafon why is rendred, jov
■wide IS the gate, and broad the zvay that leadeth to de-
firufhiun.
The other Objections which I (hall take up and An-
f;ver Ihall be fome of thofe made by the Antifymdine
Remonfirants at Dort, and anfwered by L'veral Ortho^
dox Divines, and collected by Dr. Ames, Chap. 1 1.
Thefis 7. in vi'hich Poiition they object:
I. ihe Hinge oj the zuhole matter turns upon this,
that the Contra-Reinonfirants teach, that God out of hi^
nteer and abjolute good pkafure zcithout any refpe^ to
Jmpenitency, Unbelief, and antecedent a^ual Sin, as the
meritorious Caujes, hath reprobated from Eternity the
greater part of mankind, and fo of them ivhich are called
by the Gofpel, and addiEied them to eternal Damnation.
Anfwer : If the Hinge of the wh')le matter turns up-
on this which one part teach, then 'tis lawful for us to
put the Hinge of the Matter to that which the Armi^
nioKs teach, That God hath reprobated all Men with-
out any defert of theirs, as the Caufe of the Decree, and
.afterwards by the defert of fome certain perfons pro-
perly iTioving his Will reprobateth them : but from no
Sin original or actual before the laft Contumacy mani-
felled when they come to die. Perhaps the Reader will
wonder
Eleflion and Reprobation. 8j
wonder at fo ftrange a Reprefentation of this Principle
of fo many otherwife wife and learned Men ; but the
Solution is eafy, if we confider they hold a general Re-
probation by which they mean no more then a Decree
or Edict, that the Soul that (Ins fhall die. iJ/y, They
hold a particular Reprobation, which Act of God paf-
feth upon none till final Impenltency ; fo that by this in-
confident Doctrine a perfon may be generally Reproba-
ted and then particularly Elected, and at laft particular-
ly Reprobated, xdly^ We do not exclude the meritori-
ous Caufe from Reprobation in reference to Damnation
ordained, but only in reference to the Act of Ordaining.
4t/>/y, They odioufly gather from our Confeffion that
tod hath addicted Men to Damnation, as if the Ordi-
nation of God was the only Caufe of Damnation and
Damnation the End proposed by God; whereas Sin alone.
is the Caufe, and the Glory of God's Juftice the End.
•^thlyy Our Sentence is that God hath not chofen certain.
Pcrlbns fas he hath chofen others); but hath decreed
to permit that they ftiould remain in their Sins, and
for thofe Sins undergo the Punifliment ofdeferved
Damnation ; and of this Decree no Caufe is to be found
in the Non-elect, which is not in like manner to be
found in the Elect of God ; the Truth of which Sen-
tence is fufEciently proved by the Event it felf, and by
Experience.
Objection 2. T^his Sentence concerning an abfolute
Decree 0/ Reprobation ccntradiEletb all thofe places of
Scripture, vjhich teach God to he highly difpleajed, and
that for his inexpreffible Love to Mankind^ he is affeEled
with intimate Bouels of Compaffion, that more Sinners
are net converted unto him.
Anf. I. Ifthefe things feem to Reafon to be con-
tradictory. Faith neverthelefs underftands them not to
contradict, which arc both taught in the Holy Scrip-
ture. 2. Our Sentence doth not more contradict
thofe places of Scripture, than their Sentence who a-
mongft the Armittians acknowledge the Decree of fpe-
cial Reprobation to have been done from Eternity.
For if God fo fpeaketh as to fiiew himfelf difpleafed
with tbem which he hath before abfolutely reprobated,
that they which were a long time before now Repro-
bated are not converted, then an abfolute Decree
t^ Reprobation doth not contradid thofe places of
K a Scriptu
§4 ^ VINDICATION of
Scripture in which thofe things are taught, g. There
is no greater Repugnancy between thofe two, viz.. God-
will permit and punifli Sin, and that Sin highly dif-
plealeth God, than between thefe two ; God can moft
eafily hinder Sin, but will not, and neverthelefs Sin
doth highly difpleafe God : Notwithftanding neither
of thefe can be deny'd by any one who knows the
true God, the fum of Agreement confifteth in this,
that God wiileth after a juft manner to permit Sin and
infiicS Punilhment, and therefore to teltifie that Men
fin by their own Fault, and fufter Punifliment accord-
ing to their own Defert, whileil they do thofe things
Icnowingly and willingly which contradicteth the Law
prefcribed by him.
Objefiion g. 2 Pet. iii. 9. God ivill not that any
fhould ferijby but that alljhculd come to Repentance.
Anjwer : Thefe words ought not neceffariiy to be un-
derftood concerning that Will of God, which is the
Reafon of the deferring the coming of our Lord, as
appeareth from the Context ; but that Will, which is
faid to will the Salvation of all and every Man which
have been from the beginning of the World, is not the
caufe of this Delay, becaufe fuch a Salvation doth not
lefs con fiil: with the coming of the Lord, if it fhould
have been that Day Peter writ this, than if it fhall be
hereafter at the time appointed, or elfe that God defer-
reth the Day of Judgment, that m the mean while the
Number of the Eie6t may be compleated, as in xxiv. of
Mat. he is faid, for the EleEis fake to jhorten thofe Days.
Objedion 4. Ez.ekiel xviii. 25. God teftifieth with
an Oath, that he xcilleth not the Death of him that dieth,
Anfwer: i, Thefe Words are not to be underftoW
fimpJy as they found, all will grant, who acknowledge
God inflidteth Death upon Sinners according to his
righteous Will : Therefore the meer Sound of the
Words deflitute of all Interpretation is fophiftically ob-
jected, idly, The true and genuine Senfe of this Anfwer
ought to be fetched from the Queftion which it refpec-
eth. The Queftion was. Whether or no righteous
Sons fliould fufi-er Puniftment for the Sins of their Fa-
thers, that is, whether the Ifraelites who lived in, that
Time, fliould fuuer Death without their own Defert ?
Many falfe accufers of God's Juflice affirmed it, but
God denieth he wilieth the Death of a Sinner in this
henfc,
EleSlion tind Reprobation. 8.j
Senfe, that he will to inflid Death upon any one for
other's Fault : This is a clear and certain Explication
flowing from the Analylis of the Context, that Inter-
pretation cometh aimoil; to the fame, that God will not
the Death of a Sinner ( i, e.) of him that doth repent ;
for thefe two fitly agree, God willeth not the Death of
him that dieth ( if that is to fay he will to repent ) to
will that he may repent, and to will not the Death of
him that doth repent.
Objedion 5. The like Sentences we haveD«/f. v. 29.
O ! that there icasfuch an Heart in them, Pfal. Ixxxi. 13.
O! that my People had hearkned tinto me, Ifaiah xlviii.17.
O! that thou hadji hearkned to my Commandments ^
Ifaiah Ixiii. 7. He faid, furely they are my People, Chil-
dren that will not lie, 6i.c.
Anf. i/l. It is manifcft enough to every intelligent
Perfon, thefe things can't in rigor and properly be af-
firmed concerning God, (aving the Honour of the Di-
vine Majelty : O! that there were fuch an Heart is as the
form of wifhing feme good to another ; and after fome
fort invoking that other Perfon. Again, I wijh or
would is a Sign of an ineftedual Defire of him that hath,
as they fpeak it, a Willingnefs to this or that Thing,
but hath not power of obtaining that which he willeth.
Again, to fay t/uly they are my People, (peaking of
fomething hereafter to be which is not to be, is the
Language of him which is ignorant, or erring, or is de-
ceived; and certainly to attribute fuch Things properly
to God, is done by him who is fhamefully ignorant or
erroneous, or, which is worfe, that defireth to deceive.
idly, VVe therefore fay, with the whole Choire of Di-
vines, God in thefe forms of Speech, puts on the Man,
that he may accomodate himfelf unto Men, and fo pro-
pof(^his Counoils to us in that Order, that we may the
better under/land them to Salvation.
^dly. Neither in this part alone which refpeds, the
Salvation of Men, imperfeft Volitions or WillingnefTes
5fe attributed humanely to God, but alfo in that other
parr w^hich refpecteth the Deftruction of Men, and that
at*ne and the fame time, as appears, Deut. xxxii. 26. 29.
That if all thefe things (hould be rigidly urged, it
{feuld follow that God hath at the fame time a Will, or
>yiljingnefs, of deflroyingand faving the fame Perfons.
Objection 6. That Sentence alfo is the like. Math.
2#' xxiii.
t6 A VINDICATION of
xxiii. 37. yerufalem, yerufaleniy how often would ly &e.
The Words of this Textjhew here is not handled the In-
ternal Will of God which vemaineth always the fame
mthout JntermiJJion, but concerning the Will of the Sign,
and its Jingular Adminifirationy zuhichfo often did exiji at
*Itmes, as often as Prophets were extraordinarily fent to
the yewSy or otherwife they were fingularly invited tofeek
God rightly ; for therefore it isfaidy not how Vehemently
•would I, but how often would /.
They Cavil much that an Anthropopathia is fignifiedy by
which God is exprejfed Suffering humcme Pajjtonsy as if
we granted no Figurative Speech.
To this we Anfwery the Nature of the word of
God, and his Difpenfation to be iigniiied, that in-
ilantly he may perfwade to Faith and Obedience.
Laftly, It is fignified, that God willeth by thofe Me-
diums eftectually to bring topafs the Salvation of certain
Perfons.
Objection 7, This Reprobation oppofeth the Glory of
Gody becaufe the Glory of God conjijieth not in this chief
ly or ottlyy that whatfoever he will he doth ; but chiefly in
the Manije/iatinn of thoje PerjeElions which are declared.
Exod. xxxiii, 18. and xxxiv. 6. that is, in his Good'
nefsy Mercyy Iruthy Righteoufnefs, and Power y dec.
Anfwer : This Argument begins from a Frefumpti-
on with which we are unwilling to communicate ;
for it doth not become us r.o define in what Attri-
bute the Glory of God doth chiefly confift ; and
this Prefumption involves it felf into a manifeft Con-
tradiftion, and that for two Reaf^ns, for i. It attribut-
eth the chief Glory of God to be in that which was
rcveai'd to Mofes^ viz. his Mercjy Exod, xxxiv, when
notwithflanding God himfelf teitiheth in that place,
that his Face, that is, his chief Glory, Mufes did notfee,
neither could he, 2. The A' r^inians deny the Glory
of God chiefly to con (ill; in that, that whatfoever he
willeth to do, he doth ; and yet affirm that his Glory
coniiftethas in other perfections, fo in his Power. 3. To
the Glory of God we may obferve what he doth in his
Providence, The Arminians to fhew the Repugnancy
between the Glory of God and theDo6trineof Predefti-
nation bring that place in which this Doctrine is mani-
fefliy taught ; For from thofe words which are cited
out of Exod. xxx. ip. LiiiiU have Mercy on whom I will
Election and Reprobation. 87
•have Menyjthc Apoftlehimfelfdoth in vincibly conclude
theTruthof both £/?^/o« and Reprobation. Rom.ix. i8.
Object. 8. The DoBrine of the abfolute Decree of Re-
probation takes away the univerfat Love of God to all
Mankind and AjfeBion ofGoodnefs, and frcpofeth him to
us as fparing to Mercy, but exceedingly ready to be Angry.
AnJ. I. Defervediy doth it take away that Univerfal
and equal Love to Mankind which the Armini am teachf
for the Scripture teaching that fpecialLove to fome takes
away that Univerfal and equal Love to all. 2. The Ar-
minians impofe upon the Ignorant whilft they would
feem to be fuch hot Defenders of the Goodnefs of God ;
for in this very thing that they eftablifh a univerfal equal
goodnefs of God, they deny that efficacious Goodnefs
of his, by which he certainly maketh Men good and ac-
ceptable to himfelf, and etfecteth, that fome Men actu-
ally will that which is good rather than others, and
in thus willing perfevere j and this chief good done for
Man from which all other things depend, they make to
depend upon Man's Free Will, and not from the fpecial
Goodnefs of God: And this is of fo great moment as {a)
Bucer obferves upon R.07n. 9. " He which affirmeth there
"is fome good which God don't eftect, denies the being
** of a God j for if there be never fo little good which is
" not of God, he is new no more theEftecterof allgood,
" and therefore neither is he God/' 3 . They who ac-
knowledge an eternal foreknowledge of God (as fome
of the Arminians do) by which he knows from Eter-
nity fo many Men fliall perifli for rejecting his Grace,
according to that Difpenfation of his which he now ob-
ferveth, whom neverthelefs he could eafily have faved
by fome other way known to himfelf, they (I fay)
who grant this, which no godly Man will deny, are to
be asked to (Iiew us, How it is poflible to agree with the
divine Goodnefs to approve of that Difpenfation, which
being eftablifhed, God feeth fo many Men will perifli,
and pafs by that other Difpenfation by which he could
have faved all ? After they have loofed this Knot, there
will remain no great Difficulty to us to difcufs this
Objection, 4. No Body can ever fatisfie the foolifh Wif-
dom of Humane Reafon, in reconciling thePermiffionof
Sin with the Goodnefs of God. For after the fame man-
( 4 ) Q.ui aliquid boni non aSci a Deo affinnac, iUe Deum efle negat: fi namque vel tancillaa
^iVl a pc9 rton eft, )w\ ngn owii; boni cfeftpr eft, eoquc occ Pcui, O, ivirv id *»m, it.
ner
88 ^VINDICATION o/e^c.
ner that the Arminians exchim ^gim[iRepro&ation(whei e
is thisgoodnefs ? where is this Love of God to Mankind?)
Curious Reafon cries out againft this Permiffion : What
Father who amongft the Sons of Men knowingly would
permit him to rujh into Perdition, whom he is able without
any pains with a wordfpeaking tofave ? To fortifie the
Mind againft this popular Objection, we inuft obferve,
the Old Hereticks have brought credulous Perfons into
their pernicious Errors, by the fame Colour of fpecious
Scphiitry, faith ( b) Tertullian againft Marcicn Book 2.
Chap. 5. " O Dogs ! who barking againft the God of
" Truth the Apoftle cafts out of Doors; thefe are the
^* Bones of the Arguments which you gnaw : If God be
** good and forekoowing of that which will happen, and
" able to turn away evil, why did he fuffer Man, his ve-
" ry Image and likenefs, to be circumvented by the Devil,
" and to fall from the Obedience of his Law into Deftruc-
" tion ? for if he which is God be good, he would be
" unwilling any fuch thing fhould happen ; and if he
" were foreknowing, he could not be ignorant of what
" would happen, and if he were mighty, he could
" have hindred it; that it could by no means have
** happen'd ; which thing could not have happened
" under thefe three Conditions of the Divine Maje-
" fty, which if it do it is abfoiuteiy true- on the con-
" trary, God is neither to be believ'd to be good, fore-
" knowing, or Mighty." And verily this arguing of
the Moi'CJoniteSy jf we pafs by fome hard Phrafes in it, is
not lefs ftrong than that of the Remouftrams. Our Sen-
tence which they oppofe may limply be feen in it felf.
•y/z,. God from Eternity to have decreed to permit certain
perfons to Sin, and to leave them in Sin, and to punifh
them for Sin. This whole matter is contained in that
Defcription of Foreknowledge, which 'Tertullian op-
pofeth to this Objection, wi. As God in ordering all
things hath foreknown them, fo certainly in foreknow-
ing Sin it felf, he hath ordered it.
! the depth of the Riches both of the l^ifdom and
Knowledge of God, how nnfea)xhiibk are hisfudgment and
his ways pafi finding out. Rom. xi. 33.
< t ) O CatiA quo? fbras Apoftolu! •vpellit latnnce! Deum Verintis, hiec funt Argomentati-
•numoffaquc obraditis! fi Deus bonus, & prefcius fucuri, &aTt;rceiidi iiah jpocenf, curho-
minem, 8e quidcin iiraginnn & fimilitudintm fuaro, &c. paflus eft labi deobicquio Icgistn
Mortpji circumventum a Diabulo ; fi cnim bonus quiarenive ale quid noUer, fe prefcius flul
eTtnturum non ianorarcc, & poten?, qui depelltre TSliret, nuUomodo evcnjftei ; quod fubnii
trbu* Conditionibus Uivinae Maeftatis eveniie non poffet: qucd fi evenir, abfoUinun coin-
ftario, Deum n;que bonum sredendum, neque prefcium, neque poRnten.
t I N i b.
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THE
Order of Caufes :
r God's Foreknowledge^
Of ) Eleftion^ and
^ Predeftination^
And of Man's Salvation^ and Damnation*
Laid down fo clearly, and proved fo I)laiflly by the Scrips
tures, that ev n the tneaneft Capacity amongft Rational
Men may underftand it, to their great Satisfadion.
A s A L s o
Whether Chrifi Died for AU, or Not for JIL
With the Caufes and EfFcdis that may follow, or not follow*
fcrioufly confidered, meekly controverted ^ and proved
plainly by the Scriptures of Truth : To the great Satif-
fadiion of all Rational People fearing God.
.?»-
By mSiMmfli:^:: ^ '^^>'G ^^R - 'phUo-Veritatis.
€]^e $>tjct]& CDitton,
JJeverthelefs, the Foundation ofGodflandeth fure^ having this Seal^
The Lord knoweth them that are his : and let every one that nameto
the Name of Jefus Chrifl, depart from Inlqwty. 2 Tim. 2.19.
for therefore rve both labour, and fuffer Reproach,, becaufe vs>e hufl in
the living God, who is the Saviour of all Men, but especially ofthofe
that believe, i Tim. 4. 10.
L N t> K
f tinted fot Joseph Marshall at the Bilf/&
in New^ate-Sfreet, 1724,
mM"
TO THE
R E A D E R.
Courteous R e a d e r,
Have prefented thee with a fmallVolume^
in which is contained much Truth ; vohich
may^ through the BleJJing of God, give
thee great SatisfaSion, if thou fear ch the
Scriptures diligently, and askWifdpm in ^^<
faith, of him who is the Giver of every ^n-
good and perfect Gift j mthout vohofe Uelp^ I can pro-
mife thee no frofi.
The Matter I treat of, is about God's Predeflinatioo^
Ele&ion, and Reprobation, according to his foreknowledge^
and of the Death of Chrifi for the Sons oj Men. The
Body and Subflance of all Obje&ions, I have laboured to
Anfwer, briefly and plainly, and that both by Scripture
and Reafon, to the SatisfaHion of all rational Men fear-
ing God : And I am conjcious to my felf before God,
that I aim at nothing more, than the Glory of the Qreat
.God, in whom we live, move, and have our Beings \
and to whom we muft all give an Account of all our
A£lions, at the Great Day -, And in the next place, at
- the Good and Benefit of all that fhall read or hear the
'Moly Scriptures, and by them try thefe following Lines :
They are fo fexxi, that thou mayfi eafily purchife them\
and if they prove profitable to thee, thou wilt think
thy Money very well bejiowed.
The
To the fiEx\DER.
The Times are now drawing nigh^ in which the Lor^
hinifelf will appear from Heaven^ to take an Account of
every Man\ how they have /pent their Talents ofWtfdom
and Underftanding which he hath lent them ? And happy
voill every Man he, that c-an give up his Account with
Joy ; can fay, with Paul, That they have laboured to
have Conlciences void of Offence towards God, and
towards all Men •, and walked in all the Ordinances
and Commanditients of the Lord, blamelefs : The which
while fome Men are labouring after, I find them drowned
and loft in a Labyrinth about Tredeftination, Ele^lion^
and Reprobation ^ of which Dijfra^ions, I my f elf have
forinerly had myfloare \ but now, through Mercy, having
ejcaped them, by the help of the Lord, I think it no lefs
than my Duty to inform others ; and to that end, I
have compofed thefe few Lines, which 1 now commit td i
^hy ferio7/s Confideration ; dejiring thee, tc fearch the
\criptJ/res, and fee whether thelhings I have written,
be fo, or not, and judge impartially ^ . and the Lord give, ,
rhee Underltanding in^all things: . into whofe Hands,!.:
commit thee, to be guided here by 'his Counfels, thai '
afterwards thou may eft be received into Qlory with Him :
Jn whofe Service I defire to continue ^ \r^
A Servant of all that fear God^
and keep his Commandments^ -^v-,
-i'
."^^
V/7/ heathy .i-^
THE
THE
Order of Caufes, &c.
H E Scripture faith, Ephef. i. 4 . fpeak-
ing of God's EleSlion, that he hath cho-
fen tcs in h'wi^ before the Foundation of
the Wor/dj that we Jhould be holy, and
without blame before him in love^ &c.
And ^eter alfo, i Vet. i. 2. calleth
the Saints EleU according to the foreknowledge of God
the father, through Sand i fie ation of the Spirit unto Obe-
dience, &c. And Faul {2 TheJJ'. 2. i^, 14.) faith to
the Saints, that God hath from the beginning chofen
them to Salvation, through fanUification of the Spirit^
and belief of the Truth : whereunto he called you by
our Gofpel, to the obtaining of the Glory of our I^ord
Jefus Chrifl.
From all which Places we mull needs conclude, that
God hath cholen fome to Life and Glory, ev'n be-
fore, or from 'the Foundation of the World, becaule
the Scripture faith it; and (as Chrift faith in ano-
ther cafe) the Scripture cannot be broken. Therefore
the Wifdom of all Chriftians is, To labour to have
Judgments informed according to the Scriptures, and that
the Scriptures and their Judgments may fpeak both one
JB thing ;
2 Z'i)t ^fi}tt of Cattfejs, ^c.
thing: And to that end, let us confider the manner
of God's (peaking to the Sons of Men.
Rom. 4. 17 He faith to our ^dXh^x Abraham -^ (As
it is written, I have made thee a father of many Nations)
before him whom he be/ieveth, evn God, who quickneth
the Dead, and calleth things that are not, as though
they were^ Stc. Obferve, God fpeaks then in that pre^
feni Time to Abraham, faying, I have made thee a father
0} many Nations -, notwithitanding Abraham was not
the Father of one Child at that time, but Ifhmael -,
lee Gen. 17. 5. How then muft we underftand, /
have 7nade thee a father oj many Nations ?
Anfw. The Apoftle telleth us plainly, Rom. 4. 17.'
that it was fo before God, who calleth things that
are not, as though they were : and fo he calleth
Abraham the Father of many Nations, though he was
not as yet, no not the Father of Ifaac, in whom h^
Seed fhould be called.
The f ke may again be ob(er.ved, when he called
Chrilt a La7nh fain jrom the foundation of the World,
Rev. 15. 8. yet he was not flain many thouland Years
after.
Therefore the fame may again be confidered al)Out
God's E:e£lion from the Foundation of the World,
thus :
God calleth Ahraha?n a father of many Nations, tho
mt fb ', God calleth Chrilt, a Lamb fain from the
foundation of the World, though not flain many tnou-
land Years after, 'till he was a Man in the Flefh :
£V n fo he calleth Men elected from the Foundation
of the World, though not ele£led many thoufand Years
after, 'till they are Men in the Flefh : yet it is all fb, and
done before God, who forefeeth and knoweth all things,
ev'n from Eternity to Eternity •, and therefore calletlr
things that are not, as though they were : for he feeth
the Beginning and End of all Mens A£tions, whether.
Good or Evil, at once : And knowing as well from
the Foundation of the World, what Men would do in
their
^fte iDthtv of Caufeg;, 6cc. ^
their Generations, as they can know when their Lives
and Adions are finifhed j He therefore could as well
conclude of Mens Salvation or Damnation then, as Men
can know themfelves at the End of their Days, or
at the Day of Judgment.
By all which it is clear, that as Chrlft was called
a Lamb /Iain from the foundation of the World, and
yet not flain nor touched 'till the Day of his Death ;
fb alio, although God calleth Men Ele£l: from the
Foundation of the World, yet they are not Ele£\ nor
Cholen, until the very Day of their Converfion, and
turning from Sin to God : for God calhth things that
are not, as though they voere : from whence it is evi-
dent, they were not El€£led, although io called.
Again, If we confider Ele^ion according to the Fore-
knowledge of God, it is plain from that Text iri
1 Vet. I. 2. Ele^ according to the Yoreknovoledge of God^ .
through Sanffifcation of the Spirit unto Obedience,
From whence I reafon thus :
If the Ele£l are cholen through the Sanditication
of the Spirit, then they were not cholen before
they had the Spirit, and were fari£lified by the
Spirit.
But they had not that ian£l:ifying Spirit before they
had a Being, either in the World, or elle in
their Mother's Womb at leallwife. Therefore not
chofen from the Foundation of the World, but
only as afbrelaid.
Again, 2 Thej]'. 2. i^. We are bound to give thmh
dvoay to God for you. Brethren, beloved of the
Lord', becaufe God hath from the Beginning cho-
fen you to Salvation, through fan&ification of the
Spirit, and Belief of the Truth, where unto you xxwr^
called by our Go/pel. From whence I argue thus :
If the Saints are chofen to Salvation, through Sancfi-
f cation of the Spirit, and believing of the Truth,
and were called to believe that Truth by the hear-
ing of the Go/pel', then they were not chofen be-
B 2 fore
fere they had believed the Truth, and before they
did hear the Golpel, by which they were called
to believe.
But they were chofen through believing the Truth,
and called to believe it by the Gofpel, as afore-
laid •, and Faith cometh by hearing^ Rom. lo. 17.
Therefore not chofen before they had a Being, no
more than Chrift was flain before he had a Being.
For according to the Scripture, they were chofen
through Santiification of the Spirrt, and Belief of the
"Xruth : and if through it, then not without it 5 (ob-
ierve that:) but it is through it^ therefore not with-
out it. Moreover, they were called to this Faith by
the Go/pe/j.yvhkh they never heard,, befqte ,tlj^ihad
a.Being. "'^- -•- ■ .:^p^' '.• . ■' 'rl" n?"^--
Therefore It "is clear, their Be6\ion was not Before
their Converfion, tho' God faw it before^ neither in-
deed can it be, becauie the Eled are all chofen in
ChriJI, Eph. I. 4. But I can prove, that thole very
flle^ Ephefians were once out of Chrilt, chap. 2. 11, 12.
'Kemember f faith the Apoftle) that, nt that' time ye
tccre vcithoiit Chriji^ without Uope^ without God in the
World. From whence I argue thus 5'
If at that Time they voere without God, and with-
out Chrift, then at that Time they were not in him :
for they could not be without him^ and within him,
both at one time : and if not in Chrift, then not cho-
fen in him, as all rational Men, will grant*; .From all
ipvhich I conclude, ''\] -; ;; 2 ."•■
That Men were Elecled in Chrift, according to the
Scripture ^ yet never in him, before they believed ia
him : and they never believed in hirn, before they
heard the Gofpel; and they never heard the Gofpel,
before they were born. Therefore not Ele£led, though
ib called by God^ who jujiifieth the Ungodly, and xallr
€th things that are not, as though they were.
Again, how plain is it, Ephef. i. 11, 12. where Vaul
i^itb, That they whom God did pedefinate, according
ta
©i^e iDttitx of CautejS, 6cc. j
/^ /^v..\.
But I know that this is brought td prove, that
God's Ele&ion is not hecaufe of Works forefeen. To
vshich I anfwef^ - > '-^' _r' "'■ ' ■
But what Works? It istfue, God -doth not chufe
us becaufe of any Works of Righteoufnefs that we
have done, or can' do, out of Chrift ^ for out of him
no works are accepted : therefore it is faid, Not of
Works, left any Man fJmild hoafl: therefore no Works
2re required of Unbelievers 5 but the very Vrayers (f
the wicked are an Abomination to the hord : but it is
becaufe of Works of Righteoufnefs, that Chrift him-
feif hath wrought for us in his own Perfbn 5 and
doth work by us, and in us, by his Spirit, when we^
iiz Believers. And though boafting in the Works of
the
C^e jSDjDer of Caufejsi, &c. 7
the Law, and boafting of Works before Believing, be
reproved •, yet '?aul laith, As the Truth of Chrifl is
in me^ no Man JJmll flop me of that boafting, 2 Cor.
II. 10. And although he cried down Works before
Faith in fo many places, yet he preached up Works
after Believing loud enough, in thefe words. Tit. 3. 8.
Ihis is a faithful faying, and thefe things 1 xoill that
thou conftantly affirm. That they vchich have believed
in God, might be careful to maintain good Works ; for
they are good and profitable, ^c. And Phil. 2. 12, 13.
Work out your Salvation with fear and trembling •, for it
is God which worketh in you, both to will and to do of
his good Vleafure, Thus we may fee, that although
it be not for our workings without Chrift, that we
are cholen or predeftinated to Life and Glory -, yet
it is by our workings with Chrift, when he by his
Spirit dwelleth in our Hearts by believing, and is in
us the Hope of Glory : for then he worketh in us,
and our Works are acceptable, becaule he works them
by us, and we work them in him. Therefore Paul
laith, We therefore as workers together with him, be-
feech you, &c.
Therefore if Mea would but open their Eyes, they
might eafily fee what Works the Apoflle fpeaks 0^
when he fairh the Ele£^ion is not of Works. But of
this more plainly anon.
Secondly, I anfwer : Although God faw Adam would
fall, yet he faw him a Creature firft, or elfe he could
not have forefeen he would fall when he was a
Creature : therefore God is the God of Order ■ and not
of Confufion, i Cor. 14. 33. and forefeeth all things
orderly, and not confutedly.
I.. So then I conclude, that, firff, he faw Adam
created. 2. He faw him fillen, and all his Pofterity
in his Loins. 3. He faw Chrift Crucified for them.
4. He fbrefaw the Gofpel preached to all Men ia
their Generations. ^. He forefaw all Mens receiving,
or refufing ; believing, or not believing -, obeying, ot
difobey-
& %\^t &iUt of caafejsj, ace.
difbbeying his Gofpel, in their leveral Generations, aS
it was, is, or fhall be conFimunicated to. the End of
all Ages in Order at oncev And feeing as well then,
what Men would do in their Ages and Generations
to come, as they do know themlelves when their
Lives and A£lions are finiflied, God could thereupon
make up his Eledion and Reprobation, chufing or ele-
6iing obedient Believers, according to his Foreknow-
ledge, to Life and Salvation ; and refufing and repro-
bating difobedient Unbelievers, to Eternal Death and
Damnation,
And thus is Ele£lion and Reprobation to be confi-
dered, according to the Foreknowledge of God in
Chrilt, or out of Chrift, from the Foundation of the
World, according to the Scriptures. Which if well
confidered, it would put an End to all the confufecj
and diftraQed Thoughts in Men about thele things.
But it may be, that fome will yet objeft. That I holi
Faith and Obedience in us, to be the Caufe of God'^
EleUing or Qhufing us to Life and Glory.
Anfw. That Faith in Chrift, and Obedience to Chrift,
is [^ Caufe'] without which, God chuleth none ta
Life and Salvation, I affirm ^ becaule we never read
that God chofe any difobedient Unbeliever to Life and
Glory, which lived and died fo: But that it is [The
Caufe] for which he doth chule any, I (hall ut-
terly deny, and fhew the contrary, in the Order of
Caufes, thus :
Suppofe I fliould , affirm my Obedience to be a
Caufe of my Eleftion to Salvation •, then what is th&
Caufe of my Obedience ?
Anfw. My Love to Chrift.
But what is the Caufe of my Love to Chrift?
, Anfw. My Faith in Chrift.
But what is the Caufe of my Faith in Chrift ?
Anfm, The preaching of the Gofpel of Chrift, {viz)
that he died for my Sins^ and rofe again for wy
juflipcation ^ without which, there could be no Be-
lievers ;
Ifevers : for, take away Chrift, and take away Faith 5
and then believe who can.
But what is the Caule of the Preaching the
Gofpel to us >
A??/^. Chrift's Dying for us.
But what is the Caufe of Chrift*s Dying for u$ ?
Anfw. Ev'n God's great I..ove of Pity wherewith he
loved us, ev n tvhen we toere dead in Trefpnjjes and
Sins, Ephef 2. 4. At that time he commended his Love
toT^ard^' us, in that while we were yet Sinners, Chrifl
died p.r us, Rom. 5' 8.
T':us all Men may fee, that t do riot hold, that
God chofe any to Life and Salvation, for any good
in them, before he put it in them 5 as 1 (hall now
make appear, more at large, by the Scriptures, con-
fidering the Caufes in Order, defcending from God to
us, or afcending from us to God.
1. <^aufe.'] God's Love to the Sons of Meil, as the^
were Sinners againlt him, and Enemies tO him, w'as
the Caufe of his fendihg his Son to die for Sinners,
for his Ef.emies, for the Ungodly, for the Unjuft j as
appeareth by thele following Scriptures: John ^. j6,
t(om. 5. 5, 8, 10. I Pet. 3. 18. God fo loved the
World, that he gave his only begotten Son, that whofo-
ever believeth in him, fhould not perijh, but have ever-
laflingLife. Tor when we were yet without flrength, ijt
due time Chrijl died for the Ungodly. And, God corn-
mendeth his Lo^e to us, in that while We were yet
Sinners, Chrift died for us. for if when we were Ene*
tnies, we were reconciled to God by the Death of his
Son ; much more, being reconciled, we fljall be faved by
his Life, for Chrift alfo hath fuffered for Sins, the
Jufi for the Unjuft, that he might bring us to God.
2. Caufe7\ Chrift's dying for our Sias, and rifing a-
gain from the Dead is the Caufe of the Gofpel's being
preached to Sinners •, as appeareth by thefe Scriptures :
Mdt. 28. 18, 10. Mark 16. 15-, 16. i Cor. ij. i^, i<.
And Jefus came and f pake unto them, faying^ All Tower
C is
to ti^t ^lUt of CaufejsJ, 6cc,
fs mine, both in Heaven and in Earth: Go ye therefore aft^
teach all Nations, &:c. And again he laith unto them.
Go ye into all the World, and preach the Go/pel to
every Creature^ &:c. hut if Chriji be not rifen^ then
is our Freaching vain, and your faith is vain ^ and
ye are yet in your Sins, 8ic.
?. Caufc^ The GofpeFs being Preached to Sinners,
is the Oule of their Believing j as appeareth by thele
Scriptures: Kom. lo. 14, 17, 17. How then fhall thty
Call on him in vohom they have not believed? and how
fhall they believe in him of vohom they have not
heard ? and hovo flmll they hear without a Treacher ?
end how fhall they preach except they be fent ? as it
is written. So then. Faith cometh by hearing, and
hearing by the Word of God,
4. Cauje.'] Mens Believing, is the Caufe of their Ju-
Rification from Sin^ as appeareth by thele Scriptures:
A^. 13. 38, 39. Rom. 3. 26, 28. chap. 4. 3, 23, 24, 27.
Be it Anown unto you therefore, that through this Man is
f reached unto you the forgivenefs of Sins, &:c. By him,
all that believe, are juflified from all things^ 8ic. 'lo de-
clare his Right eoufnefs, that he might be jufl, and the Ju'
iiifier of all that believe in Jefus. Iherefore we conclude,
that a Man is juflified by Faith, without the "Deeds of the
l^w. For what faith the Scripture ; Abraham believed
ijod, and it was imputed to him for Right eoufnefs. "Nox^
it voas ndt Urittenfor his fake alone, that it was imputed
to him for Right eotfnefs ; but for us a/fo, to whom it
fhall be imputed, if xve believe on hijn that raifed 7ip Jefut
our l^ordfrom the Dead ; who was delivered for our Sin^,
r.nd raifed again for cur Juflification.
,. 5^. Cauje^ Our knowing our felves juflified from our
^ins, 6y Faith in the Blood of Chrlft, is the Cauls
of our Love 'to Clirift -, according to thefe Scriptures :
1 Joh. 4. 10, 19. Herein is hove, not that we loved
God, but that he 'loved us, and fe?it his San to be
the Propitiation for our Sins. [^Therefore "] we love:
f)im, becaufe hs loved us firjf,
6. Caufe.-]
Cl^e £>^»5cr of Caufc^, 5cc. 1 1
6. C/;^?.] Our Love to Chrilt, is the Caufe of our
Obeying ot Chrift ^ according to thele Scrip:ures :
1 7i7/;« 5. ^. 7fi}tt of Caufe0, ^c 15
To which! anfwer in the Words of Ptf«/, Rom. to. i8.
But have they not heard ? Xes verily^ their Sound went
into nil the Earthy and their Words unto the Ends of
the World. And again, ASs 26. 26. Vaul iairh, He
was perlwaded that none of thofe things uoere hidden^ for
it x)oas not done in a Corner. And certain it is, that the
Knowledge of God is manifeft throughout the World.
For, Jfal. 19. I, 2, 3. The Heavens declare the Glo-
ry of God; and the firmament fijeweth his Handy-
work. Day unto Day uttereth Speech^ and ]\!ight un-
to J^ight fheweth Knowledge. And, Ihere is no Lan-
guage nor Speech where their Voice is not heard.
Obj. But it may be fome will fay, But what Knovo'
ledge is this ?
Anfw. I anfwer with Paul, Rom. i. 19, 20. Ihat.
tahich may be known of God, is manifeft. in them ;
for God hath ff)ex!on it unto them, for the inviftble
things of him, from the Creation of the World, arc
clearly feen, being underftood by the Things that are
made [ evn "1 his Eternal Power and Godhead : fo that
they are without Excuje. Now if all know enough to
leave them without Excule, then the Dlfpute is at
an end. Notwithftanding, it is yet further remark*
able. That as we hear there is a People in the other
Parts of the World, which worfhip Idols, or the Sun/
Moon and Stars, yea, that worfhip the Devil ; lb al*
fo thofe People do as well hear that there is a Peo-
ple in this part of the World which worfhip God
and Chrift; and do as familiarly call us Chriftians,
as we call them Heathens.
Again, All that worfliip any Thing for a God, do
by that acknowledge that there is a God 5 and all
that offer Sacrifice to a God, do by that confefs there
3S a God oftended, or may be offended, and is recon-
cilable by Sacrifice. And it is apparent, that thofe
tvhich have not the Law, are a Law to themfelves, as
Paul ^i\\,\\, Rom. 2. 14, 17. which Jhew the Work of
the Law written in their Hearts^ their Confciences at-
fo.
i6 c^e ^i^n of Caufefc see:
Jo bearing them voitnefs, and their Thoughts the mean
while accujing, or elfe excufing one another ; In the
Day when God Jhall judge the Secrets of all Men by
Chrifl Jefus, \_according to my Go/pel,'] faith ?aul^
ver. 1 6.
And thus are all Cavils of this Nature eafily an-
Iwered, and all Men left without Excufe.
Having thus briefly gone thorough Predeftinatioft
and Eleftion, according to the Foreknowledge of God,
I (hall now fpeak a word or two about Chrift's
Death, and the OflPer of Grace, by his Death, to the
Sons of Men.
The main Queltion is, Whether Chriji Died for all,
or but for fome ?
To which I (hall anfwer by the Scriptures •, (hewing,
I. The Teftimony of all the Prophets ; 2. Of the Angel
of God: 3. Of Chrilt himfelf: 4. Of the Holy Apo-
ftles of our Lord and Saviour Jelus Chrift.
T. The Prophet Ifaiah, chap. 53. 4, 5, 6, faith thus:
Purely he hath borne our Griejs^ and carried our Sor-
rows : yet we did efeem him Jiricken^ fmitten of God,
and ^ffli^led. But he voas wounded jar our IranfgreJ-
fions, he tvas bruifed for our Iniquities ^ and the
chafifement of our Feace voas upon him 5 and with
his Stripes we are healed. All we like Sheep have
gone ajlray \ we have every one turned to his ow?i
lV(iy ; and the Lord hath laid on him the Iniquities
of us all Thus Ifaiah (heweth plainly, that the Ini*
quities of all thofe that went altray, were laid up-
on Chrilt. And to him the Teftimony of all other
Prophets agreeth -, AUs 10. 43. To him' give all the
frophets witnefs, that through his Kn?ne whofoe^
ver be/ieveth in him, fhall receive retniffion of Sins,
The fame pith that great Prophet John Baptijf,
John I. 7. tVho came to bear Witnefs of the Light,
that alt Men through hi?n might believe. And a-*
8;ain, ver. 29. Behold the Lamb of God, which taketh
'away the Sins of the World, Thus have ail the Pro-
phets,
t:tie 0fitt of (taufeis, to. tj
^liets, with one Confent, teftified, that God laid upon
Chrift the Iniquities of all that are gone aftray ^ that
he was the Lamb of God that taketh away the Sin
of the World, that all Men through him might believe ;
and that through his Name, Wholbever believeth in
him, fhould receive Remiflion Of Sins.
Likewiie the Angel of God teftifieth (Luh ± to,)
the fame things in efte£l, laying, Fear not ^ for 1 bring
you glad ty dings of great Joy which fhail he to all Peo-
ple : which was, that there, was born unto them that
day, in the City of David, a Saviour, which was Chrijl
the Lord. By all which it ftill appeareth, that Chrift
died for all Men, or elfe it could not be glad Tydings
of great Joy to all Feople \ but rather, lad Tydings to
all thole for whom he died not, if rhere were any
ilich.
And now we come to the Words of Chrift him-
felf. Who knew his oWn Bufinels better than any Maft
elle-, and therefore, if his Teftimony agreeth with
thole that have gone before. We mult needs be con*
vinced that it is a Truth. For which, fee John ^.
i4, 1$, 1 6. in thefe words ; As Mojes If ted up the
Serpent in ;he Wildernefs, even Jo muji the Son of
man he lifted up ; that whofoever 'believeth in him
fhould not perifh, but have everlafiing Life. Tor God
fo loved the World, that he gave his only Ic'gotten
Son, that whofoever believeth in him, fhould not pe-
rifh, but have everlafiing Life, &c. For God fen t not
his Son to condemn the Word, but that the World
thro' him might he faved. Thus we lee the Words
of Chrift agree with the Words of the Prophets:
therefore it mult needs be owned for a Truth, that
Chrift died for all, as aforefaid.
And how we will hear what the Apoftle Ipeaks
concerning this thing, 2 Cor. 5. 14, y%. The Love of
"Chrifl conflraineth us^ becaufe we thus judge, that jf
one died for all, then were all once Dead ; and that he
tticd for all, that they which live., fhould not henceforth
D live
i8 Zf^ i^^t^tt of Cattfeisf, 6cc.
/ive to themf elves, but to him that died for them, ant
rofe again. And ^aul faith, i Tim 2. 5, 6. that thert
is one God, and one Mediator between God and Men^
the Man Chrifl Jefits, who gave himfelf a Ranfom for
[^//J to be teftified in due time. From whence the
Reader may do well to confider, that if we may un-
derftand the Scripture as it is written, that there is
one God and one Mediator j fo alio we may under-
ftand, from the lame Scripture, that the fame Media-
tor gave himfelf in due time a Ranlbm for all, A-
gain, Faul faith, in the fame Epiftle, chap. i. 15. that
it is a faithful Saying, and worthy of all Acceptiitienj
that Chriji came into the World to fave Sinners, of
whom Paul was the chief. 'Whence I conclude, If he
came to lave the chief of Sinners, then furely he left
none without a Saviour, and Means of Salvation. A-
giiin, he faith to Titus, chap. 2. 11. That the Grace
of God, that bringeth Salvation to all Men, hath ap-
peared. And, Uebr. 2. 9. That he by the Grace of
God fljould tafle "Death for every Man. And, i Jdl^n
2. 2. that he is the Propitiation for our Sins 5 and not
for ours only, but alfo for the Sins of the whole World.
And, chap. 4. ia he lairh, ( fpeaking of himlelf and
the reft of the »Apoftles ) fVe h^ive feen, and do tefii-*
fy, that the Father fent the Son to be the Saviour of
the World.
Thus we have the Teftimony of all the Prophets,'
tlie Angels of God, Chrift the Lord himfelf, and all
his Holy Apoftles, agreeing together in one, to prove,
that Chrift died for all Mankind 5 and by him, Grace,
Mercy, and Eternal Life is offered to all, and the
worft of Sinners. The Subftance of which, I ftiall \n
order once more put down, that you may take No-
tice of the fweet Harmony of Scriptures in the Proof
of this precious Truth, which is thus :
That the Lord laid upon him the Iniquities of all
that went aftray, Ifa. 5;^ 6. that he gave himfelf a
Eanfom in due time, for all Men, yea, the chief of
' ~ " Sinners,
&)e €>;jtier of Caufeg, &:c. ip
Sinnei^i i ^w. 2. 6. chap. 1. 15. That he by the
Grace of God tafted death for every Man, Hebr. 2. 9.
That he is the Propitiation for our Sins 5 and not for
ours only, but alfo for the Sins of the whole World,
I fohfl 2. -2. That the Father lent the Son to be the
Saviour of the World, i John 4. 14. That he is
the Lamb of God, which taketh away the Sin of
the World, that all Men through him might believe,
John I. 7, 29. and to him give all the Prophets
Witnefi, that through his Name, wholbever believeth
in him, fhall receive Remiflion of Sins, Affs 10. 4?.
And Chrift teftified of himfelf, that God fo loved the
World, that he gave his only begotten Son, that who-
lbever believeth in him, (hould not perifh, but have
everlafting Life, John 5. 16. And this is glad Tydings
of great Joy to all People, Luke 2. 20.
And thus the pleafant Harmony of Scriptures, out
of the Mouths of ib many faithful Witnefles which
none dare deny, muft needs make fweet Melody in
the Hearts of all true Believers.
But now it remaineth for me to fpeak to thofe
Obje£lions, which are ufually brought againft thele
Scriptures. To which I fliall give a brief; yet (thro*
the help of the Lord, I hope, a) fatisfa£lory An-
Iwer. And to that end, I fhall fum them all up into
Four Heads, thus:
The common Obje£lions are railed againft the word
tal/ Men,'] and the word [every Man^] the word
World,] and the word [whole World.] Which are?
managed thus : that Chrift died for [all] the [Ele^lJ]
for [every one] of the [_Eleti {] for the [World] of
[Believers,] or the [whole World] of the [E/eff.]
To which I Anfwer : That Chrift died for the E-
Ie£t,' I freely grant, becaule he died for all Men, e-
very Man, and the whole World, as aforelaid : but
that he died for the Ele£f, as they were Ele£l, or becaufe
they were Ele£l, I utterly deny, and will fliew the
contrary by the Scriptures anon. But firft I wiH
D 2 con-
30 t:^e iS>Mt of €auftg^ &c.
confider the Obje£lions, whether they arife naturally
from the Scriptures, or no : which will appear thus :
If the Scripture no-wherp fpeaks of a World of
Believers, and Ele£l Perfbns j then we have no ground
to believe that Chrift died for a World of Believers
and Ele61 Perfbng.
But the Scripture no-where Ipeaks of Juch a
World:
Therefore we have no ground to believe that Chrift
died tor fuch a World.
Nay, the Scriptures are Ilo hi from calling BeliC'
vers, and Eleft I'erfons, a World, that they are oppo-
fed againft the World j as appeareth by the words
ot Chrift, John 15. 19, If ye were of the World, the
World would love his own : but hecaufe ye are not of
the World, hut I have chofen you out of the World,
therefore the World hateth you.
But now if we fhould grant thefe Men their Argument,'
it would deftroy their own Principle, which is, That
none of the EleU can perifh. But that fome that
Chrift died for, may perifh, is evident in thele words
of Vaul s And fo fhall thy weak brother perifh, for
vohom Chrifl died, 1 Cor. 3- n.' But if Chrift died
for none but the World of Ele^, as they fay, then
fome of the Ele£l may perifh. And thus their Fol-
ly is manifeft. Therefore I fhall now fhew, by the
Scriptures, what World Chrift died for: Rom. ^. 6.
When w were yet without f\rength, in due time Chrijl
died for the \Jngodly. Ver. 8. But Qod commendeth
his hove towards us, in that while we were yet Sin-
ners, Chrift died for us. Ver. to. F^/- if when we
were Enemies, we were reconciled to God by the Death
of his Son \ much 7nore, being reconciled, we fhall be fa-
yed by his Life. From all which, we clearly fee,
that Chrift died for the World of Ungodly, and for the
World of Sinners, and for the World of his Enemies, yea,
for the Unjuft. j Pet. 9. 18. For Chrift alfo hath once
fuffmd for Sins, the Juftfor th§ U^juf}, thi k^ m^?
brin^
t^t €>^tjer of CaufejcJ, to. 21
hiffS vs to God. But the EleQ, as EleQ, are not Unjuft 5
for, vffhojhall lay any thing to the charge of God's EkH ?
It is God that jujlijieth 5 "doho is he that coniemneth ^ Sec.
See ^om, 8. 33, 34. Therefore, he died not lor the
EIe£l, as, or becaufe they were EIe£l, but ev'n for the
World that John fpeaks of, when he lairh. We knoxo
we are of God^ and the whole World lieth in Wickednefs,
1 John %. 19.
Objei^, But the Saints, and thole that (hall be laved,
were once Sinners, as well as others, Eph. 1.
Anfvj. But that was not as they were Eleft in Chrift,
but a§ tjiey were Reprobates, or void of Judgment
concerning the Faith 5 out of Chrift, without God,
without Hope ; yea, Enemies in their Minds by evil
Works : See v^p. i, 2, 3, 11, 12, 13, ^c. all which
hath been the Condition of the beft of God's People,
until they be juftified by Faith, and made nigh by the
Blood ofChriJi : for Jevps and Gentiles are all under Sin,
and every Mouth flopped, and all the World guilty
before God, until they be let free, by Believing in the
^iood of Chrift : SeeR^«?. 3. 19, 20, 21, 22, 23, 24,
25. Therefore, to affirm that Chrift Died for the EIe£l,
or Believers, as they were, and becaufe they were Ele^l:
and Believers, is ablblute Nonlence j as I fhall now
prove, thus :
They which hold, that God intended to fend his
^on to Die only for the World of Believers, mutt alfo
of neceffity hold, that there was a World of Believers
before God intended to lend his Son to Die •, and they
were the Caufe of God's fending his Son.
Anfvo. If there was a World of Believers before God
intended to fend his Son to die 5 then, I pray tell me,
I . What they believed ; and, 2. Whom they believed
in, before there was a Chrift intended for them ; and I.
am fatisfied : but 'till then, I mull needs conclude it is
abfolute Nonfence and Confufion. '-
/^gain, They which believe that Chrift was lent to
die only for a World of Eled, muft alfq needs conclude
that
that there were a World of EleQ before God intended'
to fend his Son to die.
To which I Anfwer : Thoie which are Ele£l are
chofen in Chriji, Eph. i. 4. and out of Hirt there is
no Ele6:ion : therefore if there was a World of Ele£t
before God intended a Chrilt to die for the EIe£l, I-
pray ttU me, i. Who they were EIe£l in ; 2. and What
they were Ele£t unto •, otherwife 1 mult needs conclude
asaforefaid, (namely,) that iuch Reafoning is without
Sence, and without Scripture.
But to end the Controverfy, I (hall commit theie fol-
lowing Things to the Confideration of all rational Men
fearing God.
1. The Scripture faith, That Chnft came tofeek an^
tofave that which was lojl^ Luke 19. 10.
But the EleQ:, as they bear the Name of EIe6l, are not
loft, but a found and laved People, l Cor, 1, id,
2 Tim. I. 9. If a. 64. $.
Therefore he died not for the Elea, as, or becaule
they were Ele6t ^ for that had been to feek and
fave that which was found and la\red before.
2. The Scripture faith, That he came not to call the
Righteous, but Sinners toRepentance^ Mat. 9. 13.
But the Ele£l are all Righteous, Ifa. 60. 21. & 2^*
J 2. Luke I. 6. Zacharias and Elizabeth were
both Righteous before God ; and he that doth Righ-
teoufnefs is Righteous, i John 5. 7.
Therefore Chrift died not for the Elea, as they were,
and becaufe they were Ele£l and Righteous ^ neither
could he, for there is none Righteous, no not one^
until they be made Righteous by Faith in Chrift :
See Rom. 3. 10. with chap. 4. 5;. for then he had
come to call them to Repentance and Righteouf^
nefs, that had repented and were Righteous be-
fore.
3. The Scripture faith, That in due time Chrifi died
for the Ungodly, Rom. 5. 6.
But
€i^t ^jtrer of Catrfejs, scc. 15
6ut the Eleft are not Ungodly : for, God hath chofen
to hmjelftfje Man that is Godly ^ Plal. 4.3.
Therefore Chriftdied not for the Ele£t, as, or becaule
they were Ele£t ^ for that had been to redeem them
by ins Blood that were redeemed before.
'4. The Scripture faith, That Chnft died for the
Unjujl, that he might bring them unto God, i Pet.
4. 5.
But the EleQ are not Unjuft, but a Jollified People :
zvidi. who Jhall lay any thing to the charge of God's
Eleif ? for it is God that jujfijietb, voho then fliatl
condemn ? Rom. 8. 35, 34.
Therefore Chrilt died not for the Ele8:, as Ele£} ;
for that had been to juftify them that were juft
before, and to bring them near to God that were
near before.
■5. The Scripture laith, That he came to preach De-
liverance tQ the Captives.
But the EleCl are not Captives and Prifbners under
Satan, but let at Liberty by Chrift, and are his Sol-
diers, and do fight the Lord's Battles againit Sin,
the World, and the Devil : flanding Jajl in that
"Liberty wherervith Chrift hath made them fred See
Ephef. 6. II, 12. with 2 T;/vr 4.. 7. Gal. %.i.
Therefore Chrift died not for the E]e£l, as, or becaule
they were Ek£l ^ that had been, to fet them at Li-
berty that were at Liberty before.
6. Ths Scripture faith, Tiiat he came to give S-ght to
the Blind, and Light to them that fit in Darknefs,
Luke 4. J 8. with Mat. 4. i5.
But the Eleft are not in Darknefs, nor yet Blind ^ but
blejjed are their Eyes, for they fee. Mat. 13. T<5.
and they are all the Children of the Light, and oj
the Day, i Thef 5. 4, 5.
Therefore Chrift died not for the Ele£f, as, or becaufe
they were Ele£l ; for that had been to give Light
to them which had Light before, and to opert the
Eyes of them which faw before.
7. The
24 €f)c S>^t^it at €m(tSy Sec.
■). The Scripture faith, (Ephef. 2. 5:, 12.) that hS
quickned them that viere dead in Trefpajjes an!
Sins i luch as in time pajt were without Ghftjf,
or Aliens from the Common-wealth of Ifrael^ and
Strangers jrom the Covenant oj Vromife^ having
no hope^ without God in the World.
But the Eleft are dead in Trefpafles and Sifts, but
alive in Chrift •, and their Lfe is hid with Chrifl in
God : Neither are they without Chrift, for they
are chofen in him 5 nor Strangers and Foreigners to
the Common-wealth of Ifrael, and Covenant of
Promiles, but they are Fellow-Citizens with the
Saints^ and of the Houjhold of God^ EpheC 2; 1 9.
and are made nigh by the Blood of Chrifl, ver. 1 3,
neither are they without Hope, for their Faith and
Hope is in God ^ and they have put on Hope
as an Helmet of Salvation, I Thef 5;. 8.
Therefore Chrift died not for the Elecl, as they were
Eie£l, nor becaufe they were Ele£l ^ for that had
been to quicken them that were alive before, to
bring them into Covenant that were in Covenant
before •, to make them near to God, by his Blood,
that were near before. And thus, by thefe Mens
Account, the Lord Chrift loft his Labour of Love^
and accompliftied a folemn Nothing.
And thus have 1 fliewn plainly, by the Scripture,
and found Reafon, that it is abfolute Nonfence fot any
to fay, that Chrift died for the Eleft, as they were, or
becaule they were Eleft : Becaufe,
1. That had been to feek and to fave them that were
found and faved before.
2. To call them to Repentance that had Repented
before.
5. To preach Deliverance to them that were Deli-
vered before, and to let them at Liberty that were as
Liberty before.
4. To
t^t S>mt of €au(t0, ^ci if
4. To give Light to them that were out of Dark-*
hefs, and had Light before ; and to open the Eyes of
them which had their Eyes opened, and fuw be-
fore.
5. To make them near by his Blood, that were
near before.
6. To jultify them that were Juft before.
7.. To bring them into Covenant, and make them
Fellow-Citizens with the Saints, and of the Houfhold.
of God, that were in Covenant, and. had thole Privi-
leges before.
8. To make them Members of his own Body, that
were Members before.
9. To quicken them that were alive before.
10. To make them Children of God, that Wete lb
before ; and to preach glad Ty dings to them that
were in a happy Condition before, and had no need
pf it.
Thus having (hewed the ContradiQions of thole
that hold that Chrift died for none but the EIe£l ^
1 fhall now proceed to prove by undeniable Realbns,
that it muft of neceflity be a Truth, that Chrjji died
for all Men^ and tafled Death for evety Mdn^ and
was a 'Propitiation for the Sins of the World : that
all Men through him might believe-^ and that wbofo-
ever helievcth in him, fhould not perijh^ hut have Ever^^
lafling Life,
Reaf, I, Becaule all the Prophets, the Angel of
God, the Lord Chtilt himlelf, and his Holy Apoftles,
do teltify it with one Conlent.
Reaf. 2. Becaule tnere in not one Scripture, from
the beginning o^ Genefts, to the end of the Revelation^
that doth deny it •, either negatively ^ in faying, that
he died not for all ; nor yet affirmatively, in faying,
that he did die but for fonie. Therefore, what '^o
many faithful Witnelfes affirm, and none deny, muK
Heeds be a precious Truth.
I E Reaf,
i6 ti%t ^lUx Df Caufejj, 6{c.
Rciif, 9. Becaule, as Chrift died for every Man,
Hebr. 2. 9. lb he commanded the Goipel to be preach-*'
ed to every Creature, Mark 16. 15, 16. He faith
unto them, Go ye into all ihe World, and preach the
Go/pel to every Creature.
Red/. 4. Becaule he calleth all Men every-where to
Repentance: Aff. 17. 30. At that time of this Ignorance
God winked ^ but now he calleth all Men every-where
to Repentance.
Red/. '^. Becaule thofe which are damned, are
damned, becaule they believe not in Chrift the only
begotten Son of God: John 3. 18. He that believeth
not^ is condemned already, becaufe he believeth not in
the Name of the only begotten Son of God: which
could not be, except Chrilt died for them.
Reaf. 6. Becaufe they which are damned , might
have been faved : 2'Thelf. 2. 10, ir. They received
not the 'Love of the Truth, that they might be faved,
therefore Gcd [l:all fend them f\rong Delufions to be-
lieve lyes, that they all might be damned.
Reaf. 7. Becaufe fome deny the Lord that bought
them: But how can they deny the Lord that bought
them, except the Lord bought thole that deny him,
and bring upon themfelves fwift Deltru6lion ? See
2 Pet. 2. 2.
Reaf. 8. Becaule they n>hich follow after lying Vani-
ties, forfake their own Mercies, Jonah 2. 8. But what
Mercies can thofe forfake, for whom Chrilt died
not?
Reaf 9. Becayfe fome Men may and .do negle[l
their own Salvation, Hebr. 2. 3. But what Salvation
can they negleft, lor whom Chrift never died to offer
it to them?
Reif 10. Becaule we are commanded to make Pray-
ers and Supplications, and giving of Thanks for ali
Men, I Tim. 2. But to what End fhould we, or
how can we in Faith pray tor all Men, if Chrilt did
not die for all Men ? And that Prayer that is not
itpe £);tDet; of CaufejsJ, &c. 27
of Faith, is Sin : for, whatfoever is not of faith, is
Sin, Rom. 14. 25. and, without Faith, it is impojfible
to pleafe God, Hebr. 11. 16.
And now having give thefe Reafbns for the Con-
firmation of Chrilt's Death for all Men, I fhali brief-
ly (hew the dreadful Abfurdities which follow their
Judgments, which believe that Chrilt died for none
but the Elea.
1. If Chrift died not for all Men, then Defpair
is no Sin in them that perifh by it, feeing there is
not any thing for thole Men to believe unto Salvation
for whom Chrift died not.
2. If Chrift died not for all Men, then it would
be a Sin for fbme Men to believe that Chrift died
for them, becaufe they (hould believe a Lye ; and all
will confefs it is a Sin to believe Lyes.
5. If Chrift died not for thole that are damned, then
they (hall not be damned becaufe of their Unbelief;
according to the Scriptures, Joh. 9. 18. M^ir^ 16. 16.
4. Satan doth no Evil in perfwading Men that
Chrift died not for them-, but doth perlwade them
. to believe the Truth, if it be true that Chrift died
but for fbme few of the World.
5r. If Chrift died not for all, then the Devil de-
ceiveth not thofe that are damned for Unbelief: And
as for the Ele£l, thefe Men affirm they cannot be de-
ceived, and fb the Devil is no Deceiver.
6. If Chrift died not for all Men, then it is no
Herefy to teach fome Men to deny that Chrift bought
them: contrary to 2 Pet. 2. 21, 22. where he faith
plainly, That fome Men bri/?g in damnable lierefies^
evn denying the Lord that bought them ; and bring
upon themfelves fooift DeflruUion.
7. If Chrift died not for all Men ; then it is a
Virtue in fbme Men to be Unbelievers, and not to
believe in Chrift that died for them, but rather to
believe that he did not die for them : for if that be
a Truth, it is a Virtue to believe all Truth; And
E 2 then
sS ®^e ^lUt of €mtt&, ^c.
then it followeth, that thofe that believe that Chrift died
not for them, do as well as they which believe Chrift
did for them, feeing both are true j and it is as much
Virtue to believe one Truth as another. .
g. If Chrift died not for all Men^ then the Apo-
files, and thole, which according to the Command of
Chrift (Mar^ i6. 16.) do preach the Gofpel, the
glad Tydings of Grace and Peace to a// Alen, and
fvery Creature, do fin, in th^t they preach Lyes to
moit Men.
o. If Chrift died not for all Men, then in vain
doth God, by the Golpel, call all Men every-where
to Repentance: For what good can Repentance do to
thofe for whom Chrift died not >
ic. If Chrift died not for all Men 5 why then do
the Minifters of the Nation baptize all, and lay, they
make them Members of Chriji^ Children of God, and
lleirs of Heaven, in their Baptifm }
11. If Chrift died not for all ; why do the
Minifters of the Nation give the Sacrament fas they
call it) to all, and tell all that cotne, Tihe Body of
the Lord was broken for thee -, Take, eat this, &c.
And, The Blood of the Lord Jefus was fhed for thee ^
Take^ and drink this, &c. What, will they offer to
tell Untruths, when they are about fiich a Work as
that? How then can Men believe them in any thing
elfe>
1 2. If Chrift died not for all ; why do the Minifters
of the Nation take Tythes of all ? What, will they
take Tyihes of thofe that Chrift died not for ? Hovv
can they think to do them any good for that they
■^ave of them, if Chrift died not for them? Would
they take it well, if a Man fhould yearly take ths
tenth part of theiy Gqods, anil yet do ^othing %ox
it?
13. Laftly, if Chrift died not for all; why then
doth the Lord fay, (2 Vet, 3. 9.) that he is not wil-
ling that (iny fbmii perifb, ht that all flmM coma
fo Repentance ? Now if the Lord be not willing that
any Ihould perifh, then did he not give his Son for
fill? Confider and judge what (hall hinder theleMen
from pleading thus: " Lord, thou laidft thou waft
" not willing that any fhould perifh ; but yet thou
" waft willing that we (hould perifh, or elfe thou
" wouldft have fent thy Son to die for us, as well
" as others, and then pofTibly we might have been
" ftved \ or, however, we had been left without Ex-
*' cule. '* But now, how (hall the Lord judge the
World in R'lghteoufnefs^ by that Man Chrift Jefus,
whom he hath ordained^ if the Man Chrift Jefus did.
not die for the World ? And therefore the Scripture
iaith. That to this end Chrift died, and rofe again^ and
revived, that he 7night be Lord both of the Dead and
"Living, Rom. 24. 9. which Quick and Dead he will
judge at his Appearing, and his Kingdom, 2 Tim. 4. t.
And when he doth judge them, he will judge them
according to the Gojpel : But how can he judge them
in Righteoulhels according to the Gofpel, when there
was never any Gofpel for them, or Mercy offered to
them?
Obj. But if Chrijl died for all, and God was voil-
ling that all fhould be faved 5 why then are not all
faved ? .
Anfw. Becauie they believe not in the only begot-
ten Son of God, who is their Saviour, John ^ 18.
And God called, and they refufed ^ he ftretched out
his Hand, and they regarded not ^ he counlelled them,
but they would none of his Counlels -, he reproved
them, but they iet at nought all his Reproofs, but
followed after lying Vanities, and fo forfbok their
own Mercies, and denied the Lord that bought them,
and brought upon themlelves Iwift DeftruQion : And
becaufe they received not the Love of the Truth,
that they might be laved, therefore (if you would know
wherefore^ God gave them up to ftrong Delufions,
to believe Lye?, that they all might be damned who
believed
believed not the Truth, but had plealure in Unrlgb^
teoufnefs. See Prov. i. 24, 2J, 26,^27, 28, 29, 30,
31, 92. 2?^/. 2. I, 2. 2 TheJJ] 2. 10, II, 12. And
again, Chiift faith, How oft would I have gathered you.
together, as a lien gather eth her Chkkens under her
IVings, and ye would not ^ Mat. 2;^. 57. ilnd this is
the realbn why fome Men are not laved : for God
never promileth Life and Salvation to any Vizn whe-
ther he will, or no ; but threatneth Death and ever-
lalting De[tru£lion to them which believe not, and
obey not the Gofpel, 2 Thejj. i. 8, 9.
Obje£t. hut then you hold free-will ; and that Men
may be faved^ if they will.
Anfw. I hold nothing but what the Scripture laith,
and that you fLali give me loave to hold : neither
do I believe that any Man hath, or ever had any
Will or Power of himfelf, without God, to do any
thing that is good ; for in him we live, move, and
have our being : but in, and through, and by God
^nd Chrift, we may do all things : for the Lord h
a Sun, and a Shield, and will give Grace and Glory,
and no good thing will he with-hold from them that
' roill walk uprightly, Pfal 84. 11. And he hath given
Chrilt to Death for all Men, as I have proved al-
ready at large \ and, Ue. that /pared not his, only Son,
but delivered him up for us all •, how fhall he not with
him give us all things ^ Rom. 8> 9 2. And his Hand
is ftretched out all the Day long to a fiiff-necked
gainfaying People. What Man is there that knoweth
not, that if he make ufe of all the Will, Power,
and Underftanding that God hath given him, the Lord
will double his Talent, and give him more ? And
that the Lord hath given all Men enough to leave
them without Excule, I have already proved in
the former part of the Book ; and if any Man would
have more, they muft improve that which they
have, faithfully 5 for, he that is faithful in that which
is leaji, will be faithful alfo in much : but he that
is
©^ iS>ti}tt of Caufeis, ^c\ 51 n
7j '»;?/»/2 i;z /^^ ieaji, will dljo he unjuft in much,
Luke 16. 10. And what Man is he that doth not
know, that he is not condemned lor not doing that
which he cannot poflibly do, but for leaving undone
that which God hath given him Power and Ability
to do > Let any Man deny it if he can.
And now. Whereas it is a Queftion, Whether all
Men may he faved if they will ?
Before we anfwer this Queftion, we fhall fhew the
Opinion of thofe Calvinijis who make this Obje-
ction \ for it is ufually made uTe of^ as a meet
captious Invention^ themfelves being compelled to grant
as much Freedom of Will, as we defire to plead
for.
For, I. The Affembly of Divines, in their Confef-
Jion of Faith, chap. 9. do exprefly fay, God hath en-
dowed the Will of Man with that 'Natural Liberty^
that it^n neither forced^ nor by any ahfolute necejjity of
Nature determined to do good or evil. And to prove this,
they quote Mat. 17. 12. Jam. i. 14. Deut. 30. 19.
Which places do (hew, that the Jews were no way
forced to abufe fohn the Baptiji, nor to put him
to Death, But that Men are dravcn to fin by their
own LuJ}s ^ And, that God calls Heaven and Earth to
record againft Men, that he Jets Life before them as
voell as Deaths and that it is Gods Will they fhould
chuje Life.
Let us add to this Teftimony, the Witnels of
Mr. Baxter^ who tells us, in his Preface to his Call
to the Unconverted, " That Calvin as well as Arminius
" held Free-will ; and, that no Man of Brains
" denieth that Man hath a Will that is naturally
'"'' free^ it is free from violence, it is a f elf-deter*
*' mining Principle. " But that the Will of Man ^ is
not free from evil 'Difpofitions\ we grant as well as
Mr. Baxter^ and all Men know it to be too true.
Sure, here is as much faid for Free-will as any Man
need to lay, and perhaps more. For,
The
3t ^U 0^tin of €mtt&, Bed
The difference between Us, feems to be this ; Thef
iay, Man hath a Will vohich is naturally free : We
fay, Man hath this freedom of Will by the Grace
of God. And which is molt likely to be true, judge
ye.
It is certain, that when Adam had finned, he gave
no Signs at all of any Freedom of Will to lee God,
nor to hear his Voice, but was afraid, and hid him-
lelf from God ; he was fo far from humbling him-
felf for the Sin which he had committed, that he en-
creafed it by excufihg it. But God in Mercy, before he
fentenced him for his Sin, gracioufly gave to him,
and his Potter ity, a Promife of a Saviour, and by this
Grace reftored him (ev'n v^holQ Adam) to lome gra^
cious Liberty and Power to leek for Life; and this
appears, in that he was now capable to put forth
his Hand and to take of the Tree of Life : but this
being now^ not the Means by which he (hould live
for ever, [^but only that ObjeS of Faith in the promi-
fed Seed] God drove him out of the Garden o{' Ede;t,
and by a flaming Sword kept the Way. to THAT
Tree of Life (planted in Eden) from Adam and all
his Polterity : for all which, fee Gen. 3. 8, to the
end. Whence it is clear, that it was not Nature,
but God's free Grace, which did reftore Mankind to
a pofiibility of Salvation ; which yet could not be
poflible, but that God gracioufly gave Mankind this
Mercy, ev'n Liberty and Power, to accept of Life
■when 'propofed to him, or offered by the Lord, in
fuch way and manner as was molt convenient, for
liim in his fight 5 In which Tenders of Life, he is
ready, with further Supplies of Grace, to make an
Everlafting Covenant with all that incline to his
Voice, that their Souls may live, Ifa. 45. 22. and ^rj.
;,i, 2, 3, 4. Mark. 16. I J, 16. Rev. 22. 17. And
! in ail this, Man's boafting is excluded, the whole of
that which is good in him, ev'n from the firft Mo-
tion of his Will, being of Free Grace, and not of
Nature*
&)t i^ihtt of CaufcisJ. s. 1
have thrufi it forth into the IVorld a' 'twas v/eaihed ;
leaving out only fuch IVords^ or SenteiiieSy as iveie ju~
pe,jlucus, and nothing to the Argument, or note und
then tranfpojing a Sentence, to make the Method appear
more clear : and what is added as fupplemcntal in the
aforefaid Pages, I have dijlinguifhed by infciting it in
an ItzWck Char aFler. 'The R^afon^ why Jwa^fo very
cautious in this Matter, was, becaufe, it may be, fome
who have had very hard Thoughts of me, will be ready
to fay, if they find nothing worthy of the Charge they
have already brought, that I have prevaricated, in not
publifloing a true Copy of what I deliver' d fro?n the
Pulpit I which now they cannot jtijlly do : fince 1 have
.omitted nothing, that I know of, in this or any other
Part of the Difcourfe, that appears to be obnoxious, or
might tend to exaggerate, or jttflify any Part of the
,Charge brought againjl it. However, becaufe there are
fome Exprejjjons which may be thought not fo well guard-
ed, nor the Arguments fo fully evinced as was needful,
which indeed the Limits of an Hour, zvould hardly aU
low, I have added a Poftfcripr, that I might farther
explain xvhat has been fo much mifreprefented in that
Difcozirfe, and do my felf the Jufiice, which popular
Reports have denied me.
There is one Thing mere which I am obliged to add,
namely, that as it has met with much Oppofition from
fome, fo has its Publication from others : Some of whom,
having been cccaficnally asked. What they had to ob-^
jetl againjl it, have difcovered, if not confeffed, that
they knezu but little of it ; only they were afraid that
the printing it, wQiild make a Flame in the World, and
raife a new Paper-War. This, I confefs, was of
eq^iaJ, if not more^ Weight to me^ than the Vindication
of
The PREFACE. vii
of my own Sentiments. But I hope their Fears will prove
groundlefs 3 for though they tell me fome have refolvsd to
anfvjer. it, yet 'tis in my Power, and not in the leafl con-
trary to my Inclination, to quench the Flame, by forbear-
ing to reply i though I hope none xuill give the?n [elves the
trouble to militate againfl thofe T'hings which 1 have de-
livered, about which I have declared my felj not to be
very peremptory, as being of a more indijferent Nature ;
andif anyjhould think fit to objeB againfl the Imputati-
on of Adam's Sin, which many in the World deny,
I hope fome of thofe, whofe Condufl hai laid an Embargo
on my Pen, will do fomething in Defence oj that Truth
according to their own Method of Reafoning.
1 cannot here forbear to mention an obliging M:ffage,
which wasfent me by a Reverend Brother, fignifying,
that if Ifaid any T'hing againfi Origwa] Sin inherent,
he would fend ?ne a Civil Letter about that Matter \ for
which 1 heartily thank him, but hope he will find no Oc-'
cafion to put his Intention in Execution. And ij he
fees any Thing elfe exceptionable, 1 f^ould, v:ere not
my Hands tied up, without fearing a Flame, think my
f elf Happy in interchanging Epifiolary Difcourfs with
one, who has given a publick Proof, that he is not d/fpo-^
fed to treat his Antagonifi in any other way, than what
becomes a Scholar and a Gentleman.
Before I conclude this Preface, / cannot but acknow-
ledge the obliging Ti-eatment I have met luithfrom ano-
ther Reverend Brother, who,though he heard the ficond
Sermon, determined not to give his Sentiments about
it, till it was publifhed. Had all others done fo, I
fhould have had no reafon for Complaint ; and flmdd
have taken more Pleafure in fubmitting what I have
publifhed to their Judgment, than I can have in my
frefent Views, of being tried by thofe, who have pafl
Sentence upon me before they have heard the Caufs.
However, mtimhfianding all they have faid cf me,
and herein have not f flriBly adhered to the Golden
Rule laid down by otir BieiTed Saviour, o/Doin^ to
^ all
vrn The PR EFFACE.
all Men, as They would that others (hould do to
them ; I think I can truly fay , I abhor the T'houghts qf
fpeaking Evil of any Man, or throwing Charges of
Heterodoxy on thofe whofe Sentiments I am a Stranger
to; much lefs would I weaken the Hands ofAIiniJierSj and
add to the Burden they /loop under, in a Day in -which
many would be glad, if fuch Allegations could be made
good. Could this be juftly laid to my Charge, Ijhould
conclude, that the Scourge of Tongues is a jufl Rebuke
upon me for it : But as the great Apoflle fays, I know
nothing by my felf, yet am I not hereby juftified.
/ zvifl) I had nothing more to refleEl on in the Progrefs of
my Minjjiry, than the 'Tendency of thefe Sermons to lead
the People out of the Way of Truth ; or, that no Ser-
mon 1 ever delivered had more Blemifhes in it, than thefe
have erroneous DoEirines ; or, that I had never more
defervedto be accufed of not fpeaking that which is right
concerning God, than 1 have in thefe Difcourfes .
A'ly earnefl Dejire, and Prayer is. That the God of
Truth and Love would favour me, and all my Bre-
thren, with a greo'-er Me af lire of Knowledge^ and Efia-
hlijhment in the Faith, that neither I nor they may
give any real Occajicn to any to fay, that we are de-
parted from the Simplicity tha*- is in Chrift ; and,
that we All may fpeak the Truth in Love, and
maintain it with a Zeal becoming the Importance of
,the Subjeci, and the Glory of Him whofe Image it be firs.
Dec. id, 1724.
SER'
SERMON I.
fS«!«fR«*««W«r»K««?«««*««:««««««««*«*««««««*««**-8?
ROM. V. 18.
^y the Offence of One Judgment came upon
all Men to Condemnation*
t/^v^
»v «K«t2^;^'i
H E N we find by v/oful Experi-
ence, that the whole Human Na-
ture is depraved, vitiated, and ex-
pofed to all manner of Sin, ic
Ihould certainly lead us to enquire,
whence this took its Rife , or,
tvhat is the Origin of all that moral Evil which
is in the World, and of that long Train of Mife-
ries that attend it. Befides, if Original Sin is to
he lamented, vve muft befatisfied, that it is really
a Sin. I therefore chofe to infift on thefe Words,
that I might give you my humble Thoughts on
a Doftrinc, which is greatly oppofed in the Age,
in which we livCj having in Ibme late Difcour-
fes endeavoured to eftablifh your Faith in the Do-
iKrine of God's eternal Decrees, which no one
B deniesi
i - i^he Doctrine of
denies, that ever I heard of, but he alfo denies
Original Sin. And, indeed, 'tis a Subject, that
has in it fo m?.ny Difficulties, that it requires a
great deal of Thought to be able to account for
them. This I fliall endeavour to do, as well as I
am able, and as is conliilent with the Brevity of
our enfuing Difcourfe.
Nor is it a vain, empty, or trifling Subjeft which
we hai'e before us, but fuch as is of the greateft
Import?aice ; and as I would not be miftaken my
felf, fo I hope my Way of handling it will not lead
you into any Miftake. And to this End, I fhall
endeavour, as much as I can, to keep clofe to the
Analogy and Rule of Faith , and I hope I (hall
fay nothing inconfiftent with, but what rather tends
to give Glory to the Divine Perfedlions.
You are very fenfible, that there are many,
who, when they fee the Pronenefs of Man to Sin
from his Childhood, will not deny, but that our
Nature is corrupted : But how it comes to be fo,
there's the Difficulty. To fay that it comes only
by Imitatioyij is to fuppofe, that Sin, and confe-
quentlyrDeath, reigns only over thofe who (in af-
ter the Similitude oi Ada7ns Tranfgreffion, which
Vvas an aftual Sin ; whereas we read, Verfe 14.
of this Chapter, that/V reigned over them, that had
not jinned after the Similitude of Adam'i 'Tranfgreffi-
m.. It alfo fuppofes, that Judgment ccmes only
for ^in committed by us, while we readily follow
a bad Example; whereas our Text plainly fays,
that it took its Fufe from the Oflence oi Adam.
That this is the Senfe thereof, to me feems obvious
even to a Demonfcration ; or elfe we are very much
at a lofs, as to the Senfe, and juft Idea of Words,
' which cannot, without manifcil Force put upon
them, be taken in any Senfe, contrary to what is
contained in ourTranflation.
Original Sin, 3
If we look back to the 1 2th Verfe of this Chap-
ter, of which our Text is a parr, we find the Apd-
ille afferting, that Sin entered into the World, and
Death by Sin, by one Man, that is, by the firfi
Man, in whom * all have Jtnned ; and alfo by his
firft O&nce, andfo itpaffcd upon ail Men. And ac-
cordingly 'tis {aid, Verfe 14. to reign from Adam
unto Mofes; that is, from Adam iucceffively hi
all the various Generations of the World. Be-»
fides, I'^er. !
* This feems to be the moft «ex, qni copJemntMtitr, reaiiim
natural Senfe of 53 w ; and fb jmm contraxerUttty ah v.nu, Anius
it proves Adctm, in whom all hominis offenfii ; fic & qmtcjitot*
finnc'.-l, to be their Head and
RcpreientaLive, and alio agrees
bell: wich the Apoirles general
Dc{i£»n,or Argument infijted on,
and further iilujiirated ia the
following Verfes.
f Thfi Word, though net in
the Original, is very jufily fup-
plied in our Tranliation, from
Ver. xvi. Or elfe, as the learn-
ed Groihis obfervcs, the Word
\y'ivi\o might have been fup-
plied ; and fb the Meaning is,
P^es procejpf in Gondemnatiomni :
Vv'liich will not in the leall al-
ter the Senfe of the Text. And
here I cannot but take Notice
of a very good P^araphrafc of a judicial or forenlick Senfe. So
f. Ca^cUus on this r«ye, which that, according to the ConUru-
think contains the true Senfe. (flion of the VVord, KctTciitetiAA
thereof: His Wor^ls afe thefe : fignifies, y»(licinm adverfus ali-
^emadtncdmi onims Horn- quern,
B 2 i^
'vi'iiijicar.iur^ abjolnttomm fuani
ohthinenint ab una. unim hcmi-
71! s cbcd:entia.
II That Ktiua. is not always
taken in a forenfick Senfe, fee
Mat. vii. I. Rom.\i. jj. As
for Kctldneiixai we don't often
meet with it in the New Tefca-
nient, but Vv'hcrelbcver it is
ufed, it is fo taken, ^qq Verfe
16. of this Chapter; and.i^owz.
viii. I. And fb are thofe
Wo'-ds,the Sealc v/hercof hasan
Atfinity to it, as Rem. viii. 54.
Tij i K'x\a.Keivc<>v. Aiid alfb
aKA\d,K':i\oi, as in AEis xvi. 57.
and C^'YJ^. xxii. 25. is taken in
4 'Ihe Doctrine
if he had made him in a State of Sin. ; ; /.' _
Moreover, had he been made in a State of Sin,
he niuft have been made in a State of Separation
from
' 'O R I G I N A L Sin. 7
from God ; and th'ereforfc utterly incapable of Con-
verfe with him, and as fuch fet at the greateft moral
Diftance from the Fountain of all Holinefs and
Happinefs. He could not be the Subjed of Di-
vine Influences, which fuppofe an Intereft in Di-
vine Love ; and confequently, he muft be altoge-
ther unable to anfvver the moft valuable End of his
Creation. Such a Blemifli as this would have fulli-
ed the Beauty of this lower World to fuch a De-
gree, that the Pfalmift would have had more Rea-
fon to fay, as he doth, Pfal. Ixxxix, 47. Wherefore
hafi thou made all Men in vain ? Therefore we can-
not but conclude, as Solomon does, Ecclef. vii. 25?.
that God hath made Man upright.
From hence it follows, that Man was made
Happy I or, as he had Powers capable. of knowing
and enjoying God, fo he was Happy in the Know-
ing and Enjoyment of him. Yet we muft obferve,
that when vye fpeak of Man's firft State of Holi-
nefs and Happinefs, we do not fuppofe, that when
God made him Upright, he aded to the utmoft of
his Power. This he never did in any Inftance ;
therefore he never made a Creature in fuch a De-
gree of Perfeftion, but he might have made him
move perfeft, had he pleafed. There are no Per-
feftions fhort of Divine, but he might have com-
municated : He might have made Man, whom he
conftituted a little lower than the Angels, above
them ; fince all created Perfedions are bounded
by his Sovereign Will. 'Tis true, Man's Dignity
and Happinefs was very great, and he was, as we
generally exprefs it, perfed in his Kind i yet he
was not made in fuch a -State of Perfedion, as he
fhall arrive to wlien he is brought to Glory.
And as he might have been made with a greater
Degree of Perfedion, fo he might have been admit-
ted to partake of feme greater Privileges, even in
this World. God might, as is more than probable,
had
$ The Doctrine cf
had he pleafed, have granted him a greater De^
gree of Communion with himfelf. For, as he ne-
ver in framing Creatures, aded to the utmoft o£
his Power, as was hinted but nowj even fo in
inanifefting himfelf to them, he never fhined forth
tvith fuch a Luftre, nor manifefted fo much of his
Glory to any, even the beft of Creatures, but
he could have made fuller and brighter Difcove-
jies of himfelf to them, had he been pleafed'to
add fome further Degrees of Enlargement to the
Capacities of the Subjeds, fo that they might be
thereby rendered more capable pf receiving them.
This will further appear, if We confider, what
Man had ground to expect, had he performed per-
fed Obedience, according to the Tenor of the Co-
venant which he was brought under ; for then the
Promife of Eternal Life would have been fulfilled,
and he pofl'efled of a Degree of Happinefs, whieh^
from the Nature of the Thing, he could not be
poflfeffed of in his firfl Creation.
For the further llluftrating this let us confider
two Things.
(i.) What Man was poffeffed of, as a reafon-
able Creature, antecedent to, or in Order of Na-
ture before, his being in Covenant, which fome
call God's natural Image or Creation-Grace.
(2.) What he was given to expefc, as being con-
cerned in the Covenant made with him, in which
Eternal Life, and many Circumftances of fuper-
added Bleflednefs attending it were promifed, up-
on Condition of perfed Obedience. This con-
tains more efpecially God's fupernatural Image,
or what is fometimes called Super-creation-Grace.
Under the former of thefe Heads let us obferve^
[i ] That God could not create Man in a State
of moral Evil, polluted with, or Iiaving in his Na-
ture the leaft Propenfity to Sin, for that would ar-
.gue him the Author of Sin. 'Tis VQry eafy to
fllCU',
Original Sin. ^
fhew, what we mean by this Propenfity, Biafs, or
ftrong Inclination to Sin, by defcribing Man as
ihe is at prefent in his fallen State. Let us confi-
•der every Imagination of the T'houghts of the Heart as
only E'vil, and thai continually^ Gen. vi. 5. Take a
View of the Will as filled with Obftinacy, fee
againft God and Holinefs, bent to backQide,
fomerimes compared to an Iron Sinew^.noz to be
perfvvaded to fubmit to the Divine Government,
whatever Arguments are brought, or Motives al-
-ledged to perfwade it thereto. This is the Chara-
ftcr of Fallen Man, deftitate of the Divine Pre-
fence and Grace- And can we fuppofe it pofli-
ble, for God to have created him in this Conditi-
on ? This would make his Ruin necefl'ary by a
Neceffity of Nature : yea, it would fuppofe him
to be habitually a Sinner, before he was aftually
fo. And thefe Habits being deeply rooted in Na-
ture, and Concreate therewith, muft be culpable ;
for that which produces Sin, which is a Crime,
cannot be exempted from being equally, if not
much more, fo. And can we fuppofe fuch vicious
Habits to proceed from a Holy God ? God for-
bid !
[2.] Man was made without the leaft Charge of
^uilt brought in againft hiln, and confequently "he
muft be the Object of the Divine Approbation ;
for, as we obferved before, he pronounced every
Thing he had made very good- This is the re-
fult of the former, and necelTarily arifes from his
being finlefs. •
[3.] No fuperior external Force could prevail
againft him, fo as to render his Fall ncceflary or
unavoidable by a natural Necefficy. For as the
former reflects on the Holinefs of God, this feems
inconfiftenc with his Goodnefs ; and it would be
an Impeachment of his Juftice to fuppofe, that he
punifhes Sin in thofe, to whom he had not given
C iufli-
I o T^he Doctrine of
fufficlent Power to refift any Efforts that might
be made to enforce it- The Tempter might ufe
his utmoft Endeavours, but could do no more than
prefent the infnaring Objcift, or follicite a Com-*
pliance with his Suggeftions ,• but he could not of-
fer Violence to the Will. Therefore he might
conceal the Deformity of Sin, with all the fubtle |
^Arts that his Malice could invent ^ or put the ^
fairell Colours on it, that it might appear with
all the Beaut}^, which it is capable of receiving :
yet Man had Wifdom enough to deted the Fal-
lacy, and Strength fufficient to repel the AfTaulti
and retain his Integrity. So that had our firft
Parents ufed that Power, which God endowed
them with, as a Part of his natural Image, they
■would have appeared more than a Match for the
Adverfary, who could by no means prevail againfl:
them without their Confent.
But all this was no more than what Man was
porieiTed of i thefe were the Gifts of Nature, or
Creation-Grace. There was fomething beyond
this, that was promifed and expeded, which we •
call Super-creation-Grace, which is the jeconS.
T'hing to be confidered.
Tliis carried in it fome farther Degrees of Com-
munion with God, as well ^s a Right and Title t€f
a greater Degree of Blefiednefs ; or, at leaft, the
Grace of Confirmation, whereby his Fall would
have been rendered impofiible : Which will fur-
ther appear from what will be confidered under a
. following Head, when we come to fpeak ofAdam
as the Head of a Covenant. Thus we have fhewn,
how Man was made Holy and Happy ; which leads
us to the femid Branch of this fir fl Head^
2. To fpeak of him as having fmned and fallen.
Though he was in thefe advantagious Circumftan-
ces^ he abafed himfelf even to Hell, he fought out
many Inventions.
J
Original Sin. i i
If any one fay, how was it poffible, that an
innocent Creature fhould fin, and thereby fall :
though the Polfibility of a Thing, where the Fad
is fo evident, can't reafonably be queftioned i yet
to this it may be replied. That Man, though crea-
ted Innocent, was notwithflanding Mutable; for
nothing is Immutable but God, or what is render-
ed fo by his IVill or Providence, That Man's State
was not rendered Immutable by the ^/// of God,
is plain i for then he could not have fallen, with-
out fuppofing the Divine Wtl/ to have been fru-
ijr|ted. And that Man's State of Innocency was
irRlriendered Immutable by God's Providence^ is no
lefsud^vious ; for that was a BlefTing which Adam
rather expefted, than enjoyed, and which he had
no Reafon to expeft, without his performing per-
fed Obedience, according to the Tenor of the
Covenant he was lender. Had he done this, he
would have had the Grace of Confirmation, which
would have rendered his State of Innocency im-
mutable ; and then 'twould have been an eternal
Truth, that it is impoffible for this confirmed Crea-
ture to fall. Now that Man {hould fall, not having
obtained this Privilege, is no unaccountable Thing;
for 'tis only to fuppofe him created with a free
Will to what is Good or Evil, and at the fame
Time left to the Freedom of his own Will, to chufe.
or rc&fe without conftraint.
But that we may underftand what this Grace of
Confirmation implies, which Adam had not arrived
to, which would have fecured him from falling,
and which glorified Saints enjoy, whereby theii^
State is rendered fecure and unalterable ; it con-
fifts in God's, freeing them from all Temptations
from without. For as for inward Temptations,
they are hardly confiftent with a fin lefs State ; for,
as the Apoftle obferves, 'James \. 14. Every Man is
Uri^tfidy^ wheii i^e is drawn azuay of his oivrt Lujiy and*
- '< . C 3 enticeJk
I i The Doctrine of
enticed. Or, provided God fhould fufier Man to
be tempted, as he did our firft Parents in Inno-
cency : yet if he was pleafed to afford him a pre-
fent Interpofure of Providence, telling him, that
the Enemy is at hand, and therefore he has more
than ordinary need to be on his Guard, look to
himfelf, and take heed of Inadvertency or a Sur-
prize ; I fay, if there was fuch a prefent Interpo-
fure of preventing Grace, 'tis next to impoffible,
that an innocent Creature fhould fall ; and much
more fo, if to this we add, the prefent Influence
of Divine Grace, exciting thofe Habits of Grji^,
that are already in the Soul. This would ^^^t^'
ally prevent his Fall ; but this Ada?n had notfiiut
being left to himfelf, the Snare was laid by the
Tempter, and his Feet entangled therein, and fo
he finned and fell.
That he finned and fell, appears from the Con-
fequents thereof, and from all that Sin, which has
ever fince invaded, and polTeiTed all the Powers
and Faculties of the Souls of all his Poflerity,
our Saviour himfelf only excepted-
Now when we confider Man ^sjtming, we con-
fider him as cafting off his God, refoiving to be
his Subjeft no longer, chufing another Lord, or
determining to give Laws to himfelf, and. be at his
own difpofal. It alfo contained in it a Separation
from God. Man feparated himfelf from his God
hereby; that was his Crime; and God refolyed
not to coiiverfe with him any longer, nor conti-
nue to him theBIefiings he had forfeited ; there's
his Punifhment.
We iiave an Account of the Fall of I^fan, and
the Manner .how it was broupfht about, in Gen. iii.
What was the Temptation, how it was managed,
and how itfucceeded, according to the Tempter s
Defire; as alfo what were the Confequences there-
of, to wit, Guilt, Fear, Shame, Flight from
■ . God,
Original Sin; i^
God, and the Curfe of God pronounced on the
whole Creation, which was from that Time fub-
jefted to Vanity. And henceforth Man was
weighed in the Balance, and found wanting. And
it was impoffible for him to yield perfed Obedi-
ence to the Law of God ; for he that hath loft his
Integrity can never be faid to be innocent, with
refped to paft Guilt. For that would be to ren-
der that not done which is done ; and therefore ic
can never be faid of one that hath finn'd, that he
hath not {inn'd. 'Tis fuch a Perfedion as this
that would have given Man at firft a Right and
Tide to Eternal Life ; but this is irrecoverably
loft ', and therefore Man muft now expect to ob-
tain the Favour of God another way. For being
fallen, he is liable to the Curfe, or condemning
Sentence of the Law ; for 'tis exprefly faid. Gal.
iii. lo. Curfe d is e'very one that continue th not in all
'Things^ zvbich are ivritten in the Book of the Law to do
them. Now Adam having thus revolted from
God, he was immediately under a Sentence of
Death ; the Threatning made it due upon his'
firft Tranfgreflion. Gen. ii, 17. In the Day thoti
eatejl thereof thou /halt furely die. And by a parity
of Reafon, 'tis the fame as though it had been faid.
In the Day thou violateft the Divine Law, in any
other Inftance, thou fhalt furely die. As foon as
ever Sin entered into the World Death accompa-
nied it, or entered by it, to ufe the Apoftle's
Words, Rom. V. 12. Therefore it might be faid
of him, that the Moment he finned he was dead
in Law ; and as for all the other, and more com-
mon Ideas of Death, fuch as the Separation of
Soul and Body, or all the other Miferies of this
Life, which are fometimes called Death*; thefe
are only the Confequents of this legal or forenfickv
? Exod. X. 17. i Cor. iv. 1 1. Cp xi. z ?.
Death;
i>f %he Doctrine of
Death ; and therefore are remotely contained m
this firft Threatning. That which was primarily
intended therein, was, as was hinted but now, a
Reparation from God, a being brought under his
Wrath and Curfe, and expofed to the total Lofs o£
that Communion and Intercourfe with him, which
he had before j as alfo a Lofs of that Right and Title
to Eternal Life, which the firfl Covenant gave him a
fure ground to exped, had he retained his Inte-
grity. This therefore raufi: bring him into a State
of Defpair ; for no Relief was to be had but by
an Acl of Grace, or the Interpofure of a Media-
tor, which he had then no ground to expeft.
And to this let me add, that another Confequejit
hereof was, an utter Inability to do any Thing
that was in all its Circumftances good. For as his
Hope proceeded from his Intercft in, and Near-
nefs to God, which was then loft, and nothing
but Defpair enfuM i fo his Power to do what is
good proceeded from the Reditude of his Na-
ture, which now became vitiated by Sm, and turn-^
ed cut of the right Way; it alfo proceeded from
the Divine Influences, which were now forfeited ;
fo that his Strength to do good, and preferve him-
feif from falling by future Temptations, was in-
tircly loft, fince the Lprd was judicially departed
from him.
Thus ftir we have confidered Man as firft advan-
ced to great Honours, and then as fallen from
them, which leads us to the Second Branch of our firft
general Head, viz.
2. To confider him in all this not as a private
Peifon, but as the Hs^d and Reprefentative of all his
Pijlerity.
Here let ic be premifed, that he was under a
Laid, and a Ccveuant ; iirft under the former, at
leaft in order of Nacure, and then under the lat-
ter. Not that there v/ere two DifpenfacionSj which
he
6 R I G I N A L 3 I Ni tf
he was under, viz,, a Legal and a Federal, which
no body ever alTerted ; but the Difpenfation
he was under had thefe two diftinft Ideas in it.
Had it been only a Law, I humbly conceive, no one
would have been concerned in it, but himfelf j and
therefore they who are not willing to allow, that
he was the federal Head, and Reprefentative of
all his Pofterity, contend for its being only a
Law.
But that wie may endeavour 'to fet this Matfer
in a true Light, and further illuftrate the Head we
are now entered upon, we fhall enquire,
[i.] What is the Difference between aPerfon's
being under a Law, and under a Covenant ; and,
[2.] Endeavour to prove, that Adajn ivas under
a Covenant, which will prepare our Way for the
third Head ; to wit,
[3.] That he was the Head and Reprefentative
of all his Pofterity ; and,
[4.] We {hall confider how the Divine Perfedi-
bns may be vindicated in this providential Difpen-
fation, in ordering One to fl:and in the Room of,
and ad: for All Mankind in this Matter. ""
[i.] To confider the Difference between a Per-
fon's being under a Lazv, and under a Covenant.
A Law is the declared Will of a Sovereign, which
Subjefts, as fuch, are obliged to obey, provide4
it be juft, without any mutual Stipulation between
him that made it, and thofe that are bound there-
by. And to fecure the Honour thereof, and en-
force Obedience, it is neceffary, that there b^
feme Punifliment annexed, proportioned to the
Nature of the Crime, which the Violater there-
of renders himfelf obnoxious to. But as for Re-
wards, efpecially fuch as a Subjed hath not a na-
tural Right to, I humbly conceive they are not pro-
perly included in the Nature of it, as ^ Laiv ; but
Mrc rather contained in ic, as having the Idea of a
K:' . Cove^
i6 T^he Doctrine of
Co'venant annexed to it. A Covenant, efpecially as
palling between a Sovereign and his Siibjeds, which
is moft adapted to the Head under our prefentCon-
iideration, is a Law, with a fuperadded Promife
o£ fome Advantage, or BJeffings, which could noc
be claimed but by Virtue of that Promife.
Now, to apply this to our prefent Purpofe, the
Divine Law, or revealed Will, is that which we
are under a natural Obligation to obey ,• which
Obligation arifes from the Relation we ftand in to
God, as Creatures and Subjeds : fo that we can
be no more exempted from it, provided the Law
be promulgated, and remain in force, than we
can ceafe to be Creatures. And the Puniihment
annexed to it, is alfo proportioned to the Nature
of the Crime i fb that as the Lawgiver is infinite-
ly greater than any Creature, the Crime and Pu-
niftiment is in proportion greater, than what can
be inflided by any other than God.
The immediate and neceflary Confequence of
Obedience to this Law, is an Exemption from Pu-
niihment, and, I think, nothing elfe; except you
add, the Continuance of the Privileges he enjoy-
ed j which God determined .not to take away, un-
lefs forfeited by Difobedience : but no fuperadded
Privileges are annexed to it as a Law. If there-
fore there be a Promife contained in it, of fome
greater degree of Communion with God, or of the
Grace of Confirmation, or the Glory of the hea-
venly Scare, or, indeed, any Thing more, than
what Man was at firft polfefled of by an Ad of So-
vereign Pleafure, which we call Creation-Grace :
I fay, if there be any Thing more promifed to>
the Creature, provided he does not violate the
Law, then 'tis more than a Law, for it contains
in it the Nature of a Covenant, which leads us
to the fecond Head.
[2.] Ta
ORiGiisrAL Sin. 17
[2.] To confider, i\\Q.t Adam was under a Cove-
lant. If the Explication, we have given under the
i,i{l Head, of 9 Covenant, as contradiftinguilhed
from a Law, be jiift, we have nothing now to do,
but to prove, that there was a Prom'fe of iuper-
added Happinefs given to him, as performing per-
feft Obedience. This to me feems very evident,
though all the Arguments brought to prove it arc
not equally conclufive.
Some attempt to prove it from Hufia vi. 7,
which Words they chufc to rendei", T'hey like Adam
have tranfgrejfedthe Covenant. Therefore, fay they,
Adam w^s under a Covenant : And fo they think
that Adam is the proper Name of our firft Parent ;
in n hich Senfe they fappofe the Hel/rezv Word
(uD^^^) ADAM is to be taken, as we Hnd ic
in our Tranflation, in ^^c^ xxxi. 53. If I have co^
vered my Tranjgreffion as Adam. q. d. If I have
ufed fuch vain, trifling Excufes, as Adam did, to
palliate his Sin, Gen. iii. 12. But, though this
Argument is not to be treated with Contempi',
fince there are Perfons of confiderable Note, that
take the Text in tliis Senfc*j yet I cannot lay
much Strefs upon it ; becaufe the Words may be
rendered, as they are in our Tranflation, They
like Men, 6cc- Or, according to the common Gu-
ftom of vain Man, they have tranfgrejfed the Cove-^
nam ; i. e. They are no better than the rcil of
Mankind, difpofed to break Covenant with God,
So the Apoftle ufes the fame Way of fpeaking iiii
this Senfe, i Cor. iii. 3. Are je mt carnal., ayulroalk
as Men 1 Or, it may be taken in the Senfe tiiac
* Grothts, though net much lie pt \ ficut kA^m\, quia paB urn
inclia'd to allow yj^rtw/ to have meton vioLivit, '"vxptdfus ejt ex
been the Head of a Covenant, lledene ; ita teqtwm eji ex ftiA
yet fays, Mihi Latina J.\ec in- terrd expelli.
terfretntio vcn difplic:t^ ut firiftis
P Others
i8 T^he Doctrine o^
others * give of it ,• ^. d, They have tranfgreffed
the Covenant, as chough it had been a Man's Co-
venant.
A more common Argument, to prove, that A-
ilam was under a Covenant, is that taken from
Gen. ii. 17. In the Day thou eatefi thereof thou fialt
furely die. Whence it is argued. That if Man had
not finned, he fhould have been made Partaker of
the heavenly Blefl'ednefs.
I am very fenfible, that many will think that
much Strefs is not to be laid on this Argument :
for it will be objected, that though a Punrfhment
threatened infers, that it (hall not be inflided, if
not deferved ; yet it does not follow from hence,
that if the Guilt of Death be not Incurred, a
greater Degree of Happinefs muft neceflarily be
conferred. Thus if a Legiflator threatens his
Subjeds with Death, in Cafe they are guilty of
Rebellion ; it only follows, that there is an Inti-
mation given, that provided they do not rebel,
they fhall be continued in the quiet Poffeffion of
what they had a natural Right to as Subjeds, and
not advanced to any higher Degree of Dignity.
However, that we may not wholly give up this
Argument, let it be confidered. That this Threat-
ning was denounced, not only to fignify God*s
Will to punilh Sin, or the certain Event that
fhould follow upon it, but as a Motive to Obe-
dience, which i:> one great End of Threatnings
in human Legiflature. Now it highly becomes
God, and is agreeable to the Methods of his Pro-
vidence in all Ages, to encourage his Creatures
to obey him, by Promifes, as he does in the Dif-
penfation we are now under. And thefe Promi-
fes refpeft fome Bleffing we are not at prefent
poffefs'd of. So that Life, when promis'd in Scrip-
* Jmu & 7Vf w. Ta-fiquam homlnis.
ture.
Original Sin. 19
ture, is generally taken for eternal Life, or an
Admiffiori to the higheft Blelfednefs in Heaven.
Why t!ien {liould it impon fo great a Privilege in
one Difpenfation, and nothing elfe in another,
but: an Exemption from Punifhment ; which Adam
knew f jcm the Moment that he was created he had
a Right to, as not being, 'till his Fall, confcioas
of Guilt ? and why may we not then allow the
Confeqncnce : If thou finneft, thou fhalt die ;
therefore if thou finneft not, thou (halt obtain
eternal Life ?
Moreover, if the Death threatened implies a
Privation of the heavenly Blefl'ednefs, as well as
the Lofs of what he was adually poflefied of, as
it does in other Scriptures, why may we not fup-
pofe, that the contrary Bleifing oppofed to it,
which Adam was to expeft, was the Enjoyment of
that Bleflednefs ? As, to apply the Similitude ta-
ken from human Government, If a King, from
the Goodnefs of his Nature, and his Deiire to
be reckon'd a common BlefTing to all his Subjeds,
fliould give them Occafion to conclude, that he
would not only pi'eferve them in the Pofl'effion of
their natural Rights, but make them as happy as
they are capable of being by his Adminiftration ;
then, to threaten- Death to them in Cafe of Rebel-
lion, is not only to tell them, that they fliall be dif-
.poffefled of what they before enjoy 'd, but of the
jarge Expeftations they had Reafon to entertain.
That this is eminently true in the divine Ad-
miniftration, is evident : for Adam could not but
know God to be the Fountain of BlefTednefs ; and
when he looked into himfclf, he would find, that
he was capable of a greater Degree of Bleflednefs
than at firft he enjoy'd i and, which is yet more,
that he had a Deiire thereof planted in his Na-
ture. Then, what might not be fartlier expettcd
from hence .'' Would he not conclude, that God
#) 2 did
2o The Doctrine of
did not give him thefe enlarged Defires for no-.
thing, nor put a Thirft into his Soul after fome
Degree of Happinefs, and Communion wich him-
felf, which there was no PoffibiUcy cf attaining?
Would he not therefore conclude, that there was
fonierhing more contained in that Life, which he
was cautionM to take Care not to forfeit, than
bare!}' what he enjoyed in Paradife ?
But, if it be farther objeded, that we cannot
nrgue from xvhat God might have done for Adarriy
or the Happinefs he was capable of, that he had
therefore Ground to exped a greater Degree of
Happinefs \ let me farther add, that "'tis more
than probable, that Man was not without fome
fiirther Intimation of this, if the 'tree of Life had
in it the Nature of a Sacramental Sign, for the
Confirmation of his Faith in this Matter, from
which it took its Denomination. Some, indeed,
conclude, that it was called the Tree of Life only,
becaufe it was defigned to be a natural Means for
the Preferration of Life, or the repairing the De-
cays of Nature, having a Kind of medicinal Vir-
tue, to give as it were a new Life, when the Spi-'^
rits were exhaufted, or any Thing had occurred
which tended to break the Conftitution, or de-
{Iroy the due Temperament thereof. This Con-
jecture is framed to fupport a groundlefs Conceit,
"tliat Man was made mortal ; or at leaft that Death
w*asoniy to be prevented by this Expedient, I'iz,.
His eating of this Tree. But I fuppofe, it is no
diRicult Matter to prove, that the DiiTolution of
Soul and Body, and all the Miferies of this Life,
and a Liablencfs to eternal Death, are the Con-
lequence of ^^^^^w's Apoflacy. /jnd if fo, then'
the Tree of Life was defigned for a very different
life ', not fo iriuch to preferve the Strength and Vi-
gour of Nature, as to put Man in Mind of that
celeftial Life, which he was given to exped.
r That
O RT G I N AL Sin. 21
That this may funher appMi', let it be pre-
mifed, tha: ir was not inconfu ..it with that State,
in whicii M-an was' created,- lor him to be in-
Ih'uttcd, or have the Promife of eternal Life
brought to his Mind, by fignif-cant Signs. And
that the Tree (j- Life was of this Kind, appears
from the Ailufioi: lo it in the New Teftament, ia
fome Places I wnere the heavenly State is repre-
fented. This we are to underftand by the Tree
of Life in the Midji of the Paradife of God, Rev. xxii.
2. and Chap. ii. 7. Nothing, I think, could juftify
this Allufion, but the Sacramental Ufe of this Tree
loAdam in Paradife. And we have feveral Allu-
fions in the New Teftament to thofe Things thac
were typical in the Old. ThusChrifl is called our
Piijfover, and SanEiification is called the Circumcifion
made xvithout Hands; and Regeneration is called Bap-
tifm, or being born of Water : which Allufions would
never have been ufed, if they had not elfewhere
been deligned to fignify thofe refpective Things.
Even fo the heavenly Blelfcdnefs would never have
been defcribed.by eating of the "Tree of Life, if this
Tree had not been an Ordinance for the Confir-
mation of the Faith of our firft Parents, in the Ex-
pectation of eternal Life. Therefore it follows,
that there was a Promife thereof given.
If it be objected, that when Man was driven
out of Paradife after his Apoftacy, this Reafon
is afligned for it. Gen. iii. 22. Lejl he take of the
Tree of Life, and eat, and li've for ever ; and thac
therefore it had a natural Virtue to make him im-
mortal.
To this I anfwer, That I humbly conceive, the
Meaning of this Scripture is, as though God
fhould fay. Left the poor deceived Creature, who
is now become blind, ignorant, and expofed to
Error, fhould eat of this Tree, and think to live
for ever, as he did before the Fall, therefore he
ftwll
22 The Doctrine^/
(hall be driven out of Paradife. This was in feme
Rei'peft an Ad of Kindnefs to him, to prevent a
Miltake, which mi^ht have been of pernicious
Tendency, in turning him afide from feeking Sal-
vation in the Prcmifed Seed. Befides, when the
Tning ligniiied by this Tree was not to be obtain-
t!d that Way, in which it was before, it ceafed to
be a Sacramental Sign ; and therefore, as he had
no Right to it, fo it would have been no lefs than
a Profanation to make a religious Ufe of it in his
fallen State.
But that it may further appear, that our firft
Parents expeded a greater Degree of Bleflednefs,
and confequently that they were under a Federal
Difpenfation \ let us confider, that our Saviour's
Defign in coming into the World was, that he
might recover that out of the Hand of Juftice,
which Adam forfeited and loft ; but this was no-
thing? lefs than the heavenly Bleflednefs. Does
the Second Covenant contain a Promife of eter-
nal Life, in God's immediate Prefence in Hea-
ven, and flipll we fuppofe that th-e firft had no
fuch Promife annexed to it? Chrift came into the
World to deliver us from the Curfe, that is to fay,
the condemning Sentence, which. Man's firft Apo-
ftapj brought us under : but this v:is not all ;
he had a further Defign, namely, that we might
have a Right to the Favour of God, and fpiri-
tual Communion with him begun here, and con-
funmiated in Glory. This is evident from what the
Apoftle fjggefts, Gal.\\\. 13, 14. where he fpeaks
not only of his redeeming us from the Curfe of the
Law^ but procuring for us the Bleffing of Abra-
ham, which was very comprehenfive, including
in it that Promife, that he would be a God to hi^y
and would deal with him in fach a Way, that
he might appear to be his Shieldy and exceeding
great Re-doard. See Gcti. xvii. 7. compared with
Chap. XV. I. More-
O R I G I N /:. L Sin. 23
Moreover, in Gal. iv. 4, 5. the Apoftle fpeaks
of both thefe Ends of Chrift being Tent into the
World, njiz.. Not only to redeem them that were un-
der the Law (that is, the Curfe of the violated
Law J or Covenant ^ for it had both thefe Ideas in
it, as was before obferved ; and therefore may
juflly receive a Denomination from one or the
other of them : If we call it a Law, then "'twas
fuch a Law as had a Promife of fuperadded Hap-
pinefs annexed to it i or if we call it a Covenant,
yet it had the Obligation of a Law, (ince it was
made with a Subjeft, who was under a natural
Obligation to fulfil its Demands ; which I ob-
ferve, that we may not think the Apoftle's calling
it a Law overthrows our Argument. I fay, the
Apoftle obferves, that Chrift came not only to re-
deem us from the Curfe of the Law) but that we
might receive the Adoption of Sons. This implies in
it, a being taken into his Family, or our having
a Pvight to all the Privileges of the Sons of God,
which comprehend in them Eternal Life. Thefe
Privileges therefore Man would have had a Right
to, had he retained his Integrity, and fo ftood
in no need of a Redeemer to procure them for
him.
This will further appear, if we duly obferve
the Verfe immediately following our Text ; As by
one Man s Difobedience many were made Sinners., fo by
the Obedience of one fhaU many he made Rlghsous.
From whence it may be argued, that Chrift per-
formed aftive Obedience to the Law of God ; for
the Word here ufed, which we render Obedience,
is v-TAKori, which I think is never taken in any
tother Senfe : and that this adive Obedience gives
[us a Right to eternal Life, and not barely an Ex-
emption from Punifhment, is plain from the Ef-
feds and Confequences thereof, as ic is faid, 7>ta}iy
[liereby fiaH be made righteous, or fiiall -have a j'-ifti'
fiiaticn
24 T^he Doctrine vf
ficationof Lije^ as the Apoftle fpeaks in the Words
immediately foregoing, which certainly implies a
Right to Life. And that this Obedience was fub-
ftituted in the Room of that which Adam fhoiild
have performed, but did not, is plain, from its
being oppofed to his Difobediencei the Word being
Tlct^^'xoYt^ which fignifies a Defed of aftive Obedi-
ence. Therefore Chrifi's Obedience procurM for
us, that which Adami would have done, had it
been perfed, 'vix.. a Right to Eternal Life.
Lee me alfo add, that this feems to be the
main Drift of the Apoftle's Argument, in Rom.
viii. 3. IVhat the Laio could not do^ in that it xvas
weak through the FleJJy, God fending his oivn Son in the
Likenefs of Jinjid Fleflj, and for Sin condemned Sin in
the Flefl} : 'That the Righteoufnefs of the Law might
be fulfiird in us. q. d. According to the Tenor
of the Firft Covenant, Eternal Life was not to
be expeded, iince it was become weak, or could
not give it, for this Reafon only, becaufe we
were unable to yield perfed Obedience to it. But
God fent his Son, that its righteous Demands
might be fuIfillM in the Humane Nature ,* and by
this Expedient we may obtain that Life, which this
Law or Covenant, would have given, had not our
Fall rendered it weak : therefore the Life which
Chrift procured, and that which was promised, had
Adam Q:ood, were for Subftance the fame.
The Reafon why I ufe this Caution, in avert-
ing it to be only for Subflance the fame, which in-
deed is enough for our prefent Purpofe, is, be-
caufe I would not be underftood, as though I fup-
pos'd the Glory, which God's People (hall be ad-
vanc'd to by Chrifl, is not much greater in many
circumftantial Refpefts, which render it, beyond
any Thing elfe, that ever did or could happen,
either as enjoyed or expected, the Wonder of
Angels and Men. For here is a Divine Perfon
incarnate.
O R I G t K A L StT^; ajf
incarnate, and fo made under the Lav!>i which he
perfedly fulfilled : and thereby not only approved
hinifelf/<^/f^/tt/ to him that appointed him^ but here-*
in magnified the Law, and made it more honourable
than it would otherwife have been ; which no meer
Creature, by any Inftance of Obedience^ could
have done. Beiides, here Was an Inheritance pro-^
cured j not meerly by the Performance of altive
Obedience, but by the fhedding that Blood which
is of infinite Value. Thefe are fome Circum-
ftances of Glory, which the firft Covenant knew
nothing of. The Happinefs which we Obtain by
Chrifiy has aifo this peculiar Advantage, which
renders it moft eftimable and wonderful, in that it
contains a Deliverance from Death and Deftfu-*
ftion, as well as a Right to Life. It fuppofes a
Forgivenefs of all Trefpafles, as well as an Ad-
miflion into Heaven, to behold the Mediator**
Glory there.
Thus have We endeavoured to prove. That A-^
dam was under a Covenant, in as much as he had
the Promife of the heavenly Bleflednefs. But
fuppofe we could not prove that he had the Pro-
mife and Expedation thereof, it xvould be fuffi-
cient to our Purpofe, and would evidently prove
the Difpenfation he was under to be that t)f a
Covenant, if it were only allowed, that he Was irt.
Expectation of a State of Confirmation, in thof^
Advantages which he was poffefs'd of irt Paradife j
which would make a X'ery confiderable Aceeflion
to his Happinefs. But I humbly conceive^ it will
appear from what has been faid, that there was
much more expefled, and therefore that he was
imder a Covenant, which w-as the Thing to bd
prov*d; which leads us to the next Head.
'Thirdly^ To prove that Adam was conftitUte
the other was the Head or Prince of Life. The
refpeftive Things convey'd were indeed direftly
oppofite : therefore tlie Analogy or Rcfemblance
between them, confifted only in the Manner of
conveying them : fo that, as Death did not become
due to us, in the firlT: Inftance of our Liablenefs
to it for our own adual Sin, but the Sin of Adam ;
fo that Right to eternal Life, which we have in
Juftification, is not the Refult of our own Obe-
dience, but Chrift's. Now if Chrift was in this
^efpeft a Federal Head, and Reprefentative, of
his People, then Adam who was in this, or elfe in
nothing, his Type or Figure, muft be the Head
of a Covenant, in which ail his Pofterity were in-
cluded.
Original Sin, '27
eluded. Now that Chrifi the Antitype was the
Head of a Covenant, in which all faving Blef^
fings are contained i That his Righteoufnefs is
imputed, or plac'd to our Account, and we faid to
be made righteous therein, might be proved from
many Scriptures- Therefore it follows, that Adam
as being the Figure of Chrifi^ muft be the Federal
Head and Reprefentative of all his Pofterity.
Another Scripture, by which this might be pro-
ved, is I Cor. XV. ^') to 49, where the Apoftle
fpeaks of the firft and fecond Adam. By the latter
he means Chrift : now why (hould he call him fo,
who lived fo many Ages after Adam, if he did not
defign to fpeak of him, as typified by him, or
bearing fome Refemblance to him ? And in other
Expreflions he feems to imply as much, as that
we derive Death from him, of which he had been
fpeaking in the foregoing Verfes i and fo he fays,
•ver. 47. T'he firft Man was of the Earth, earthy ; and-
njer. 48. As is the earthy, fuch are they alfo that are
earthy i and 'uer. 45?. JVe have horn the Image of the
earthy : where he feems to allude to that Part of
the Curfe mention*d in Gen. iii. i^. Duft thou art^
and unto Duft fialt thou return.
And this Death is confider'd as being not meer-
ly a Debt owing to Nature, as he was made of the
Earth ; and therefore defign'd, as fome fuppofe,
in his original Formation, to be refolv'd into his
firft Principle : but it is fet forth in a very differ-
ing, yea, formidable View, as having a Sting m
it, "ver. 56. T'he Sting of Death is Sin: and tliis
arofe from a Violation of the Law, as the Apoftle
obferves in the following Words, which implies,
that this Death is not only afiliclive, but Penal j
and if fo, it muft enter into the World by Sin*,
as he faith, Rom. v. 1 2. This is what we derive
from the firft Adam, Death, with all the Effeds
of the Curfe, that attend this prefent State.
E 2 On
aS ^he Doctrine of
On the other Hand, he (hews us how the Se-
cond Adam luas made^ or ordained, as Mediator,
to be a quickening^ or Life-reftori.ng Spirit ; and
therefore in him we hope to enjoy a fpiritual and
better Life : in which Senfe he elfewhere ftiles him-
felf, yohtixi. 2^. "The KefuYYetiion and the Life, and
is called, ABsin. 15. T'he PYimeofLife. He is, as
fuch, the Author and Foundation of fuch a Re-
furrection to eternal Life, as difarms Death of its
Sting, and gives us a compleat Vidory, i Coy. xv.
57. In this Refpect the FiYJi and Second Adam are
compared together. If the Firft Adam's being
made a living Soul, implies nothing elfe, but his
being the common Root, and Father of Mankind,
in that, indeed, there is no Refemblance between
hrm and Chrill ; but in all thofe other Things,
which are fpoken of him in this Context, there is
a man ifeft Refemblance. So that asChrift is the
Fountain of that Life and Immortality, which is
brought to Light by the Gofpel ; fo Aidiam was the
procuring Caufe of that Death, which all his Po-
fberity are liable to. Thus he prefents to our
View Death and Lifej Mortality and Immortality,
in a legal as well as a natural Senfe : a Liablenefs
on the one Hand, not only to the Stroke, but Sting
of Death; and on the other, a Vidory obtained
over it. The latter we derive from thefecondA-
dam, as the Head of the Covenant of Grace : the
former we derive from the frfi Adam ; which
therefore argues him to have been the Federal
Head, and Reprefentative of all his Pofterity.
Moreover, if he had not been appointed the
Head and Reprefentative of his Pofterity, that
could not be true, which is exprefsly afferted in
our Text, that l^y his Offence Judgment came upon
all Men to Condemnation i or that all are juftly pu-
niftied for his Sin. For though God might dif-
penfe feme lefler Degrees of Evil to a finlefs
Creature,
Original Sin: 29
Creature, out of his meer Sovereignty ; and tho'
I will not contend with any that /
yet that the whole Affair of Life or Death (hould
be put into his Hand, or committed to his Ma-
nagement, was owing entirely to a divine Con-
ftitution, and. not due to him by a natural Right,
as the common Father of all Mankind : which
leads us Xo the fourth Head.
Fourthly^ To con fider how the divine Perfedions
may be vindicated in this providential Difpenfa-
tion, in ordaining, that One fliould ftand in the
Room of All Mankind ; fo that, without any A^
of their own Will, they fhould ftand or fall in him,
and Punifliiment accordingly be due to them. Since
the Difpenfacion, that Adam was under, did not
contain barely the Obligation of a Law, but inclu-
ded in it the Nature of a Covenant, as has been be-
fore confider'd ; and fince he flood in the Room
of all his Pofterity, fo that they are all punifliable
for his Offence, as has alfo been proved, which
is plainly afferted in our Text : it only remains
that we obviate thofe Objeftions which are ufually
brought by thofe, who entertain a differing way
of thinking, and more efpecially rejeft the Dodrine
of the Imputation of One Man's Sin to others with
a kind of Abhorrence.
The fum of aUthe Obj.eftions we meet with is,
that this tenjis to caft a very great Refleftion on the
divine Perfeftions : 'tis to luppofe him to do that
which we fhould account unjull and fevere in all
Methods of Humane Government : that 'tis con-
trary to the Law of Nature and Nations, which
is eftablifhed by no Icfs than a Divine Sanction :
and (hall we think it pofUble for the Divine Ad-
miniftration to give the leafl Umbrage to that,
which he has given us Reafon to think a great
Defed in all thofe which are of an inferior Na-
uire ?
Some alledge the Unreafonablenefs of one
M^n's being punifti'd for the Sin of another j
but
Original Sin. 31'
but that only holds good in Punifhments infllded
for another Man's Crime, on thofe who have no
Manner of Concern in it : but where a Perfon is
juftly appointed the Federal Head or Reprefen-
rative of others, *tis not contrary to the Ldw of
God and Nature, for his Crime to be placed fo
far to their Account, as that they (hall be liable
to Punifliment for it. Sacred and Civil Hiftories
abound with Inllances of the like Nature, which
no one can reckon exceptionable.
Therefore the main Strength of the Oh}eCi\on
lies, in the Unreafonablenefs of Perfons being
punifh'd for the Crime of one, who is appointed
t'o be a Reprefentative, but not chofen by thofe
whom he reprefents, though fo much concerned
in the Event of his Condud. The Cafe, fay they,
is much the fame, as though a King fnould ap^
point a Reprefentative-Body of Men, and give
them a Power to enaft Laws, and determine the
Fates of whole Nations at once, and render them
happy or miferable ; fo that, if they fnould plun-
der Men of their Eftates and Properties, there is
no Redrefs to be had ; which no one would call
juft. The plaufible Pretence is, that they are their
Reprefentatives,and what Perfons whofuftain fuch
a Charafter do, is in Effcd the fame, as though
it were done by themfelves ; thouirh there would
be no Ground to complain of Hardfliip, provided
rhey^ were duly elected by thofe, who are con-
cerned in what they do, as being reprefented by
them.
The Objedion, as fet in this Light, which I
was willing to confider in the fulleft Strength it is
capable 'of, that our Anfwer may appear more
juft ; I fay, the Objedion is apply'd to our Notion
of the Divine Difpenfation in the Cafe before us.
God is, fay the Objeaors, fet forth by us as ap-
pointing a Reprefentative, who was indeed a fin-
lefs
3j2 The Doctrine vf
lefs Creature, but yet mutable '■, fo that being lefc
to himfelf, by one fingle Inftance of Inadvenency,
Sin might enter, and the whole Race of Maa-
kind be involved in Ruin. This, fay they, is in-
con fiftent with the Equity and Goodnefs of the
JDivine Adminiftration.
There are various Methods taken to anfwer
this Obje(9:ion, and remove the Difficulty that
feems to lie in our Way. The Anfwer which
feme give, who lay more Strefs on it than they
need, is, that if Adam had retainM his Integrity,
we (hould have accepted of and rejoyced in that
Life, which he would have procured by his Stand-
ing, without complaining, or finding Fault with
the Divine Difpenfation : therefore fince he fell,
and thereby brought Death into the World, why
Ihould we not fubmit, and acknowledge that all
the Ways of God are equal ?
Others fay, that fince Adam was the common
Father, and therefore the moft honourable of
Mankind (Chrifly as was obferv'd before, only ex-
cepted, whom he did not reprefent) therefore it
was fit that he Ihould have the moft honourable
Poft, as this muft be fuppos'd to be ; and there-
fore had all his Pofterity been then exiftent, and
the Choice of a Reprefentatlve wholly referrM to
them, the Law of Nature would have direded
and pointed out the Man, who ought in this re-
fpecl to have the Preference to all others. This
Anfwer, I confefs, bids fairer to remove the Dif-
ficulty, than the other : efpecially if it be added,
that God might have given Adam fome Advanta-
ges of Nature above all the reft of Mankind, as
well as that Relative one, which arifes from his
being their common Father ,• and therefore that it
would have been their Intereft, as well as their
Duty, to have chofen him, as being beft qualified to
perform the Work which was devolv'd upon him.
But
Original Sin. 3 j
But fince this will not altogether remove the
Eifficulty, 'tis alledg'd, that God chofe him, and
therefore we ought to acquiefce in his Choice.
Since he thought fit, that he fhould be the Repre-
Tentative of his Pofterity, had all been then ex-
igent, fuppofing them to be in a State of perfect
Holinefs (and we muft not fuppofe the contrary)
then chey would have fubfcrib a to the Equity of
his Procedure, and approved of what his Sove-
reign Pleafure determined ; or otherwife they
would have adually finn'd, and fallen, in rejefting
or complaining of what they knew to be his Will.
For what is Man, that he {hould reply againft
God, or fay that any of his Difpenfations are noc
equitable!
But this will not fatisfy thofe, who advance the
contrary Scheme of Dodrine, and deny the Im-
putation of Adarns Sin to his Pofterity, who ftill
complain of it, as a very fevere Difpenfation, and
conclude that the Divine Sovereignty is pleaded
for againft his other Perfeftions. And therefore
let me add fomething further, which I hope will
fufficienrly anfwer the fore-mentioned Objedion.
We freely allow, that it is not equitable for.
a King (ro ufe the Similitude taken from human
Forms of Government) to appoint a Reprcfenta-
tive, who (hall have a Power committed to him,
to take away the Property or Eftates of his Sub-
jefts ; and that 'tis not enough to fay, that they
ought to acquiefce in what he does. But if we
fhould a little alter the Similitude, that it might
be more adapted to what it is brought to illuftrate,
and fuppofe a humane Form of Government,
where the Subjects had nothing which they could
call their own, feparate from the Will of the
Prince, and their Property and Eftates were not
barely defended, but given by him ; fuppofe alfo
that he was und^r no Obligation to do this, and
F chac
34 5^^ Doctrine ^/
that he had a Right to difpoffefs them hereof at
his Pleafure : in this Cafe he might, without any
Injuftice, appoint a Reprefentative, by whofe Con-
duft they may be forfeited or retained.
Now to accommodate this to the Matter before
us, fo far as it may be ufed to ilhiftrate it, let
me obferve to you, that there are two Things
which Adam was either poflefled of, or expeded.
The one I call Creation-Grace, or God's natural
Image ',' this he had as a Man : the humane Na-
ture was given him without Stain, or Guilt, or*
Blemifh i for that would have been unworthy o£
its Creator. But befides this, he had partly in
Pofleflion, and partly in Expeftation, God's fu-
pernatural Image, which I call Super-Creation-
Grace j confining in a Right to, and further Ex-
pedation of, a very great Degree of Nearnefs to
himfelf, or gracious Communion. This he part-
ly had, and was to have retained or loft : and a
greater Degree hereof was expefted, according to
the Tenor of the Covenant, which he was un-»
der ; and, confequently, this was to be obtained
or loft, not only for himfelf but all his Pofterity,
according as he ftood or fell.
Let me farther add, that Man could claim no
Right to this fpecial Favour, unlefs he had
ftood : and then his Claim had been founded,
firft in that Grace that made this Covenant, and
then in the Faithfulnefs of God, who could not
but fulfil what he had promised therein. Yeaj
God fhight have made him without it : for it is
one Thing to be a reafonable Creature, and ano-
ther t6 have the humane Nature fo much advanced,
as it was in this Covenant. Now can it be faid to
be unjuft, for God to repofe that in the Hand of
XL Creature, who was able to retain it, which muft
be confider'd, as well as tliat he was a mutable
Creature, and fo might lofe it ? If he loft it, did
he
Original Sin.
35
he lofe any Thing which he had a natural Right
to, as Subjeds of earthly Princes have to their
Property, which is given them by a greater So-
vereign, and whereof they are appointed Guar-
dians, and not allowed to difpofe of it at Plea-
fure ? And may I not further add, that this Cove-
nant could not be violated, but Guilt muft be con-
traded ? For Man was obliged to perform the
Condition thereof by the Law of his Creation :
and therefore in not performing it he was ren-
/
they are liable to, it is void of Self-Refledion, But
of this we {ha!I have an Occa^on to fay foinewhat
more under the Third He^ji/4..^
(2.) They have a Punimmlint of Lofs. There
is the Lofs of God*s fupern^tural Image, the Lofs
of his fpecial Prefence, the'Xofs of all the Bleffings,
Man had ground to exped, had he retained his In-
tegrity. For fince Adam, has forfeited and loft
thefe Privileges, all his Seed muft lofe them. We
{hewed in our laft Exercife, that that, which Adam
was concerned for in our Name and Beiialf, was
what God might have refufed to have given ; and
therefore he might appoint a Reprefentative that
might fin them away, and not be charged with do-
ins his Creatures wronj^. On this Foundation we
fay, that Adam forfeited and loft the fpecial Pre-
fence of God, which was his Glory, and Guard,
and Safety, in cafe of Temptation, which contain-
ed in it much of Heaven j and this all Mankind
have loft.
(3.) Though Infants have this Punlfhment of
Lofs, yet let me further add, that they have no
Senfe or A.pprehen{ion of what they have loft ,* in
which refpcct the Punifhment is comparatively ve-
ry fmall. The Man indeed who goes out of the
World under the Guilt of adual Sin, cannot help
tliinldng on what he has loft, ' and done to pYocure it ;
but the Infant has no Refleftion on any act of Sin
committed by him. 'Thismtifi be fuppofed^ ifiuefup-
fofe him taken out of the IVorld before capable of com-
mitting acTual Sin. I conceive he has no Idea or Ap-
prehenfion of what he has loft; and therefore we
may compare his State to that of a poor Idiot, who
never knew what Reafon meant, and therefore
perceives not the Lofs of it, though others that,
behold him know him to be unhappy, in not' ha-
ving that BlefTing which they enjoy. Or (if Si-
militudes may be conjidered, as not ill uj} rating 'Things
in
Original Sin. 47
in every particular Ciraimjlance) his Condition is
like that of one, who is born Heir to a Crown, who
having been carried in his Infancy into a Cottage,
• and there bred up in the meaneit Way, has no
Knowledge or Apprehenfion of what he has loft,
or was born to ; and therefore is comparatively
Happy though deprived of it. But if any one
fhould inform him of this, he would render \\\mjen-
fibly miferable, from his own Thoughts 0/ /j/j Cok-
dition, occajioned thereby .- Even fo, he who hath com-
mitted actual Sin cannot hit know what he has loft,
though the Infant, I think, does not. I am wil-
ling to be convinced, or better informed, if it be
otherwife. . r.. \.Uv
My only Argument for this is. That if heknoxvs
what he has loft, it muft be by fome Method of
Divine Providence leading him into the Knowledge
hereof^ after he is gone out of this World j and
that muft confift in fome way or other revealing
the Gofpel to him ; and that Revelation of the
Gofpel to him muft be only with this Defign, to
make him miferable" as a further PunijJoment of Ori"
ginal Sin. For the Gofpel cannot be knoivn by the Light
of Nature y and the Defign of revealing it cannot he^
that itjjjould be improved by him for his good; unlefs you
ftippofe another State of Probation, which is not ko be
admitted of. Therefore I cannot have fiich an Idea
of the Divine Providence, as to ftippofe, God
would reveal Chrift and his Gofpel to him merely
that he might knozv what he has lo/l ; and confequently,
that he might enhance his Mifery .Therefore I hum-
bly conceive, that though Infants have the Punifti-
ment of Lofs, they have not the Apprehenfion or
Senfe of what they have loft, as others, who have
committed aftual Sin, naturally and judicially have.
If it be objected. That this is inconfiftcut with
the Souls being a Thinking Subftance, or being a
Subje(5l capable of Converfation ; or if it be faid,
how
48 The Doctrine of
how can he reafon, but he muft Infer, that there
is a God the Fountain of all Bleifednefs, and tliaq
he is not in the adual Enjoyment of him? Or,
how can he converfe with thofe who have loft the
Gofpel Difpenfation, and not from hence argue,
that he is Partner with them in that Mifery, ani
from his knowing what they have lofi^ be able to con-
clude his own ?
To this I Anfwer. * T'i sane afyJVay to anfwer an Ar-
gument bypropnjing a contrary one. T'here are Difficul-
ties on each Side : therefore 1 am obliged^ till my Argu-
ment to the contrary is anfwered, to content my f elf with
fuch a Reply as thiSy which is little more than to confefs
my own Ignorance as to this Matter ; though when Ifay^
that 1 cannot account for it, I will not be fo confident
as to fay^ that it is by no means to be accounted for. It
may be {though I dare not pojitively ajfert it as fome
have done) he may remain deprived of the adual
Exercife of Reafon in the other World, as well as
he was in this ; or if not, he may be feparate
from the Company of thofe, who are capable of
telling him what he has loft. However, whether
this be true or no, I muft ftill remain by my Afl'er-
tion, fo far as to conclude^ that God will not reveal
Chrift and the Gofpel to him in another World,
barely that he may know what he has loft. And
if this be triie^ fuppo/ing him to have the aSiual Exer-
cife of Reajon, certainly he can have no tormenting Re-
fleEiion, fuch as they have who look back on their Con-
tempt and NegleEl of the Gofpel.
(4.) Another Punilhment of Original Sin, as
fuch, which is the immediate Refult of Adam's
Apoftacy, and the Confequence of the Punifhment
of Lofs mentioned in our laftHead, is an Impo-
tence, or utter Inability to do what is fpiritually
good. So that if Infants were fuppofed to be
born with the Exercife of Reafon, improved to
that Degree, as it is when they come tp^e.State
1 gf
Original Sin. 49
of Manhood, this may be truly {aid of them, as
fallen Creatures, vjhich no one will denyvjbo ginjei in-
to the DoBrine of the Necsjjity of Special and Ejjicaci-
ous GrAce. And it contains no Refleclion on the
Divine Perfedions, to leave a fallen Creature (in
a judicial Way) in fuch a Condition, as to refufe
to communicate himfelf to him ; which will necef-
farily infer an Impotency to what is Good /> all its
CircwTtftmces,
(5 J Though Infants are born Guilty, and Im-
potent to what is Good, yet I humbly conceive, that
before tljefirji beginning of the aElual Exercife of Reafcn,
this is not attended with a Binfs to what is Evil.
The Reafon why I nlfert this, is, becanfe if there
be a Biafs to what is Evil ivith this Circu7njlance^ God
is the Author of it; and then I can't conceive,
how the Divine Majefty can be freed from th€
Charge of being the Auchor of Sin. I don't fay,
as fome do, that Infants are Innocent^^ for \^ fup-
pofe in this Head that rhey are Guilty; nor do I
fay, that they can by any Means in their own Povjer,
norii,ill they be able when they are Adult thereby to obtain
Salvation, for that is fuppofed in their Impotency to
what is Good : but I can't fee, how they can be born
with an adual Biafs to what is Evil. For that is to
fuppofe that God creates their Souls, in fuch a State
as that they muft ncceffarily oppofe him, viz.. Not:
front Habits contracled but implanted by him as a Creator.
Whereas I would rather attribute this Neceffity of their
oppojing him to the Privation of his Prefence, and tlfc
Impotency confequent thereunto, which are'^Judicialj to-
gether with the acquired Habits of Sin, which are the
mediate Refult thereof, the fivfi Acls of Sin interve^
ning, than to any corrupt Habits inftfed into the Soul by
a Holy God.
^Tis true, if the Soul were not from God by
.'mmediate Creation, but the Parent was" the im-
:nediate Caufe thereof, as well as of the Body, as
50 The Doctrine of
many fnppofe, I cnuld eafily account for this Mat-r
ter, and would readily grant, that it has a Biafs to
what is Evil propagated with it by its Parents.
But I can^'t fee lufficient Reafon for this. We ge-
nerally fuppcfe therefore, that God is called the
Father of Spirit i^ becaufe he is the immediate Cre-
ator of the Soul : and if fo, let us confidcr, how
God ads in this Cafe becoming himfelf ; for we
muft not afi'ert any Thing unbecoming him in this
Matter. He may, 'tis true, create a Soul guilty,
without any Impeachment of his Perfedions, or
giving the leafl ground to fuppofe him the Author of
Sin ', for. that is a Punifliment due to us for the Sin
of our firfl: Parents : I can conceive alfo how God
can create a Soul, and yet not manifeft himfelf to
it, ivhen this Privilege has been forfeited : I can
conceive how God can create a Soul impotent to
what is good, without any Impeachment of his Per-
fedions, efpecially if we conjider the Privilege now de-
fiied, as having been once given, and then forfeited : But
I can't conceive, how he ,can create a Soul with a
Biafs to Sin without ading inconfiftently with his
Perfedions. Therefore though Infants are guil-
ty, and can't attain Life by the firfi: Covenant, nor
be faved without Chrift, as the Lord their Righteouf"
nefs, and the Spirit as the Fountain of Regenerating
Grace ; yet their Souls have not a Propenfity to
what is Evil in tl^eir firfl: Creation.
Obj. '"Tis ohjeBed by fo?ne, that God may do this
in a judicial IVay^ as the Punifhment o/Adam'j firfi
Sin.
Jnfzv. 'Tis true, God fometimes proceeds in a
judicial Way, by punifhing Sin with Sin, as fome
exprefs it ; but he never does this by infufing Sin,
or by putting a Biafs into the Soul, which (hall inr-
dine it to Sin. Thus when God is faid to have
hardened Pharaoh's Heart, he did not do it this
Way J but only frivati'pdy^ by denying him Hearn-
foftning
Original Sin* 51
fbfcning Grace. In the fame Senfe all thofe other
Esprejjion^ ufed in Scripture oj the like import ^ in which
the ProxiaeMce oj God is laid to be cowverfant about the
finjul Actions oj Men^ are to be iinderflood : as -when he
is J aid to have put a l)ing 'Spirit in the Mouth q/Ahab'i"
ProrhetSy i Kings xxii. 23. Or to have bid Shimei
curfe Y}a\'\(.\y 2 bam. xvi 11 Or when his Provi"
dence it J lid to be converjant about Jofeph'i being fold
into Egypr, Gen. xlv. 8. In thefe, and all fuch like
Places, we are not to fuppofe that God put a corrupt
Habit into the Souls of Men, but only that he denied
them preventiug Grace. The fame may be applied
to die Inflaiice before us, which is plainly tny Mean-
ing in this Head.
Bi^.t you will fay, Jince a Propenfity to Sin appears in
Infants, as foon as they appear to be reafcnable Creatures,
and increafes more and more together with the Increafe of
Knoivledge, and fince it is not from God ; whence
does ic aiife ?
This is juftly efteemed the moft difficult Qiiefli-
011 in the whole Scheme of Divinity ; and various
have been the Conjectures of Divines about it.
Some * hcive aflerted. That the Mother, while the
Child is in the Womb, having a finful Thought,
makes an Impreffion thereof on its Soul, whereby
it becomes polluted j but this Conjedure is, I
* T'.;
rid. JB. Piiflet Theol. Chr. in utero gefiant tali colore twHi
Jib. 5. cap, 7. Alftt ^tt animam nafcantur It a tntime coy-
creiiri inipuram dkamus, cum ni- pus QP mnmam uniri ut 'ad mo-
hil inipurtim a Dei ivanibus pro- turn corporis certx orianfur in
dire pojjlt Dum infatit eji mente eogitationes Motus
in utero matris ohjeSl-a in ejus qui fmit in cerehro wfantiuin
cerebrum eafdem imprcjftones cf- idem pr^Jlare in ilUs ac in ma-
Jiciunt ac in matris cereLrum : iribus nempe corum animam re-
Hec patet ex eb quod contingit cens creatam rebus fenftbilihus &
muheribus pregn.intibus cum rarn.^libus allrgare ; un:e z-'dc-
enim avide infpiciwu aliouid -vel n:i'. f injantium animas omnia ad
rubra vel fiavo clore unBum y'^adfuumreftn'^iorpus.
contigit feptjjlme ui uifantes quos
H a think,
5 2 ^he Doctrine oj
think, without ground. Others have confeiTed
themfcives unable to determine it, which is a bet-
ter, as v;ell as a modefrer Anfwer to the Queftion.
Wefliali not pretend to determine it, but with a
due Humility and Mcdeily. Therefore I humbly
conceive, that this Biafs to Sin enters into the Soul
ftt the Door of Temptation- I fuppofe, that the
Child, as foon as ever it is capable of receiving a
Temptation, that is ^ as foon ash has its fir fl Ideas ^ is
tempted. IfycuiviJlfay,tbisis as foon as 'tis united to
the Bcdy^ or at any other Time zvhik in the IVoml^, or as
•Joan as 'tis bornj I will neither affirm mr deny^ but he
iOfitent to fay I cannot tell ; but as foon as it has Ideas,
it is capable of beirg tempted, and is immediately
overcome by the Temptation, and fo becomes
bialTed to Sin : and it^'s needlefs to fay, that a Soul
is biailed to Sin, before it is capable of linning.
Now that it is immediately expofed to Temptati-
on, as foon as it is capable of acting, is evident;
fer if Satan don't tempt it, Ten'-pration will arife
from the Body to w^hich it is unired ; and the Temp-
tation ariiing from thence is agreeable to its natu-
ral Confl:itution, w!iich was derived from the im-
iTiediate . Parents. Nor/ the Body thus deling ob-
■jeEii'vcly, and the Soul being impotent to what is
good, it muft neceflarily be overcome, and from
that Time become mote and more defiled, and
prone to (in. I m.ight illuftrate this by a Similitude
talcen from a drop of Poifcn being injected into the
Veins of a Man, which will, by degrees, corrupt
the whole Mafs of Blood. Thus Sin enters into
the Soul j it was before this guilty, and mipo-
tent, then tempted and overcome, and fo biaifed
to lin i or firft the Body acis cbjetiively on the SouJ^
and then the Soul is overcome, and fo rendered prone tit
'Sin. This lays Sin at our own Door, and clears
tod from being the Author thereof.
if you fay, that accoi'ding to this Scheme the
In-
Original Sin. 53
Infant is not born defied : (T'boiigh, by the IVay^
if any one ivili prove, that there are innate Ideas, then
what has been afferted, ftippofes that he is i but i£
brherwife) 'tis enough forme to fay, that 'tis de-
iird, as foon as 'tis capable of ading 3 and that is
as loon as we are capable of difcerning it, or it
may be before the latter : htit I pretend not to tell
when this is.
If you ftill fay, that all this is not enough, but
r^e miifl afcribe this Propenjity to Sin to Jome other
Caufe, than that of the Body's aBing objeciively upon the
Soul : I will add further, that the Impotency we are
expofed to, by Reafon of the Divine Deiertion,
accompanied with a Liablenefs to Temptation, is
the Caufc, I Jhotdd rather fay Occajim, of our Com-
pliance with the Temptation, and that is the Cau^
of our being biaffed to Sin ; and therefore as Cauja
^Caiifa eft etiam Cnufa Catifati, fo the Impotence we
have to what is good in our Original Conftitution,
is the remote Caufe, or rather Occajion^ of this Pro-
penlity to Sin.
Thus I have given you my humble Thoughts
on this difficult Subject, and endeavoured to vin-
dicate the infinitely holy Gcd from the Charge of
Cruelty, or Severity, brought by fome, or of be-
ing the Author of Sin, by orhers, in confidering
the Puniihment due to Original Sin, as fuch. I
confefs, I do not like the ExprefTion which fome
have us'd : That there are Infants of a Span long
howling in Kell : 'Tis an unfavoury ExprefTion.
I had rather fay, there are Infants of a Span
long, guilty of Adam's Sin, and deprived of the
Divine Prefence ,• which is agreeable to what I
have aflerted, in which my De/tgn has been to put a
jufi Difference between the Puniftmient due to AEiual
Sin^ and that which is due to Original Sin, as fuch.
If our Time would permit, I fhould have fliewn,
th'C this Doyenne is not contrary to^ or incon-
fiftent
54 ^ke Doctrine ^?f
fiflent with, the Senfe of thofe Scriptures, by
which we generally prove Original Sin i as PfaU
li. 5. Behold, I voas P)apen in Iniquity , and in Sin
did n:y Mother conceive me : That is, I was con-
cei\ed and born guilty of Sin, wirh an Inability
to do what is good, and m fuch a State that AAu-
ai oin would neceiiarily enfbe, as foon as I was
capable of committirg it j wiiich would bring
witJi ic a Propel. ii y to all Manner of Sin. And
that David had a Senfe of Guilt, as well as '■he
Pollution of Nature, is plain from fereral Ver-
fes of this Pfalm, efpecially ver. 14, and 16. It
is therefore as though he (liould fay, " I was a
" guilty Creature as -.oon as I was conceived in
*' the Womb, and left of God, and fo Sin has
" tlic Afcendant over me. I was conceiv'd a
" Sinner by Imputation, under the Guilt of A-
*' danii firft Sin ; and to this I have added much
*^ more Guilt, and lately tJiac of Blood-guiltinefs."
Though he is faid to have been (bapen in Ini-
quity, it does not necefl'arily follow^ that the
Soul was created vvith infus'd " .:!>its of Sin.
Whatever the Parent is the Caufe of, with Re-
Ipecl to this Corruption and Pollution, let it be
attributed to that which they produce, not to
God as the Caufe of it.
Again, 'tis faid in 'Job xiv. 4. Who can bring a
clean T'hing mit of an unclean ? -not one. It is no
Strain upon the Senfe of this Text, to fuppofe
that by unclean, he means gaiUy ; arid by Clean-
nsfs, Innocency, as oppos'd to ic : for in' moft
Places of this Book it is fo taken ,- that is, in a
Fcrenfick Senfe, and therefore why not in this ?
And if fo, then it is not at all inconfiftent with
what we have faid. See Chap. xi. 4. I am clean in
thine Eyes ; that is, guiltlefs : otherwife Zopba/s
Reply to him would not have been fo juft, when
he faith, God exaBeth of thee lefs than thine Mqui-
Original Sin. 5:5
ty d^erveth. And Chap. xv. 14. What is Man,
that he fjould be clean ? and he that is born of a Wo-
man ^ that hejhoiddbs righteous^ Where to be righ-
teous feems to be exegetical of being clean ; and
both of them being taken in a Forenlick Senfe,
agree well with what Job is often reprovM for by
his Friends, for boafting too much of his Ri<^h-
teoufnefs in the Sight of God. And Chap, xxxiii.
p. / am clean zvithont 'Tranfgreffion, •neither is there
Iniquity in me : that is, I am not fo guilty as to
deferve fuch Punifhment as he inflids ,* He findeth
Occajions againfi me, 8cc. Surely, Cleannefs here is
the fame with Innocence, as oppos^'d to Guilt :
And Chap. ix. 50. If I wafjy my felf -with Snoiv Wa-
ter, and make my Hands never fo clean. This plain-
ly implies, that if he fliould pretend himfelf guilt-
lefs, yet he could not anfwer the Charge which
God would bring againft himg neither could they
come together in 'Judgment, ver. 32. Now if this be
fo frequently, if not always, the Senfe of clean,
in other Places of this Book, why may not we
take the Senfe of thefe Words, Who can bring a
clean 'Thing out of an unclean, to be this, that a
guilty Child is born of a guilty Parent, which
will be accompanied with Uncleannefs, and prone
to it, as foon as it is capable thereof ?
Another Scripture, which we bring to prove
Original Sin, is Gen. vi. 5. Every Imagination of
the Tljought s of the Heart of Man, is only evil conti-
nually. Why may*nt we underftand it thus : The
Imagination of the Thoughts are evil, as foon as
there are Imaginations or Thoughts, though not
before ? And this rather refpeds the Corruption
of Nature, than the firft Rife of it ; and fo does
that parallel Scripture, in Gen. viii. 21. The Lna-
^ination of Mans Heart is evil from his.Toutb. q. d.
Sin encreafes with the Exercife of Reafon.
And ill Pfal. Iviii. 3. The Wicked are eftranged
5^ l['he Doctrine of
from the Womb i they go aflray as foon as they he born,
freaking Lies. ' This agrees well enough with what
we have faid, concerning their Separation from
God from the Womb, from whence arifes Adual
Sin ; fo that they fpeak Lies as foon as they are
capable of it.
There is alfo another Scripture, ufually brought
to prove Original Sin, which is to be underftood
in a Senfe, not much unlike that which we but
now mentioned -, (vi^.) Ifa. xlviii. 7, T'hou waji
calfd a T'ranfgvejfor from the Womb. This don^'t
overthrow what we have faid i for a Perfon may be
a Tranfgreffor from the Womb, and yet the Soul
not have a Propenllty to Sin implanted in it by
God, in its firfi: Creation. Allow me but that ;
and I will not deny the Soul to be a Tranfgreffor
from the Womb ; or in it, if you fuppofe it to have
Ideas then : But I can't fee how it can tranfgrefs
before it can think. The plain Senfe of this
Scripture feems to me to be, q. d. Thou haft been
a Tranfgreffor, as it were, from the Woijib : that
is, ever fince thou waft capable of ading, thou
haft carried on thy Rebellion againft me, and
been a Violater of my Law.
Again, Gen. v. 3. Adam begat a Son in his own
Likenefs ; i. e. a fallen Creature, involved in Guilt,
and liable to the Curfe, like himfelf,- and that would
be like him in Aftual Sin, when capable of it 3 born
in his Image, as having loft the Divine Image.
Again, fohn iii. 6- 'That which is born of the
Flefi, is Fkflo. We may underftand this. That
every one that is born of finful Parents is a Sin-
ner, deftitute of the Spirit of God ; which is a
great Truth : But furely our Saviour did not de-
fign hereby to fignify, that any one is franiM by
God with a Propenftty to Sin : which is all that
we militate againft in ihis Head,
Thus
Original Sin, 57
Thus we have finifh'd this Subjed : and the
Ufc which we fhould make of it is, to be very-
humble before God, as guilty, fallen Creatures.
'Tis a very humbling Confideration, that we have
loft that which was the Glory of the human Na-
ture, that Beauty which God at firft put upon it.
And let us moreover be very humble for the Cor-
ruption of Nature ; which, though God be not
the Author of it, is to be obferved in us in our ve-
ry Infancy, and afterwards grows to a very great
Height, and brings with it a great deal of Guilt.
And let us alfo have a due Senfe of the many
Adual Sins which we have committed, whereby
we have expofed our felves to a greater Condem-
nation. If Original Sin needs a Pardon to re-
move its Guilt, what need have we of pardoning
Mercy, who add Iniquity to Iniquity ? Joh xv. 16.
Hovi much more abominable and filthy is Mar;, which
.dvinketh Iniquity like IVater ?
POST-
?i/!j 37iaD'>T
POSTSCRIPT.
VERY one who is CQtnverfant Jh
the Writings of thofe who ate on
the other Side of the Qiieftion,
cannot bdt obferve, that there are
fome Heads of Argument infilled
on by us, which they are by rio
Means difpofed to treat with a common Decency,
as fuppofing that we fpeak unbecomingly of the
Divine Perfeftions ; from whence arifes that com-
mon Reproach, Deus Calviniftarum eji '
The reft I dare not mention- If they have no Oc-'
cafion thus to teftify their Abhorrence of our Way
of thinking, or fpeaking of the Divine Being,
they are highly to blame ; but if they have, though
it be only through our Inadvertency of Expreifi-
on, we can t altogether clear our felves.
That, which they fuppofe we attribute to God,
is Injuftice and Severity in punifhing Sin arbi-
trarily, and beyond its Demerit, and, as it were,
delighting in the Displays of Vengeance rather
than of Goodnefs.
Therefore, as I hi peccati, uti hie dtfiinguen-
e(um fit inter animam puram,
impuram, & non puram. Ilia
pTira did fur, quA orjiata efl ha-
tifufanflitatis ; impura, qu&
canirarium h^ibitum injufiitia
tabet ; non pnra, qi^ic licet nul-
lum hcbeat h:' hit urn honum, nul-
Iran tatjmi habet malum, fed
creatur fimpliciter, cum faculta-
tibus naturalibus ; qualis fup-
ponitur creari a Deo pofl lapfum.
$ 9. ^amvis autem anima
creentur a Deo, deflitut£ jujiitia.
originali ; non propterea Deus
potefl cenfcri author peccati, quia
aliud eji impuritatem infundere^
aliud puritatem non dare.
See alio Perkins on the Creed,
concerning the Propagation of
Original Sin. The Section be-
ing long I fhall only abridge,
it. The common Opinion of
Divines is, that Sin may be
propagated two Ways : The
firft is. That when God created
Adam in the Beginning, he fb
order'd it, that whatfoever he
receiv'd, fhould be not only for
himfelf, but for his Pofterity ;
and whatever Grace he loft, he
fliould lofe not only for him-
felf, but. all his Pofterity ; accor-
dingly he firft depriv'd himfelf, '
and then hi:. Pofterity, of the
Image of God ; accordingly,
when the Souls of Men are cre-
ated, and plac'd in the Body,
God forfakes them ; not in re-
fpeft of the Subftance of the
Soul, or the Faculties, but on-
ly in rcfp'.ft of his own Image,
of v.hich it is deprived ; then
follows the Want of Rightc-
oufnefs, which is Original Sin :
and God in depriving Man of
that which Adam loft, is not
therefore to be thought the Au-
thor or Maintainer of Sin. The
iecond Wav which Divines take
in accounting for this DifEcuI-
TOSrsCRITT. 71
CO Sin, it will be enquired. What Hand has he
therein ? To which I anfwer. Though his Pro-
vidence is not converfant about it in a Pojttwe
Way , yet it is in a Privative ; which is very
agreeable to the Illuftration taken from God's
hardening P/?rtK<3o//s Heart. See i^*^^^ 50. lean-
not fay, but I have met with fome Divines, who
have aflerted, that God puts a Propenfity into
the Nature of Man, as afting poficively herein ;
but 'tis an unguarded Expreffion, much more lia-
ble to Exception than mine : and many others
who have deferv'd well of the Truth, have deny'd"
any fuch Thing, and fuppofed that the Priva-
tion of Original Righteoufnefs alone is fuiEcient.
For this I have Dr. Goodwin * on my Side, whofe
Name had I mentioned, it luould have prevented
many of the hard Cenfures that have been caft on
thefe Difcourfes.
All that I have afferted, I think will amount
to no more than this : Though, 'tis true, when
I enquire into the Rife of this Propenfity to Sin,
I afcribe it to the Temptation which proceeds from
the Body ; and fuppofe that there is the Inter-
vention of finful Ads, which produce it, though
ty hy that the Corruption of Sotthyfince the Privation of Kigh-
Nature is deriv'd fi-om the Pa- teoufnefs is fptficient to infeB the
rents in Generation by the Bo- Soul with all that is evil. 'Tis
dy, as fweet Oil is infefted by not, fays he, a Pofitive ^nalityy
a mufty VefTel, fb the Soul crea- come in the Room of Original
ted good, and put into a cor- Rightecufvefs, as Heat into Wa-
ru^L Body, receives Contagion ter ivhen Cold is expeWd. And
from thence. This Conjum^ion he I'urther proves, that wc
of t^'C pure Soul with a corrupt ought by no means to fay fo, hc-
Bo.!v, is not againft the Good- caufe rhis pojltive ^H.'ihty ivould
ni.fs uf God, becaufe 'tis a juft have a true re 7 Beim a?:d JLn-
Puniiliment of Sin. tity, a.d fo it ivvuld be gojd ;
* Vol. J. lib. 8. c. 6. in which is to f ppofe Sin to be
which he proves that ther; is goou, aid God the Author of it,
tioKeceJfty of ajfrt:n!r Oripinal ^tsjho cannot fo much as tempt to
Sin to he a pof'tive ^ality zn our sin,
both
72 TO srSCRITT.
both are fuppofed to proceed from the Privation
of God's fupernaturn] Image. See Dr. Goodwin z
Works, Vol. 5. p. 8. Now it is certain that whether
every Man had had this Original Sin or not, yet upon
any AB of Sinning committed by any Man, there doth
and jhould have entred into that Man a Depravation
of Nature ; for by finning a Man is made the Servant
of Iniquity unto Iniquity. As to the Similitude
which fome make Ufe of, of Oil's receiving a
Tindure from the Veflel into which 'tis put, that
is deilgn'd to prove that Sin arifes from the Body j
and if that Similitude be juft, I have nothing
more to contend for. 'Tis plain, all, that ufe it,
who fay that the Soul is created pure, but receives
a corrupt Tindture from the Body, aifert the fame
Thing, for Subftance, that I do, when I fay, that
God does not put a Biafs into the Soul to Sin, but
the Body ading objeftively upon it, is the Caufe
thereof. We both diftinguifh between putting
a pure Soul into a corrupt Body, whereby 'tis
render'd impure j and putting a Principle of Cor-
ruption into the Soul : The only Difference, as I
apprehend, between my Way of expreffing my felf
and theirs, is this j they feem to fuppofe that the
Body corrupts the Soul, as the Thing containing
does that which is contained therein, by a Sort of
Mechanifm, in a Kind of Phyflcal Way ; or elfe
there's little in the Similitude to iiluftrate it : but
if any Thing elfe be intended by it, it muft be
the fame that I fuppofe, namely, that it does it
in an objedive Way : and then, I hope, I Ihall
not, upon calmer Thoughts, be blamed, for agree-
ing with the greateft Number of Divines, whom
they who oppofe me pay a juft Deference to.
Moreover, I cannot but conclude, that if the
Body were never fo corrupt, that is, if the Hu-
mours were in never fo undue a Temperament,
which is the only Idea I have of its Corruption ia
this
'POSTSCRITT, 73
this Cafe (except you confider it relatively and
inftrumentally, winch is nothing to our prefenc
Purpofe) I Iky, if it was in this Senfe never ih
much corrupted, I can*t fee how it can affect the
Soul any otherwife thah objediveiy. If the Soul
were not guilty, deprived of the Divine Image, fe-
parated from his Prefence, and impotent to what
is good, it might be united to a corrupt Body,
and not be corrupted by it.
This will be better underftood, if we confider,'
how Habits of Sin are increafed in the Adult by
the objeftive Influence of the Body- As fuppofe
the Body to be of a fanguine or cholerick Confti-
tution, &c. this would not fo much affeft thd
Soul, as to neceflitate its Depravation, if it were
not judicially left of God, and fo become weak^
and unable to withftand the objedive Influence of
its Temptations.
This, in a fmall Degree, is evident in thofe,
whofe natural Conftitution is overcome by the In-
fluence of Divine Grace ; and fo not only runs in
another Channel, but is made fubfervient to the
Glory of God, which it would otherwife flrongly
oppofe. Whence it appears, that though the Body
were very much corrupted in its Frame and Con-
ftitution, yet if the Soul was not guilty, forfiiken
of God, and indifpofed to what is good, it would
not neceifarily be tindured or corrupted thereby.
Therefore I am rather inclined to chufe this Way,.
of accounting for the Origin of moral Evil^ or the
firft Propenfity of Nature to lin, than that which
is illuftrated by the Similitude above-mentioned ;
though the Difference is not fo great, as to make
it very material, which fhould have the Preference.
And I have the Satisfadion to obferve, that the Pro-
-jjofition I laid down, viz,. That God doth not put a
^iafs or Propenfity into the Soul to fin, which foma
have thought abfurd and indefenfible, bccauie they
L eon-
74 TOSTSCRITT.
concluded it a Fidion of my own, is confirmed
by the Method of Reafoning made ufe of by the
greater part of thofe Divines, who have fo hap-
pily defended the DoBrine of Original Sin, as to
be entitled to the Efteem of thofe who conclude
it to be an important Truth, founded upon the
moft folid Arguments.
And n vv that I may give a brief Abftraft of
what was delivered in my Sermon, and which I
have endeavoured to maintain in this Poftfcript^
I fhall lay down a few Propofitions.
1. God is not the Author of Sin. This is al-
lowed by all, and is as certain, as that he is a Ho-
ly God, and therefore cannot do that, which he
can by no means take any pleafure in.
2. The Providence of God is not converfant
about Sin in a way of pojitive Impulfe, or Influ-
ence thereunto ; for he cannot impel, or move any
one to that, which is ^contrary to his Nature, and
revealed Will.
3. He cannot infufe corrupt Habits into the
Souls of Men. For if Habits are (inful, which
they muft neceflarily be, if what they produce
is fo j then he cannot be the Author of them, by
the firfi Propofition ; and if to infufe a Habit in-
to the Soul contains fomething pojitivey it is con-
trary to the fecond; and that it does contain
fomething fofitive, is obvious, becaufe he is fup-
pofcd, in putting a Biafs to Sin into the Soul^Jn
its lirft Formation, to aft as a Creator ; and it is
alfo contained in the very Idea of thefe Habits
being infufed.
4. There are corrupt Habits in the Souls of
Men from their Infancy. This is evident from
Scripture, and Experience ; and that thefe in-
ereafe and grow, is equally obvious. Therefore,
c. Thefe
TOSTSCRrPT 75
jr. Thefe corrupt Habits cannot be from God,
viz,, in a pojitive Wn^^ by theT^cWand third Pro^
pfitions ', which is ail one as to fay, that God doth
not put a Biafs or Propenfity into the Soul to fin.
6. It is no Diflionour to God, if we fay, his
Providence may be converfant about Sin in a priva-
tive Way ,• but on the other Hand, k is a Branch
of his. Glory, to take away from Man, as a Judge,
that which before was forfeited.
7. Whatever the Providence of God is conver-
fant about in a privative Waj', though this Priva-
tion may ht the (?i:ci3/?ow of a Thing's happening, yet
it is not properly the Caufe of it ; becaufe a Priva-
tion, as fuch, cannot exert pofitive Influence, as
an efficient Caufe is fuppofed. to do : Even as the
Withdrawment of the Sun, which is a Privation
of Light, is the Occafion, but not the. Caufe of a
Traveller's ftumbling, or miffing his Way.
8. God's judicial Withdraivment from the
'Souls of Men iov Adajns firft Siri is the. Occafion
of the Corruption of Nature, and its vicious Ha-
bits : but not the pofitive efficient Caufe thereof.
It follows therefore,
9. That we rnuit feek for the Caufe of thefe vi-
cious Habits, or Propenfity to fin elfcwhere.
10. This muft therefore arife from the Soul's
Union with a corrupt Body, as fome fay, or, as
I rather chufe to exprefs my felf, from the Infiu-
ence of the Body upon it in an objective Way.
Thus I have given a brief Abllraci: of my Sen-
timents about this Matter j and I fliall now oni/
make an Appeal to the impartial Reader, whe-
ther there be fo much ground for Cenfure, with
refpect to what I have delivered, as feme have
thought, who have received Accounts thereof by
uncertain Hear-fay. I rather hope, that what I
have laid down may be found to have ai]f\vsred
* L-'2 mw
76 'POSTSCRITT.
my Defigjn, by vindicating the Divine Perfedii-
ons. And if there be any Thing erroneous con-
tained in it, certainly the Error is of no pernicious
Tendency to overthrow any Article of our Faith,
nor is it inconfiftent with praftical Religion. For,
(i.) What I have advanced tends to lay the
Charge of Sin, both as to the Habits and Afts
thereof, at our own Door ; and not in the leaft to
lay the Blame on God, as it would do, Ihould we
fuppofe that he infufed thefe corrupt Habits into
the Soul.
(3.) It prepares our Way to affert, that Chrift
was finlefs in the Formation of his Human Na-
ture, becaufe not liable to the Curfe, as not be-
ing reprefented by, or fallen in, Adam : There-
fore he ' was not feparate from God, nor had he
any Propenfity in his Nature to fin ; fince a Pro-
penfity to fin could not in him arife from the fame
Caufe it doth in us. His being miraculoufly
form'd by the Holy Ghoft was fufEcient to render
him finlefs in all Refpeds ; and his htmg fanSiified
from the Womb did not confifl in the overcoming,
or rooting out corrupt Habits, but entirely pre-
venting them.
(3.) It does not overthrow the Dodrine of the
Imputation oi Adains firfl: Sin. For that is laid as the
Bafis of all that we have delivered, and is confider'd
as the Occafion of God's Withdrawment from a
fallen Creature, and that Impotency to Good which
enfued thereupon, and of the Influence which th6
Body has on the Soul to render it propenfe to Sin.
(4.) It don\ overthrow the Doctrine of Origi-
nal Sin inherent, or the Pollution and Corruption
of Nature, or its Propenfity to Sin. For 'tis one
Thing to fay, that this Propenfity arifes from
Inch and (i^ch Caufes, and another Thing to deny
that there is any fucli Thing : or it is one Thing
to fay, that there arc no corrupt Habits infus'd
into
into the Soul, in its firft Creation ; and another
Thing to fay, that there are no fuch Habits in it
afterwards. And the Reader will obferve, that I
exprefsly aflert, that there are corrupt Habits
invading the Soul, as foon as it is poflible for
them to produce linful Actions, that is, as foon
as there is fuch a Thing as Thought ; and this is
fufficient to eftablifli the Dodrine of Original Sin
inherent y and the Corruption and Defilement of the
human Nature not only in its Progrefs, but in
its early Beginnings.
(5.) Though finful Habits are acquirM, and not
infus'd, it don't follow, that all Habits are ac-
quired. There are fupernatural Habits of Grace
which are infus'd, which Dodrine is not weakened
in the leaft by what we have aflerted. For tho'
it be a Reproach on the Holinefs of God, to fup-
pofe Him to be the Author of Sin ; yet it is a
Branch of his Glory, to be the Author and Infu-
fer of Grace,
(6.) The Doctrines, we have laid down, are fo
far from being fubverfive of Pradical Religion,
that they lead us to the greateft Humility i from the
Apprehenfion of our being deftitute of a Power or
"Will to what is good ; which is as it were the Root
from which all Sin proceeds, and this has been laid
down as the very Foundation of all that hath been
faid. We are alfo hereby led to a Dependance on
the Power and Grace of God ; which is a Duty
not only becoming, but neceffarily incumbent on
thofe, who are fuppos'd to be unable to do that
which is good.
(7.) Nothing we have faid tends in the leaft to
preclude the Confeffion of the Sin of our Nature.
We may truly fay, that vje are Tranfgrejfors from
the IVomby doing that which is evil as foonas we are
capable of doing any Thing j and that our Souls
wejre guilty, and feparate from God in their firft
Formation
78 "POSrSCRITT.
Formation or Creation. Therefore, if, after allj
what hath been faid, fhould be charged with being
an Error, I hope that it vviU appear not to be a
dangerous one.
Thus I have given a brief Account of what is
excepted againft in the fecond of the foregoing
Difcourfes, and fhewed, that neither of the two
Things there laid down, has the leaft Tendency to
overthrow any Article of our Faith, or Praciicai
Religion, in any of its Branches, But fince Con-
traries illuftrate each other, and 'tis certain, that
two contradictory Propoiitions can't be both
of them true ,• fo that to deny what I have
faid, muft lead us to afifert the contrary there-
unto, which I (hall take Leave, for Argument
Sake, to reprefent : Therefore, if what I have faid
be not true, it will follow, as to what refpeds the
former of the two Heads in Difpute, that " Tho'
" Infants have no a<5lual Exercife of Thought,
*^ efpecially in a Way of Self-Refledion in this
" World, nor have any Jdea of the Gofpel, or
" what it is to enjoy or lofe it, yet we are fiire
" that they have in the next ; and it necefl'arily
*' follows, becaufe God enlarges the Souls of Eled
" Infants, to make them receptive of the Joys of
" Heaven, that therefore he rmifi necejfarijy en-
" large the Souls of Non-Eleft Infants, to make
*' 'them capable of that Self-Reiledion, which may
" in fome meafurc fet them upon a Level with
" others in Kell : for ii^e ays certain that nothing
" can occur that fhould hinder this, and it is tri-
" fling to pretend to be in Doubt about this Mat-
" ter/' I appeal to the impartial Reader, whe-
ther this peremptory W'ay of talking would not
have given him as muchDiiguft, as vv^hatl have faid
on that Subjed- has done others i but tiiis we fup-
Dofe to be of farlefs Importance than the other.
Therefore
'POS'T SCRIPT. 19
Therefore let us confider, how it would have
been received, if I had aflferted direftly the con-
trary to what I have done under that Head, 'viz^*
That " God creates the Soul with a Biafs, Pro-
" pcnfity, or Inclination to Sin, a pofitive Aver-
"/fion to him, and that before this Averfion is
*' capable of exerting it felf. That 'tis not
*' enough to fay, that he created it with a Pri-
" vation of Reditude, with the Guilt of Adarns
" Sin upon it, and an utter Impotence to what is
" good ; but we muft fuppofe that the Providence
" of God is converfant about this Matter in a
*^ Pofitive Way : and this it may be, and yet he
" not be the Author of Sin ; for he that creates
or infufes a Habit, is not, in this Inftance, the
** Author or Caufe of what he creates : but if
this win not do, we muft aflfert, that the Soul
" is impure in its firft Creation, but not created
" impure i we muft affert, that *tis impure be-
" fore 'tis capable of any Ideas ; otherwife this
" Propenfity to Sin muft be adventitious or ac-
" quired, which is abfurd j for though all other
** Habits of Sin are fo, yet this is an Exception
^* from them/'
This muft have been my Method of Reafoning,'
if I had afferted the contrary to what I have
done ; and if I had advanced fuch a Scheme of Do-
6:rine, the World would have had much more
Reafon to charge me with Abfurdity and Error,
than now they have.
Therefore the fafeft Way would have been
lightly to have paft over thefe Things, and not
pretended to enquire into the Origin of Moral
Evilr; and let them, who are in another Way of
thinking, bring in never fuch heavy Charges
againft us, as though we refle(5ted on the Divine
Perfeftions, it were an eafy Matter to have faid,
their Charge is groundlefs, without pretending
to
So
TO ST'SCRITT.
to prove it fo. Such a Precaution as this would
have fecured me from popular Cenfure j but
I fhould have had another Kind of Cenfure;
which would have made me more uneafy, name-
ly, a Refledion on my felf, as fhunning to declare
an important Truth, becaufe it was probable
fome would not underftand it, and therefore
would endeavour to bear hard upon me, and
weaken my Hands in my Work; which yet, I
hope, the Providence of God will fome Way or
other overrule for Good. I will conclude with
the Words of the royal Pfalmift, Pfal. Ixxvi. lo.
Surely the Wrath of Man fhall praife thee : the R^^
mainder of Wrath (halt thou refirain.
FINIS.
Dr. Martin Luther's
AND
Mr. John Calvin's
OPINION
Concerning the
TRIxNITY^
From the Original.
With feveral Texts of Scriptures^
proving the Lord Je§us Christ
to be one and the fame God with the
Father.,
John V. ^9. Search the Scrip tires.
With a Preface by a Divine.
LONDON:
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mmm^ummmm&^'^^^u^^^M^m
THE
PREFACE-
^^^.-^^^ /iVC£ the unhappy Controverjies of the
■^ S^ Trinity ha^ engaged fo many Pens, as well
S '^ as the Adlnds of fo many Men, I thought
*t tft "^ fliould not do amifs, if I publifh'd the
(^^f^-'Jfiffi^ /o//oTp;?7g ColleHions, in hopes 1 might by
*^*** ^ij^f Means contribute fomething towards
putting an end to this Dispute.
1 here, therefore, prefent you with the Opinions of
Dr. Martin Luther and Mr. John Calvin (who were
the fir ft and principal Reformers) upon the Trinity \
not that their Opinions are ahfolutely conclufive in this
or any other Point, hut only to let you fee hifiorically,
t/^at thofe great and good Men held the fame Things
in this Particular, as the Orthodox do now, and, in-
deed, as all the Chriflians have done, without Difpute
for near Fifteen Hundred Tears ', and that the Chri-
fiians for the other Three Hundred Tears, were of the
fame Opinion, though difputed by fome, is pofitively af-
firmed by others ; but J mufier not up thefe many Tears
for fear to appear formidable in time^ fince that might
look too much like a Popifh Way of Argument, but I
mention this only by way of Hiflory or Fad:, whence we
7nay knsw what was actually believed by all the Chriflian
Congregations for fo many Hundred Tears ; but whether
they were in the right in their Interpretation of the holy
Scripture, I had not here pretended to determine,
hz J
The PREFACE.
J could heartily w'fn-, with the Learned Dr. Prideaux,
thnt Chnfiians wozdd lay ajide their AniTnofities^ and .
not run with extremity and keat into the Difcurjions if
Point Sf which are i;j thetr. [elves confefid to be above the
Reach of Human Reafon-^ and are therefore incapable of
being decided by it.
It was on fuch ohfcure Articles cf Faith, that the
Chrifiian World wts fo hotly engagd-, when Mahomet
fir fir fnade his appearance in the World ^ and it was frotn
the Herefics fpnnging froin thcfe Difputes, with the Ani-
37iofities and Hatred arifing from them, that his DoU:rine
fpread ft) cafdy over all Afi.u
We arc, as the fame Learned Doctor obferves, to fear
th& Corifequcnce as fatal to Religion itjelf, from our pre-
fent Divifio?2s '■, to put an End to which, therefore, all good
Ch'''i(}ians ought to make their perpetual Prayers to thai
G O D, who can only give ZJnity and Peace.
One Thing, however, I would recommend in the mean
time, and. that is, that thofe who take the Right in this
Controverfy, take care not to let an imprudent Zeal for
a difputed Point, 7nake them loofe that Char aciari flick of
Chri(lianity, given by our I,ord himfclf. By this fhall
all Men know that you are my Diibiples, if you love
one another. Tloe Remembrance of this pojitive and un-
difputed Dotirrne of our' Saviour, will, by abating the
Heats of Argument, in all probability, much fooner bring
us to the Truth ; for thofe Heats of Argument, as they
proceed more from Pafjton than Reafon, fo they, by way
cf cijfetiation to OjiaUty, contribute more to the Raijing
the L'affion of the Readers, than to fatisfy their Reafon
and Vnderfianding.
I
Dr.'
-
fi
iw
i
1
■
Dr. Martin Luther's
OPINION
Concerning the
TRINITY'
That the Article of the Holy Trinity furpaffeth
all Humane Senfe, Reajon, and l/nderjland-
ing (a>.
HAT Three is One, and One
Three (Taid Luther) the fame go-
eth beyond all JHumane Senfe^
Realbn, Wit, Wirdoin and Un-
derftanding. No Arithmetician^
no Phiioibpher, Lawyer, Jav nor
Turk, cm fafien and comprehend
it •, neither doth that Comparifon or Similitude o^
the corporeal Father and iiou ferve any thhig to"
B thef
U) Ar?Iclc5 of the' Holy Trinity.
CO
the purpofe ^ for it is a very weak Pifture or Like-
nefsj in which is /hew'd only the Difference of
the Two Perlbns, namely, that thofe Two Perfons
are an undivided Subftance, which is not to be
comprehended nor underftood by any Humane
Creature.
(b) Baf/liujy one of the antient Teachers, iliew-
eththe beft Similitude or Pifture thereof, name-
ly, th^t all Humane Creatures are called fen-
fihle and underftanding Creatures, by reafon of
the Senfe and Underftanding which is common
to] all Humane Creatures by Nature ^ for that
which hath Senie and Reafon, the flime is of
Humane Kind •, yet, notwithftaiiding, there is a
dilTerence (c) amor.g Humane Creatures, though
that Name be common to all : That, they are call-
ed Uhderflanding Creatures in general, yet in
particular, the one to the other is much unlike,
feeing the one farpaiieth the other far in Rea-
ibu, \v illlom and Underflanding.
(I;) Bafillm.
{c) Pre-eminence and Difference of Mankind.
Witneffes of the Holy Trinity,
N the Gofpel of St. John^ Chap. 3. is plain-
^^ ly and direftly Ihewed the (d) Diiference of
the Perfons, in the higheft and greateft Work
that God accompliiheth with us poor Humane
Creatures, in that he juftilieth and fiveth us j
for there is plainly written of the Father, that
he
(d) Divers known Mmh of the Divine PepfcMi.
C3]
he loved the World, and hath given to the
World his only begotten Son : Thefe are two
ieveral Perfons, Father and Son, the Father lo-
veth the World, and giveth unto it his Son :
The Son luffereth himfelf to be given f^ the
World; and as Chrift clearly faith, He fj.Tered
him ft; If to be lifted zip on the Crofs^ as the Serpent iv.u
lifted up in the Wildeniefs \ th.it whofoever bellevcth
in hlm^ Jho:ild net periJJjy but have everlafting Life.
To this W^ork cometh afterwards the Third
Perfon, the Holy Ghoft, which kindle^h the
Faith in the Hearts, and fo regenerateth us
into God's Kinprdom.
This Article (faid Luther) although it be
handled moft clearly in the New Teftarnent,
yet, notwithftanding, it hath been always af-
faulted (e) and oppofed in the higheft Meafure,
•inlbmuch as the Hiftories do lliew, that the ho-
ly Evaugelift St. John (lor the Confirmatioa of
this Article) was conftrained to write his Gof.
pel. Then came prefently that Heretick Cerin-.
thus, who taught, thatChrill could not be Gcd,
neither that God could be Man : In fuch man-
ner he prated out of Humane Reafon and Un-
derftanding, and thought it m.uft needs be juft
fo as he concluded it.
But Cfaid Luther) we ought to keep clofe to
God's Word, what in thefe Cafes the holy
Scriptures laith, namely, that Chriil: is true Gcd
with God the Father; and that the Holy Ghoft
is true God, and yet they are not three Gods,
nor three Subftances, (as three Men, three An-
gels, three Sons, three Widows, &cj No, God
is not leparated nor divided in fuch manner hi
B 2 his
(e) Coutradliting of this Article.
C43
his Subftance^ but there is only and alone one.
Divine Effence, and no more.
Therefore, although there be three Perfons,
(f) God Father, God Son, God Holy Ghoft, yet
potwithftanding, we muft not divide nor fepa-
rate the Subftance ^ for there is but one only
.God in one only undivided Subftance, as St.
Paul clearly fpeaketh of Chrift, Calof i. 15,
1 5. Tloat he is the exprefs Image of the invifiblB
God, the Flrfi-horn of all Creatures : For through him
all things are created that are in Heaven and on
Earth, vifible. Sec. And all is through and in
liim created ^ and he is before all, and all things
confift in him.
Kovv, what the Third Perlbn is (g% that
teacheth the holy Evangelift St. John, in the
1 5th Chapter, where he faith. But when the Com-
forter is come, which J will fend unto you from the
Father, the Spirit of Truth which proceedeth from
the Father, he Jhall teflify of me. ■ Here Chrift
fpeaketh not only of the Office and Work of
the Holy Ghoft, but alfo of his Subftance and
Paith: He goeth out, or proceedeth from the
Pather, that is, his going out, or his proceed-
jjig, is witl>out all Beginning, and Everlafting ;
therefore the holy Prophet gives him the Name,
fend calls him 7he Spirit of the Lord., Joel 2.
■ ;JnJow (faid Luther) although this Article feem-
eth ftrange or fooliih, what matter is it, here
is nO difputing whether it be fo or no, but whe-
ther the fame be grounded on God's \\^ord or
ro ? If it be God's Word, (as moft fure it is)
then let us^ make no doubt thereof, he will not
lie, therefor^ let us keep clofe to Go4's Word,
' and
(f) Unity of tfie Pivine ElTcncc.
U) Holy Ghoft. , ' • ■
[ 5]
and not difpute how Father, Son, and Holy
Ghoft can be one God i^ for we, as poor Wretch-
es, cannot know how it cometh that we laugh,
or how, with our Eyes, we can fee a high Moun-
tain Ten Miles off, or how it cometh, when we
fleep, that in Body we are dead, and yet we
live J this fmall Knowledge we cannot attain
unto, no, not although we took to help the
Advice and Art of all the Wife in the World,
we are not able to know thefe leaft Things
which concern our lelves, and yet (in the De-
vil's Name) we will clamour up with our Hu-
mane Wit and Wifdom, and will prefume to
fa/ten and comprehend what God is in his lu-
comprehenfible Majefty.
I (faid Luther) out of my own (^h) Experience,
am able to witnefs, that Jefus Chrift is true
God :^ 1 will be no Epicure, I know full well,
and have found what the Name of Jefus. has
done for me. It is indeed well Ipoken, and
the plain Truth, where we fing in the Pfalm,
God layeth a Burthen ti^on vs, but he helpeth us
alfo : We have a God that helpeth, and a Lord of
Lords that delivereth from Death. Therefore (by
God's Grace) no Trouble, no Tribulations, or
other Creature whatfoever, fliall feparate me
from Chrift. I (faid he) have oftentimes been
{6 near Death, that I thought verily now muft
I die, becaufe 1 teach his Word to the wicked
World, and acknowledge him ^ but always lie
mercifully put Life into me, refreilied and
comforted me, therefore let us ufe diligence
only to keep him, and all is i^'^'io, although tiie
Oevil were never fo wickqd and crafty, and the
World
(h) Luther s Experience that Cbrlft Is God.
in
World never Co evil and falfe. Let whatfbever
will or can be fa I me, ffliid Luther) I will lure-
ly cleave by itiy fvveet Saviour Chrift Jefus, for in
him am I baptized, (i) I neither can do nor know
any thing, but only what he hath taught me ^
but truly, it is a very great and difficult Art,
whereunto appertains much and manifold Tri-
als and Experiences, when one from his Heart
can name Chrift a Lord and a God, that deli-
vereth from Death.
(z) Proof of the Acknowledgement.
Whereby the Godhead of ChriH is known,
IT followeth hence moft certainly and power-
fblly (faid Luther) (k) that Chrift is true God.
The holy Scripture (efpecially St. Paul) every
where afcribeth even that unto Chrift, which
he giveth to the Father, namely, the Divine
Almighty Power ^ Co that he can give Grace
and Peace of Confcience, Porgivenefs of Sins,
Life, Viftory over Sin, Death, and the Devil :
Kovv, unlefs St. Paul would rob God of his Ho-
nour, and would give it to anotlier that is not
God, he dared not to afcribe fuch Properties
and Attributes unto Chrift, if he were not tfue
God; and God himfelf faith even fo, Ifa. 42.
/ wiil give my Glory to none other. And indee_dj
no Man can give that to nnother which he
hath not himfelf: But feeing Chrift giveth
Grace, Peace, the Holy Ghoft, redeemeth from
the
(i^j Proof of the Delry.
._j
the Power of the Devil, ol S-n and Death ^ fb
it is nioft fare, that he ha'h an ei;.dlefs, an
unme?furabie Almighty Power, equal with the
Father.
Chrift bringeth alfo Peace, (/) but not as
the Apoftles bring it, namely, through Preach-
ing ; but he giveth it as a Creator, as his own
proper Creature. The Father createth, and giveth
Life, Grace, and Peace •, and even fo giveth the
Son the fame Gifts. Now, to give Grace, Peace,
everlafting Life, Forgivenefs cf Sins, to juftify,
to fave, to deliver from Death and Hell : Surely
thefe are not the Works of any Creature, but of
the fole Majefty of God •, and fuch Thi:-:gs the
Angels themfelves can neither create nor give^
Therefore fach Works pertain to the high
Majefty, Honour and Glory of God, who is the
only and true Creator of all Things. We muff
think of no other God than of Chrift •, that God
which fpeaketh not out of Chrift's Mouth, is
not God. God will hear no Man nor Humane
Creature, but only through Chrift. Biit as the
moft part of the Jews ran too and again, burned
Incenfe, and offered here and there, therewith
to worihip and ferve God, fought God in holy
Places, and did not much regard the Tabernacle ^
even fo goeth it now, we feek God every-where,
but feeiiig we feek him not in Chrift, there-
fore we find him no where.
(I) How Chrlfl brlnireth Peace.
To
[8]
To Bslkve in ChriH is the true Religion,
ALthough no Religion feemeth more foolifb
to the World than the (m) Chriftian Re-
ligion • yet, notwithftanding, I believe in that
God which is the Son of the heavenly Father,
namely, in Chrift Jefus. In no other God will
I believe, as the Infidels and Idolaters do -^ for
they are rejected and given over to a reprobate
Mind. I Martin Luther^ neither do nor will take
Kotice of any other God, but only of hira
that hung on the Crofs, Chrift Jefus the Son
of God.
(m) Chrlftian Faith.
Of the Humanity of Christ,
THE Humanity of Chrift (faid Luther) is
a great Myftery, which by Humane Wit
and Reafon is not to be uttered nor fearched
our, where God the higheft Majefty hath uni-
ted our Flelh unto himfelf : Therefore when
we have this Chrift, then we have All.
No Man can comfreheni the Tivo Natures irP
ChrisL
THAT Chrift is Cod and Man-, the fume
is agriinft (n) Humane Senfe, Reafon and
Underftanding •, for when we are to bring the
Two
(ff) OiTence of Natural Senfe and Reafon.
. t9] ..
Two NaCures in Chrift (the Divme and Hu^
mane) into One Perfon, then Humane Wit, Wil-
) Experience in the greatefl: Danger of Rcliglpn's
need.
iO Thrice happy mOxd FqoUfhnefs,
and Religions, as abominable Blafphemies and
Lies of the Devil, which the Pope, Mahomet, and
others have feigned and devifed, and we are fure
that God hach given over unto reprobate Minds,
and quite rejefted the Founders and Supporters
of fuch their fiiperllitious Religions.
No Man Afcendeth into Heaven^ &c. John j.
IN this Sentence (S'^id Luther) Chrift will lay
thus much, (. jT^ ^ Jf j, jr\ jf^ Jgj ^Jr*t -fi * Jf^ jf\^^ jn> jTh jr \ ^-^ uj> s^^ >^t\ ^ jT^ j*\ ;£V-<^ J** ^ ^k
-f^ ^ ^ .^ ^ .^. ^ -^1 .^» .J. ^» ^» ^ ^ .j» ^> .^ ^ -J. ^ .^ .^. .^ -|i f ,, .^x ^ ^
Mr. John Calvin's
OPINIO
Concerning the
T R I xN I T Y.
71je Scriptures teach one Divine Effence^ ivhere-
in there are Three difiinguijjjedy but not divi*
de'd Ferfons fubfifiing,
GOB fets out himfelf by a fpecial Mnrlc,^
whereby he may'be' more nearly known.
For he fo declares himfelf to be but
Oi;e, that he yet gives himfelf diftinftly to be
confider'd in Three Perfbns :;, which, except we
learn a bare and empty Name of God, witnouc
aily true God, flies in our Brain. And that no
Man fliould think, that he is a threefold God, or
that the one Effence of God is divided in three
Perfons, we muft here feek a iliort, and eafy De-
finition to deliver us from all Error. But be-
caufe many make much adoe about this Word
Perfon, as a Thing inverted by Man ^ how juft-
Jy they do fo, is baft firft: to fee. The Apo-
file (a) naming the Son, the engraved Form of
the Hypoftafis of his Father, he undo^jbredly
D rp-an.s,
(a) iteb\ 1.3.
[ i8] •
means, that the Father has fome Being, vvherem
he diiiers from the Son. For to take it for Ef-
lence (as Ibme Expofitors have done, as if Chrift,
like a piece of Wax printed with a Seal, did re-
prefent the Subftance of the Father) were not
only hard, but alfo an Abfurdity. For lince the
Effence of God is fingle, crone, and indivifible,
he that in himfelf contains it all, and not by
Peice-mea!, or by Derivation, but in whole Per-
feO:ion, iliould very improperly, yea, fondly be
calFd the ene;rav'd Form of him. But becaufe
the Father, tho' he is in his own Property di-
liinft, has exprefs'd himfelf wholly in his Son,
it is for good Caufe faid, that he has giv'n his
Bypoftafis to be (een m him : Wherewith aptly
agrees, that which imm.ediately follows, that
He is the Brightnefs of his Glory. Surely we may,
from the Apoftle's Words^ gather, that there is
certain proper Hypofi^fis in the Father, which
ifliines in ti)e Son :^ whereby alfo is eafily per-
ceiv'd the Hypofiafis of the Son, which diiftin-
guiOies h.im from the Father ^ like Order is in
the Holy Ghoft : For we fhall, by and by, prove
him to be God, and yet he muft needs be other
than tlie Father. Yet this DiftinEtion is not of
the Elleuce, which it is unlawful to make mani-
fold. Therefore if the Apoftle's Teftimony be •
credited, it follows, that there are in God three
Hypojiafes. As to this Term, fmce the Lat'mes '
have exprefs'd it by the Name of Perfcn^ it wou'd
argue too much Pride, and Waywardnefs, to braul
about fo clear a Matter : But if we were Word
for Word to tranflate, we m?iy call it Suhfiflance ^
tho' manv in the fame Sei\ce have call'd it Sub-
fiance. The Name of Perfon has not been us'd
among the Lat'mes only, but the Grecians alio,
perhaps to declare their Confent, have tauaht,
that
that there are three ProfopU, that is to fay, Per-
fons ill God. But they, whether Greeks, or La-
tines, who differ from owq another in the Word,
do very well agree in the Sum of the Matter.
The Names of Triaity and Perfon no Man
fiou'^d be offended with,
HO W much foever the Heretlcks bark at the
Name of Ver[on, or fome too-precife Men
carp, that they like not the Word feigned by
the Devife of Men : Since they can't get us to
fay, that there are Three, whereof evTy one is
Avholly God, nor yet that there are many Gods :
How unreafbnable is it, to mlilike Words, which
exprefs no other Thing, but what is teftified
and approved by the Scriptures ? It were better
rfiy tney) to reft rain not only our Meanings, but
alfo our Words, within the Bounds of Scripture,
than to devife ftrange Names, that may be the
Beginning of Difagreement and Brawling ^ fo we
tire ourfelves with Strife about Words-, lb is
Truth laft in Contention \ fo is Charity broken
by odioufly brawling together. If they call that
a ftrange Word, which can't be iliew'd in Scri-
pture, as 'tis written in Number of Syllables,
they then bind us to a hard Law, whereby is con-
demn'd all Expofition that is not peirc'd together,
with bare laying together of Texts of Scripture.
But if they mean that to be ftrange, which being
curioufiy devis'd,is fuperftitloully defended,which
makes more for Contention than Edification,
which is either unaptly, or to no Profit us'd,
which withdraws from the Simplicity of the
Word of God, then with all my Heart I embrace
their fober Mind. Fo: I judge, that we our,hc,
D 2 with
with no left devout Reverence, to talk of God,
than to think of him •, forafmuch as whatfover
we of ourfelves think of him, is fooliih, and
whatfoever we fpeak is mifavory. But there is
a certain Meafure to be kept, we ought to learn
from the Scriptures, a Rule both to think, and
fpeak ^ whereby to examine all the Thoughts of
our Mind, and the Words of our Mouth. But
what hinders, but that fuch as in Scripture are,
to our Capacity, doubtful and entangl'd, we may
in plainer Words exprefs them ; being yet fuch
Words, as reverently and faithfully ferve the
Truth of the Scripture, and are us'd fparingly,
modeftly, and not without Occafion ? Of which
Sort .there are Examples enough. And whereas
it ihall by Proof appear, that the Church of great
Neceihty was enforc'd to ufe the Names of Tri-
nity and Perfons *, if any then fhall find fault with
the Newnefs of Words, fhall he not be juftly
thought to be griev'd at the Light of the Truth,
as he who blames only this, that the Truth is
made ib plain, and clear to difcern ?
The crooked Suhtilties of Hereticks has caused found
Believers to devifc new IVords, for ^plaif/er Ofening
of that, U77der which their Foifon lurked, as Con-
fuhflantial againFt the Arrians , Verfond Trinity
againfi- the Sabellians.
NEwnefs of Words, if it may be fo call'd,
comes then chiefly in Ule, when the Truth
is to be defended againft Wranglers, who mock it
put with Cavillations, Which Thing we have
at this Day too much in Experience, who have
great Bufmefs in vanquifhing the Enemies of
true, and found DoOirine. With fuch Folding,
and crooked Winding thefe fiippery Snakes Aide
jiway^
away, unlefs they be flrongly grip'd, and holden
hard when they are taken.- So the old Fathers
being troubl'd with contending againft falfe
Podrines, were compelfd to iliew their Mean-
ings in exquifite Plainnefs, leil they ihou'cf
leave any crooked By-ways to the Wicked, to
whom the doubtful Conftruftions of Words
were hiding Holes of Errors. Arriui confeis'd
Chrift to be God, and the Son of God, becaufe
he cou'd not gainfay the evident Words of
God, and as if he had been i'o fufficiently dil-
charg'd, did feign a certain Conlent with the
the reft. But in the mean while, he ceafed
not to fcatter abroad, that Chrift was created,
and had a Beginning as other Creatures : But
to the end they might draw forth his wind-
ing Subtilty out of his Den, the ancient Fathers
went further, pronouncing Chrift to be the eter-
nal Son of the Father^ and Confubfiamlal with the
Father. Hereat Wickednefs began to boil, when
the Arrians began to hate, and deteft the Name
Omoouforiy Confubftantial. But if in the Begin-
ning, they had ftnceYely, and with plain Mean-
ing confefs'd Chrift to be God •, they would
not now have deny'd him to be Confubftantial
with the Father. Who dare now blame thefe
good Men as Brawlers and Contentious \ becaufe
for one little Word's fake, they were fo hot
in Difputation, and troubled tlie Quiet of the
Church ? But that little Word ftiew'd the Dif-
ference between the true believing Chriftians,
and the Arrians, who were Robbers of God.
Afterwards rofe up Sabeilius, who accounted in
a Manner for nothing the Names of the Fa-
ther, Son, and Holy Glioft, faying, in Difpu-
tation, that they were not made to fhew any
manner of Diftinftion, but only were feveral
Additions of God, of which Sort there are ma-
ny.
ny. If he came to Difputation, he cdnfefs'd,
that he believ'd the Father God, the Son God, and
the Holy Ghoft God. But afterwards he would
readil)'^ flip away with fayinp;, that he had in no
otherwife fpoken, than as if he had named God, a
ftrong God, juft God, and wife God -^ and fo he
fung another Song, that the Father is the Son,
and the Holy Ghoft is the Father, without a-
ny Order, without any Diftinftion. The good
Doftors, which then had Care of Godlinefs, to
fubdue his Wickednefs, cry'd out on the other
Side, that there ought to be acknowledg'd in
one God three Properties ? And to the end to
fenfe themfeWe? agairft the crooked writhen
Subtilties with plain and fimp'e Truth, they af-
firm'd, that there did truly fliblift in one God, or
(which came all to one Effe£l:) that there did flib-
lift in the Unity of God a Trinity of Perfbns.
The Effence 2, 3, 10, 11,14,17,18. Pro. 8. 23. John
17. 5. John 8. 58. Before Abraham was, I am.
Ads 4. 24. Heb. I. 10. Gen. u i. Prov. 8.
23. Mark i. r. Col. i. 16. Heb. 3. 4. For he
that made all Things is God. Ver. 14, and fo onwards.
Gen. I. 2. Pfal. 33. 6. Job 25. 23. Job 33. 4.
Pfal. 104. 30. Matth. 28. 19. A£ls i. 16. Afts
5.3,4. Acts 28. 25,2(5. I Cor. 3. 16. I Cor.
12. II. 2 Cor. 13. 14. A£ls 30. 28. Matth.
1 2. 3. Pfal. 1 39. 7. U/Vuher full I go from thy Spi-
rit. John 14. 26. Luke 12. 12. Atis 13. 3, 4.
2 Pet. 1.21. I John 5. 7. 1 Cor. 12. 3, 4, 5, 6.
Ads 5, 3, 4. I Cor. 2. 10. John 10. 30. f John
5. 7. Matth. 28. Ig. BaftizJng them in the Name
of the Father^ Son, and Spirit. Matth. 16. 16. Tl)ou
F an-
[34]
art ChriFi the Son of the living Gcd. Job r. 14, 1 8.
John 5. 26. I John 5. 20. John 14. 25. i Cor.
2. 1 1 . But the Thlfigs of God knoweth no Man^ htit
the Sprit of God. Ephef. 3. I4, 15, 16, 17, 18,19,
Col. 2. 2.
Some Texts of Scripture to prove the Lord ^efu^
ChriH to be God,
John T. 3. Pfal. 83. 18. Jcr. 23. 6. Prov. 16. 4.
Kehem. 9. 6. John 8. 58. Gen. 6. 3. i Pet.
3. 18,19,20. 2 Tim. 3.16. I Pet, I. 10, 11.
Pfal. 78. 56. 1 Cor. JO. 9. I Chron. 29. 11, 12.
John 16. 15. John 17. 10. Ifa. 44. 6. T'hus faith
the Lord, the King o/Ifrael, and his Redeemer the Lord
of Hojls, I iT.m the FirFt, and I am the Laft, and he-
fides me there is no God. Rev. i. 11, 17. Rev. 2.
8. Saying, I am Al^ha and Omega, the Fir Ft and the
LaB. Ifa. 8. 13. SanEiify the Lord of Hofis him-
felf, 8cc. Joel 2. 27, 28. / am the Lord your God,
and none clfe, &c. Ifa. 6. 8. Mark i. 2, 3. John
1.23. Plalm 93. 2. Hebr. T. 8, 9, lo, II, 12.
Col. 2. 9. I Chron. 29. l i . Thine, O Lord, is the
Greatn'fs, and the Power, and the Glory, &c. John
3. 3 1. He that comet h from above is above all. Rom.
9.15. Mai. 3. 6. Pralm68. 7, 8. Ephef 4.
•8. Chrift afcended up on high, &c. Luke I. l5.
John 20. 28. Rev. 22. 6. Tit. 2. 13. i John
<;. 20. Jer. 10. 10. Gen. 17. i. Ephef. 4. 7,
8. I Tim. 5. 16. King of Kings, and Lord of Lords.
Rev. 17. 14. Rev. 19. \6. Hebr. i. 5. Gen.
18.25. 2Tim. 4. I. Rom. 8. 22,30. Matth.
24. 3 1 . The Lord Jefus Christ ele[hs Perfons to Grace
and Glory. John 13. 18. John 15. 19. Pfal. 68-
2o- He that is our God is the God of Salvation, &c.
Deut.
[35 ]
Deut. 32. 39. See norv that I, even I am he^ and there
is no God -with me, .fyc- Rev. i . 1 8- I am he that
livethy and was dead j and behold I am alive (or
evermore, Amen : and have the Keys of Death and
Hell. Rom. 5. 23. The Giver of eternd Life- John
10. 28- Pfal. 95.2. O thou that heareth Prayer, unto
thee fiali all Flejh come, i John 5. I4, i 5. i Tim.
4, 10. John TO. 11,14. Jen 3. I 5. >4«^ /tp///
£ive you Pafiors according to mine Heart, which jh.ill
feed you with Knowledge and ZJnderfianding. Jer.
23« 4. Ephef. 411. I Tim. 4. 6. 2 Cor. 1 1 . 2-
Rev. 21.9. Pfal. 83. 18. Luke I. 75. Pfalm
89. 9. Mark 2. 7. Match, 9. 6. i Kings 8. 39.
Rev. 2. 2, 3. Heb. 4. 23, 24. John 21. 17. Jer.
23. 24. Do not I fill Heaven and Earth, faith the
Lord. John 3. 13. Exod. 20. 24. Matth, 4. 10.
John 5* 23. Mark 12. 29, 50. Luke 14. i6.
Pfal. 34. 8. Pfal. 84. 12. John 3. 16. Ua. 61.
1 5. Gal. 6. 14. Rev. 22. 6, 19.
FINIS.
BOO K,S newly printed for J o s e p ii M A r-
s H A L L ^/ the Bi-ble in Newgate-ftreet.
I . A Brief Declaration and Vindication of the
ji\^ Doftrine of the Trinity T as alfo, of the
Perfbn and Satisfa£lion of ChriH, accomodated
to the Capacity and Ufe of fuch as may be
in danger to be feduced, and the eftabliihment
of the Truth. The Seventh Edition.
■^** All Perfons defirous to promote fo ufeful a Book as
this, on the Doftrine of the Trinity, by giving them
away, may have them for lo^. a dozen Bound, or
fingle, at i /. each.
2. Grace and Duty of being Spiritually-minded,
declar'd and praclically improved, ^to.
3. Two ihort Catechifms of the Doftrine of
Chrifb. Bound 6 ^. by the Dozen 5 .f. '■ '
4. An hum.ble Teftimony unto the Goodnefs
of God.
5. Difcourfes of Evangelical-Love, Church-
Peace and Unity, &c,
6. True Nature of a Gofpel Church, and its
Governmert, difcours'd in 11 Chapters, in Ofto,
7. Gofpel Grounds and Evidences of Faith.
Price Bound, i j.
8. Meditations and Difcourfes on the Glory of
Chrift, in his Perfon, Office and Grace. The
Second Edition.
9. Caufes, Ways and Means of underftanding
the Mind of God, as revealed in his Word. The
Second Edition.
10. Church of Rome^ no fafe Guide.
1 1 . A Guide to Church-Fellowihip. , Price 5 s.
a dozen Bound.
1 2 Two Difcourfes concerning the Holy Spi-
rit, and his Work.
13. A brief and impartial Account of tlie Na-
ture of the Proteftant Religion, and its prefent
State in the World. The 2d Edition. Price 6d.
Thefe 1 3 by the Reverend Dr. John Owen.
t H E
Layman's L E TTE R S
T O t H E
Diflenting Minifters
of LONDON;
WITH
A List of their NAMES
on Both Sides 2
Confifting of
A Letter of T H A N K s to thofc
Divines who Subfcribed the De^
claration for the T R I N I T Y.
A Letter of P E R S W. A S I O N to
thofe Minifters who Refufed it,
AND
A Letter to the Reverend Mr. John
Conder^ who Sign'd on Both Sides.
LONDON:
Printed, and Sold by Joseph Marshall at the
Bib/e in Newgate-ftreet ^ T. Harrison at the
Royal Exchange '^ and J.Roberts In Warwick'
Lane, 1719. [Price ^ d,]
THE
PREFACE,
INCE the fimjhing thefe Let-
TERS, that I might fecure my
feljfrom mijiak'wg the Non-Sub-
Icribers in any Particular, I cajl
my Eye once more over what they
have publijhed in their Account
of this important Affair ; and
left they Jhould pretend, that the Letter to the
Brethren at Exeter, Suhfcribd by the Reverend
Mr. Oldfield, D. D. mi^ht have been fufficient to
have prevented all I have /aid a^ainjl them, Jince
there the proper Divinity of our Saviour and the
Blefled Trinity are own a in Words that are meer-
ly Humane j which Letter is Sub/crib'd in all their
Shames, by Mr. Oldfield, D. D. their Moderator.
But this partial Compliance, this life of two or
three Words, meerly Humane, to notify or make
known what they mean, adds new force and Strength
to what 1 have /aid in my Letter to them -, for if
they could depart from their Adherence, to the ex-
pr effing them/elves in no other Words but thofe of
the Holy Scripture, in two or three Words they
might have done it in the whole Declaration : But
they did this, they fay, to Notify the Things we
^eak of 5 and we do not prefume, in the way
A 2 of
The PREFACE.
of Teft, ^c. hut there is no more re^uir^d tf
them, in their Subfcription to the Declaration,
than to Notify the Thi?ig of which they were de-
fired to give their Belief. By Notify, Ifuppofe^
they mean, to let the Hearer or Reader %nor»
perfe^ly what is intended by the Words they make
life of: If that be the Senfe of Notify, they mufi
give me leave to tell them, that thefe Unfcrip-
tural Words cf Trinity and Proper Divinity, art
not fufficient to notify that they do believe the
Trinity in the Senfe of the Declaration •, for the
word Trinity has various Senfes, as that of the
Modelifts and Reallifts, a meer nominal Sa^fei
and a Senfe which it implies, or that is mentionedt
in the Declaration: And in the fame manner iV/y-
per Divinity may be taken in the Senfe ef thS
Trinitarians, or in that of the Arians or Sociniansj
for Socinus himfelf allowed Chrifi to be Deus
fa£lus, that is, a Made or Created God ; but the
Words of the Declaration leave us in none of
thefe Doubts, fo the NeceJJity of Subfcribing of
it fiill remains. *
One Word or ttoo more, and I have done ^
thefe Non-fiiblcribers, in their Letter, plainly deny
themf elves to be Arians, but not one Word of Sod'
nians, or any other of the Unitarian Fatiion ; fo
that here, as well as elfewheri, they are refdved
to leave us in the Dark.
THE
T H E
Laymans Letters
TO THE
Diflenting Minifters
of LONDON^ &c.
v^Letter of Thanks to thofr
Diffenting Minifiers of London who
Subfcrihed the Declaration for the
TRINITY..
Reverend Gentlemen,
HE late unhappy Divifion which
has happen'd heiwixt our Teachers,
and made fuch a Noife in the World, ,
tiath been the Occafion of much Joy
to our Enemies, and too much Scan-
dal to our Selves j 1 mean, to us of
the Laity, Who cannot fee thele Divifions without
a great deal ot Pain and Confufion. I confels, that
the honelt Condu^, by which you, Gentlemen,
B have
( o
have dIreQed your lelves, in Subfcribing, in fuch
fcxprefs Terms, to the DoQr ine of the Hefy Trinity,
has, in Ibme meafiire, alleviated both our Pain and.
Confufion : I wifh it vpere able entirely to remove
that odious Obloquy, which, the Refufal of lb great
a Number, has given the Common Foe an Oppor-
tunity of fixing upon us.
I hope, that notwithftanding the Evil Appear-
ance, vvhich the Refufal of thole Gentlemen who
have denied to join with you in the Subfcription,
and the Triumph of the Socinians, Arians^ and
others, are without that Ground with which they
flatter themfelves, of having gain d lb ftrong a
Party among the Dijfenters •, fince the Non-Sub-
fcribers have own'd the Divinity of our Saviour,
and the Holy Spirit.
I fhall take the lels Notice of their Meafures
in this Place, becaule I (hall have Occafion to ipeak
to them more particularly in the following Letter^
where they come more diredly under my Coii-
iideration 3 but this I muft needs fay in this place,
that their Averlion to do the fame which you have
done, very much heigthens our Obligations to you,
in having that Regard to the Satisfaftion of thole
who are committed to your Charge, as not to let
any needlefs Scruple or Nicety deprive us of the
SatisfaQion which is not only due to us, but to all
the Churches of Chrift : We therefore, the Laity,
think our felves obliged to return our molt hearty
^Thanks unto you, not only for the A£l itlelf, but
for the Manner in which it was done, and the
Endeavours you have fince ufed,*by Realbn and
Argument, and a true Brotherly Love, to prevail
'with them to quit that obftinate retenfion of what
they had firft done, and lb fatisl)^ the World, either
in your Words, or Words chofen by themlelves,
that they do believe the Trinity in the lame Senfe
which
(3)
which all known Jrinitarians do, and not to ad-
here to Words which may be own'd even by .an
Arian himlelf, by help of a little Equivocation.
They have been pleaied to call their's, A Kohle
Stand for Liberty-^ but, I am afraid, there is a
manifeft Abule of the word Liberty in this place,
and that it fignifies, in their Senfe, a Licenle to
let all Se£ls and Herefies into the very Adminiftra-
tion of the Church : For if they will neither con-
lent to let their Congregations know what their
Opinions are in fuch expreis Words, Words of a
certain and determinate Senfe, nor allow that any
other (hall draw up for them any Declaration to
the fame Purpofe, they may hold the moft hetero-
dox Opinions in the World, though never fo de-
ftru£tive of Chriftianity it felf, and the Congre-
gations are in no way of getting rid of a Wolf in
Sheep's-cloathing : We muft therefore Thank you
who have difcovered fuch a Readinefs, liich a
Willingneis, fuch an Alacrity in complying with
the Defire, and removing the Doubts and Scruples
of our diftant Brethren of Exon, which difcovers
a truly Chriftian Concern for the Souls of thofe
who are not direftly under your Charge. You were
not for negleGing the Surmiles and Reports of the
Enemies of the Chriftian Name, which had iix'd
fuch a Scandal upon the Diflenting Teachers of
London, as if they were almolt all in the Arian In*
tereft. The only Means of putting a Stop to this
Reproach, was the Method you have taken, that
is, by publickly Subfcribing to fuch a Declaration
as fhould -fufficiently and eminently prove to the
World, that you did really believe the Bleffed Tri-
nity in the lame Senle of the Scripture which has
httn always given-it by all the Proteftant Congre-
gations in the World : And it is amazing to me,
that there (hould lie lb many lound in your Reve-
B 2 verend
(4)
lend Body, who aie plealed to give too much
ground ot fuch Sufpic on, that their Profeflions
and Words are not iincere enough to be depend-
ed upon ^ and by confequence, that the SatisfaQion
of fb many of the Laity, who depend on, and
expeft their Publick Aflurance of being for the
Ifo/y Trinity, is not of Importance enough to en-
gage their Conlent.
But, Gentlemen, the greater Difficulty they make
of doing this, the greater the Neceflity is that it
fhould be done 5 becaufe it has made known, and
ipread thofe Doubts and Reproaches, which can
only be removed by fuch a Declaration: And the
more are our Obligations to you, who would have
prevented all this Scandal, and have ^0 much le£^
ien'd it by what you have done.
This Obligation cannot be fufficiently paid, with-
out our communicating, as often as we can, your
Names to the World, which is the Reafon that
they are printed again ■ at the End of this Let-
ter. My Wifhes and Prayers fhall always be con-
tinued, that your pious Endeavours, and Zeal for
the Chriftian Religion, may meet with fuitable
Succefs, efpecially that they may quickly bring
over your miflaken Brethren to do what you
have done. I am.
Gentlemen,
Jour humble Servant^ 8ec.
Taefday
(5)
Tuefday March S' 1718-19.
the Firji Article of the Church of
England.
Of Faith in the Holy Trinity.
" rTpHere is but One Living and True God,
" X. Everlafting ^ without Body, Parts, or
" Paflions : Oi Infinite Power, Wifdom, and
" Goodnels 5 the Maker and Preferver of all
^ Things both Vifible and Invifible : And in the
" Unity of this Godhead, there be Three Per-
" Ions of One Subftance, Power, and Eternity j
« the Father^ the Son^ and the Holy Ghoji,
We do heartily Suhfcrjhe to that which is above
exprefs'd, as what we believe to be the Do-
ftrine of the BlelTed Trinity, reveal i in ths
Holy Scriptures.
PASTORS in and about London.
William former, S. T. P.
J'^'.
fenting Miniiters, from fo foul an Acculation, be
of any Importance \ which can only be done by
fuch a Declaration as has been fign'_d by the
worthy Minifters whorn ye have been ple^fed x^
oppole. \ c
Gentlemen, you muft excufe ine,.iF I fhould
leem to urge this Matter a little too clofe upon
you, fince Chrittianity it felf is lb much concern '(i >
in it: \ mult therefore tell you, thairwe of the
Laity are under fome Apprehenfion, that under th^
Ipecious Pretence of an Honour paid to the.BiBLpJ
you feem to conceal your real Sentiments, and giv^Q
us but too much Sufpicion that the bcft of out
Enemies were but tpo well grounded, fince fb ma-
ny Miniiters among us have but too manifefily in
this Affair a8ed for their Caufe. Gentlemen, if
you are really in your Hearts for the idrw/^pg-
6trine, if you are fo unhappy as to be fallen in t.d
that deteitable Herefy ^ be fo Honelt, at leaft, as
plainly to own it, that we may knpw, our Friend^
from our Foes ; defend your Cauft opfenly and fair-
ly, avow your Principles in their own Colours 5 for
then we may pity your Misfortune, and convince
{)y ouj ArguiTients, and endeavouy to Convert by
C 3 ©UJ
( t?)
our Prayers fo tnany unhappy Perfbns from To foul
?n Error: But whilft you conceal your Principles,
Snd daub over lb notorious a Pefe£tion by ieeming
itill to remain among us, you can merit nothing
tut our Deteftation of your Hypocrify. It would,
I confefs, be a very melancholy ProfpeCt, to be-
hold fo many Learned Men falling from the Faith 5
out yet it would be a lefs melancholy Profpe£l,
than to iee ib many Enemies of our moft Holy
faith Careft in our Bolbms, and Teaching in oui;
rulpits, as well as Propagating privately amongft
US a po£lrine deftru£liye of our Common Chrilti-
anity. God ! What a miferable Condition are
your poor Congregations in, when they mull al-
tvays either be upon their Guard, perpetually en-
tertaining a Suspicion of their Teachers^ or elfe,
|)y a too cafy Credulity, aud too Itrong an Opi-
nfon of their Veracity, Iwallow down that fatal
foyion, againft which, by their Duty, they ought
tp; furniOi them with an Antidpte !
There are three Reafons remaining, which fur-
nifh llrong Sufpicion of the Infincerity of your
Intention, and which are never to be found in a
^pd| Gaufe, nor made ufe of by any Defenders of
ftch Caule. Th^ firft Is, your Falfification of Mat-.
fe'r of Fa£l, which has been publickly prov'd upon
you. The next is, your Contrivance of gaining 9.
Majority, by the Afhftance of fuch who had m
Itight to be To 'much as prefent at your Debates,
tJ^bich has Hkev^ife been prov'd upon you. The
tTiird Realbn is, the perfbnal Refie£lions, the odious
Sarcafms, conjured^ up to blacken the Character of
youraClive Opppsent: This is \ery evident in one
6f your moft. Eloquent Defenders, where he dir
grelfes into a very clumfie Abul^ of the Reverend
Mr. Thomas Briidhury^ which, M of no manner ol"
^^X
Chriflopherm^ler,
Thomas Cotton.
A Let-
( I6)
A Letter to the Reverend
Mr. John Gonder^ on his Signing
. on Both Sides,
Reverend S I R^
I Cannot Conclude without a Word of two
to your Self; whole ConduQ has been
very furprifingly particular in this grand.
Debate which has fo unhappily Divided the
Reverend Body of our Minifters. You leem to
aim at a Thing which never can be obtained,
the Reconciling of Oppofites, and of the Two
Difterent Parties, center in Mr. fob?? Conder^ for
your Name we find in Both the Printed Lifts ;
and either Side claim you as their own, becaule
you have fet your Name to the Oj)inion of
each Side. Perhaps you imagine by that, that
you fhall at leaft be in the Right by One of
them. This Way of making Sure, was pra^liled
by a certain Phyfician within thele twenty Years,
who, to rriake fure Work, as he imagined, on
his Death-bed had the Prayers of the Church of
England read to him by a Proteftant Minifter, and
the Extreme Un£lion of the Papifts adminiftred
to him by a Popifh Prieft. In the lame manner
there was one of the Sax^on Kings of our Hep-
tarchy, who, upon hearing the Gofpel of Chrifl
preached, fet up an Altar to Chrift by the Altar
of his former God. So thele two Inltances leem
to bear Ibme Parallel to what you have done.
Bur tho' they might leem to make fure of the
Truth
( 17 )
Truth on one Side ; it is plain, that Doubt was
the Motive of their Aftions, that they were not
Fix d in either Opinion, but Wavering between
both. The fame, I am afraid, will hold good
in your Self; For if you had been fully latif-
fy'd that the Sublcribing Minifters were in the
Right, and for that reafon Sublcribed with them
to the Declaration, it is impoffible that you
could ever have thought of joining your Name
to thole who were of a contrary Opinion ^ for
that will be reconciling Truth and Error, as giving
the fame Teftimony to both.
Not to multiply Words, or put a worfe Face
on the Matter, than is confident with thai good
Chara£ler which you have in the World ^ I
am willing to believe, that what you have done,
has only been a Work of Supererogation in
Chriftian Charity, and an inconfidering Defire
to Unite tha ' Brethren, whole Difunion might,
perhaps, give you fo much Uneafinels. But'
Reverend Sir, this ConduQ of your's could not
afford you, in Reaibn, any fuch valuable Pro-
fpe£l. For while you difcover'd fuch an Incon-
fiftency in your Opinion, you could not hope
to have any great Influence upon either Side.
Halting between two Opinions, is what fhould
never fait in with the Character of ^ Teacher;
For how can he direO: a Congregation, who
wanders hi mfelf in the Wiles of Uncertainty ?
What Dependance can a Congregation have
upon a Preacher who . docs not fo much as
know his own Mind ? In fhort, we of the
Laity expe£l that our Teachers fliould be of
more fix'd and certain Principles : And fince
you have, by your Condu£l, given us Offence,
vve hope you will have io much Regard to
D youi
( i8 )
your Self, as to let us know what your Real
and Pofitive Opinion is in tiieie Af&irs, or
Juftifie what you have done, with Reafons lb
clear and evident, as may remove all our
Doubts, and prove that you have aQed like
an Honeft and Good Chriftian : Which that
you may, is the Hearty Willi of^
Teur Humble Servant^
The Lay- Man.
FINIS.
Books t^evoly Printed for Jofeph Marlhall
at the Bible in Newgate-ftreet.
§
A Brief Declaration and Vindication of the
Do£lrine of the Trinity, as alio of the
Perlbn and SatisfaEtion of Chrift. Accommodated
to the Capacity and Ule of fuch as may be in
Danger to be Seduced ^ and the Eftabliflimcnt of
the Truth. The 7th Edition.
Sd* ^11 Verfons defirous to promote Jo ufejul a
Book as this on the Doftrine of the Trinity,
by givi77£ them avoay, may have them for los.
a Dozen Bound, or Jingle at is. each.
2. Gofpel-Ground, and Evidences of Faith.
Price Bound i s.
3. Meditations and Dilcourfes on the Glory of
Chrift, in his Perfon, Office, and Grace. 2d Edit.
4. Caufes, "Ways and Means of Underftanding
the Mind of God, as revealed in his Word. 2d
Edit.
$. Church of Rome no Safe Guide.
6. A Guide to Church-Fellowfhip : Bound 5 x.
a Dozen, to give away.
7. Two Difcourles concerning the Holy Spirit,
and his Work.
8. A Brief and Impartial Account of the Nature
of the Proteftant Religion, and its Prelent State in
the World. 2d Edit. Price 6 d,
Thefe Eight by the Reverend Dr. John Owen.
9. The Beft Mirth, or, The Melody of Sion :
Being a ColWion of Sp' ritual Hyrtins, compofed
on divers Occafions. By Mr. Wright.
10. An Eflay towards the forming a true Idea
of Fundamentals in Phyfick.
1 1. The Singing-Mafter^s Guide to his Scholars :
With the Pfalms according t© the Old and New
Tranfla-
Books Printed for Jofeph Marfliall.
Tranflations ; the Old on one fide, and the New
on 'the other. By leveral Hands, (viz.) Sternholi
and Hopkins, Barton^ Patrick, Tate and Brady,
Milbourne, and Sandys. Contriv'd for Com-s
rnon Ufe : With the Tunes in two Parts : By
'Daniel Warner o^Ewelm in Oxfordjhire, Singing-
Mafter.
1 2. Prefervatives againft Melancholy and Over-
much Sorrow j or, the Cure of Both. By Mr.
'Richard Baxter. Price Bound i s.
1^. A True Second 5/7irj ^ or, A Soul plung'd
In his Cale, but yet Recover'd ; Being Comfort
for Backfliders, or Salvation for S:nners in the
height ofDefpair. And is a True and In^partial
Account of fonie B^ckflidings o^lAx.Hmel Ha/ford
of Thrapflon in iKorthamptonfmre. To which is
added, An Account of Elizabeth Boodger, with
Ibme of her Experiences. 2ei Ediv. Pr. 6 d.
14. Calvin ?, Vindicating the Scriptures ; in An-
iwer to a Dialogue between a Thief and ^
Preacher : Or, An Antidote againft the Socinian
znd Arminian. The ?d Edition.
i^. A Treatife of Baptifm -, wherein that of
Believers, and that of Infants, is examined by
the Scriptures. The 3d Edition, with large
Additions. By Henry D^Anvers.
16. Thofe Ingenious and Highly-approved Pieces
of Mr. William M^ifons New Short-Hand Books 5
Intituled, I. Arts Advancement. ^ Price is. II. La
Tlum VaLwte •, Bound, Price 2-s. III. A ColleQion
of Aphorilms •, Price is. IV. Aurea Clavis^ or,'
A Golden Key ; Price i ^. V. An Eafie Table of
Contra£l;ons •, Price 6 d.
Likewife, at the Bible in Newgate-frreet is to.
be fold Mr. Jeremiah Rich's Short-Hand Book.
Price IS,
King JESUS
ON HIS
Z I 6 N.
O R,
Separate Congregational Protejiunt Chrijlian
Churches proved to be the Old^ ApofioUcal, and
Primitive Chrijlian Churches, come fully out of
the P^pal and Antichriflian Apollacy, and gone
back to the Rules of the Word in their firft
Inftitution.
A^hercin is (liewed.
That they run Uniform, and Parallel with the
Firft ChrijUnn Churches, and have theii: Doftrine, Pre-
cepts and Practice for thcfr Pattern, and Warrant.
Herein is alfo,
A full Declaration of the Way of the Royal, and Evangeli-
cal Churches of the Son of God, and King of Jvings, in
all Particulars, meafur'd by the Royal Standard, Charter,
and Rule of the Word, and found to be according to the
Pattern of Primirive Cbriftianity, that Chrift, and his
Apoftles gave in the Gofpel Mount or Rc^velation.
By C. M , ""^ '
L-O N D Ny
*
Printed for, and fold by ^ofeph Mar^MUy at the Bible in
Ntvffate-jireety 1712. Where are fold ail Sorts of Books
and Stitionnrj Wares. Alfo Dt.Manvooi'sBrit^nnitk Ink-
Powder by Wholefale or Retale.
THE
Prefatory Obfervations.
LET the Reader mind thefe Ohfervationsl
Obf. I. The Signification of Abbreviations
in this Church Book^ or Book of the Church, (i )
•j- Notes ; A Marginal Reading is in that
Place. (2.) i. e. that is. (3.) viz,, to wit.
(4.) q. d. as if he flionld fay. ^5.) &e.
and fo forth.
Obf. 2. Some Serif tures are quoted by way
of JltujlratioTtf Allufion and Proportion,
Obf. 3. Here is an Epitome of all the chief
Things y that have^ of can be wrote on this gr eat ^
fiecejfary, and ufeful Subjep, that the generality
«/Chriftians, in all Chriftendom arefo ignc
rant of^ and therefore fo erroneous about a j a Jfa, 60, t,
yet the Right Knowledge and ?x2i^\cQ.thereof
Js of great Importance to the Glory of God b, b Lev. 10. 3.
and of high Concernment^ and Advantage to the
Souls of Aien c, and Felicity of Kingdoms d. c P/^/.pz.ij.
Obf. 4. The Holy Scriptures make a Difco'^ if"" 6 <)» 8 f
tfltery of two Sorts of Falfe Churches, or Apofiate
Church-States, (i.) Ifraelitifh, under ihe Old
Tefiament e* (2.) Papal, under the New Te- e r K^tigs iz,
fiament Difpenfatiohy tn which the Church^'^'t-- 33-
has been in a Captivity to Humane ^^^'P^^^^h\^^''^^'y^^^'
longer and worfer than that in Literal Baby- j^^^„/j,' J
ion, 'Rev. 13. 10, and, II. 2,3. and 12. 6. H0fea.i,iyg,
and 13. 5. andz.z.&y.
Obf 5. Here the Reader may fee^ that there i-- '?• ^»^.*
is a great Difparity, and Difference, between >' " '
the Chriftian Church before, and in the Apo-
A 2 fi^y.
\4!
,' 4 prefatory Obfervations.
Jiacyy and how A^anhnd hath been imposed upon
by the Bijhop o/Rome a?7d his Creatures^ who
to cheat Mankind^ calls all Apoflolical, &c f,
fifhef.i'A' ^^^ ^^^ calleth him ill. The- Son of Perditi-^
„ y^yj-g ^, e« gi Wicked and Lawlefs One h. idly, A
h Verfe 8. * fallen Star with the Key of Hell tn hit Hand i.
i/^ev.9.),z. 3dly. An Hellijh Beajl^ MeJJenger^ and De-
k Verfe II. fir oyer k» 4thly, A falfe Prophet and Two-
,and II. 7. horned Beafi, or Cruel Monjier \. 5thly, ^nd
and 20*^0* ^/i Bigniffd Bijhops and Clergy, Hellijh Lo-
and 1 3! II.* ^^fi^ '^' Earthly Merchants, and Ship-Majlers
m ibid. 9.* tf^it^ g'^^^^ Ships, |~». e.] Bilhopricks^ and Be »
2,-11. nefices ]] and their Hired, Mercenary and
n l^v. 18. i^Serving Priejis, Sailers n. 6thly. Hid Cere-
II, -*- 17. monies ^ ^^e Number or Invention of a Man 0,
o S^v. j^. 18.^ 1^ g^ 2^^^ ofSin'X and hellijh Smoak, and Fil-
p Kev,^,z. thinefs p. 7thly, And his Church-State, ift,
and 17.4. Earth q. idly, Sodom and Egypt r. 3dlyi
q ifev. 14. 5. Babylon, for mixing together Divine and Hu-
andi6.iz. mane Infiitut ions %. 4thly, A Bloody Whore,
s ^^vl 14* 8.' f^fp'^^^^d by Bloody and Perfecutive Magi'
Gen. It. 9. Jirates t.
t ^'v*. 17.3. Obf. 6. Of the Marh and Notes of true,
"•' S- 15. and falfe Churches, See Obf. 5. and 7. and
Chap. I. ro io.
Obf. 7. The firft Chr'iflian, and Gofpel
Churches, were particular, diJlinH, independent,
holy and heavenly Congregations, Communities^
and Societies of the faithful, profejfing and prac*
fifing without any humane Inventions, the Faith,
Obedience, Worfhip, Alirfiflry, Order and Po*
\iSeeC.6.il'lity injlituted by Chriji u.
' ' Obf. 8. Reformation being for the Glory oj
}f/2Cor.cf.i;.Cod, Profit, Honour, and Happinefs of Men^
Trov. 8. 18. ^]^y Jfjould any be offended at thofe that endea^
Tsm.'z^to.'^^'*^ 'f ^* Farewell.
z Sam. 6. I J.
jiag. 2. ^."13*
pfxlm 141. 5«
King JESUS
ON. HIS
Royal Throne
I N
ZION.
O R,
Separate Congregational Proteftant
Chrijiian Churches, proved to be the
Old^ ApoftolicAly and Primitive Chri"
fiian Churches, come fully out oi
the Papal and Antichrijlim Apoftacy,
and gone back to the Rules of the
Word in their firfi: Infticution, &c a. a UU u the
latter 'iay-glt'
ry, Ezek. 4?.
CHAP. I. 2..-"4.wii;
V. ir, 12. and
H E Separate Congregational PrO"
tejiant Chrijlian Churches ovon^ and
confefsj that Chriji in the Exercife
of his Mediatorial Kingly Tower is the only
Political Head^ Efficient Caufe, Author^ In*-
fiitutor^ and Founder of Chrifiian Churches in
their Conftitution^ Worjhip^ Minifiry, Order^
polity ^ and all the Adminijlrations of the Word^
Seals, and Cenfures, that are therein to he per^
formed.
6 SefAVAte Congregational Proteftant Churches
b ifAiAh 9. 7. formed b. Note I. Wherein the Chriftiaii
and 41. 8. New-Teftament Gofpel, Religious, Holy,
p/a/ii*."/ Spiritual, Heav'nly and Vifible, Congrega-
Zech, 6. 1*2. tional Church-State is of God, or of Divine
CoKi.j,— 10. InftitutioH c. See from Chap' i^t a 20. 6c
and 5. 17. ji^at. 16. 13, — 19. & 18. 15, — 20. &
C Mat. 16. g^ ip, jj^y^ 5^ 2^ .... ^^ ^ij-h ^,^, 8. 5.
is "iV?.- 20 ■E^'^-'^^'^S- ?• I <^^^- iS- 12, 19. iVofei. The
& '28. 19, 20' Apoftles with Chrifl's Mind, Will and Or-
jiBs 1,2,?. der, «i fettl'd by ftiflitution C i- c- Precept
Beb. 12. 28. and Pradice 3 a perfect, perpetual, unal- ,
^ '^'"'•^'^^•terable and uniform Worfhip, Miniftry, '
^ '^'"';"' Order and Polity e ^ and no Powers on
L"'rrL/]t*Eatth'C;they being but his Subjeas and
2 7k/.5-6-i 2. Servants/ J may add, or diminilh, or al-
Mat. 28. 19, ter any thing in the leaft Meafure therein^.
2C.E.V/.2.I2. Note 3. In this Royal and Heav'nly Church
^^'''^•^^' 4* State, God reigns, and is worfliipped ia
g x>tf«t.* 4,' 2. Glorious Mejjiai\ fpiritual Kingdom wit-
Si 52. 4. Gal. nefled to by Types /', foretold by the Pro-
i.8.9./(cv.i2.phets*, teftify'd of by himfelf /, and his
YxmCo'^^' ^V^^^^^ ^ • I^ which Kingdom or Govern^
i Lute u\l\ "^^'^^ ^^-* '^fi' ^ Lawgiver to be obey'd n.
2 Cor. e^. 16, ' 2^/y. Subjeds to obey 0. %dly. A Charter
k p/. 89 1" 5 5. and Rule of Obedience f. fifthly. Laws, Du-
//a 2. 3. & 9. ties and Ordinances to be obferved q. ^thly.
im ^\'-^^' ^ffi^^^s ^Q ^"^^' ^"^ ^^e thera obferved, to
I A^^jdN 3'. ^'^^"^^'^ Honour and Intereft in the World r.
19.& 18.' i7.*<^f^(y« Priviledges in Cale of Loyal Obedi-
& 21. 43. &ence /. vfW;'. And Penalties to be inflicted
^^l9'^o. in Cafe of Rebellion againft, and Tranf-
ia"i2^^'-> greffion of thofe Royal Laws f. See GaL
m ^fl/2o:25: ^•8>P' CHAP.
& 28. 23- J I. jj^ Jht: Jpoftks by Commij^nfiom Chr Hi, gathered
Beb. 12. 28. Churches, avd fettled in them all Church- JffxirSy Mat.
j(ev. 20.4. & ^g^ j^^ 3Q ^^3 jj^^^^ J (^Q^^ u.2,2,% iV« Gal.
'^}ir;l!i2.''^>^' 2 Cor.. I. 2, 3,4.
oJ^eCJbiip. 3.p5'«CJb4p. 7. qCh,i5,i6, i Ch.io. sCh.i6, t Cj!t.i4.
f roved to be the Old ChrifiUn Churches,
CHAP. II.
THE Chriftian^ Rtligiont^ and Holy Means
C the injirurnentd Caufe ] by which thefe
Separates plant^ and build Churches, is the
Treaching of the Goffel, and Word of Chriff,
Note, Thus the Apoftles built the firft Chri-
ftian Churches, Mat, i6. i8. vtith Mar. i6,
^15. I C(?r. 4. 15. 2 Cor, I®. 4. 2Thef.i,i^»
See Mic,^. 10,-12. Re'u, 13. 17. SeeC^^p,
20. Vfe 4.
CHAP. III.
HE Chriflian^ Religiom, Spiritual and\iMat.x6.i8,
Holy Matter in thefe Churches, were in with iCor.r4i
14.
T
the jipoflolical. Primitive, and firfi Chrifian ^ ^; ? 7*
Churches ', rix.. They arc conllituted and , rtVi A.
built of vifible Saints, and their immediate zar. 2 j.* 19.
Seed, as their material Gaufe w. Nota i.iCor. j. 15.
Holy Things are only for Holy Perfons w, ^^'iw" 2- ^»8,
Note 2. Chrift never intended to take whole ^^^'^' ^"J'
Towns or Nations into thcChurchAr. ^ofe3.]^JJ^^^'7; °;
Such a Pradice was the Caufe, and Means of x^oL i8.g5.
the Apoftacy >. Sqg Chap, 20. Vfe /^. J^v. 14.1-12.
y Rev, 13. 5.
CHAP. IV. \i^i^^r,
■ 1 7 , 1 -" I o Ex
fTTI HE Chriftian, Religious, Spiritual, <««^ ip. 8.&2*4.3~
J|[_ Holy Form in thefe Churches, were in theB,Deut.z6,i-*
fir(t Chrijiian Churches , yiz.. They are ga- '7'& i?* 25.
thered, founded, built, joyned, united, and^^*^^*^- ^^•
incorporated, by a voluntary, and holy Co'yy-/^*/^*"^^^*
venant, or Confent, Agreement, and Pror2i.*&*44.4--5.'
feflion of the Chriftian Faith and Obediencc,& $6. 4,-6.
as their formal Caufe x,. Note i. This holy ?^':' 5o. j.
Matter and Form is in our Chriftian Creed,^ !^'^7-4r.
Baptifmal Vows, and ^fmbi Cat. A, PS'^il &m 2!
i>eeco/. I. 2.
S Sefarate Congregational Profeftant Churehes ^
See Amos^, 3. Note i. That through the
Negleft of mutual Watch, the Sin of one
jichan in breaking the Covenant, or Char-
ter of their firft Conftitution, was the Sla
^fof.7.ii-i6. of all Ifrael a.
^'\^l'l'.^t CHAP. V.
I^eff, 9, 38. &
20. Jfa.\. 3! T^ ^^ M^^ Caufe^ or Chrijlian^ Religitim^^
f^elfe. 43. ri. JL ^^^ tloly Ends of tbefe Churches^ were
in the Churches built hy^ and in the yipofiles»
Days ^ wz.. i/f. The Glory, and Honour of
h2Cor.9,i^, God in Chrift h. idly^ Their Souls Benefit*
f^'lf ^'* 1* ^"^ Growth, in Grace, under Ordinances,
iFaAll' o ^^ *^ worfhipping of God according to the
c^ohn 4. 24! Rules of the Word only c ^dly. And Com-
Tfaim92. 13. munion with him, and one another, in the
d I Cor. 1.9. holy Ufe of his own Worfhip, Miniftry,
||°**^^»*7-and Polity, ftatedly and focially, in one »
tPet.z.\-<. Place d. Note i. This is no Work for the
c pfiil. 9. ij, profane e. Note 2. Thefe Ends being all fpi-
i Cor. 2. 14. ritual, and concern only fpiritnal and eter-
nal Things, therefore, the Worldly, and
Civil Powers need not to fear, that this
Church-State, Order and Government will
^^ohn 18. 36 be any Prejudice to them / See Chaf. 8. 1 8.
2 Cor, 10, 4.
Jfaiah (55- 8. C H A P VT
1 i^or. 5.4, * T^^£ Chriflian Latitude^ Extent^ Compafs^
2 Cor. 2. 6, JL ^»d Quantity of thefe Churches, was by
2 Cor, 1 1.20- Divine Injiitution in the firft Chriflian Churches-^
^Jn^^^'^l' wx. Congregational, that met in one Place
& 6 V'& u* ^° "^^ ^^e P^w^"^ °f ^h^ Keys in all Church-
23. & *i^. 22.' Adminiftrations g. Not^ i . The true Reli-
h 5:oJb?; r. 12, gion, and this Church-State are Twins, and
13. 2 Tbe^. I. both ofGod/?. iVi>ff 2. Chrift is faid to gather
4.%».i6.i6. jjjs Difciples into a Gofpel, Vifible Congre-
r5r.it z" 3,4. S^^i^na^ Church-State, by a Profeflion of the
Chri-
f roved to be the Old Chrifiian Churches. 9
Chriftian Faith which includes Obedience » i i ^^t. 16-16^
in refped to which Confeflion are Promifcs.
i/. Of building the Chriftian Church k. zMy^ ^y- 18.
Of preferring it /. 3^/y, Of the Keys, all * '*'^*
which were given to Peter, and the reft of
the Difciples, as Chrift's aflbciated Church
on Earth m. And as their Paftor, he admi- *" ^' '9*
niftred to them, as his afTociated Church on
Earth, the Lord's Supper » j See A^at, i(J. nMau26.z6»
1 8. Vpon this Rock I wilt huHd my Church, q. d. ^^^^ ^^/ *•
My Churches, or my Gofpel, Vifible Con-j^'^^g /:
gregational Church-State. Note i. Their ' * '^'
rifible ProfciTipn together in one Place 0. o M.mb. 16,
Ti.) The Gift of the Keys, i, e. full Power ^3> - ^7.
of all Ghurch*Government, and of the Ad-
miniftration of the Word, Seals, and Cen-
fures in this Church-State />. (3J Chrift thus P v* ^9*
expounding it q. (4.) And the Apoftles q i^. 1 8, i y,-
Pradice in this Cafe r prove that by '^> ^o*
Church, ini^^f. 16, 18, 19. Chrift ^^^^U^^gChi^A
and the Apoftles underftood him ot a/^co^,^"/^'
Gofpel, Viliblc Congregational Church -zcor. 2.6^0*.
State s. TsO The Rockt or Foundation ofs^e^Noteja.
the Vifible Church is not Peter confeffing, ^ ^o^^ '4.
but Chrift confefled t. (5.) A particular t f/^k/. i. 20.
Congregation of the Faithful, is not called » -or. 3^ :i.
a Part, but a whole Vifible Church, and di- * ^^'' ** 2**^*
ftindt Body Politick u. (7.) We read not in u a^s 15. zt,
Chrift's Teftament of a Reprefentative ^w. i<5. zj,
Chutch of Elders, thefe are never calfd the ' ^^J M- 23.
Church, but the Body of the People are cal- j^^^V^*^*
led the Church in Difcindion from their 3^^0.17*28!
Officers IP. (^.) The Church is the Houfe> 1 cor, iz, 28*.
Flock, and feled People of God x. (9.) Ec^^m. $, 14.
cle/ia is put in one Place for a Civil or com- ■^<'*'. 2. i.
mon Aflembly lawful or unlawful ^, but in j pe^.^2°*^^'
a facred Senfe, in all other Places it is taken y^^I ,p/*
cither for the Catholick Church ;?., or for 39, 41, * '
B par- 2 ^<^*. 12. 3;,
1 Separate Congregational Froteflant Churches
particular Congregations of the faithfnl cal-
a I Ceri4 2^ led out a. i/. From whence. See b. idly. To
hfohnis.19. what.See r. 3^/y, By what. See <:/.Cio.)Therc
1 Pet. 2. 9. were three Churches that met in three pri-
i(ev. 18. 4. vate Houfes or Families e. (11.) Some fpeak,
c^ohn4. 24. irj, Of a Place of Wood and Stone as a
I pZ\]\ K\ Church/. 2dly, Of a Parochial Church, con-
d 2 riff/: 2.14! fifting of all in a Parilh. 3^/y, Of a Colle-
c i^m. ttf. 5, giate or Cathedral Church, /^.thly. Of a Dio-
I Cor. 16. 19. cefan Church. 5t/?/y,Of a Provincial Church.
plVi '^* ^^^^*'' ^^^ National Church, 'jthly. Of a Re-
f Bucfee.i5. P^^?"^^tive Church 8rW;^ Of a Cathojick
12. J. Vifible Church connfimg of all hopeful Pro-
j^m 15.4,5,16 feflfors of Chrifcianity^ living at the fame
Mat, 18. 17. Time on Earth ^ of all which we read not a
P^iM- 6. ^Q^^ i^ Chrift's Teftameet^. (12.; Of this
g (;JJ^' 2* §'/' Congregational Frame was the Chriftian
Ms 5. \ Z. Church at Jerufalem h, Amioch i, Cxjarea k.
Mat. 15.15. Trods 1, Efhefus m, Corinth n, and all the
h Af4M8.F7. Chuj;ches the Apoftles built according to
a3:sz. 47. the Pattern given in the Gofpel Mount or
%lruzl^' Revelation p. (13.) Our Engllfh Art. 19.
& I'l. 22*. faith, the Vifible Church of Chrift is a
& 12. T, J. Congregation of faithful Men, &c. See aifo.
& 15.4,22. Affemh.Cat.A. 95. (14.) We read in Chrifrs
i^Cor.12.28. ygframent but of two Sorts of Churches,
"^Au'i.\-i, '^^^' ^fi^ ^^^' ^^^^olkk Church, and Myfci-
t^il. 3, <5.* cal Body of Chrifc, confifcing of all true Be-
S&sAiis 1.14- lievers in all Ages, and Places, and will be
»(5l8c6.2-.5. invifible 'till the judgment-Day q- This is
&TV^f' 18 not the Subjea of vifible Ordinances, Mini-
&2i;ir-22.' niftry, and Polity r. idly, The vifible and
& ig.\r. & ■■ ^ -
34,25,^7. &«5.3- k>^Sj 18.22. \Jih2o,Sy''8. mib.Y.ij,
28. I T^m. 5, i6. with i. 3» & 3. 15. J^cv. 2. i. n ^om. lei. 23.
3 ^ofc« 6, le. I Cor, 5. 4. & n. 20, 35. & 14. 23. o CoL 2. 2.
, Jk/. 4. 18. &.?..! 1-14- ^«*-'0- 2 y. pMaf. 16.15-19. 5c 18. ry.i8.
gC 28. 19, io. ^^f "i, 2, 3. q E/fe. 1, 10 .. 25. & ?, 10, 21. & 5, 2 J - J 2.*
Cpi^i, t8. i4, fftfi. 2. 12. & 12. 23. r i Cor. 5.4- ij»& 14. zn
f roved to be the Old ChrijlUn Churches* 1 1
inftituted Church of one particular Congre- . ^
gation of the faithful s. (15.) Where there^ ^ ''*
were but one Congregation of the faithful
in a City, Town, or Village, they are called
the Church in the Singular Number, and
.may be read, and fignifie a particular, iingle,
and diftind Congregation CAflcmbly^Com-
munity, or Society ^ of the faithful.
And for their Edification that want a
Concordance^ I will give about Sixty hfiances
thereof. Upon this Rock I will build my
Church t. Neglect to hear them tell it tot,}fUt. r5.i8.
the Church. If Negled to hear the Church
let him u. The Lord added to the Church vo, a Mit.i^.i-j-
And great Fear came on all the Church a-.^ -^2. 47.
A great Perfecution againft the Church 7. ^
Aflembled themfelves with the Church z..'^„
And had ordained them Elders in every
Church a. And had gathered the Church a
together h> Being brought on their Way ^
C or fent forth 1 by the Church c. And El-*:
ders with the whole Church to fend ^.^ 3 22
Gone up and faluted the Church /. Let not the Church be char-" ^^^^'^•4- ^i-
ged 0. The Church that is at Babylon falu-Q iriml<\l'.
tech you p. Witnefs of thy Charity beforep r /»er.'5*.i3|
the. Church q. I wrote unto the Church, but a 3 fohn 6.
Dl'jtrefhcs x* In the Chureh. In the Church r — — =9.
B 2 in
1 2 Sepxr^ie Congregatimal Protejiant Churches
s A^s 7. 58. i^ the Wildernefs /.Teachers in the Church
t . — iui. at Antioch t. Who are lead efteemed in the
u I Cor. 6. 4. Church u. When you come together in the
w-— II. 18. Church w, i. e. Church- Ajftmbly cr Church'
Meeting. God fet the Apoftles C primarily 3
X— -t2.2S. in the ZJerufaUm2 Church x. Yet in the
Church C AiTembly 3 I had rather fpeak
y- — 14- ^9- five Words y. Let him keep filent in the
2 i8. Church z. C AiTembly 1 . A Shame for Wo-
ai Cor. 14.^5. men to fp^k in the Church 4 CAflembly]*
b Col, 4, 16. Caufe that it be read alfo in the Church b
CAflerablylJ. Of the Church. Saul madeHavock
c^^ 8. 3 of the Church c It came to the Ears of the
e ."li^i* C]\uTch£l. Herod vcxM certain of theChurche.
f — 15! Prayer was made of the Church/. They were
g — — IS, 4! received of the Church g. Called for the El-
]^7 — »o. 17. ders of the Church h. Phebe a Servant of the
i^bm. 16. I. C^iurch of Cenchrea'i. Note, It is <• Haven
J „ . "^"^'lown near Corinth, yet it had a dijiin[i Church
m^am,$!\A,.fi'"^ Corinth. Galpu mine Hoft, and of the
n 3 ^oin to. ' '^hok Church k. That ye may excel! to the
o Jtev, 1. 1, edifying of theChurch /.Let him call for the
P Compare Elders of theChurch m.Diotrephes calls them
5J; ^^'•'^'^'g out of the Church «. Unto the Angel of the
»f^^2.7 lo.u ^^"^^^ of £p^f/«< 0. \_Angd or A.rgelf} i? e.
q i^ev. 2. 8. Elders^ for thefe Efijiles were not fent to any
t — . — i2./ingle Perfonp. Unto the Angel of theChurch
^ " • ••' - »8. of, or iia Smyrna q. Pergamos r. Thyatira $•
^ '- ^' ^' Sardis t. Philadelphia u. And of the Laodice-
^ ^^l ans vi. Church of God. feed theChurch ofGodA*.
X Ms 20. 28.* Unto theChurch of God ^. Or defpife ye the
y I Cor. I. I, Church ofGod z,. i. e. Church- AJfembly or Poof
2Cor, J. r. o/(fee Church.l perfecuted theChurch of God a.
ziCoMi.zz.Hc takes Care of the Church of God h. The
. Unto the Church ^^ ^^'*^''' \^y''^]\'..\\\
tia z. Unknown by Face unto the Church yzcor.ia.i/.
in Judea, in Chrifl a- Ye Brethren became 2 Cai. i. z. '
Followers of the Church in Judea^ in Chrifi a - — •— zi.
JefHs b. We our felves glory of you in the |, x ihcf,2.i4,.
Church of God q. Send it to the feven Chur- c z Tbej. t. 4.
ches in j^fa d. The feven Stars are the An- ^ j^^, ,.4, » i,
gels [or Pallors] of the feven Churches.
The
|i 4 Separate Congregatiofjd Frotejtant Churches
The £Q\ta Candlefticks are the fevea Chur-
« Kev. 20. ches e.What the Spirit faith to the Church /.
So"Tn7 zo* ^^^ ^^* ^^® Church (hall know that Chrilt
& ^'.6y\iJi\ fearcheth the Hearts^. I Jefus hav^ fent my
£ i^ev/2.'23. Angel to teilifie thefe things in theChurch h,
h— • 22. i6. Note^ So dear to Chrift are his Churches,
that John by his Order, fhut up, and copT
pleated the-Holy Chmxh-Canons, or Rules
of all Church- Affairs Zi. e. of the Churches
Faith, and Pradtice 3 with the Grace of our
. Lord Jefus Ghrift, be with you all [ /. e. all
f^T f.'zo.&^is Churches 3 Amen .^V (17.) J^s 19. 37.
2! 14,25.' Robbers of Churches^ Greek Temple-Spoilers,
Ms 2. 5. i. e. Pa^an Idol- Temples, for then there was
z Tim, J. i7' no Chriftian Temples, or Meeting - Houfes
built, but they met in Fields, and private
Houles, as the Iniquity of the Time^ would
k^^Ss 16.15. |jg3^ j,^ Neither were there then any Chri-
& 20! I?* ^^^^ Schools, with Univerfity-Degrecs, Cuf-
& 28. 30, jr. toms, Vows, Ceremonies, Attires, e^e. Sec
'Xoni. 16. 5. Col. 2. 8,
CHAP. yiL
THE Chrijliart^ Religiouiy and Holy Ruh
in thefe Separate Churches^ were in the
firfl- Chrijiian Churches • 'Viz,. The Word of
God, which is the only, perfe<5t, fufficient,
perpetual, and unalterable Rule and Direc-
l^ee Ajfeitibl. tory of the Churches Faith and Praftice /.
c«t. ^. 2, 3. See Gal. i. 8, 9. It is only by the Royal
Charter, Rule, Warrant, and Liturgy C *'• ^'
SfsVo'^ao Service-Book 3 of Chrift's Teftament, that
jiEts \^,\l. * t^^y ^^ ^^^ Church- Affairs ro, i. e. Ccnfii-
Col. 5.17. cution^ IVorjhi^^ AUniftry^ Order and VoUty^ and
I Ihef, 4. I. all the Adminifhr aliens f of., or in this Polity 2
z Tim.iASyiJ of the Word, Seals^ and Cerifures. Note i . That
jpe^^** ''2^* there is a certain Form of Church-Govern-
&?4!i--'i2. meat prefcribed iy the Word of God, and
&?i! 12.-1(5*. . pel-
povti to he the OldChriJlivn Churches, i ^
perpetual for all Ages», Ndte 2. The re-n^«v.2.24,ij
vealed Mind, and Will of God in his Word^^^Tr "'^**=^-
teacl^eth evny good Work o. ;. r. all that^/^^; Y. 17
we ftould believe, and do^ to be com- Mat. 6. lo!
pleat Chriftians />, and all true Religion that nom. iz. 2.
is, i/, Faith in God. idly^ And Obfervancc i ^^f- 4- i-
of him, which is all that concern God's Glo-^^^^^J^* ^'J"!^^
ry, and Man's eternal Salvation and Happi- q,j: 2.' < .'\o.
nefs f \ therefore all Church- Affairs is fet & 4. \z.
down in it, both as to their elTential Parts rjqJ^cAflemb.
and neceflary Circumftances , as Time j, Cat, A. 2, 3,
Place ^ Gefture, &c, belonging to Decency ^^ ^'^4 T
and Order « ^ for nothing of Man mull bCg'^^, zo. 7/
our Rule in Church - Affairs, i/. Not hiszTm. 4/2.«
Will w. idly. Inventions x. ^dly, Dedrine^. iCor. 16. r.
4fJl'(y,Commandments,Edicts, and Statutes z.. * 7^*r-5'5^,7*
°'^^'
(3.) Superitition , or Addmgs to God s^o_^^j2g 5
Word, or Church-InltitutioiTs, and Perfecu- ^loii^ 17, i.
tion are Twins, and both of the Devil c.Cei.2. 5- 10.
For it blafphemes or reproaches, ij^, God's iC(3r.i4»i"4o.
Attributes of WilHom, &c. idly, Word.^/^^'g^; J^'
Sdly^ Worlhip. ^thly. Government. S^%> x jifaJ. I'j. z ,
And Chrift's Offices, as if there were fome- 1 cor..ii. 16.
thing wanting ia them, that Man mutty -^-Jt' 15.9-
' mend d. See Eccl. 2. 12. Note, Humane Ce-^ * M^fjgnz.
remonies, as Parts of Divine Worfiiip, are ^^7 ^^^^'^.^
P(?/)iJfc^ Works of Supererogation, Ifa. i. i3-Af/V*. d. i5,
(4.J & the Apoftacy they are gone off, and i(ev. ij. 18.
feparated from this Rule in their Church- a i Cor. i r. r.
Affairs. ($.) All in Church- Affairs, that h^^^'^JY^-
not to be found in this Rule, is to .be re-jj^^.^^ j^*
jeded e. (5.) We are»all Servants, and it xg. &i5.'z2.
becomes Servants to do all Things by Rule, ictw; rj.13.
and not without their Malter's Order to 3=^r.22.i8-29.
make^f- '^' ^3-
: . cGcn. J. 1-5.
z Chro)!. II. I J. I{evs ^, lo, & p. 1 - n, d itrj/. 13. i, J, <5. & 17.
4. iJjfwr. 4. z, 3; 3i, 4. and
i^v, u. J. Adminiftrations m. (3.) The Keys arc the
^ ^^' t* o Churches Ufe, Exercife, and Praiflice of its
mM^ Ifxl', Charter «f Power and Authority, ifl. In
I Cor. 5. 4, * Admifllon of Members, by a ProfefTion of
j^yterial afjd EpifcopaLmthiS. Greek
Sdly, And of Chrilt it is truly Monarchial/. Bilhops, &
A parallel Example to the like P^rfeftion, ^p^J'^''^*
is not to be found on Earth t. Note 9, Tho' s pfj, 2. (<,
all the Members have a Right to, and In-i^ev. j. 7. '
tereft in the Power of Memberfhip, or frl-Mat. i5. 19.
viledge, yet as Children by their Non-^^^-43-
Age-, fo Women, by their Sex, are debarred fjTb.il^la!
from the Exercife of Authority in the tz?m.4.6J.
Church u. Note 10. A Church-Polity to de- iKjngi 10.5.
prive Men of Civil, or Religious Rights, /p- 2. z, j.
for Non-Conformity to the Cob-Webs of"'L9''-»4-?4.
humane Cereraonisfs, is no Ordmance, or ^ ^^^^ ^ ^^^
Inftitution of Chrift w. Note 1 1. In the Pro- & 9. j^J j ,[
teftant , Reformed , and feparate C fi'oni & n. 7.
Rome'} World, iMen have named three ^»3.2'-x7-
Sorts and Forms of Church-Government, ^'j!^^^ ^^'^5 ^•
and it*s controverted amonglt them, who can ^\^\ ^'^'^^ '
lay, and put in the belt Plea, Claim, and & 1.24.
Right to Divine Authority, and Inftitu- tMK22.24-27
tion, viz.. C 2 (i. Fp;/-:?"*" »»• ?'•
20 Separate CongregAtiond Frolefiant Churches
^ItifJaUthat (i.) Epifcopal Church-Government j See it
thefirdfepin- \^ Dr. Confm^ of the Polity of the Church
*'l^f^,^^^oi^^g^^nd, or of the National Way. Note,
fn the Accmni^^^^ Js conUderable, I. Their Matter, 11.
J. of their Their Liturgy, Ceremonies, aad Worfhip-
CburchMatter.UL Their Miniflry and Officers, Cfonie of
2- f°:^^^' which are alfo Civil Magiftrates] which arc
i' AniVoliti ^^ ^^^ ^°^^^ ^'^ Degrees, viz.. i/?, Parochial
•^* Redtors, Vicars, Curates, &c. idly^ Colle-
giate, or Cathedral Deans, Prebends, Arcb-
Deacons, Prayer- Readers, Organifts, crc,
3%, Diocefan Lord-Bilhops. 4?^;/, A Pro-
vincial Metropolitant Lord Arch-Bifliop of
Tork, yhly, A National Primate, or Metro-
politant Lord Arch-Bifhop of Canterbury,
!v. Their Cenfures and Penalties.
(2.) Presbyterial Church of Elder Sy for the
Government of the Church in five Spiritual
^ue.AJfem- Courts f. [See them in the Directory of
khescf Elders. ^^Q Eftablifti'd Church of Scotland-] viz..
i/. Congregational, of Ruling-Elders. 2^/y,-
Claflical, of Teaching-Elders. 3^/y, A Pro-
vincial Synod. 4^%, A National Synod.
$thly. An Oecumenical Synod. Note i. Here
are three Sorts of Synodical Aflemblies for
the Government of the Church, i^/y. The
Church can do what the Synod pretends to.
See Note 3. and Chap. 13, 14.
(30 Congregational Church "Government.
\. See an Epitome of it above Note 3, and
Chap. I. to 20. II. Here all Men have their
juft Dues, and Rights giv'n them. See Chap.
1 5, 1 8. III. All is done by the Royal Laws,
xchap.f. and Rules of the Word only x. IV. All is
y'a^s 9. z5. done by voluntary and mutual Confent, for
S*"^' Q ^ ^* P^'ivate Brethren ought to be fatisfy'd as
pi//m 14." ^^" ^^ Officers >. Note^ Here no Thing or
jtas s.'a-is. Perfoa is impofed, but all is done by a free
gc 21. 1^-22. Coa-
f roved to be the Old Chrifiian Churches. 21
Cpnfent of the Body Politick z. V. Here is 2 ^Cou 7, 24,
binding and loofing, without paying Money ^^^' ^3* ^»9*
to Court-Keepers a. VI. It cannot do any jL"j^^*,g' ^^^
Wrong to its Members, for all Ach, not 2 Cor. 10.' 4/
according to Chrift's Rules in his Word, LuHi.i^-z6
are here efteem'd meer Nullities, that hind ^ ^5* 4» ip.
not the Confcience to Obediance h. VII. |J>^^'^j
This Church - Government inftituted ^y ^eb.iy^j-l,
Chrift, is a Blefling, and beneficial to Civil iiief. j. 12.
Governments Cthat permit its Exercife 3 ^^^^f. iS'P.
for in it, are Precepts of all Piety, Juftice, ^^Z'** ^' 9'
and Charity : Thus it promotes all ^y^^lKErellh 25
and furthers, and flrengthens Obedience ^^.1 2.* g.&
to all Superiours, Inferiours, and Equals c, 30.2 ;.& 5 9. 5.
and by its Cenfures it punilhesSins againft 29«
in all other Chriftian Societies, is in Con-^^;^^*^^;^-
gregational Churches. IX. Primitive Pref-&/^. /..J^.
bytery, and Primitive Epifcopacy is all one & 21. 12, id.
Thing in arScripture-Sence, in which Sence,
Congregational Church -Government is
Presbyterial, and Epifcopal "t'- See ^^s 20. f jie Con^re-
17. with 28. 7it. I. 5. with 7. I Pet. 5. 2. githnalifisare
See Chap. 10. X. That Way of WorOiip, ^r*^^^*^''''''»'
Miniflry, and Polity m any Chriftian Sod'J^//llffl
ety. is moft like to be the Way of God, or derftood/^^'
of Divine Inftitution. iji-, That hath moft f/^^v.i 4.1-1 2,
Scripture-Precepts, and precedential Prac-& i-t. 17-
tices on its Side f. idly, The leaft of human ^ ^i* i^» »^-
Inventions, and Impofitions in it^. S^^^jh^X^'/'io
And moft of the ignorant, erroneous, fiiper- j ^ohuA.'^X
ftitious, and profane World againft ith.i^v.ii.'y!'
XI. The Obje^ions againft this Way are very & 12. 17.
im'
,& M j, 8.
t^ Separate CongregAtional Protejlmt Churches
impertinent, -t/ix.. i/, tt often wants the
\A&s i6, 38. Countenance of the Civil Powers i. idly^ It
k 2 Cor, 7. 1. is for itria Holinefs h ^dly. But a few of
Jams'l^K,' ^^^ g*"^3^ ^^^^ ^^ ^^^ ^^^^^^ embrace it /. ,
%v, 13! 8.' 4'%i The Evils of a few of its Members w,
& 18, 11-17, Cyet when known, they are cenfur'd]. An^
mzar.u.zoy^j/r. Ail 'this was the Cafe of the firft
i^Co^.5.i-.i3. Chriftian Churches, yet Thoufands joynM
Miy^2 V? ^^ ^^^"^ ^' ^^^ Chrift walk'd amongfl:
n^iist/a. ^i.them 0. See C'ii/. i. S, p.
oz Cor. 6,16,
f^i:^ CHAP. IX.
& I J*. I. '"^1 "•//£ Chriftian^ Religion, and Holy Vra-
8c 18.24-18. J[_ pf^ejying, or Preachings by gifted, and
J(om. 12. j6. approved Brethren [_ not. in Paflorial Office, ,
^Epher^'^"^^' but in Large Congregations, are Afliftants '
qlfu'iuz6~2Q ^^ P^ftors 3 i^ ^hefe Churches, were in the
iSam,io,'iyiz. P^^fn^fi"^^ Churches p. Note i. That, that is
iCo>.^.5-59,with us call'd Preaching, or Speaking of
^ru r^' ^' God's Word, and Works, was of old, cal-
^J^^J-^^'led Prophefying^. A"^^^ i- The Church is
^sVkiiTi'd. thrift's Spiritual School, that traineth,and
jmoi 7. 14. * bringeth up holy Youths for the Work of
1 Cor. 12. 7. his Miniflry, by the Exercife of thbfe Gifts
C?i4.?,2(5,n. ^ji^ Graces, that he beftows upon them r.
\ter.'io, 21^* ^°^^y- And by this holy Order and Means,
l^^Vii 8.' 15,^*7. they perpetuate an holy Miniltry amongfl,
cmt. 8. s! * and within themfelves s» For i/, Out of
A^i I. zi. thefe, Perfons are chofen to Paftorial Of-
^^ ^^g^"^*fice t. idlyy And upon a juft Call, and Oc-
1^ ji,li\lly3ifion, they are fent out with the Apj>ro-
Thii,\. 6. ' bation, and Prayers of the Church to mini-
2 Cor. 8. 22. Iter the Word, for the calling in of the un-
g^am. 16. 10. converted, and Plantation of other Chur-
^» "r *^' i' ^^* ^^^s "• ^°^^ 4' This Approbation, and Mii^
fi.Tz;l!' fion is necelTary. iy?,To fhew the Churches
PW/.4. 15. ^^"
frovU to be the Old ChriJtUrt Churches* 4 J
Order w, idly^ And Power over their Mem- ^ ^^^* 2* Jf*
bers X. sdly. And that they may be rcceiv'd ^col^'i^lf'
with Satisfaftion in other Churches j. j^rrt, i6.' loj
Fhil, Zi 29.
CHAP. X. ^'^"r-?."-
iThef.s.ii,
THE Chri/lian, ReUjious, and Holy Mi- ^'j^\'l*^'^y^i
niftry -{', or Officers and Strvants^ under 2Cor, 8. 22!*
Chriji in theft Churches^ were by Divine^ and iCor,i6.3,i8,
Royal Infiitution in the firfi Chrifiian Churches \Phih 2, 29.
vtz.. I. Elders for the Miniftry, and Govern- i5^*? ^; ,
ment of the Church z,. Note, Elders are the Vo^mrlani
fame with Bifhops, for ijl. Elders are call'd service, but
Biftiops, Ad:s 20. I?' with 28. Overfeers, ww^iorrf/ib/p.
or Superintend ents, to fuperintend or over- ' ^^'>«« 5. 17*
fee one Flock or Congregation, G'r^e^Bifhops, J^f'"'* f t- ^
fo Tit. I. $. with 7. ^dly. They are exhor- iyjJljfj^!^'*
ted to take the Overfight, or to a(a as Bi- z]^m.'i2.7,8.
fhops of one Flock or Congregation, i Pet. i Cor, 12. 28.
5. 2. Every Bilhop is an Elder, and every ^^* 14- i3»
Elder is a Bilhop, ^iffj 20. 17, 28. T/r. i. ^/°' '7,23.
5, 7. I r/>w. 3- >. ^^»V. I. I. ^et/. 2. I. ptiTu'u^'
II. Deacons, who are as the Churches Truf- itim.'i.i^io,
tees, Stewards, and Treafurers to colled, Tit. r. y, 7.
receive, keep, and diftribute the holy Oife- 1^^^* 4- ??•
rings. Gifts, Stock, and Treafure of the ]?^^* ^» ^'
Church, and therewith to ferve the Tables p^//* J '^ *
the Church is to provide for, as the Lord's i/iw. 3,8w?.
Table, the Table of the Minifter, and Poor ^,iCor.i6.,^2,e?
but not to adminiitcr the Word, Seals, ov^^'7'Gai.6.6.
Difcipline b, and to execute this Office well, "^'^iflf'^^'
is the Way to much Honour, but not one NehAf.io.'n.
Step to the Priefthood c G* Of the uninfti- luke 21, i, *
tuted Miniftry in theApoftacy. See Chap. 19. b jicli 6. 4.
See Ez^ra 2, 61. Nih. 2. 20. Mm. 15, 13. 'Hl'°^^^^*
8. C?2i. 8,CJ
8.? 7. wascjf-
traordinary.
CH AP.ciTw.S,8,ij.
24 Separate Qofjgregationd Vrotefiant Churches
CHAP. XL
THE Cbrifian^ ReligiottSy and Hety Qua^
lifications of Minifiers in thefe Churches^
were m the Miniflers of the firjf Chrijiian
Churches, Thefe Churches lee to it, that
him they call C or invite 3 to Paftoriai Cor
Epifcopal 3 Office in the Church, be duly
qualify'd, according to the King's Mind,
tlibXV'^^^ Rules in the Royal Charter of the
tiu I's'-y.* Word. I. That he be a Man found in the
fiTw. 3. 6. Faith d: II, Of good Report e. III. No
giWi.4. II. Novice/. IV. Of exemplary Grace, and
iivt.5,3. Piety ^. V. And approved Abilities to
izibiLi.\\'. ^each h. VI. Rightly to divide the Word
Ti'f. t,\'-io. of God /. VII. And defend the Truth k.
k ibid. I. 9, ^otcy An ignorant, erronioiis, fuperftitious,
Phil, I. 7. and prophane Miniflry is to be fliunn'd, ab-
?p \'a 4 ^o^r'd, feparated from, and not fufFered in
PA50 ,6. the Churches of Chrift /.
I Tim. 6. 5. CHAP. XII.
V^dnill ^IP^^ Chrifilan, ReVgiopu, and Holy Or-
:fohn 10. 5*. JL dination in thefe Churches^ were in the
Mat. 7.15--17. Afofiolical^ Chrijiian Churches- Note, (i.)
Jit. ?. n. They own, that Calling to Office is necef-
m. 3. 2. fary ,;,. .(2.) And that Calling to Office
Gcn'.49!6j' *S' ^' Immediate by Chrift himfelf ». And
pf.i.*i.^*26.5. ^^' Mediate by the Church 0. (3.) That
^.'r.' 17.15, 19, Ordination is the folemn Eledioa of a Pcr-
Nekem. -z.zo. {oa duly called [or invited] to an Office
^ja^'^'^'. in the Church, and his Separation thereto
GaLuVrt by ^he Prayers of the Church ^ Here they
o Ms'i^. ii. ordain Bilhops and Deacons by the Choice
p»A.i. 14-16. and Prayers of the Church /?. (4,) That
23.ef;/M.5. — - ,_
Note, //ere ii O.'d^natiotJy roithout fwearing Ohdicnce
Tcfupcriottr rnhta, or hunune Jf/jUtnthns C? Dsvii^i
f roved to he the Old QhriftUn Churches, 55
there is a Right in the People to choofe the
worthy, and rejed the unworthy, or that
they have Power to choofe their own Ser-
vants. This might be prov'd and argued,'
I. From its being an Adt of the Power of
the Keys, which are giv'n to the Church f » q JM^^. i6.t5>.
n. From this Power being in the 7em//& '
Church r. III. Fr6m this PoWer and Pri* rti?V4s &"^^"^^jf '"•
hy common Corifent chofen unto the Eleven Apor ^ 2?! 2/
files, JI. In the Choice of Deacons. ABs w Ads i'xa..
6. I, — 5. Here note (lO The Apoftlcs 2<5. &'5.3, j.
appointed, ». e. gave Direftion about this ^ '4-2?.
Buiinefs, or Office, nj. 3. as rit. i. 5. (^^^f^^'^
They commanded the Men and Brethren, ' ^' ^'
to look 9Ut amongft thtmf elves for Oncers.
D Y 3-
i6 Se-parate Congregatiotid Protefiant Churches
X Ms%' 17" r. 3. i. e. choofe, as v. 5. (i.) Here was
fi?*^'^K^''^* the Men and Brethrens Obedience, And the
^ f .^\' ' Saying f leafed the whole Multitude £ L e. of
i/m. 4. 14. the Men and Brethren 3 and they chofe Sit^
2 Tim. 1. 6. phen,erc. v. 5. (4.-) Prayer, v. 6. ($.') Here
Num. 27, 23. vvras one Ad extraordinary, viz.* After C not
Mar'l\^* in] Prayer, the Apoftles laid theii^ Hands
&*^6. 18?* °^ them. For fee a- ^^zl^'s Annot. here
Msg.ij. faith, The Gifts being taken away, the
& z8.8. with Ceremony mufb ceafe x. See 1 Tim. 5. 22.
^^.^.1.2. vvith u4S/ 8. ip, — 22. Secondly, u^Bs
iCffr^iA. 2- ^4* ^3* ^" -^ntiochy and all the Grr?^ •, or
^' "* Gentile Churches, the People ordained by
+ As Numb. Choice under the Apoftle's Diredion '|- . ,
21. 21, with i^Qf^ j^ jjg^g ^35 Eledion. Our Learned,
Get'^9. 22. 2"^ ^^'^ Reformers own, that the Eledioa
of the People is in the Greeli. and read it,
and when they had ordained them Elders
by Eledion, or by common Votes, one read
it, and when they had ordain'd them Elders
in all the Churches by Eledion, G-zteh, witll!
lifting up of Hands [ i. e. of the People to
iignifie their Suffrages, and Confent, ^ had
chofen them Elders. (2.) Prayer with fafl-
11^55 ij.2-27 ing. Again, Tu. i. 5. Paid exhorted the i|-E-
aCor.^z. 13. vangeliftT/f«/, [not Metropolitan 3 to or-
7iu\. 12. ^^^" Elders in every City, or Place, where
there was a Church, as he had giv'n liim
Diredion or Command [as ABs 6. 3 J /. e.
by the Suffrage of the People, as he himfelf
had done. See it, 4Bs 14.23.
CHAP.
proved to he the Old Chnjlicin Churches, 27
CHAP. XIII.
fX^HE Chrijiian-i Religious^ and Holy Inde-
JL pendency in thcfe Churches^ were in the
fii'jt Chriftian Churches. Note i. Each Orga-
nizM Church-Corporation, the King, by the
Charter of his Royal, and Revealed Will in
his Word, hath endow'd "with the exxellent
Right, and Priviledge of having the Power
of Government, Qor an intire, and inde-
pendent Judicatory ' Court 3 within it feif
only> And in Point of Power and Autho-V ^^hif.i.x9.
rity of Church- Adminiftrations, they 4e-S^j\^*^*^*
pend only on Chrifl:/ his Word, and Spi- g^ 20] P*
rit z,. Note 2. There are ten Proofs of this & 2t. 2.
Independency of the diflindt Corporations, /A- 26, r,
or Churches of Chrift, viz.. I. The Gift of^ ^O' H-
the Keys, i. e. all dcligated, o^dinaryChurch-f^^/j^^ \^^^
Power is lodg'd, and to be found in each ^-^^^ 2] 5.'. 10!
Congregation of the faithful, built on Chrift& 3. 17.
and his Doctrine, which Petir inthe Nanie. 8, ^° ^^"^^ Power m. 3^'/y, Jfrael might put
n Exoii . r'aaV "^^^ Leaven , 0^0 n. Note, A CQmpleat Body catf
proved to he the Old ChrifiUn Churches, 19
fHrge itfelfo. ^thly^ From Precepts p» $tklyy rCor, 5.7,9.
from Praaice. It is expredy faid to be P^'**- '8.17.
done by many, or by the Majority ^, but 2XiV!^.6,i4l
not by Paul alone, for here is, J judge, and qiCcr.z.d.'
ye judge them that are within r, ». e. Members r i Cor. 5.11;
in the particular Congregation oifthe faith- saCor.z.y-io.
ful at Corimh^^hd without. Note^Kone Mem- ^ \%'i,^\^
bers therein. 6thly^ He commands the Com^ ^ ^
munity to releafe it : Now, they that can
loofe, can bindj this was not done by Paul
alone, for here is, / forgive, and ye jorgive.
He would neither bind, nor loofe without
the Prefence, Concurrence, and Confent of
the People in the Church of Corinth s. 'Jthly, j^ Verm or
The Apoftle expounds Chrift's Meaning in Vote.
Mat. 18.17,18. Tobeof the whole Body, •*« Cor. *,i5.
or Community of the faithful come togc- f/'**^\^*^'
ther t. Sthlyy tfe that ufurp'd the folc Power x W.18,17.
of this Ad orthe Keys is reprov'd for it, mmb. p.'ijl
SIS one that affeded Primacy or Prelacy «• *fof.7. 11-26,
^thly^ Wby fhould not fo choice a Corpora- '^V* *®' ^' '
tion, Community, or Society, as a Church^ j^^**^*^^*'
of Chrift is, or fhould be, have as great ^^^ j.'i-?.
Priviiedges, and Abilities to judge herein, Rom. 16. 17/
as the Subjeds of Earthly Kings-, a Jury of lO. $,4.-15.
them is prefent, and judge who is Guilty, ^ i<5.i2.
or not Guilty, according to whofe legal + frkA.X'.u*
Vote, the judge pafleth Sentence of Con- iTi«. *i ,20.'
demnation, or Abfolution, and all Men reft & 5.12.20,2^*
fatisfied in it xo. fz.) The Sins that deferve & <^- s-
^t, and what this Cenfure is call'd. See x. "tJ'^- 5* 5.
(3.) In the Apoftacy it is greatly abus'd, /SJaVr*.
and Money is concerned, both in binding, He^.ioij-jo
and loofing, here they put out the Sheep, Tfai.ioi.y-8.
and keep in the Goats y. (4.) Before a Man Y ^/^- ^9- 1<5-
is proyM Guilty, Sufpenfion. is unjuft, and ^.l^'^'^'^'l^
after, it is needlefs, and come§ fljort of ^o][,„*jJ'*j^^*
Ghrift's p^v, 13. 17,
go Sep dr ate CofigregAtional Protejlant Churches
z M4m8. 17. Chrift's Inftitution z.: C5. ) When Mens
ia>M«5>iJ* Crimes are fcandalous , and notorioufly
^K' -^5/5. grofs, the Church proceeds immediately to
trim. 1. 20/ cenfure, to fliew that it cannot bear Evil «,
ac 5. 20, 24. but in Cafe of private Cknown but to one,
iCor.5.4-11' or two Perfons] Faults of injuring, or
wronging one another, the Churches Pro-
cce(}ing mull be more gradual, and medi-
ate, according to the three Degrees of Ad-
monition in the inftituted Laws, and Rules
of Congregational Church Difcipline, in
Mat. 18. 15, — 17. ((J.) That in Cafe of
\om of Order, private Offences, it is prepofterou J t to tell
the Eiders of them, before they have rc-
jefted the two lower Degrees of Admo-
bM«MS.i5-»7nition h. (j.) When the Elders are told, it
is laid before the Church, the Church, or
Society, gather'd together iatold, who ad-
monilh Cby their Eider or mouthy twice
at leaft before it proceeds to Excommuni-
C2 Cor. tj. I, cation c. (%.) He that is prov'd guilty, and
^'*^' '^* '7. impenitent, is fully ripe, for this Great,
i^MluhT\B. Holy, Spiritual, and Awfal Cenfure^. (9 J
,y,_- 17. * Then the Elder, or deputed Mouth of the
c I Cor, 5, 2^4. Church, in the Name, and with the Power
2C0/. J 2. 2 1, of the Lord Jefus, and with the Confent
^^L}^' T °^ ^^^ Church gather'd together, he grave-
I 6. iz!^' * ly> humbly, and forrowfully e pronounceth
him cut off from the Communion of the
Church in its Priviledges of fpecial Ordi-
nances C call'd the Kingdom of Heav'n 3 /»
and N4^Uver him to Satan C put him into
the World which is his Kingdom 3 j, for
thc-
Note, It i* a. Cutting off a Member from the PoJr
ileal JHody of Chrift^ Numlx 9. 13. Gal. 5. 10, 12,
r Cor, 12. 20,— 27.
proved to he the Old Chrifiian Churches, j i
th^ f Deftruclion of the Flefb, that hh\ViortiJuu•
the like Evils 0. (i i.) That thefe Ends may l^'"*;^!^^
be attain'd. Prayer mull be before it, i^sazi'iB-io,
it, and after Up. (11.) We muft make p p/;//. 4. <$/
fach aftiam'd, by with-drawing from them, 1 Tim. 4. 4,5.
in all fpecial Church -Communion, and^^/^J"'*^' ^i-
civil Converfationalfo, fo far as may ^^\fim6.V^'
without the Violation of any natural, or e/>/-*/:' 5.* i i.
civil Bond ^. (13) Such may hear r. (14.) zTiw. ?, $.
And if hopeful, he is ftill admonifh'd as a Lukt 9. s^.
Brother/. (15.) An Admonition is infohn8.i6,
Chrift's Name, with Love, Wifdom, and ^^''[;^^;4^f-
Meeknefs, to warn, reprove of Sin, and ^ ^ 1^^] 14I
exhort to Duty t. (16.) This Branch, or 14, 25.
Part of Church-Difcipliae, Rule, and Go-s2nej,-y\s.
vernment, that concerns Corredion, and ' ^"'' ^^•M*
tleformation of Manners, difcovers fo much gj"^^'^*
y/ifdom, Law,Tendsrnefs, Care, and Faith- zjiln. V'i^*
fulnefs of Zioni King, in providing for
the
Note, jf aU the IVided were Excommunieatai in
fomr Churches^ tkrc muU k but afeva kjr^ i Tim.
jl SefArate Congregational Protefiant Churches
the Purity, Order, Comfort, Honour, ^cacc,'
and Safety of his Churches, and free Peo-
ple, and Subjefts therein, as the like 13
not to be found in all the Government*
in the World »• See Cha^» i, 7, 8, 15.
«^^cM.3..(5. See Vfe 3. Exhortmon 4.
oc o. 0.
Deuu 4. 7.
Ephef J. 10. CHAP. XV.
C9I, Z, f, 10.
TJ-fE Chfifiian^ Religious, and Hoty Dtt^^
ties praBifed in thofe Churches were ejPt
joyned to the firfi Chriftian Churches'^ \ii:i
( I.) The Duties of Officers TP. (^2.; Of the
"^J^I f'^^* Members to their Officers at, and to each
^Gai.lle,* other >. See them in the Latter Part o£
^e^. 13.7,17.311 the Royal Letters, or Epiftles to the
y iTfce/.j.M- Churches *, there ye may fead of the Pro-
14- ^*" '9^'7» hibitive, and Preceptive Royal Laws, Ca-
i^ow.u.io-i J, ^Qj^5^ Cor Rules 3 Statutes and Conflitu-
%u^'lo! ^ions of the Chriftian, and Gofpel Polity
ifeb,io.i4,zsof the Apoltolical, and Primitive Churches,
2 aBs 12. J. See Chap^ i, 8, 10, 16, ip, & 20.
EpheJ. 6. 18. . ^
J^. 8. 17,
^«^» r6. 23. /^ T-T A P WT
i^rfwj. 14. 1^ ti A r. -a. VI.
fude zo.
TH E ChHftian^ Religiom^ and Holy War-
Jhip^ and Standing Ordinances in thefe
Churches, were in the fiffi Chrijiian Churches |
VIZ
Mat,i6. 50. ('•) Thofe of general Communion, I. Prayer
j^rv. 15. 5. without a Book, or Beads z,. II. Singing
bzHw. 2.1J. Pfalms without Oi:g3ns rf. III. Preaching
& 4; 2. without Reading of Humane Liturgies b.
tiie^T^z."^*^^' Contribution without Fines in Spiri-
Cxi. 6. 6, ro, tual Courts r.
iFet.^,io,\u (2.) 7hofe
f roved to he the Old ChriflUn Churchesl J j
( 2') ThojjB of [fecial Church-Commufjion ;
and fince the Apoftles ceafed, are limited
to the Vifible and Inftituted Church-State
of a particular Congregatioa of the Faith-
ful 9 'Viz* The Seals and Keys; See Exod:
12. 48. Rbm.9.^. & i£* 17. I Cor. 5.
4. 12. Rev, II. 3. & 20. 4.
^ I. Baptifm without the Human Inven-
tions and Additions, i. Of a Liturgy. 2:
Crofs in the Fore-head. And, 3. Holy , * „ ,
Veftments, e^. ^. ^ j^frllht
II. The Lor£s Supper-, without the Hu-withi^v. 1/.
man Devices and Additions, i. Of a Li- i<5, 17.
turgy. 1. Holy Altar. 3. Holy Garments. iCVo«.i$.n.
4. Carrying it to the Sick. 5. Proftituting®'^^*'* 4*'
or -Giving it as a Teft to qualify Men forfcor.'/r, ^6*
Worldly Offices. 6. Or forcing Men tOwithE^ei.zz*
it, by Outward Penalties e. Note, God's 8, z6.
Word, Worfhip, and Work is perfed. C(?/.& 4^ 8.
2. 5,10. iTim. 3. 17. P/ii//w 19. 7. 2>fW.^44-9«
^' p / J ;" / Mit. 7.5.
III. 7l?r /upy of Knowledge and JboHrine, io/l-i7.
i. c. The Power of Paltoral Preaching, for ^ohn rP.V.
he is their Pallor only that chobfe him *, he ^ Cor» 10. 4.
is the Relate, and they his Correlate/. See ^"j^"-^ 4* 27
AAhs 1*1^ zp, tion» and DirmiiTion n. 6. By way of Ad-
&24. 17, * monition, and if impenitent, to have no
J Cor, 1(5. ij2. Communion with the guilty in it 0. 7. By
sar.S.i-ij^^gy q£ Contribution, of Supplies of each
& ?*i! s/* others Wants according to Ability p. 8. By
rJb/7. r.^',15, way of Congregating, and AlTembling to-
qGjj,z.p. gether, in Holy Convocations, Councils,
Frov, ir. 14. Synods, i.e. MefTcngers, Meetings, or Oc-
rZech,/^.y. cafional Meetings of Elders, and Brethren,
Vibii^z. 2.^' ^^ Countenancing, by giving the Right
Col. 2.$'. ' Hand of Fellowfhip^. Thus where they
A9s9.3i. can be had, they ought to be prefent to
Cot. 4. 17. cry Grace, Grace r, and as WitneiTes s.
Lfplo^ili" ^' ^^^°" ^ Church in its firll Gathering,
^^^J^'ifg^*'^' Embodying, and Setting down f. 11. Un-
I Thef.\.'6. to Elders at their Ordination «. III. AI-
& ^. 14. fo they are cenfured, y^ith th€ like grave,
«^2fi4-2?. and
f roved to he the Old Chrijlian Churches. J f
and folecnn WitnelTes ir. IV. And when «^^f»*- ^' ^.^
one Church is propagated, and Jn^^tiply'd J,^^^**^^^-^*^'
out of another : When a Church is too ' * °'*
numerous to meet in one Congregation, a
Part brake off by Confent, and become
a Church by themfelves Cas we put fwarra-
ing Bees into new and diflinft Hives ] and
procure Ibme Officers to them, . as may
enter with them, into a Church-State a-
mongfl themfelves x, Note^ Thus Chrift's x Ca.nt, 4. ir.
Political Kingdom is propagated, and en- /T'^- 2. 2, ^
larg'd y. (2.) The fraternal, and officials^ 49.20, 21,
Power of the Keys, and this Communion y^/^;/^!.",^*
of Churches is a fufficient Means, and Re- cant. 4. rV *
iHedy againll . all thofe Inconvehiencies, 7/^. 2. 3.
which fome think cannot be redrefs'd, & 54,. i>2, .
without Epifcopal, or Claflical Hierarchy, .
or Jurifdidion 1| over particular Congre- n i. e. Pow^-r
gations, in their Qrdinations and Cenfures ^. '^^^ Juthomj.
bee Cal. i. 8, 9. 2 coi. 2.5,10.
' 2 Cor, ir. i^;
& 12. 13,
CHAP. XVIII.
THE Chriftian Duties to the Civil Mi-
giJiratCy that thefe ' Churches fra^ice^
were enjoyned to the firft Chri^ian Churches^
viz.. I. To pray, and give Thanks unto God
for them a. II. To honour them b. HI. To a iT/ra.2.1,2,
obey an their juft Lawsc.^ IV. To pay them t> i Veu 2.17.
all the Rights, Prerogatives, Tribute, and ^''^^^* ^ ^"^
Taxes that are due unto them^. Note 1 ■ , ^J*.';'.^*,' j";*
Chrift's beft Servant^ are the Magillrates ci?aw.(5. 5,'
beft Subjeds, the mofl; holy are the moft f ^)n.r?.4,5.'
juft e. (2.) It is no Part, or Duty of their with iPa.2,i j
Office, to cor?;mand Sin, herein it is noj(^-^°-''
Ordinance- of God/. (3.) It is no Duty of ^^*'' *'^' ^'■'*
the Subjed to obey them, when they com-
E2 rnwvX
'^6 Separate Congregattond Proteftattt Churches
g>i^f5.2p. inand Sins of Omifilon, or CommifTion ^,'
SccVJez, (^,) See I^ev. 17. 3, 7, 13 fsO The Ma-
%w*'i4^togi^r^tes Supremacy in Caufes Ecclefiafti-
ch'^S' Epu i.ca], confilt in foar Tilings, 'y/z,. In givr
toCb.8.Neh.z in^y I. Liberty. IL Protection. III. And
jo.&3-^oc-»3- provifion to the Churches of God, in al}
E:^ra 7. 2.6. ^jjgj^ Rights, and Afldirs h, for he muft
&toi"^i''-8*^^^ that Church - Affairs, Matters, and
i/ To be Separate from, and Non-Con^
+ >i5i 2. 40. formifts to Evil, is no Schifm, for iX Our
Fn'J\l' o Baptifmal Vow?. 2^/y, And Chriftian Creed
1 Cor. 5. II. oblige us to It m. sdlyy It is agreeable to
^pf'cf. 5, 1,.* our Prayers w. 4f%, To Scripture-Types '• & »5- i. & x(5. 2. «t 17. 3, 7,
m./r8.'4, &»9-i9,?-o. &20.4, 10.
gc 14. i--'.i2,y/itU ih 3« ^ iiaf*i.49« r^^» !?♦ P» ^«v. 14. l-u.
proved to be the Old ChriJlUn Churches. -^j
Beaftly, and Antichriftian ,Cor oppolite
Kingdom, or Government headed by Sa-
tan 3 Church -State ta the great Dilhonour
ofChrifti I ft, In hif Jttributes of Wifdomy
&c. idly, Word. 3dly, IVorJhip. 4thly, Go^
vernment. $thly. And Offices, whjch are the
Grounds, Reafpns, and Caufes of the Pro--
ufiants, and Reforfpijls Separation from it.
ifiy They do nqt like their Church, fub-
ordinate Heads, and Law, or Ceremony-
Makers s. 2£//y, They do not like their sJ^^v.p.i-n.
Charch-Mattcr r. 3^/y, They do not like ^'^- '3- 3'^'
their Church-Form u. ^thly. They do not u ib. v. 14.-17,
like their Church Extents. %thly,- They w/(fv. 13. 3.
do not like their Church-Dependencies a;. & i?* J-
The Parilhes in the R.man, or P./;^/ Em- y^'^* J- ?•
pire, are no inftituted Churches of Chrift, ' *'* *
for both People, and Priefts ftand in a
fworn, or fervije Bondage, and Captivity
to fqpdriour Prelates, and humane Inven*
tions in their Worftiip, Miaifcry, Order,
Polity, and Adminiftration of Prayer, the
Seals, and Cenfures^. 6thly, They do notyi^»t.($. t5.
like their Church -Dodrine, John 10, 5. isv. 18. 3.
^rov^ ip. 27. ithly. They do not like their ^^' '• '-• *
Church Ceremonial Worlhip, Rev. 13. iS.^Tj^ ^6^-14*
^thiy^ They do not like Church Cand un-^Jj/^ j.^j"' *
iafiicuted j Miniftry, or Officers, Some of Mat. z-^^^.
which have the Two Horns of Secular -^ and 1 Cor. 7. i-^,
C.urch'Povper Ij hut a true Bijhop^ or Cof-^o^- '^°' ^y-
tel'Minifler, mufi give himfelj wholly to ^^^^nji^"'*'
fpiritual Work a. In thjs Church are five , xm. 4.1 5-.
Sorts, and Degrees of Minifters, viz.. iji,2ibid. 2.* 4.'
parochial Rectors, Vicars^ Curates, &c. E^eh. 44. &
zdly^ Collegiate, or Cathedral Arch-Dea- ^«^;^2. 14.
cons, Deans, Prebends, Organifcs, Prayer- "^-•^»^7'
Readers, &c. ^dly^ Diocefan Lord-Bi/hops.
0^thly^ Provincial Lord Lord, Arch-Bilhops.
3 8^ Se far ate CongregationAl Frotejlmt Churches
$tUy^ And a Cathdlick, or Univerfal Lord
Arch-Bifhop, &c*
b Jo&.to.^,io. Note^ Here is a New and Strange b
Ze<.-/'.ii.i5,i7. Miniftry, of whofe Name, Callings, Or-
^ev.9. i"ii.(jiiiation , Offices , Entrance into them,
& 18 1V--17. ^^^ Adminiftration therein, we read not
& 19.* 20. ^ ^ Word of in Chrift's Teftament , and
& 20.' 10. firft Chai!H;hes therein recorded 5 there-
2Tky.2.3-8.fore, they fhould hare no Name, or Me-
c E^rn 2. 6z. morial in the Churches of Chrift c. 9thly,
^Xm'ii'zo '^^^y ^° ^°^ l^J^^^ ^^}^^^ Church Hierarchy,
_gljt. 13. 9.* Of Polity <^. lothiy-. They do not like
d i(ev. 9. 2. their Church-Mafs-Bodk, Rule, or Liturgy,
&i3,2 -i/'for by it, anew, lirange? and uniaftituted,
Worfhip, Holy-Days , Miniftry, Polity,
and Adminiftration is kept up, in that
which they call the Chriftian and Apofto-
e ii/i. V. i8. lical Church f. 1 1 thly. They do not like
zTbef. 2.4, their Church Impolltions, unheard of in the
f^fv. 15. i7.fTrft Churches f. iithly^ and Laftly, They
gzT/w.^.^.do not like their Church Lives^. Note i.
h2Tk/".2. 3- Communion with her is damnable h. zdly*
i2,^v. 14.9, -pj^g Proteftant Separation, and Reformat
&*^.*ia°* tion is prediaed/. zdly. Here they pre-
5;?ev.* 15*. 2. f'Ef Mens Inventions before God's pure,
& 14.1-12. and unmixed Inftitutlon ^ yea, they rejed
& 18. 4-6. this, and adore a Worfhip, Miniflry, Po-
& 20. 4. Y\vj^ and Adminiftration, mix'd with Hu-
*^A^^'* ^?* ^man Additions^. ^thly. This Hellifh
\ibiL 11^7- Beaft, / will certainly be deftroyed m,
m]biL\\\'o.'yf^h' '^ill any but thofe giv'n up to be-
fit 164*1, ^c lieve Lies, believe the" Romijh Church •»
& 17- 17- State, to be the Chriftian, and Gofpel
& 18. 1--24. Church-State iaftituted by Zion\ King w,
Jja. 29. 10.
CaU I. 8,9. — ■ ■■
Note, Hsre they do noty nor dare not preachy mr prxe-
tice the true Chnftun Faith, l{epenti»ce, JVorJhip^ AJi«
niflry, Order^ and Polity ^ Rev, 13. I7«
f roved to be the Old Chrijtian Churches^ J9
Wij^f Earthly King would bear his SubjeBs^
^ithmt ins Order , to appoint New Officers^
tctws^ Penalties, &c ? 6thiy. Here the People
and Priefts Communion in Ordinances, is
a meer Ufurpation, and as abominable to
God, as that in the Typical Apoftacy ia
Jprael o. 'jthly. The Magiflrates that; fup- o i jQw^j is.
port it, perfecute a Scripture Worlhip, 26— 55.
Miniftry, Polity, and Adminiftration of2Cfc''o«.iT.ij.
our Holy, and Chriftian Religion f. 8f^/> g'y \\^'gf J,^
Here they keep the Apoftle's Days, butj^i^'gc'^. ij[
have not C yea, hate 2 their Dodrine, Amoi j.s-*22.
Worlhip, Miniftry, Polity, Adminiftra- ^«v.9.i,ii,io.
tion, and Lives ^. 9thly. Here a Superior^ ^^ ^"*^-
Clergy make Prayer-Books, for an Infe- p /J^/^^^
rior Clergy to read to God, and to keep 7^15^*1^*,
Faft and Thankfgiving-Days withal r, but& 13. 14--17.
the Apoftles did not do thus. \othly.<\ib.iT.i-6.
The Number or Inventions of the ^^n '^ ^ c^row. 20.
of Sin, or Bifliop, aad Bilhops of Rome^ ^^J^^ 4.5*.\o
are a confiderable Number and Sum, i. '• iTi»».2.r,i.
Six Hundred, Sixty aad Six i. See Mr. si?ev. 13.18,
Fox'^ A^s and Monum. p. 118.
H
CHAP. XX. '
Ere followcth the General Applica-
tion.
VSE \^ Of Information.
Then it is a great Immorality, and Wic-
kednefs, to forfake Church - Aflemblies,
wherein is God's inftituted Worfhip, Mi-
niftry, Polity, and Adminiftration without
%he Babel of humane Mixtures-, for it 1%,
coa-<
40 Separate Congregatlonai Protejlant Churches
tffeb. 4. 14. contrary to many Precepts, Laws, and
g'°-/j3, 25. Rules of jj,e Qofpgj Polity t; and God
i(um.'t4.tp. ^P^^^ °^ ^^» 3S both heinous «, and dan-
iCor.i4.u,2(5,gcrous TP. iVoff, God is moft glorify'd, and
32. -. 2. 14.
1 p^r. 2. ?, ^. D 5 E IV. Of ExAminAtion,
^mes 2. 18.
ymat. 16. 17. ^ I. ^i3o a^g j^t for Church-Fellowfliip ?
2 ^'^^; 5^.' /I' ■^*^' ^^^ ^^^'^^^ ^^ ^ ^^^^^ ^^ Nature j for
^^ohn6.^i. they cannot pleafe God, nor worfhip hiia
Gal. 2. 20, in Spirit, and Truth x.
See jjembh A. 2. Such as are fit, are faid to be
h\co?''f'^^ I. illuminated , and blefled Ones y. II.
^i^.'-il] ^' Believers z.. Note, The Beings and ABi-
cA^s II. 26. "^^y ^/ G'^ce^ is necejfary to the Lord^s Sup-
Mat. i6. 24. fer a. III. Saints, or holy Ones b. IV.
d X Cor. 6.1 1, chriftians, and Difciples c. V. Juftify'd ^.'
eE^i^.j. I. yi^ Adopted e. VII. And Sanaify'd Ones/.
Gal. ;. 2*6. ^- -^^ ^^y the Chriftian Religion ■-, or
fiCor. i.k. this Chrifdan, and Religious Church-State
&6. II. beforc'd?
Tfai 9i>s. A. It is to be taught, but not for-
J ^'^"^j Z^: /• ced ^ the Reafons are, I. Becaufe Faith
\ i^m. 1*0.17. ^^^^^ ^y Hearing, and all Religious Ads
p/fli. no. 3/ are voluntary^. II. The proper Seat of
hz?eM. 30.19. Religion is the VJ'i\]j but the Will can-
i^^er. 51. 5. jjQ^ ^g forc'd /;. III. In Propagating Re-
£pk/!V,t'. ^'SJ^'"^? W€ muft imitate God in our Con-
aLnj.45,48. verfton, who draws with loving Kind-
le lufce 9.*5^. nefs /. IV. Chrift, and his Apoftles, u-
Mar 16. 15. fed only the Word, in Propagating of
vm' 6%^' Chriftianity k. V. Where Violence is u-
Mat.'j.'ii. ^^^' ^^^^^ ^^'^ ^^ ^° Juftice /. VI. Nor
m1C0r.15.1- Charity m. VII. Nor God, for be is in
9. & 16. 14. the foft, and ftill Voice;?. VIII. No
jii^M 19.12. Man c-an believe, except it be given' him
l?ohn-^'li'^^^^ above 0. IX. It is the Way to
Mphlp I'-'ip.' ^^^^ Hypocrites, and to promote Sin,
j^bii. 2. 13. ^ aad
proved to he the Old ChriflUn Churches, 45
and Hypocrifie, which God hates />. X. P/A-io-i-<^»
Violence herein hath tuni'd Bethel iiito^''^'^9,^i, 15.
Beth-Averty and Zion into a Babel^ and ^, '\ ^'
thus ruin'd Pure, and Primitive Chrifti-
anity, in the greateft Part of the Chri-
ftian World ^^ and filled Nations with q i^-j. 18. 24.
Sins, Confufiohs, and Miferies \ it hath „
procured Wrath amongfc , and brought g.^' j^* °*
> God's Wrath upon Men r, XI. Violence^ i,.*!..!^;'
herein is contrary to, and condemn'd by & 16. 6.
both Law, and Gofpel, our Chriftian ^ '7- 1— <^«
Creed, Baptifmal Vows, and Prayers s.^Ephef.6.\-i$.
XII. It is of the Devil f. XIII. And ^^^-^-y, 10.
thus Antichrift, the Bifhop 0^ Rome [ who^^^^-'-^^-
is Chrift's grand Enemy, and Satan's Vi-
car on Earth 3 makes Proielytes u. Seei^''^'9- i-n.
Rev. 15;. 14, — 20. Note^ Our holy Re-^^^- 7*
ligion is to be propagated only by ^^- ^ll',zl\j,
ly Dodlrines, and Pra(ftices, 2 Cor. 10. /{. ^ohn s. a^'.
Rev* 12. 2, 5, See Micab 3,
V SE V. Of ConfoUtion*
ConfoUtion i. Great are the Promifes
to, and Priviledges in this Royal Churcl-
State, inftituted by its Royal Head ir. w P/. 87. 1-7,
ConfoUtion 2. It ftiall never be quite & ^33* '"S*
rooted out of the World ; but its Roy-
al Worlhip, Miniftry, and Polity, fhall
eontinue *till the King's fecond Coming,
to raife the Dead, judge the World,
and deliver up his difpenfatory Kingdon?
to the Father, after which, God will be^Af^Md. 18'
All in All, to all Eternity, in the Church- & iS. zo.
Triumphant a:, Cwithout Militant-Church- fp^- 4-^f>'5-
Ordinances 3. irm,6. 14.
Confoliition 3. Liberty, Provifion, ^r^d^^' ,*^J]
Protedtion by the Civil Magiltrace, are iCorl\u'7z.
F 3 fome & 15, z4, 28.
44 Separ^fe Congregationd Troteftant Churches
fome of the ,Rights of the Churches of
y,Seea27-
Heavenly Church -State , and Spiritual g"^/'^;'-^^**
Kingdom Cor Government] of the Son g^ 20! 4!
of D.ivid^ and King of Kings f. iVofe, & 21. 1-16.
This is the latter-Day-Glory /?. Even fo & 3- 7-
come Lord Jefus, come quickly q. And f ''* ^* ^
let all the People fay Amen r. |'^J^'; ^^'^^^
& ?7. 25.
Hof. 3. 5»
Mat. 21. 9.
. Lille 1. ?2.
q %y.i2.2i.
xDeut.ii.x6,
FINIS.
E J^K^A TV M,
IN Page "40. L. 52, ??» and 34.. The Scripture
Notes referring to the Letters, g, h, /, are in-
advertently omitted, which the Reader is defir'd to
take Notice of; they are as follow, g, I{ev. 14. 9, ir.
h I Sam. 22. iS. I I^j^gs 21. ii. 2 ihidf 16. ic— -17.
jW Samuel How* The fifth
Edition corredevl, fecn, allowed, and firlt Printed by
fome Friends of the Author in 1639.
7. A Warninc; from the Winds ; A Sermon preach'd
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Gal 6,\o.
8. A Plea for the Ancient Gofpel : By /• C. Author
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