s^^s?^m^ /Uocr^-Jy- e^f^ ^^^ LIBRARY OF THE Theological Seminary PRINCETON, N. J. Case, .^^S-r-^rr-: P'^.'^'^"---- SheJf, }^7K.. ^^^^"^ • ■ - Book, No.: ^^^/f ^ '^^^-^ APOLOGY ^^/;^ FOR THE fiS,u<^\^ %tttt CD^ifttati 2Ditjfntt|>, As the fame is Held Forth, and Preached, by the People, called in Scorn, BEING A Full Explanation and Vindication of their ^r indoles and Do^rines^ by many Arguments, deduced from Scripnre and Right Reafon^ and the Tellimonies of iFamoUS ^UtljO?^, both Ancient and Modern: With a full Anfwer to the ftrongeil Objedions ufually made againlt them. t?efeuteti to tfie K i N g. ^ Written in Latin and EngUjlj^ By ROBERT B ARC LA% And flnce Tranflated into Low Dntch^ for the Information of Strangers. Clje Smxtly cEDttion in Engiifh. A(f^s 24- 1 4.' — After the way^ K>hicb they call Here fie ^ fo worjhip I the God of my Fathers ; believing all tbings.which are written in the Law and the Prophets. Titus 2. V. 1 1 . for the Grace of God^ that bringeth Salvation^ hath appeared to all Men. Verl". I2. Teaching us ^ that denying Vngodltnefs and worldly Lufis^ we fhould live Soberly^ Righteoujly^ and Godly in this prefent IVorld. Verf. 13- Looking for that blejfed Hope^ and glorious Appearing of the great God., and our Saviour JefusChriJi, Verf. 14. IVho gave himfelffor uf^ that he might redeem uc from c'J Iniquity.^ and pur i fie unto himfelf a peculiar Feo- i ' pie., Zealous of good l^orks. I Thefl". 5. 21. Prove aU things., hold fajf that which is good. LONDON, Printed and Sold by C* feoMr, in White 'Hart 'Conn in Gracioiis-flreet.^ 1701. -"^"4 .%>¥. J _ ^ UNTO CHARLES II KING O F Great Britain, And the Dominions thereunto belonging : ROBERT BARCLAY, A Servant of Jefus Chrift, called of God to the Dijpenjation of the Gojpel^ now again Re'vealed^ and after a long and dark Night of Apojiafie^ commanded • to he Preached to all Nations^ Wifheth Health and Salvation. AS the Condition of Kings and Princes puts them in a Station more obvious to the Veiw and Obfervation of the World, than that of other Men, of whom A 2 C^s To the K^I N G. ( as Cicero obferves ) neither any Word or Aftion Can be obfcure ; fo are thofe Kings (during whofe appearance upon the Stage of this World, it pleafeth the Great /C/A^G of KJ/^gs fingularly to raake known unto Men the wonderful Steps of his Vr^ft^rchMe Fro- vidence ) more fignally obferved, and their Lives and Adlions more dihgently remarked, and inquired Into by Pofterity; efpecially, if thofe things be fuch, as not only relate to the outward Tranfaftions of this World, but alfo are fignalized by the Manifeftation or Revelation of the Knowledge of God in mat- ters Spiritual and Rehgious, Thefe are the things that rendred the Lives of Cyrus^ Au- guftus C^jar, and Co/jjlantine the Great, in for- mer Times, and of Charles the Fifth, and fome other Modern Princes in ihefe laft Ages, fo Confiderable, But among all thefe TranfaSions, which it hath pleafed God to permit, for the Glory of his Power, and the Manifeftation of his Wif- dom and Providence, no Age furnifheth us with things fo Jlrmge and mAruellous^ whe- ther with refpeO: to matters Civil or Reli- ous, as thefe, that have fallen but within the compafs of thy time ; who, tho' thou be not yet arrived at the Fiftieth Year of thy Age, haft yet been^a Witnefs of ftranger things, than many Ages before produced. So that, whether we refpeft thofe various Troubles, wherein thou found'ft thy felf ingaged, while fcarce To the K,I N G. fcarce got out of thy Infancy ; the many different Affliftions, wherewith Men of thy Circumftances are often unacquainted ; the ftrange and unparallePd Fortune that befel thy Father ; thy own narrow Efcape, and Banifhment following thereupon, with the great improbability of thy ever Return- ing, ( at leaft without very much Fains, and tedious Combatings ; ) or finally, the incapa- city thou wert under to accomplifh fuch a Defign ; confidering the Strength of thofe that had poffefTed themfelves of thy Throne, and the Terror they had infli£led upon Foreign States : and yet that,after all thiS,thou fhould'ft be Reftored without ftroke of Sword,the help or afliftance of Foreign States, or the con- trivance and work of Humane Policy ; All thefe do fufficiently declare, that it is the LorcPs Doings which, as it is marvellous in our Eyes, fo it will juftly be a matter of Wonder and Aftonifliment to Generations to come ; and may fufficiently ferve, if right- ly obferved, to confute and confound that Atheifm^ wherewith this Age doth fo much abound. As the Vindication of the Liberty of Copf- fcie»ce (which thy Father, by giving way to the important Clamours of the C/ergy^ the anfwering and fulfilling of whofe unrighteous Wills, has often proved hurtful and pernicious to Princes, fought in fome part to reftrain ) was a great occafion of the Troubles and Re- A :? volutions; To the K,ING. volutions ; fo the Pretence of Confcience was that which carried it on, and brought it to that pitch it came to. And tho' (no doubt) fome, that were ingaged in that work, de- figned good things, at leaft in the begin- ning, (albeit always wrong in the manner they took to accomplifli it, %>iz. by Carnal Weapons ; ) yet fo foon as they had tafted of the fweet of the Poffeffions of them they had turned out, they quickly began to da thofe things themfelves, for which they had accufed others. For their Hands were found full of Oppreflion, and they hated the Reproof of Inftru^iior?^ which is the Way of Life : And they evilly intreated the MefTengers of the Lord, and caufed to beat and imprifon his Prophets, and perfecuted his People, whom he had called and gathered out from among them; whom he had made to beat their Swords into Plow-fhares^ and their Spears into Pruning'hooks^ and not to learn Carnal War any more : But he railed them up, and arm- ed them with Spiritual Weapons^ even with his own Spirit and Power, whereby they te- ftified in the Streets and Highways, and publick Markets and Synagogues, againft the Pride^ Vanity^ Lt/Jls and Hyfocrifie of that Ge- neration, who were righteous in their own Eyes; tho^ often cruelly Entreated therefore: And they faithfully prophefied and foretold them of their Judgment and Downfal, which came upon them ; as by feveral Warnings and EpifllcSj delivered to Oliver and Richard Crom- welly. To the K^l N G, rvell^ the Parliament^ and other then PowerSy yet upon Record, doth appear. And after it pleafed God to reftore the;e, what Oppreflions, what Banifhments, and Evil Entreat ings they have met with, by- Men pretending thy Authority, and cloak- ing their Mifchief with thy Name, is knowri to moft Men in this Ifland ; elpecially in Eng- land^ where there is fcarce a Prilon that hath not been filled with them; nor a Judge be- fore whom they have not been haled : tho^ they could never yet be found Guilty of any thing, that might deferve that Ufage« Therefore the fenfe of their Innocency did, no doubt, greatly contribute to move thee, Three Years ago, to caufe ibme Hundreds of them to be fet at liberty : For indeed their Sufferings are Angular, and obvioufly diftin- guifhable from all the reft of fuch as live under thee^ in thefe two refpeOis. Firft, In that among all the Plots^ contrived by others againjl thee^ fince thy return into Bri- tain, there ivas never any^ owned of that People^ found or known to he guilty^ ( tho' many of them have been taken and imprifoned upon fuch kind of Jealoufies) but were always found Innocent and Hsrmlefs^ ( as became the Fol- lowers of Chrift ") not coveting after^ nor con^* tending for the Kjno^doms of this World ; but fubjeci to every Ordinance of M&n^ for Qonfci- tnce Me. A 4 Secondly. 3 7 0 the KING. Secondly, //^ that, in the hotteft times of Perfecution^ and the mo(l violent Profecution of thofe Laws made againfl Meetings^ ( being cloathed with Innocency ) they have boldly Jlood to their Teftimony for God^ without creep- ing into Holes or Corners^ or once hiding them^ felves^ as all other Diflenters have done ; hut daily met^ according to their cuftom^ in the pub- lick places appointed for that end ; fo that none of thy Officers can fay of them, That they have furprized them in a Corner^ overtaken them in a private Conventicle^ or catched them lurking in their fecret Chambers ; nor needed they to fend out Spies to get them^ whom they were fure daily to find in their open Jffemblies^ teflifyingfor God and his Truth. By which, thofe that have an Eye to fee,, may obferve their Chriftian Patience and Courage, Conftancy and Suffering, joyned in one, more than in any other People, that differ from them, or oppofe them. And yet in the midft of thofe Troubles, thou canfl: bear Witnefs, That as on the one part, they never fought to detraft from thee, or to render thee and thy Government odious to the People, by namelefs and fcandalous Pamphlets and Libels ; fo on the other hand, they have not fpared to Admoniflh, Exhort and Reprove thee ; and have faithfully dif- charged their Confciences towards thee, without flattering Words, as ever the true Prophets in Antient Times ufed to do to thofe Kings To the K^t N G, Kings and Princes, under whofe Power, Vio- lence or Oppreflion was acted. And albeit it is evident by Experience, t0 be moft agreeable both to Divine Truth, and Humane Policy, to allow every one to ferve God according to their Confciences ; neverthe- lefs thofe other Sefts, who, for the moft part, durft not peep out in the Times of Perfe- cution, while thefe Innocent People flood bold and faithful, do now combine in a joynt Confederacy ( notwithftanding all the for- mer Janglings and Contentions among them- felves ) to render us odious ; feeking unjuftly to wreft our Doftrine and Words, as if they were both inconfiftent with Chriftianity and Civil Society : So that to efFeduate this their Work of Malice againft us, they have not been afhamed to take the Help, and com- mend the Labours of feme invidious Socima»s againft us. So do Herod and Pontius Pilate agree to crucitie Chrift. But our Practice, known to thee by good Experience to be more confiftent with Chri- ftianity and Civil Society, and the Peace and Welfare of this Ifland, than that of thofe that thus accufe us, doth fufEciently guard us againft this Calumny ; that we may in- deed appeal to the Teftimony of thy Coa- fcience, as a Witnefs for us in the face of the Nations. Thefe To the K^I N G. Thefe things moved me to prefent the World with a Brief, but True Account of this Peoples Principles, in fome fliort Theo* logical Profofitions ; which, according to the Will of God, proving fuccefsful, beyond my expeftation, to the fatisfaftion of feveral, and to the moving in many a defire of being far- ther informed concerning us, as being every where evil fpoken of; and likewife meeting with publick oppofition by fome, as fuch will always do, fo long as the Devil rules in the Children of Difobedience ; I was thereby fur- ther ingaged, in the liberty of the Lord, to prefent to the World this Jpology of the Truth held by thofe People : Which, becaufe of thy Intereft in them, and theirs in thee, as having firft appeared, and moftly increafed in thefe Nations under thy Rule, I make bold to Prefent unto thee. Thou knoweft, and haft Experienced their Taithfulnefs towards their God^ their Patience in Sufferings their Peaceahlmfs towards the KJng^ their Honefly^ Plainnefs and Integrity in their faithful Warnings and Teflimonies to thee ; and if thou wilt allow thy felf fo much time as to read this, thou may'ft find how Confonant their Principles are both to Scripture^ Truth^ and right Reafon. The fimplicity of their Behaviour, the generality of their Condition, as being Poor Men and Illiterate ; the man- ner of their Procedure, being without the Wifdom and Policy of this Worldy hath made To the fi I NG. made many conclude them Fools and Mad- Men ; and negleft them, as not being capable of Reafon. But tho' it be to them as their Crown, thus to be efteemed of the Wife, and Great and Learned of this World, and tho' they rejoyce to be accounted Fools for Chrift's fake ; yet of late fome, even fuch, who in the Worlds account are efteemed both Wife and Learned, begin to judge other- wife of them, and find, that they hold forth things very agreeable both to Scripture, Rea- fon, and true Learning. As it is inconfiftent with the Truth I bear, fo it is far from me to ufe this Epiftle as an Engine to flatter thee, the ufual defign of fuch Works; and therefore I can neither De- dicate it to thee, nor crave thy Patronage, as if thereby I might have more Confidence to prefent it to the World, or be more hopeful of its fuccefs. To God alone I owe what I have, and that more immediately in Matters Spiritual ; and therefore to him alone, and to the Service of his Truth, I dedicate what- ever Work he brings forth in me : To whom only the Praiie and Honour appertain, whofe Truth needs not the Patronage of Worldly Princes ; his Arm and Power being that alone, fay which it is Propagated, Eftablillied and Confirmed. But I found it upon my Spirit, to take occafion to prefent this Book unto thee ; that as thou haft been often warned by feveral of that PeopIe,who are Inhabitants oi England-, h To the K, IN G. fo thou may'it not want a feafonable Adver- tifement, from a Member of thy Antient King- dom of Scotland; and that thou may 'ft know ( which I hope thou fhalt have no reafon to be troubled at) that God is raifing up and in- creafing that People in that Nation. And the Nations fhall alfo hereby know, that the Truth we profefs, is not a Work of Darknefs, nor pro- pagated by ftealth ; and that we are not a- fhamed of the Gofpel of Chrift^ becaufe we know it to be the Power of God to Salvation ; and that we are no ways fo inconfiftent with Government, nor fuch Difturbers of the Peace, as our Enemies, by traducing us, have fought to make the World believe we are : For which to thee I dare appeal, as a Witnefs of our Peaceablenefs and Chriftian Patience. Generations to come fhall not more admire that fingular ftep of Divine Providence, in Reftoring thee to thy Throne, without out- ward Blood-fhed, than they fhall admire the Increafe and Progrefs of this Truth, without all outward Help, and againft fo great Op- pofition ; which fhall be none of the leaft things rendring thy Memory Remarkable. God hath done great things for thee, he hath fufficiently fhewn thee, that it is by Him Princes rule, and that He can fuU down and fet up at his pleafure. He hath often faith- fully warned thee by his Servants, fince he Reftored thee to thy Royal Dignity, that thy Heart might not wax wanton againft him, to To the K^ING, to forget his Mercies and Providences to- wards thee ; whereby he might permit thee to be foothed up, and lulled afleep in thy Sins, by the flattering of Court^Parafites^ who by their fawning are the Ruine of ma- ny Princes. There is no King in the World, who can fo experimentally teftifie of God's Providence and Goodnefs ; neither is there any, who rules fo many free People, fo many true Chriftians : Which thing renders thy Government more Honourable, thy Self more Confiderable, than the Acceflion of many Nations, filled with fla- vifh and fuperftitious Souls. Thou haft tafted of Profperity and Adver- fity ; thou know'ft what it is to be banifhed thy Native Country, to be Over ruled, as well as to Rule, and fit upon the Throne; and being opprejfed^ thou haft reafon to know how hateful tTie Opprejfor is both to God and Man : If after all thefe Warnings and Ad- vertifements, thou doft not turn unto the Lord with all thy Heart ; but forget him, who remembred thee in thy diftrefs, and give up thy Self to follow Luft and Vanity ; furely great will be thy Condemnation. Againft which Snare, as well as the Temp- tation of thofe, that may or do feed thee, and prompt thee to Evil, the moft Excellent and Prevalent Remedy will be, to apply thy felf to To the K^I N G. to that Light of Chriji^ which jhweth in thy Confcience^ which neither can, nor will flatter thee, nor fufFer thee to be at eafe in thy Sins ; but doth and will deal plainly and faithfully with thee, as thofe, that are Fol- lowers thereof, have alfo done. GOD Almighty^ tvho hath fo figndly hitherto Visited thee with his Love^ jo touch avd reach thy Hearty ere the Day of thy Visitation he expiredy that thou maffi effectually Turn to him^ fo as to improve thy Place and Station for his N^me. So wiflieth, fo prayeth, Thy Faithful Friend and Subjefl:, Robert Barclay. From Ury, the place of my Pilgrimage, in my Native Country of Scotland, the 2<,th of the Month called No- vember, in the YEAR 1675. R.B. R. B. Unto the Friendly Reader wiflieth Salvation, X^Orafmuch as ihat^ which above all things I pr^pofe to ■*- my J'clf^ ii to Declare and Defend the Truth ; for the Service whereof I have given uf and devoted my J elf and all that is mine : Therefore there is nothing which for its fake ( by the help and ajjijtance uf God ) I may not attempt. ^nd in this Confidence^ I did fomUime ago puhiifh certain Fropo fit ions of Divinity^ comprehending briefly the chief Prin^ ciples and Do^rines ofe it^ as tlye little Preface prefixed to the Propolitions doth fhew ; which ^ with the Title of them, is as followeth. ^hefes ^heologic^. To the Clergy, of what fort fbever, unto whofe hands thefe may come ^ but more particularly to the Dodors, FrofcfTors, and Students of Divinity, in the Univerlicies and Schools of Great Britain^ whether FreUtlcal^ Presbyterian^ or any other : Robert Barclay^ a Servant of the Lord God ( and one of thofe who in Derifion are called Quakers) wiflieth Unfeigned Repentance unto the Ac- knowledgment of the Truth, FRIENDS, UNto Ton thefe followbig Profofitions arc offered^ in whichj they being read and confidered In the Tear of the Lord^ you may perceive that fimple^ naked Truth j which Man by his Wifdom hath rendered fo Obfcure and Myfierlopts^ that the World is even burthened with the great and voluminous TraElates which are made about it^ and by their vain Jangling and Commentaries^ by which it is render'' d a hundred fold more Dark and Intricate^ than of it felf it Is : Which great Learning (fo accounted of) to wlt^ your School-Divinity (which taketh uf al- mofi THESIS THEO LOGIC<^. mofi a Marias whole Life-time to learn) brings not a whit nearer to God^ neither makes any Man lejs Wicked^ or more Riahteom than he was. Therefore hath God laid afide the Wife and LeArned^ and the DiffHtcrs of this World 'j and hath chofen a few defficahle and unlearned Inftruments (as to Letter-learning) as he did Fiper-Me'/t of oldj to pMijh his pare and naked Truth^ and to free it of thofe Mifts and Fogs^ wherewith the Clergy hath clouded it-y that the Peofle might admire and maintain them. And amo^ig feveral others^ whom God hath chofen to make known thefe things (feeing I alfo havi received^ in meafwre^ Grace to he a Difiencer of th$ fame Gof^el ) it feemed Good unto me^ according to my Dmy^ to offer mto you thefe Propolitions ^ which (tho^ jhortj yet) are weighty^ comprehending much^ and d^^ daring what the true ground of Knowledge i^-, even of that Knowledge which leads f^ Life Eternal ^ which ii here witnejfed of and the Teftimony thereof left unto thi Light of Chrift in all yom- Confciences. FareweL The Firft Propofition. Concerning the True Foundation of Knowledge. SEeing the height of all Happincfs is placed in the True Knowledge of God, (This is Life Eterr^d to know the true God^ and Jcfm Chrift whom thot^' h^f fent) the true and right Underilanding of this 'Foun- dation, and Ground of Knowledge, is that which is moft neceflary to be known and.i)eli£ved m tlie iirll place. J0< THESES rHEOLOGIC^y£, . The Second Propofition. Concerning Immediate Revelation. Seeing no Man knoweth the Father ^ hut the Son^ and ' he to whom the Son revealeth him ; and feeing the Re- - veUtion of the Son is in and by the Spirit ^ therefore the Teflimony of the Spirit is that alone, by which the true Knowledge of God hath been, is, and can be only revealed ^ who, as by the Moving of his own Spirit, converted the Chaos of this World into that wonderful Order, wherein it was in the begin- ning, and created Man a Living Soul, to rule and govern it; fo by the Revelation of the fame Spirit, he hath manifefted himfelf all along unto the Sons of Men, both Patriarchs, Prophets and Apoflles ; which Revelations of God by th^ Spirit, whether by outward Voices and Appearances, Dreams, or inward objective Manifeftations in the Hearty were of old the formal OhjeB of their Faith, and remaineth yet fb to be ; ft?2ce the Object of the Saints Faith is the fame in all Ages^ though fet forth under divers Ad- miniflrations! Moreover, thefe divine Inward Re- velations, which we make abfolutely neceflary for the Building up of True Faith, neither do nor can ever contradid the outward Tellimony of the Scriptures, or right and found Reafon. Yet from hence it -will notfollov/, that thefe Divine Revela- tions are to be fubjeded to the Examination, either of the outward Teftimony of the Scriptures, or of the Natural Reafon of Man, as to a more noble or certain Rule or Touchilone : For this Divine Re- velation, and Inward Illumination, is that which is evident and clear of it felf, forcing by its own evi- dence and clearnefs, the VVell-difpofed Undcrftand- ing to afTent, irrelillably moving the fame tkere- nnto, even as the common Principles of Natural Truths move and incline the Mind to a natural alTent : (.Such as are thefe, thatrfof whoU U greater than tht fan. THESES THEOLOGIC^. fart '-) that two contradiBory Saywgs cannot be both tmcj or fitlfe) which is alio manifeft, according to our Adv€r^ries Principle, who (fuppofing the poffibi- lity of Inward Divine Revelations ) will neverthe- lefs confefs with hs, that neither Scripture nor found Reafon will contradid it : And yet it will not follow, according to them, that the Scripture, oi^ found Reafon, fliould be fubjected to the Exa- mination of the Divine Revelations in the Heart. The Third Propofition. Concerning the Scrlftiires, From thefe Revelations of the Spirit of God to the Saints, have proceeded the Scriptures of Truth, which contain, i . A faithful Hiftorical Account of the Aftings of God's People in divers Ages, with .^^v many lingular and remarkable Providences attend- ing them. 2. A Prophetical Account of feveral things, whereof fome are already pall, and fome yet to come. 3. A full and ample Account of all the chief Principles of theDodrine of Chrill, held forth in divers precious Declarations, Exhortations and Sentences, which, by the Moving of God's Spi- rit, were at feveral times, and upon fundry occafions, fpoken and written unto fome Churches and their Pallors : Nevertheleis, becaufe they are only a De- claration of the Eomtain^ and not the Fountain it felf, therefore they are not to be elleemed the Principal ground of all Truth and Knowledge, nor yet the adeqmte primary Rule of Faith and Manners, Nevertheleis, as that which giveth a true and faith- ful Teltimony of the firll Foundation, they are and may be elleemed a fecondary Rnle^ fttbord'mate to the Sp/r/f, from which they have all their excellency and certainty ^ for as by the Inward Tellimony of the Spirit we do alone truly know them, fo they telli- fie, that the Spirit is that Guide, by which the Saints are led into AH Truth: Therefore, according to the Roll s.' 14.* B 3 ScTip- THESES THEOLOGIC^, Scriptures, the Spirit is the firfl: and principal Lea^ der. And feeing we do therefore receive and be- lieve the Saiptures, becaufe they proceeded from the Spirit ^ therefore alfo the Spirit is more origi- nally and principally the Rule, according to that received Maxim in the Schools, Procter quod Hnnm^ cjitodque eft tale^ illad iffitm eft magis tale, Englifhed thus : That for which a thing is fttch^ that thing it [elf is more ftich. The Fourth Propofition. Concerning the Condition of Man in the FalL ^ All yidam's Poilerity (or Mankind) both Jews and ^sM,5,i2, Qg^^^;]g5^ 35 |.Q ^i^g ^^fi Adam (or Earthly Man) is fallen, degenerated, and dead, deprived of the {^w- facion (or feeling) of this Inward Tellimony, or Seed of God^ and is fubjed unto the Power, Nature, and Seed of the Serpent, which he fows in Men's Hearts, while they abide in this natural and cor- rupted State •, from whence it comes, That not their words and deeds only, but all their Imaginations are Evil perpetually in the fight of God, as pro- ceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know nothing aright ^ yea, his Thoughts and Conceptions con- cerning God, and things Spiritual (until hebedif-. j'oyned from this evil Seed, and united to tlte D/- ^ine Light) are unpj'oh table both to himfelf and pthers r Hence are rejected the Socinian and Pelagic /;z/7 Errors, in exalting a Natural Eighty as alfo, the Fapiils, and moll of Froteftants, who affirm, That yp!i. 2. I. Man^ withoHt the true Grace of God^may he a trpte Mi-^ nifter of the Gof^eL Neverthelcfs, this Seed is not; imputed to Infants, tintil by Tranfgreflion they a- dually joyn themfelves therewith •, for they are by Nature the Children of Wrath, who walk accord- ing to the Power of the Prinze of th^ AXx^ > the THESES IHEOLOG ICAM4«^» ^^!C^^ Opinions and Avprehenfions iff God, ^ This therefore I judged necefra:ry, as a firii Prin«» ciple, in the firll place, to affirm \ and I fuppofe will not need much further Explanation or Defence, a$ being generally acknowledged by all (and in thefe things, that are without Gontroverlie, I love to be brief) as that which will eallly commend it felf to every Man's Reafon and Confcience ; and there- fore I (hall proceed to the next Propoiicion ; v^hich, C thoiig(i Z- i8 PROPOSITION IL though it be nothing lefs certain, yet by the Malice of Satan, and Ignorance of many, comes far more under debate. PROPOSITION IL Of Immediate Revelation. Seeing no Man knoweth the Father but the Son; and MaMi.27. he to whom the Son revcaleth him : And feeing the Revelation of the Son is In and by the Spirit ; therefore the Teftimony of the Spirit is that alone by which the true Knowledge of God hath been^ f/, and can be^ only Revealed : Who a^ by the Moving of his own Spirit J he difpofed the Chaos of this World into that wonderfd Order^ in which it was in the Beginnings . and created Man a Living Soul^ to Rule and Govern tt '-) fo by the Revelation oj the fame Spirit he hath ma^ nifefted himfelf all along unto the Sons of Men^ both Patriarchs-y Prophets and Apofles : Which Revelation of God by the Spirit^ whether by outward Foices and Ap* pearances^ Dreams^ or inward objective Manifefations in the Hearty were of old the formal ObjeB of t heirFaith^ andremainyetfo to be'^ fence the Objed of the Saints Faith is the fame in all Ages, though held forth under divers Adminiflrations. Moreover^ thefe di- vine tmvard Revelations which we make abfolutely ne^ cejfary for the building up of true Faith j neither doy nor can ever^ contraditi the outward Tefiimony of the Scriptures^ or right and found Reafon ^ yet from hence it will not follow^ that the Divine Revelations are to be fubjeEted to the Tefi^ either of the outward Tefii" mony of the Scripures^ or of the natural Yleafon of Man^ as to a more noble or certain Rule and Touch^ fone J for this Divine Revelation.^ and Inward Jllumi- nation^ is that which ii the inward and immediate Revelation of jGod's Spirit in the Heart, in fuch as have been altogether ignorant of fome, and but very little skilled in others, of thefe means of attaining Know- ledge, hath brought them to Salvation; then it will ^y gg^^i^^ neceflarily and evidently follow, That Inivard and thn is the immediate Revelation, is the only fure and certain jldgl^^^' Way to attain the true and faving Knowledge of G<7rf. ,God. But the firfl is tru^ : Therefore the laft. Now as this Argument doth very flrongly con- clude for this way of Knowledge, and againft fuch as deny it ; fo herein it is the more confiderable, |)ec^ufe the Propofitions, from which it is deduced, '"■■•' ' are 25 PROPOSITION 11. are fo clear, that our very Adverfaries cannot deny them. For, as to the firll, it is acknowledged, that many learned Men may be, and have been, damn- ed. And as to the fecond, who will deny but ma- ny illiterate Men may be, and are, faved ? Nor dare any affirm, that none come to the Knowledge of God and Salvation, by the inward Pvcvelation of the Spirit, without thefe other outward Means \ unlefs nmI^^Sc! ^h^y ^^ ^^^^ ^^ ^^^^5 ^^ ^^ exclude Ahel^ Seth^Noahy injianccd' Abraham^ Job^ and all the holy Patriarchs, from true Knowledge and Salvation. §. IV. I would however not be underftood, as if hereby I excluded thofeother Means of Knowledge, from any ufe or fervice to Man ^ it is far from mc fo to judge, as in the next Propofition, concerning the Scri^mres^ fhall more plainly appear. The Que- llion is not, what may be profitable or helpful, hut what is abfolutely necellary. Many things may contribute to further a Work, which yet are not that main thing that makes the work go on. The Sum then of what is faid, amounts to this. That where the true Inward Knowledge of God is, through the Revelation of his Spirit, there is all ^ neither is there any abfolute neceflity of any other. But where the belt, higheil, and mod profound Knowledge is, without this there is nothing, as to the obtaining the great End of Salvation. This Truth is very effcdually confirmed by the firft part of the Propofition it felf, which in few words con;- prehendeth divers unqueftionable Arguments, which Tihall in brief fhbfume. |. Firfl:, That there is no Knowledge of the father hnt by the Son, II. Secondly, That there is no Knowledge of the Son but by the Spirit, in. Thirdly, That by the Spirit God hath always revealed him felf to his Children, IVo Fourthly, That thefe Revelations were the formal OhjeU of the Saints Faith, And at Imttie&tate Eeuelation. 27 And Laftly, That the fame continueth to he the Ob- V. jeEt of the Saints Faith to this day. Of each of thefe I fhall fpeak a little particularly, and then proceed to the latter part. §. V. As ro the firft, viTL. That there is no know- Affgrt. i, ledge of the Father hit by the Son^ it will not need much Traved, probation, be;iig -ouaccd upon the plain words of Scripture, and v :he"efore a ^tmedinm to draw the reft of our Ailertions from. For the infinite and moil wife God, who is the Fonn^ dation^ Root and Sfrmg of SiWOperati o?7^ hath wrought all things by his Eternal Word and Son. This is fV^johm. 1,2,5 tSlOe^ that wd. in the beginning with God^ and was Codj by wh: -v all thif^gs were rnade^ and mthont whom wa6 no": any tioirig made that was made. This is that ^e^ fm Chrifij by whom God created all things^ by whom^ and ^-^^' 3- 9' for whcTty all things were created^ that are in Heaven and in Eanh^ 'ui.fible and invifihle^ whether they be Thrones^ or Duminlo?TS^ or Principalities^ or Powers^ Col. I. 1 5. Who therefore is called, The firft born of every Crea- tnre^ Col i. 15. As then, that infi^nite and incom- prehenfibleFoUxitain of Life and Motion, operateth in the Creatures, by his own Eternal Word and Power ^ fo no Creature has accefs again unto him, but m and by the Son, according to his own ex- prefs words. No Man knoweth the Father^ but the Sony and he to whom the Son will reveal him^ Matth. 1 1 .27* JL.uke TO. 22. And again, hehimfelf faith, I am the Way J the Truths and the Life : No Man cometh nnto the Father bm by me^ John 14. 6, '• Hence he is fitly called, 71?^ Mediator betwixt God and M.tn : For having been with God from all Eternity, being himfelf God, and alfo in time par- taking >f tiie Nature of Man \ through kirn is the Goodnefs and Love of God convey'd to Mankind, and by him again Man receiveth and partaketli of thefe Mercies. • ' Hence is eafily deduced the probation of this firft ^fiertion, thus; ,, If 28 PROPOSITION II. If no Man know&th the Father but the Son, and he to whom the Son will reveal him ^ then there is no knowledge of the Father, but by the Son, But, no Man knoweth the Father but the Son. Therefore, there is no knowledge of the Father but by the Son. The firfl part of the antecedent are the plain words of Scripture : The confequence thereof is undeniable^ except one would fay, that he hath the knowledge of the Father, while yet he knows him not, which were an abfurd Repugnance. Again, If the Son be the Way, the Truth, and the Life, and that no Man cometh unto the Father but by him, then there is no knowledge of the Fa- ther but by the Son. But the firll is true : Therefore the laft. %^ The antecedent are the very Scripture words, '? The confequence is very evident : For how can any know a thing who ufeth not the way, without which it is not knowable ? But it is already proved > that there is no other way, but by the Son ^ fo that wholb ufes not that way cannot know him^^ neither come unto Iiini. Jffen, II. §. VI. Having then laid down this firll Princi^ Tfoved. pie, I come to the fecond, vIil, That there is no know- ledge of the Son but by the Spirit \ or That the Re'Velati- on of the Son of God^ is by the Spirit, . Where it is to be noted, that I always fpeak of the faving, certain and neceflar y Knowledge of God^ which that it cannot be acquired otherways than by the Spirit, doth alfb appear from many clear Scriptures. For Jefus Chrift, in and by whom the Father is revealed, doth alfo reveal himfelf to his Difciples and Friends, in and by his Spirit ^ as his manifeflation was fbmetimes outvyard, when he tellified and witnefled for the Truth in this World, ^nd approved himfelf faithful throughout : So be- ing now withdrawn, as to the outward Man, he doth teach and inftrudt Mankind inwardly, by his ^f 3lnimet>iate WitwMion. 29 Own Spirit ^ He ftandeth at the door and knockethy and whofo heareth his Voice and openethj he comes in to fuch, Rev, 3. 20. Of this Revelation of Chrill m him, Tad i])eaketh, Gal. i. id. in which he pla- • ceth the excellency of his Miniflry, and the cer- tainty of his Galling. And the Promife of Chrilt to his Difciples, Lo^ I am with yon to the end of the Worlds confirmeth the fame thing ^ for this is an inward Prefence and Spiritual, as all acknowledge : But what relates hereto will again occur. I (hall deduce the Proof of this Propofition from two itia- nifelt places of Scripture : The firll is, i Cor, 2.1 1. 12. What Man knoweth the things of a Man^ favethe ^^^^ * Sprit of a Man which is in him f Even fo the things of God knoweth no Man^ bnt the Spirit of God, Now we have received not the Spirit of the World^ bm the Spirit which is of God^ that we might know the things which are freely given m of God. The Apoftlein the ^^^ Things verfes before, fpeaking of the wonderful things iL^nbyTh^e which are prepared for the Saints, after he hath -^P^^'t of declared that the natural Man cannot reach them, ^"^^^ ' adds, that They are revealed by the Spirit ofGod^ verf^p, 10. giving this reafon, ¥or the Spirit fearcheth all things^ even the deep things of God. And then he brin^eth in the comparifon, in the verfes above mentioned, very apt, and anfwerable to our Purpole and Do- ftrine, that as the things of a Man are only known by the Spirit of Man -^ fo the things of God are only known by the Spirit of God: That is, that as nothing below the Spirit of Man ( as the Spirit of Brutes, or any other Creatures) can properly reach unto, or comprehend the things of a Man, as being of a nobler and higher Nature ^ fo neither can the Spirit of Man, or the natural Man, as the Apoftle, in the 14th verfe fubfumes, receive, nor difceni the things of God, or the things that are Spiritual, as being alfo of a higher Nature ^ which the Apoille himfelf gives for the reafon, Taying, Neither can he hno^ them^ becanfe they an Spiritually difcerned. So that 30 PROPOSITION II. that, the Apoftles words being reduced to an Ar- gument, do very well prove the matter under De- bate, thus : . If that which appertained! properly to Man, can- not be difcerned by any lower or bafer Principle, than the Spirit of Man ^ then cannot thefe things, that properly relate unto God and Chrifl, be known or difcerned by any lower or bafer thing, than the Spirit of God and Chrilt, But the Firfl is true : Therefore alfo the Second. The whole flrength of the Argument is contain* ed in the ApoMe's words before-mentioned ^ which therefore being granted, I Ihall proceed to deduce a lecond Argument, thus : That wTiich is Spiritual, can only be known and difcerned by the Spirit of God. But the Revelation of Jefus Chrift, and the true and faving Knowledge of him., is Spiritual : Therefore the Revelation of Jefus Chrifl, and the true and faving Knowledge of him, can on- ly be known and difcerned by the Spirit of God. f TT The other Scripture is alfo a Saying of the fame No Man can Apoftle, I Cor. 12. 3. No Man canfay^ that Jefus is eau fefm the Lord^ but by the Holy Ghoft, The Scripture, Lord, &c. ^hich is full ofTruth, and anfwereth full well to theinlightened llnderltanding of the fpiritual and real Chriilian, may perhaps prove very ilrange to the carnal and pretended Follower of Chrift, by whom'perhaps it hath not been fo diligently re- marked. Here the Apoftle doth fo much require the Holy Spirit in the things that relate to a Chri- ftian, that he pofitively avers, we cannot fo much as affirm Jefus to be the Lord without tt ^ which infi- spirituai i^^ates uo Icfs, than that the fpiritual Truths of Truths are the Gofpel are as Lyes in the Mouths of carnal and un- V/lIr^r fpiritual M en -^ for tho' in themfelves they be true, yet Men, are they not true, as to them, becaufe not known, nor uttered forth in and by that Principle and Spirit that ought jaDf 3mme0fate ETrurlatton. 31 ought to dired the Mind, and aduate it ^ in fuch things they are no better than tlie counterfeit Re- prefentations of things in a Comedy ^ neither can it be more truly and properly called a real and true Knowledge of God and Chrift, than the adings of Alexander the Great, and "Jdins C^far^ &c. if now Tranfaded upon a Stage, might be called truly arid really their doings, or the Perfons reprefenting them, might be laid truly and really to have con- quered Afia^ and overcome Fomfey^ &c. This Knowledge then of Chrift, which is not by the Revelation of his own Spirit in the Heart, is , no more properly the Knowledge of Chrift, than ^.'^^J^^ tfte Pratling of a Parrot^ which has been taught a a parrot, few words, may be faid to be the Voice of a Man ^ for as that, or fome other Bird, may be taught to found or utter forth a rational Sentence, as it hath learned it by the outward Ear, and not from any living Principle of Reafon aduating it : So, juifc fuch is that Knowledge of the things of God, which the natural and carnal Man hath gathered from the Words or Writings of Spiritual Men, which are not true to him, becaufe conceived in the natural Spirit, and fo brought forth by the wrong Organ, and not proceeding from the fpiritual Principle j no more than the words of a Man, acquired by Art, and brought forth by the Mouth of a Bird, noif proceeding from a rational Principle, are true, with efped to the Bird which utters them. Where- fore from this Scripture I fliall further add this Ar- gument : If no Man can fay Jefns is the Lord^ but by the Holy Ghofi ; then no Man can know '^e[m to be the Lord^ hut by the Holy Ghofi, But the Firft is true : Therefore the Second. From this Argument there may be another de- duced, concluding in the very terras of this AiTer- tion; Thus, 32 PROPOSITION II. If no Man can know "je fits to he the Lord^ but by th$ HolyGhoft^ then can there be no certain Knowledge or Revelation of him, but by the Spirit. But the Firft is true : Therefore the Second. AfTert III .^' ^^^* '^^^ ^^^^^ ^^^^? affirmed, is. That by the Trffved. ' Spirit God always revealed himfelf to his Children, For making appear the Truth of this Allertion, it will be but needful to confider God's manifefling himfelf towards, and in relation to his Creatures, fi'om the beginning, which refolves it felf always herein. The firft ftep of all is afcribed hereunto by Mofes^ Gen. i . 2. And the Spirit of God moved HVon the Face of the Waters, I think it will not be denied, that Gods Converfe with Man, all along from Adam to Mofes^^ was by the Immediate Mani- rhat Reve- feftatiou of his Spirit : And afterwards, through ^^^'ilow- eth from the Principles above proved, fo it cannot be denied, by fuch as acknowledge the Scriptures of Truth to have been written by the Infpirati- on of the Holy Ghoft : For thefe writings, from Mofes to Malachy^ do declare that during all that time, God revealed himfelf to his Children, by his Spirit. Obje£l. But if any will Objed, That after the Dif^enfation of the Lavo^ God's method of Speaking was altered, Anfw. ^ I Anfwer : BV/, That God fpake always imme- diately to the "fews^ in that he fpake always imme- diately to the H^gh-Prieft^ from betwixt the Che- Sdnaum riihims ^ who, when he entered into the Holy of smaorum. j^^i'^^^ returning, did relate to the whole People the Voice and Will of God, there immediately re- vealed. So that this immediate Speaking never ceas'd in any Age. Secondly^ From this immediate Fellowfliip were none fhut out, who earneftly fought after, and waited for it-, in that many, belides the High^ Triefty who were not fo much as of the kindred of Levi^ ■jjS^ iS)l JfimxtMntt Eetjelatitn* 33 Zm, nor of the Prophets, did receive it and fpeak from it ^ as it is written, Ntimb. 1 1. 25. where the Spirit is faid to have refted upon the fevmty Elders -^ None Mt which Spirit alfo reached unto two that were not f^l {^"^ in the Tabernacle, but in the Camp \ whom when diatc fh^ fome would have forbidden, Mofss would not, but ''^^^^• rejoyced, wifliing that all the Lord's Feople were Prophet Sy and that he vpoidd put hi^ Spirit upon them^ verf. 29. This is alfo confirmed Neh, 9. Where the Elders of the People, after their return from Captivity, when they began to iandifie themfelves by Falling and Prayer ^ in which, numbering up the many Mer- cies of God towards their Fathers, they fay, verf. 20. Thon gaveft alfo th}i good Spirit h infirud; them ; and verf! 30. Tet many Tears didft thou forbear^ and teftifie againft them by thy Spirit in thy Prophets. Many are the Sayings of Spiritual David^ to this purpofe, as Pfalm 51.11,12. Take not thy holy Spirit from me j •uphold me with thy free Spirit. Plalm 1 39. 7. Whither pull J go from thy Spirit ^ Hereunto doth the Pro- phet Ifaiah afcribe the credit of his Tellimony, iaying, chap. 48. v. 16". And now the Lord God and his Spirit hath fent me. And that God revealed him- felf 'to his Children under the New Teilament, to wit, to the Apoftles, Evangelills, and Primitive Difciples, is confefled by all. How far now this yet continueth, and is to be expeded, comes here- after to be fpoken to. §. VIII. The fourth thing affirmed, is, that thtfe j^ffct^Vf, Revelations were the ObjetJ of the Saints Faith of old. This will eafily appear by the definition of Faith, Prov»d. and conlidering what its Objed is : For which we ihall not dive into the ci>rious and various Notions of the School-Men, birt flay in the plain and poii- tive words of the Apoflle Pad^ who, Heb. 11. de-. fcribes it two ways. Fatth (faith he) u the Subfiance pf^^fpakh of things hoped for ^ and the Evidence of things not feen : iei Which, as the Apoille illuflrateth it in the fame Chapter by many Examples, is no other but- a firta D and 34 PROPOSITION IL and certain Belief of the Mind, whereby it reflethj. and in a fenfe fojfejfeth the Subftance of fome things, hoped for, through its Confidence in the Promife of God : And thus the Soul hath a moll firm Evi- dence, by its Faith, of things not yet feen nor come to pafs. The Objeft of this Faith, is the Promife, Wordy Or Teftimony of God, fpeaking in the Mind. Hence it hath been generally affirmed. That the Objed of Fakli is Deus Loquens^ &c. that is, God S^eakitjgy &c. Which is alfo manifell from all thofe Examples, deduced by the Apoftle throughout that whole Chapter, whofe Faith was foHnded neither upon any outward Teftimoay, nor upon the Voice or Writing af Man^ but upon the Revelation of God's Will, manifeft unto them, and in them ^ as, in theExampleof iVJ?^/?, ver.7. thus, ByFaith^Od^i being warned of God^ of things not feen oa yet^ moved with fear^ frepared an Ark to the faving of his Honfe \ hy the which he condemned the World, and became Heir of the Righteoufnefs which is by Faith* What was here Noah'if tlie Objed of Noah's Faith, but God fpeaking unto> Faith, |jjj^> j^g l^^j j^Qj. the Writings nor Prophefyings of any going before, nor yet the Concurrence of any Church or People, to ftrengthen him ; and yet his Faith in the Word, by which he contradicted the whole World, faved him and his Houfe. Of which ^^[^^^^h alfo Abraham is let forth as a lingular Example, be- ^'^^ ' ing therefore called the Father of the Faithfiil, wha is laid againft hope to have believed in hope ', in that he not only willingly forfook his Father's Country, not Jknovving whither he went v i^ that he believed con- cerning the coming of Ifaac, though contrary ta natural probability ^ but above all, in that here- fufed not to offer him up, not doubting but God was able to raife him from the Dead *, of w]^pm " it is laid, That in Ifaac Jljall thy Seed be called. And lafb of all, In that he relied in the Promife, that his Seed fhould pofTefs the Land, wherein himfelf was but a Pilgrim, and which to them wa$ not to be fulfilled fulfilled while divers Ages after. The Object of j4braham\¥aitii^ in all this, was no Other, but in- ward and immediate Revelation, or God lignifyiiig his Will unto him inwardly and immediately by his Spirit. But becaufe, in this part of tfie Prdpofition, w6 jnade alfo mentbn of external Voices, Appearances and Dreams in the Alternative, I think alfo fit tQ Ipeak hereof, what in that reiped, may be objtdt* kd'j to wit, ^ , That thofcj who fomd their Faith now Hfon Immediate ObjeS'i knd ObjeEiive Revelation^ ought to have alfo omward F'oices or VifionSy Dreams or jAvfearances for it. It is not denied, but God made ufe of the Mini- Anfw, ftry of Angels, who in the appearance of Men, ^^^ j^.^.^ fpake outwardly to the Saints of old, and that htfi/yofAn- did alfo reveal fome things to them in Dreams and fj^'f^l^^ Vilions i) none of which wc will affirm to be ceafed, %pZrance fo as to limit the Power and Liberty of God, in ^{,^2/r inanifefting himfelf towards his Children. But of cid!' while we are confldering the Objed of Faith, we inuft not flick to that whii^h is but Cireumftantialiy and Accidentally fo, but to that which is Univer- fally and Subftantially fb. Next again^ We mufl diftinguifh betwixt that ivhich in it felf is fubjed to doubt and delufion^ and therefore is received for and becaufe of ano-^* ther^ and that which is not fubjed to any doubt^ but is received limply for, and becaufe of its felf, as being Prima Feritas^ the vrry Pirfl and Original Truth. Let us then confider how, or how far thefe ... outward Voices, Appearances and Dreams, were the Riv?Udm Objedof the Saints Faith: Was it becaufe t\'^ty ^^yif^^^ were limply Voices, Appearances or Dreams ? Nay Certainly, we know, and they were not ignorant,, that the Devi] can form a found of words, and convey it to the outward Ear ^ that he can eafily deceive the outward Senfes, by making things to appear, that are not. Yea, do we not fee by daily D 2 E^-^^perienee^ 3£ PROPOSITION 11. Experience, that the Jnggkrs and Moumehanks can do as much as ail that by their Legerdemain ? God. forbid then, that the Saints Faith fhould be founded upon fo fallacious a Foundation, as Man's outward and fallible Senfes. What made them then give credit to thefe Vifions ? Certainly nothing elfe, but the fecretTeflimony of God's Spirit in their Hearts, afliiring them that the Voices, Dreams andVifions were of and from God. Ahraham believed the Angels ^ but who told him that thefe M«n were Angels ? We mull not think his Faith then was built upon his outward Senfes ^ but proceeded from the fecret Perfwalion of God's Spirit in his Heart. This then mufl needs be acknowledged to be ori- ginally and principally the Objed of the Saints Faith", without which there is no true and certain Faith, and by which many times Faith is begotten and fbiengthened, without any of thefe outward or viiible Helps ^ as we may obferve in many Paflages of the Holy Scripture, where it is only mentioned. And God faid^ &c. And the Word of the Lord came unto fucli and fuch, [ay'wg^ &c. ©bjed. But if any one Ihould pertinacioufly affirm, 71?^^ this did import an omvoard aiidihle Koice to the Carnal Ear. Anfw. I would gladly know, what other Argument llich . . a one could bring for this his Affirmation, faving JpeJi'tTthe hJ^ own fimple Conjedure. It is faid indeed, the f pi ritual Spirit witnejfeth with our fpirit ^ but not to our OUt- fhemVard. Ward Ears, Rom. 8. \6. And feeing the Spirit of God is within us, and not without us only, it fpeaks to our fpiritual, and not to our Bodily Ear. ^ There- fore I fee no reafon, where it's fo often faid in Scrip- ture, The Spirit faid ^ moved^ hinder ed^ called ^\\c\\ OF fuch a one, to do or forbear fuch or fuch a thing, that any have to conclude, that this v/as not an Inward Voice to the Ear of the Soul, rather than an outward Voice to the bodily Eoir. If any be othcrwifc minded, let them, if they can, produce their j©f 3linmeDtate l&tuMion, ■31 their Arguments, and we may further confider of tkera. From all then which is above declared, J fhall deduce an Argument, to conclude th€ Probation of this AfTertion, thus : That which any one firmly believes, as the groimd and foundation of his Hope.in God,and Life Eternal, is the formalObjed of his Faith. But the inward and immediate Revelation of God's Spirit, Ipeaking in and unto the Saints, was ' 'by them believed, as the ground and foundation of their Hope in God, and Life Eternal. Therefore thefe inward and immediate Revela- tions were the formal Objed of their Faith. §. IX. That which now cometh under Debate, is, j/fert,. V» what we allerted in the lall place, to wit, Thar the Proved, fame contlriHeth to he the ObjeEi of the Saims Faith umo this day. Many will agree to what we have faid before, who differ from us herein. There is neverthelefs a very firm Argument con- firming the Truth of this AfTertion, included in the Fropofition it ielf, to wit. That the Objeti of the Saints Faith is the fame in all Ages ^ though held forth under drivers Adminiftrations, Which I ihall reduce to an Argument, and prove thus : Firfl, Where the Faith is one^ the Ohje^ of the Faitb is one. But the Faith is one : Therefore^ &C. That the Faith is one, is the exprefs v/ords of the Apoflle, Efh, 4. 5. who placeth the one Faith with the one God\ importing no lefs than, that to affirm two Faiths^ is as abfurd as to affirm two Gods, Moreover, if the Faith of the Ancients were not one and the fame with ours,;.^. agreeing in Subilance therewith, and receiving the fame definition, it had been impertinent for the Apofble, Heb. 1 1. to have illuflrated the dcFniition of our Faith, by the Ex- ^'^^^ahk of amples of that of the Ancients, or to go aboiu: to[)'uh^fa^i move us by the example of Ahrabamj if Ahahi7m\^khL-i, D 3 Faith 38 PROPOSITION IL ^ Faith were different in nature from ours. Nor doth hence any difference arife, becaufe they believed iii Chrift, with refped: to his appearance outwardly as future ^ and we, as already appeared : For, neither .did they then fo believe in him to come, as not to feel hini prefent with them, §nd witnefs him near j feeing the ApoHle iaith, Th^y all drank of that f^iri^ fnal Rock which followed them^ which Rock woi Chrifi* Nor do v;e fo believe corjcerning his appearance pall, as not alfo to feel and know him prefent with ^, and to jeed Hvon him ^ except Chrifi ( faith the Apoille ) be in yoit^ ye 4re Reprobates ^ fo that both pur Faith is one) terminating in one and the lame jhing. And as to the other part or confequence of the Antecedent *, to wit^ Tljat the QbjeB is one^ wher^ \he Faith is one ^ the Apollle alfo proveth it, in th© forecited Chapter, where he niakes all the Wor- thies of old Examples to us. Now wherein are they imitable, but becaufe they believed in God ? And y/hat was the Objed of their Faith, but in^ ward and immediate Revelation, as we have beforf proved? Their Example can be no ways applicable to us,^ except we believe in God, as they did ^ that' js, by the fame Objed. The. Apoftle clears this yet further by his own Example, Gal. t . v6, where }ie faith, So foon as Chrifi xpoi revealed in him^ he con*- fidted not with FleJJ} and Bloody but forthwith believed 'fwd obeyed. The'fame Apollle, Heb. 1 3. 7, 8. where he exhorreth the Hebrews to follow the Faith of th$ Elders, adds this realbn, Confidering the end of theiY ponverfation^Jefiis Chrifi^ the fame to dayjy^Jlerday^ and for ever -: Hereby notably infiiMiating, that in the Ob* i^d there is no alteration. If any now objed the Viverfity of Adminifiration ? lanrvvervTliatalterethnotat all theObje^t: for the fame Apollle menpioning this Diverlity three times, i Cor, 12. 4, 5,^^. centereth always in the fame Objed ^ the fai?ie Spirit^ the fame Lord, the fhmc God. ;' ■ \ \ But jLt gmnietiiate Ernetation. 39^ But further, if the Objeft of Faith were not one and the fame, both to us and to them, then it would follow, that we were to know God fome other way, than by the Spirit. But this were abfurd : Therefore, &c. Laflly, This is molt firmly proved from a com- mon and received Maxim of the School-men, to wit, Omnls aSttis fiecificamr ab objeSio^ Every Aft is Ipecified from its Objeft : From which (if it be true, as they acknowledge; though for the fake of many, I fhall not recur to this Argument, as being too Nice and Scholaftick *, neither lay I much flrefs upon thofe kind of things, as being that which com- mends not the Simplicity of the Gofpel ) If the OhjeB were different^ then the Faith would be different aljo. Such as deny this Propofition now a-days, ufe here a difHnftion •, granting, that God is to be known by his Spirit ; but again denying, that it is Immediate or Inwardy bat in and by the Scriftares^ in which the mind of the Spirit (as they fay) being fully and amply Exprejfedy we are thereby to know Gody and be led in ^tl things. As to the Negative of this Aflertion, That the Scriptures are not.fufficient, neither were ever ap- pointed to be the adequate and only Rule, nor yet can guide or direft a Chrillian, in all thofe things that are needful for him to know, we fhall leave that to the next Propofition to be examined. What is proper in this place to bq proved, is, That Chrl- fiians now are to he led inwardly and immediately by the Spirit of God-, even in the fame Manner ( thougli it befall not to many to be led in the fame Meafure) as the Saints were Cf old. ' §. X. I fhall prove this by divers Arguments, ^f^^'^'^^s and firft from the Promife of Chrift in thefe words, tl'ied'hythe jfohn 14. Id. j4nd I mil pray the Father^ and he r?;// ^I'/m,//! rb^ give yoH another Comforter^ that he may abide with you ^ThSHrJ for ever, Verf! x^. Even the Spirit ofTrmh-^ wham^f<^^Pre' " ^^^^^ ^^ ^^^^^> bccaufc tlicy dare glory of thd fence chri- " Prcfence of the Spirit ^ without which glorying^ fi^amtynm/? cc chriftianity it felf could not be. But by their " Example they declare, how truly Chrifl fpake, '^ faying, That his Spirit was unknown to the *' World, and that thofe only acknowledge it, with *' whom it remains. Thus far Cdvin, If therefore it be fo. Why fhould any be fo fool-' ilh, as to deny, or fo unwife, as not to feek after this Spirit, which Chrill hath promifed fhall dwell in his Children ? They then that do fiappofe the In- dwelling and Leading of his Spirit to be ceafed, mult alfo fuppofe Chriftianity to be ceafed, which cannot fubfift without it, S^y iliV Thirdly, What the Work cf this Spirit is^ h partly if^hai is the before fhewn, which Chrift comprifeth in two or sui-kf^^^ three things. He will gnlde yon into all Trnth ^ He will teach yon all thingSy and bring all things to your i^^i^f *:?l' remembrance. Since Chrift hath provided for us fa good an Infirudor, what need we then lean fo much to thofe Traditions and Commandments of Men, wherewith fo many Chriftians have burthened themfelves ? What need we fet up our own carnat Ib^ Guide ^^^ corrupt Reafou for a Guide to us, in Matters fpiritual, as fome will needs do? May it not be complained of all fuch, as the Lord did of old, concerning Ifrael^ by the Prophets, "jer, 2.13. For my people have committed two Evils^ they have forfaken me J the Fountain of Living Waters y and hewed them oHt Cifternsy broken Cifterns^ that can hold no Water, Have not many fopfaken ? Do not many deride and re-' jed this Inward and Immediate Guide, this Spirity that leads into all Truth \ and caft up to themfelves- other ways, broken ways indeed, which have not all this while brought them out of the Flefh,-nor out of the World, nor from under the dominion of their own Lufts, and finful Affedions \ whereby Truth, which is only rightly learned by this Spirit, is fa much a Stranger ia the Earth ? FtOi^' g)f 3mniet>iate Witwlntim. ^ 47 From all then that hath been mentioned, con- cerning this Promife, and thefe Words of Ghrill, it ^rSS** will follow, That Chriftians are always to be led ta ood^s inwardly and immediately by the Spirit of Godp^^*^ dwelling in them ; and that the fame is a ftanding and perpetual Ordinance, as well to the Church ia general in all Ages, as to every Individual Member in particular; as appears from this Argument : The Promifes or Chrift to hk Children are Tea and Amerty and cannot fail, but mufl of neceflity be fulfilled. But Chrift hath promifed. That the Comforter^ the Holy Ghfffij the Spirit of Trnth^ Ihall abide with his Children for ever, Ihall dwell with them, (hall be ill them, Ihall lead them into all Truth, Iball teach them all things, and bring all things to their Re- membrance. Therefore, The Comforter ^ xht Holy Ghofij the Spirit of Trmhy his abiding with his Children, &c, is Tea and Amen^ &c. Again : No Man is redeemed from the Carnal Mind, which is at Enmity with God, which is noc fubjed: to the Law of God, neither can be : No Man is yet in the Spirit, but in theFlefh, and can- not pleafe God, except he in whom the Spirit of God dwells. But every true Chrittian is (in mea^ljrc) redeemed from the Carnal Mind, is gathered ouc of the En- mity, and can be fubjed to the Law of God \ is out of the Flefh, and in the Spirit, the Spii*it of God dwelling in him* Therefore every true Chriftiaa hath the S^Srit of God dwelling in him. Again : WJjofoever hath not the Spirit of Chrifiy is none of his 'y that is, ino Ckild^ noFriendy no DifcipU of Chrift. But every true Chriftian is a Child^ a Friendy a Difciple of Chrift. Therefore every /true Chriftian hath the Spirit of Chrift, Mm-c- 48 PROPOSITION IL Moreover : Wholbever is the Temple of the Holy Ghofij in him the Spirit of God dwelleth and abideth. But every true Chriftian is the Temple of the JHfoly Ghoft, Therefore in every true Chriftian the Spirit of God dwelleth and abideth. But to conclude : He in whom the Sphit of God dwelleth, it is not in him a lazy, dumb, ufelefs thing-, but it moveth, aduateth, governeth, inftrudt- eth, and teacheth him all things, whatfoever are needful for him to know, yea, bringeth all things to his remembrance. But the Spirit of God dwelleth in every true Chriftian : Therefore the Spirit of God leadeth, inftrufteth, and teacheth every true Chriftian, whatfoever are needful for him to know. bjeS:. §• XI. But there are fome that will confefs. That the Sfirit doth now lead and influence the Saints^ but that he doth it only SuhjeSii'velyy or in a blind manner .^ by inlightning their Vnder ft andings to under ftand and be^ lleve the Truth delivered in the Scriptures ^ but not at aH by frefenting thofe Truths to the Mind by tpay of ObjeBr^ and this they call. Medium incognitum Af- jentiendi^ as that, of Kfhofe Working a Man is not fenfible, yjip. This Opinion, though fomewhat more tolerable than the former, is neverthelefs not altogether ac- cording to Truth, neither doth it reach the fulnefs of it. r^^ j^ I. Becaufc there be many Truths, which as they are applicable to particulars, and individuals, and moft needful to be known by them, are no wife to be found in the Scripture, as in the following Propofttion fhall be fliewn. Belides, the Arguments already adduced do prove^ that the Spirit doth not only Subje^ively help us to difccrn Truths, el fewhcre delivered, but alio Ob- jcclive^ apf 3|nmie6^/w/y prefent thofe Truths to our Minds, tot that which teacheth me all things, and is given me lor that end ^ without doubt prefents thofe things to my mind, which it teacheth me. It is not faid, It Jhall teach you how to nnderftand thofe things that are written \ but, It fluill teach you all things. Agaiii^ That which brings all things to my Remernbrancej inuft needs prefent them by way of Objed *, elfe it •were improper to fay, It brought then! to my Re-, inembrance \ but only, that it helpeth to remember the Objeds brought from elfewhere. . . ,^, ^ , , My fecond Argument Ihall be drawn from the Ari. !• - Hature of the iSIew Covenant ; by which, and thofe that follow, I fliall prove that we are led by the {Spirit, both Immediately and Ohjecfively. The Na- ture of the J^ew Covenant is exprefled in divers places .: And Firfl, Ifa. 59. 21. As for me^ this is my Covenant Troof il with them^ faith the Lord^ My Spirit that is upon thtCy iitxd my Words which I have put into thy mouthy pall not depatt out of thy Mouthy nor out of the mouth of thy Seed^ nor oUt of the mouth of thy Seed's Seed^ faith the JLordy from henceforth and for ever. By the latter fj^-^ _^ftfX part of this,- is fufficiently expreUed the Perpetuity % c?/ ti^ and Cdntinuance of this Prdmife, It JJjalt not depart^ ^^^^^^* Jaiih the Lsrd^ from henceforth and for ever, lil the former part is the Promife it felf, which is the Spi- rit of God being upon them, and the Words of God feeing put into their Mouths. Firfl, This was immediate^ for there is no men- i^ immedi* tion made of any Medium-^ he faith not, I fhaH by ®"^^' the Means of fuch and fuch Writings or Books, convey fuch and fuch Words into your Mouths^ but My IVordsj /, even /,' faith the Lord^ flmll put into your Mouths', Secondly, This muli.be 6^/f^;Wy; for ItheiVor'ds ^-^^^ put into the Mouth'] are the Object prefented by him. '^^'^^'''*^" He faith not. The Words which ye fhall fee wricten, Hiy Spirit fliall okly enligliten your Underftafndings E tcr ^;o PROPOSITION II. to aflent unto ^ but pofitively-, My Words^ which I have pHt into thy Mouthy &c. From whence I Ar- gue thus : . . ' . Upon whomfoever the Spirit remaineth always, and putteth words in his Mouthy him doth the Spirit teach Immediately^ Obje^ively^ and Continually, But the Spirit is always upon the Seed of the Righteous, and putteth Words into their Mouths^ neither departeth from them : Therefore the Spirit teacheth the Righteous Im- mediately^ Objectively^ and Continually. Wf06f2, Secondly, The Nature of the New Covenant \% yet more amply exprefled, 7^^*. 31.33. which is again repeated and re-afferted by the Apoille, Heh. 8. 1 0,1 1 . in thefe words, Vor this is the Covenant that I will make with the Houfe of Ifraelj after thofe daysy faith the Lord^ I will pit my Laws into their Mindsy and write them in their Hearts^ and I will be to them a God J and they fl)all be to me a People, And theyjhall not teach every Man his ISlei^bowr^ and every Alan his Brother^ faying^ Know the Lord^ for they Jhall aU know me from the leaf: to the greatefl. The Objed here, is God's Law placed in the Heart, and written in the Mind ^ from whence they become God's People, and are bi'ought truly to know him. neDife- In this then is the Law diftinguifhed from the IZln \he Gofpel : The Law before was outward, written m outvpard Tables of Stone ^ but now is inward, written ia jn^ /«i.^rj ^^^ j^^^j.^ . Q£ Q^^ ^j^g People dejjendcd upon their Priells for the Knowledge of God, but now they have all a certain and fenfible Knowledge of Him^* concerning which, Anguftin fpealcetli well, in his Book jD^ Liter a & Spirits ^ from \s\\o\\\Aqmna4 firlt of all feems to have taken occafion to move this Qaeilion, Whether the New Law be a written Law^ or an Implanted Law ? Lexfcripta^ vel Lex indlta ? W hich he thus refolves, Affirming, That the New Law^ or Cofvel^ is not properly a Law written^ ai the Old was j but (Dt 31nimetiiate Eeuelatton, iate Eet^glation. 53 cr, and hath fome things inwardly and immediate- ly Revealed unto him. But the Saints have fuch an Aaointing : Therefore, &c, I could prove this Dodrine from many more ^aces of Scripture, which for brevity's lake I omit-, ^nd now come to the lecondpart of the Propofition, where the Objedions ufualiy formed againfl it are anfwered. §. XIII. The molt ufual is, That thefe Revelations objed. are Hncertain, But thisbefpeaketh much Ignorance in the Op- Anfw, pofers^ for we diftinguifh betwixt the Thefts and the Hypothefisj that is, betwixt the Propo/ltion and Sufp/ltion. For it is one thing to affirm, that the true ^nd Hn doubted Revelation of God's Spirit^ is certain and Infallible \ and another thing to affirm, that this or that particular Pcrfon, or People, is led infallibly by this Revelation, in what they Speak or Write^ becaule they affirm themfelves to be fo led, by the inward and immediate Revelation of the Spirit. The firft is only by us afrerted,the latter may be cal- led in quellion. The queftion is not, who are, or arc not fo led ? But whether all ought not, or may jjot be fo led ? Seeing then, we have already proved, that Chriil J^^J^^l1*"f_ hath promifed his Spirit to lead his Children, and ?irs g«/-'"" that every one of them both ought, and may be'^'^"^^ t-'<^ led by it^ If any depart from this certain Guide, *'' * in Deeds, and yet in Words pretend to be led by it into things, that are not good, it will not from thence follow, that the true guidance of the Spirit is uncertain,or ought not to be followed, no more than it will follow, that the Sun fheweth not light, be- caufe a Blind Man, or one who wilfully Oiuts his Eyes, falls into a Ditch at Noon day for want of Light : or that no Words are fpoken, becaufe a Deaf Man hears them not : or that a Garden full of fragrant Flowers has no fweet fmell, becaufe he, E 3 ^ that ^4 PROPOSITION 11. that has loft his Smelling, doth not Smell it *, the fault then is in the Organ, and not in the Objed. All thefeMiftakes therefore are tp beafcribed to the Weaknefs or Wickednefs of Men, and not to that Holy Spirit. Such as bend themfelves moft againft this certain and infallible Teilimony of the Spirit, ufe commonly to alledge the Example of the oX^Gnofticks^ and the late Monftrous and Mifchie- vous adings of the Anahaftifts 6f Mmfter ^ all which toucheth us nothing at all, neither weakens a whit our mQil true Dodrinc. Wherefore as a moft fure * Bulwark againft fuch kind of Ailaults, was fubjoyn- ed that other part of our Propofition, thus •, More^ over thefe Divine and inward Revelations whieh we eftablifh^ as ahfolutely necejfary for the foptnding of the True Faithj as they do not^ fo neither can they at any time contraditi the Scriptures Tefiimony , or found Reafon. p-^ByKxpe- Befides the intrinfick and undoubted Truth of ^Unce» ^1^15 AlTertion, we can boldly affirm it, from our certain and blefled Experience. For this Spirit never deceived us, never aded nor moved us to any thing that was amifs •, but is clear and manifeft in its Revelations, which are evidently difcerned of us, as we wait in that fare and imde filed Light of £7i7^f that proper and fit Organ ) in v/hich they are received. Therefore if any reafon after this man-^ iier, (That hecaitfe fomeWichd^ Vngodly, Pevilifh Men^ have committed wicked AEtions^ and have yet more wickedly ajfcrted^ that they were led int9 thefe things hy the Spi-rit oj God. ■ Therefore, I^o Man ought to lean to the Spirit of God^ or feek to be led by it.) The Ahfur- I Utterly deny the Confequence of this Propofi- f J5f^^/„^^^. tion •, which, were it to be received as true, then would all Faith in God^ and Hope of Salvationhtcomt uncertain, and the Chriftian Religion be turned into ^, *neer Scepticifmo For after the fame manner I might "'■ reafon thusj - Becaufe hri^ a ad uimcetusj the Biihop of Rome^ who im- -f .26. mediately fucceeded them (according to whole ex* ample both fides cpnduded the Queflion ought to be decided ) could not^ agre^. Here of neceffity one behoved to Err, and that following Tradition. Would the Pafifls now judge we dealt fairly by them^ if we fhould thence aver, That tradition is iiot to be regarded? Befides, in a matter of far greater Importance, the fkme difficulty will occur, to Wit, in the Primacy of the Bifhop of Rome ^ for / many do; affirm, and that by Tradition, That in the Firft Six Hundred Years the Roman Prelates ne- ver allumed the Title of Vniverfal She f herd j nor. were acknowledged as fuch. And, as that which altogether overtutiieth this Prelidency, there are that alledge, and that froni tradition alfo,'Tha,t feter never law Rome \ and that therefore the Bi- ihop of j^i^we cannot he his Succeilbr. Would ye Roynanlfls think this found Realbning, to fey, as ye do?'' '"■■'■-' ' '■ ■' ' Many have been deceived, and erred grievoufly, in trufling to Tradition. t hi^relQre we ought to rejed all Traditions, yea, even thofe by which we affirm the contrary, and ^i_ we think prove the Truth. Kenciivhr/ Lafily^ in iWq'^ C^V^nciloi Florence^ the chief Do- ^V. 5. de- ftorsot the Romilh and Greek Churches, did debate. w IZ'c. whole Selfions long. Concerning the Interpretation ^^!r' "^^'t ^^ ^"^ Sentencfe of the Council of Efhcfn^^ and of % Colli L i^piphanhis^ and BaftliHs^ neither could they ever a- ^o"; ^^^' &^^ about it. ThTs^epf' Secondly^ As to the Scripture, the fame difficulty ^i. .i>. 480. occurreth : the Lutherans Si^rm they believe Con- ^ (''*^* fabftantiation, by the Scripture, which the Calvimfis deny ; as that which ( they fay ) according to the fame Scripture, is a grols Error. The Calvinifts again affirm abfolme Reprobation^ which the Armini^ ^;?j deny, affirming the contrary ; Wherein both af- ^'' ^ ' ' firm firm themfelves to be ruled by the Scripture and Reafon, in the matter. Should I argue thus thea to the Calvmfis ? Here the Lutherans and Arminians grofly err, by following the Scripture: Therefore the Scripture is not a good nor certain Rule ; and e contra. Would either of them accept of this Reafoning as good and found ? What fhail I lay of the Epifce- i^alians^ Fresbyterians^ Independents^ and Andbaptlfts of Great Britain^ who are continually buffeting one anocher with the Scripture? To whom the fame Argument might be alledged, tho' they do all una- jiimoufly acknowledge it to be the Rule. And Thirdly^ As to Reafon, I ihall not need to 5. 0/ Hnh fay much \ for whence come all the Controvigsrlies, /^"' Contentions and Debates in the World, but h^- the Debars caiife every Man thinks he follows right Reafon ? ^"""^^ ^": Hence of old came the Jangles betwixt the Stokks/thfoitend TU':''2iflsy Peripateticksj Pythagoreans^ and Cynic ks ^ as ^^^^f^^^'^fi' of late betwixt the Ariftotelians^ Cartefians^ and o^ ^^^^^* ther Naturalills : Can it be thence inferred, or will the Soclnlansj thofe great Reafoners, allow us to conclude, becaufe many, and that very wife Men, have erred, by following ( as they fuppoled ) their Reafon, and that with what Diligence, Care and Induilry they could, to find out the Truth, that therefore no Man ought to make ufe of it at all^ nor be pofitive in what he knows certainly to be rational ? And thus far as to Opinion, the fame un- certainty is no lefs incident uiito thofe other Prin- ciples. Acab»pt»s §.^ XIV. But if we come to PraSices, though I ^7;/^^/]^^,. confefs, I do with my whole Heart abhor and de- cU ^nl '' tt?c thofe wild Pradices, which are written concern- Pr*te/fants ing the Anabaptifis oi Munfter-^ I am bold to ik^/f!,f tVX as bad, if not worfe things, have been committed ^ars and by thofe, that lean to Tradition, Scripture and ^aThprt' Reafon : Wherein alio they have averred themfelves tending ' ^ .Scripture to f^r it. jS PROPOSITION IL to have been authorifed by thefe Rules. I need but mention all the Tumults, Seditions, and horrible Blood fhed, wherewith Europe hath been afflided thefe divers Ages j in which PaplJ^s againll Faplfis^ Calvmifis againit Cdvinlfls^ Lutherans againft Luthe- rans ^ and raftfts affilled by Proteftantfj againft other Froteftants aflifted by Paplfis^ have miferably Shed one anothers Blood, Hiring and Forcing Men to kill one another, who were Ignorant of the Quar- rel, and Strangers to one another : All, mean while, pretending Reafon for fo doing, and pleading th^ Lawfulness of it from Scripture. For what have the Paplfis pretended for their many Majfacrcs^ adted as well in France^ as elle- scripturl] wherc, but Tradition^ Serif tare and Reafon? Did and Reafon they uot fay. That Reafon perfwaded them, Tradi- TJfforPet ^'^on allowed them, and Scripture commanded them, fecuthn and iQ Pcrfecute, Deftroy, and Burn Hereticks^ fuch as Murder, ^^^j^^ |-|^J5 pi^j^ Scripture, FIoc eft CorpHS meumj This is my Body ? And are not the Proteilants af- fenting to this Bloodflied, who aflert the fame thing, and encourage them, by Burning and Ba- , niOiing, while their Brethren are fo treated for the fame Caufe ? Are not the Illands of great Britain and Ireland (yea, and all the Chriflian World) a lively Example hereof, which were divers Years together as a Theatre of Blood ^ where many loft their Lives, and Numbers of Families were utter- ly deflroyed and ruined ? For all which, no other caufe was principally given, than the Precepts of rhe Scripture. If we then compare tl;efe adings, vjith thofe oi Aliuifter^ we (hall not find great dif- ference^ for both affirmed and pretended they were called, and that it was lawful to Kill, Burn, and Dcftroy the Wicked. We muft Kill all the Wicked^ fa id thofe Anaba^tifts^ that we that are the Sahns may Pofffs the Earth, We mnft Burn obitinate Hcreticks, fay the Papifts^ that the Holy Church of Rome may be pureed of rotten Members^ and may liv$ Cf 3|mmeDtate Eenelatton^ 59 in Peace, We mnfi cm off Seducing Separatifls, fay the Prelatick Protefiams^ who trouble the Peace of the ■ Churchy and refufe the E>ivine Hierarchy, and Reli- gious Ceremonies thereof. We muft Kill^ fay the Calviniflick Presbyterians^ the Profane Malignant s^ who accufe the Holy Confiftorial and Presbyterian Go- vernment, and fee\ to defend the Popifh and Prela- tick Hierarchy ^ as alfo thofe other Sedaries that trouble the Peace of our Church, What difference [ pray thee, Impartial Reader, feefl thou betwixt thefe ? If it be faid. The Anabaptifls went without^ and Objeft. againft the Authority of the Magiflratej fo did mt the other, I might eafily Refute it, by alledging the mutual ji^fw. Tellimonies of thefe SeBs againft one another. The Behaviour of the Papfis towards Henry the third Examples and fourth of Prance ^ Their defigns upon James the ^f p^P'^^ jixth, in the Gun-Powder-Treafon ^ as alfo their ^^^^ ^'"' Principle of the Po^e\ Power to depofe Kings, for the caufe of Herefie^ and to abfolve their Subjects from their Oath^ and give them to others, proves it againft them. And as to the Protefiants^ how much their Acli- ^[^7^^^f ons differ from thofe other above-mentioned,may be and^er'/ecu- feen by the manyConfpiracies and Tumults, which [f^^^ e„^1°^' they have beenaftive in, both m Scotland and Eng- land' ant landj and which they have aded within thefe Hun- Holland, dred Years, in divers Towns and Provinces of the Netherlands, Have they not often times fought, not only from the PopijJj Magifirates^ but even from thofe that had begun to Retorm, or that had given them fome Liberty of Exercifmg their Religion, that they might only be permitted, without Trou- ble or Hinderance, to Exercife their Religion, pro- ynifmg they would not hinder or moleft the Papifis in the Exercife of theirs ? And yet did they not on the Contrary, fo foon as they had Power, trouble and abufe thofe Fellow- Citizens, and turn them 6o PROPOSITION IL out of the City, and which is worfe, even fuch, who together with them, had forfaken the Popifh Religion ? Did they not thefe things in many pla- ces, againft the Mind of the Magiflrates ? Have they not publickly, with Contumelious Speeches, Aflaulted their Magiftrates, from whom they had but juft before fought and obtained the free Exer- cife of their Religion? Reprefenting them (b foou. as they oppofed themfelves to their Hierarchy^ as . if they regarded neither God nor Religion ? Have they not by violent hands poiiefled themfelves of the Pofl^ Churches^ fo called, or by Force, againft the Magiflrates Mind, taken them away ? Have they not turned out of their Office and Authority whole Councils of Magiflrates, under pretence, that they were addidled to Po-pery ? Which Fo^ijlo Ma- giflrates neverthelefs they did but a little before acknowledge to be Ordained by God ^ affirming themfelves obliged to yield them Obedience and Subjedion, not only for Fear, but for Confcience lake ^ to whom moreover the very Preachers and Overfeers of the Reformed Church had willingly Sworn Fidelity \ and yet afterwards have they not laid. That the People are bound to force a wicked Prince to the obfervation of God's Word ? There are many other Inllances of this kind to be found in their Hiflories,not to mention many worfe things, which we know to have been aded in our time, and which for brevity's fake I pafs by. Embcran J might fay much of the Lutherans^ whofe tumul- ^nli^hf' tuous A^io^s againfl their Magiflrates, not pro- reformed feffing thc Lfith^ran Trofeffion^ are teflified ot by ^T^jfjuit feveral Hiflorians worthy of Credit. Among o- up^n the thers I fhall propofe only one Example to the Brand^^ Readers confideration, which fell out at Berlin, tMtrgh, isTc. in the Year 1615. "Where the Seditious Multif **^^"^^*" tnde of t\\Q Lutheran Citizens being flirred up, *' by the daily Clamours of their Preachers, did not ^ only violently take up the Houfes of the refoj-m- . ' "ed flDf atumeWate Eeuelation. 6i ** ed Teachers, overturn their Libraries^ and fpoU " their Furniture ^ but alio with reproachful words, " yea, and with Stones aflaulted the Marqnefs of *' BrAndenhnrg^ the Elector's Brother, while he •* fought by fmooth Words to quiet the Fury of the ** Multitude \ they killed ten of his Guard, fcarcely *' fparing himfelf, who at lafl by flight, efcapedout " of their hands. All which fufEciently declares, that the Con- currence of the Magiftrate doth not alter their Principles \ but only their method of Procedure,; So that for my own part, I fee no difference be- twixtthe adings of thofe oi Munfter^ and thefeo^ thers (whereof the one pretended to be led by the Sjirit^ the other by Tradition^ Scripture and Reafon) lave this ; that the former were Rafh, Heady and Foolini, in their Proceedings, and therefore were the fooner brought to nothing, and fb into Con- tempt and Derifion : But the other being more Politick and Wife in their Generation, held it out longer, and fb have authorized their Wickednels more, with feeming Authority of Law and Rea- fon. But both their adings being equally evil, the difference appears to me to be only like that which is betwixt a fimple filly Thief, that is eafily catched, and hanged without any more ado ^ and a Company of refolute bold Robbers, who being bet- ter guarded, though their Offence be nothing left, yet by Violence do (to evitc the Danger) force their Maflers to give them good terms. From all which then it evidently follows, that they argue very ill, that defpife and rejed any Principle, becaufeMcn, pretending to be led by it, do evil:^ in cafe it be not the natural and confequential tendency of that Principle, to lead unto thofe things that are evil. Again, It doth follow from what is above af^ ftrted, that if the Spirit be to be rejeded upon this account, all thofe other Principles ought on the lame 61 PROPOSITION IL fame account to be rejeded. And for my part., as I have never a whit the lower efleem of the blelled Tellimony of the Holy Scriptures^ nor do the lefs refped any folid Tradition, that is anfwerable and according to Truth ^ neither at all defpife Reafbri, that noble and excellent Faculty of the Mind, be- caufe wicked Men have abufed the Name of them, ^a ThTcVr- to cover their Wickednefs, and deceive the Simple i taintyofthe So would I not have any rejed or diffide the Ger- 'spirit'lf tainty of that Unerring Spirit, which God hath codMcaufe given his Children, as that which can alone guide tifdefsto^' ^^^^ into all Truth, becaufe fome have falfly pre^ *. tended to it. §.^V. And becaufe the Spirit of God is the Fountain of all Truth and found Reafon, there- fore we have -well faid, That it cannot contradlB neither the Tefiimony of the Scritture^ nor right Reafon .- Tet (as the Propofition it felf concludeth, to whofc laft part I now come ) it will not from thence follow^ that thefe Divine Revelations are to be f^hjeBed to the Examination either of the outward Tefltmotiy of Scrip- ture^ or of the humane or natural Reafon of Aian^ as to A more noble and certain Rule and Touch-flone ; for the Divine Revelation^ and Inward Illumination^ is that which is evident by it felfj forcing the well-diffofed Vn^ derftanding^ and irrefifiibly moving it to affent^ by its own Evidence and Clearnefs^ even as the common Prin-- cifles of natural Truths do bow the Mind to a natural Affent, He that denies this part of the Propofition, mull needs affirm, that the Spirit of God neither can nor ever hath manifeiled it felf to Man, without the Scripture, or a diflinft difcuiTion of Reafon ^ or that the Efficacy of this Supernatural Principle, working upon the Souls of Men, is Icfs evidenr than Natural Principles in their common Operati- ons *, both which are falfe. For Firft^ Through all the Scriptures we may ob- ferve, That the Manifefl-arion and Revelation ot Go^l apf gImmeMate Eenrtation. 63^ God by his Spirit, to tlve Patriarchs, Prophets, and Apoilles, was Immediate and ObjeEhive^ as is above proved \ which the/ did not examine b^/ any other Principle, but their own Evidence and Clearnefs. Secondly^ To fay that the Spirit of God has lefs The seif. Evidence upon the Mind of Man, than Natural t^^ifTriN Principles have, is to have too mean and too low Thoughts of it. How comes David to invite us, to tafte^ and' fee that God is good^ if this cannot be felt and tafted ? This were enough to overturn the Faith and Afliirance of all the Saints, both now and of old. How came Paul to be perfwaded, that no^ thing coidd fefarate him from the Love of God^ but by that Evidence and Clearnefs, which the Spirit of God gave hrni ? The Apoftle John^ who knew well wherein the certainty of Faith confifted, judged it no ways abfurd, without further Argument, to afcribe his Knowledge and Aflurance, and that of all the Saints, hereunto in thefe words, Hereby Jinow we that we dwell in him^ and he in «^, becanfe he hath given us of his S^iritj I John 4. 13. And again, 5.5. IVs the Sfirit that beareth Witnefs^ becanfe the Spirit is Truth. Obferve the Reafon brought by him, Becanfe the Spirit is Trmh : Of whofe Certainty and Infallibility I have heretofore fpoken. We then truft to and confide in this Spirit, becaufe we know, and cer- tainly believe, that it can only lead us aright, and never mif lead us ; and from this certain Confidence it is that we affirm, That no Revelation coming lontrlms from it, can ever contradid the Scriptures Tefli- not scnp- mony,nor right Reafon : Not as making this a more right gi certain Rule to our felves, bwt as condefcending toP«. fuch, who not difcerning the Revelations of the Spirit, as they proceed purely from God, will try them by thcfe Mediums. Yet thole that have their Spiritual Seafes, and can favour the things of the Spirit, as it v^^ere in prima Inftajjtia^ i. e. at the firft blufli, can difcern them without, or before they apply nor 64 PROPOSITI O N IL — — ' I II I I III , apply them either to Scripture or Reafbn : Jufl as natural De- a good Afirommer can calculate an Eclipfe infalli- /v^'lftr^' bly, by which he cdxi conclude, if the Order of nomy and Nature continue, and fome flrange and unnatural ceoraewy. Revolution intervene not) there will be an Eclipfe of the Sun or Moon fuch a day, and fuch an hour-, yet can he not perfwade an Ignorant Rullick of this, until he vifibly fee it. So alfo a Mathematician can infallibly know, by the Rules of Art, that the three Angles of a right Triangle, are equal to two right Angles ; yea, can know them more certainly, than any Man by Meafure. And fome Geometrical De- monfimtiom are by all acknowledged to be Infalli- ble, which can be fcarcely diicerned or proved by the Senfes ^ yet if a Geemeter be at the pains, to certify fome ignorant Man concerning the Certain- ty of his Art, by condefcending to meafure it, and , make it obvious to his Senfes, it will not thence fol- low, that that Meafuring is fb certain, as the De- monflration it felf ^ or that the Deraonftratioii would be uncertain without it. , §. XVI. But to make an end, I fhall add one Ar- gument to prove ^ That this Inward, Immediate,' Objedive Revelation, which we have pleaded for all along, is the only, fure, certain, and unmove- able Foundation of all Ghriftian Faith: Which Ar- gument, when well weighed, I hope will have weight with all forts of Chriflians, and it is this : Immediate That which all Profeflors of Chrifiiamtjij of what ^rTcld' ^^^^ foever, are forced ultimately to recur unto,. jiian ^FaUh, whctt prefTcd to the lall. That for and becaufe or t^jmmve- YfiYich all Other Foundations are recommended,* dationH'^' and accounted worthy to be believed ^ and without which they are granted to be of no weight at all,^ mujl needs be the only mofl true, certain, and un- moveable Foundation of all Cfirillian Faith. But Inward, Immediate, Objective Revelation,- by the Spirit, is that which all Profeflors of C^W- fiiamty^ of what kind foever, arc forced ultimately to recur unto, &c, There^ (S)t %mmtt>Utt ^mMitxu <^5 Therefore J &c. The Propoiition is Co evident, that it will riot be denied^ The Aflumption Ihall be proved by parts. And fiyfi ^ As to the Papifis^ they place their P^pUhFam Foundation in the Judgment of the Church andTra- ^^'^ dition. If we prefs them to fay. Why they believe rraditmi as the Church doth ♦, Their anfwer is, Becaufe the ^''^ ^ Church is always led by the Infallible Sprit, So here the Leading of the Spirit is the utmofl Foundation. Again, If we ask tliem, Why we ought to trull Tradition ? They anfwer, Becanfe thefe Traditions were ddivered us by the Doctors and Fathers of the Church ; which Doctors and Fathers^ by the Revelation of the Holy Ghofl^ commanded the Church to obferve them. Here again all ends in the Revelation of the Spirit* . ' And for thG Proteftants and Socinians^ both which Prof cftant?^ acknowledge the Scriptures to be t-he Foundation ans m^wi^ and Rule of their Faith ^ the one is fubjedi vely in- scriptarc^r fluenced by the Spirit of God to' ufe them -, the ',,dtZdt other, as managing them with and by their owntion, why? Reafon. Ask both, or either of them, Why they trull in the Scriptures^ and take them to be their Rule ? Their anfwer is, Becaufe we have in them the Mind of God delivered unto m^ by thofe to whom theje things were inwardly^ immediately^ and objectively Revealed by the Spirit of Godj and not becaufe this or that Man wrote them, but becaufe che Spirit of God didated them. It is ftrange then, that Men Ihould render that Co chri[flans5> uncertain and dangerous to follow, upon vvhich j^^^^v^- alone the certain Ground and Foundation of their f"''^. hofd own Faith is built ^ or that they fhould fhut them- ff^fX'Zi felves out from that Holy Fellowihip with Godjfraryla which only is enjoyed in the Spirit, hv which vvc '^^'''''^'"'^' are commanded both to Walk and Live. If any, reading thefe things, find themfelves mo- ved by the llrength of thefe ScTipture-Argunicnt-i F frj ^ 66 PROPOSITION 11. to aflent, and believe fuch Revelations neceflary \ and yet find diemfelves Grangers to them ( which^ as I obferved in the beginning^ is the caufe that this is fo much gain-faid and contradicted) Let them know, that it is not, becaufe it is ceafed to become the Priviledge of every true Chrillian, that they do not feel it^ but rather becaufe they are not fo much Chriilians by Nature, as by Name : And let fuch know, that the fecrec Lights which fhines in the Heart, and reproves Unrighteoufnefs, is the fhiall Beginning of the Revelation of God's Spirit,, which was firft ^Qi\t into the World to reprove it of Sin, "John Id. 8. And as, by forfaking Iniqui- ty, thou com'fl to be acquainted with that Hea- venly Voice in thy Heart, thou Ihalt feel, as the Old Man, or the Natural Man, that favoureth not the things of God's Kingdom, is put off, with his evil and corrupt Affedions and Lufls ; I fay, thou fhalt feel the New Man, or the Spiritual Birth and Babe raifcd, which hath its Spiritual Senfes, and can fee, feel, tafte, handle, and fmell the things of the Spi- rit ^ but till then, the knowledge of things Spiri- who xpms '^^^^% Js but as an Hiflorical Faith. But as the de- hi6 Sight, fcription of the Light of the Sun, or of curious x4V.'' '^' Colours, to a Blind Man, who, tho' of thelarg- eft capacity, cannot fo well underfland it, by the mofl acute and lively Defcription, as a Child can by feeing them : So neither can the Natural Man, of the hrgeft capacity, by the belt Words, even Scrip- ture-words, fo well underfland the Myfteries of GWs Kingdom^ as the leafl and weakeft Child who tafleth them, by having them Revealed inw^.rdly and oh-' jeFtively by the Spirit. Wait then for this, in the fmall Revelation of that pure Light, which firfl reveals things more known ^ and as thou becom'fl fitted for it, thou fhalt receive more and more, and by a Living Ex- perience cafily refute their Ignorance, who ask^ How do'il thou know, that thou art aded by the Spirit Spirit of God ? Which will appear to thee a Que- ftiori no lefs ridiculous, than to ask one, whofe Eyes are open, How he knows the Sun fhines at Noon- day ? And tho' this be the fureft and certainell way to anfwer all Objedions ^ yet by what is above written, it may appear, that the Mouths of all fuch Oppofers, as deny this Dodrine, may be fhut, by un- queftionable and unanfwerable Reafons. PROPOSITION III. Concerning the Scriptures, From thefe Revelations of the Spirit of God to the Sai?its have proceeded the Scripptres of Trmhj which contain^ I. A faithfd Hifiorical Account of the AEhings of God^s People in divers Ages *, voith many fmgular and re^ markable Providences attending them. II. A Prophetical Account of feveral things^ whereof fome are already pafl^ and fome yet to come. III. A fill and ample Account of all the chief Principles of the DoEhrine of Chrill, held forth in divers preci- om Declarations^ Exhortations and Sentences^ which^ by the moving of God^s Spirit^ were at feveral timesy and upon fundry occafions^ fpoken and written unto fome Churches and their Paftors. Neverthelefsj becaufe they are only a Declaration of the Fountain^ and not the Fountain it felf'^ therefore they are not to be ejhemed the principal Ground of all Truth and Knowledge^ nor yet the Adequate^ Primary Rule of Faith and A fanners. Tet^ becaufe they give a true and faithful Teftimony of the firfi Foundation^ they are and may be efleemcd a Secondary Rde^ fubordinate to the Spirit^ from which they have all their Excellency and Certainty : For^ as by the inward Tcflimony of the Spi^ rit we do alone truly know them \fo they tefttfieffijat the Spirit is that Guide j by which the Saints are led into all -^^^^ ^^'\'^^ ^ Truth J therefore^ according to the Sc/ij^tureSj the Spi- F 2 ric 68 PROPOSITION III. rit is the Firft and Principal Leader, Seeing then^ that we do therefore recehe and believe the Serif tnreSj be* caitfe they proceeded from the Spirit j for the very fame Reafon is the Sprit more Originally and PrincifaRy the Rule^ according to that received Maxim in the Schools^ Propter quod unumquodque eft tale,, illud ipfum eft magis tale : That for whieh a thifug is fnchj the thing it felf is more fuch. §. I. npHE former part of this Propofition, tho' JL it needs no Apology for it felf, yet it is a good Apology for us, and will help to fweep away that, among many other Calumnies, wherewith we are ofcen loaded, as if we were Vilifiers and Deniers of the Scriptures ^ for in that whick we ailirm of them, it doth appear at what high rate we value them-^ accounting them (without all Deceit or Equivocation) the moft excellent Wri- The Holy tiugs in the World ^ to which not only no other th7mofi^ Writings are to be preferr'd, but even in divers ExcUint refbcds not comparable thereto. For, as we freely ^Tmnt acknowledge, that their Authority doth not depend upon the Approbation of Canons of any Church, or Aflembly.^ fo neither can we fubjed them to the fallen, corrupt, and defiled Reafon of Man: And "" therein, as we do freely agree with the ProtefiantSy againft the Error of the Romanifts-^ fb on the other hand, we cannot go the length of fuch ProteftantSy as make their Authority to depend upon any Vir- tue or Power, that is in the Writings themfelves y but we delire to afcribe all to that Spirit, from which they px*oceeded. We confefs indeed, there wants not a Majefty in the Style, a Coherence in the Parts, a good Scope in 6lie Whole V but feeing thefe things are not dif- ccrncd by the Natural, but only by the Spiritual Man, it is the Spirit of God that muft give us that Belief of the Scriptures, which may fatisfie our Con- fcicnces. Therefore ibme of the chiefeft among Pro^ tefiantSj teftants^ both in their particular Writings, and pub- lick Confeflions, are forced to acknowledge this. Hence Cahw^ tho' he faith, he is able to prove, caivinv re- that if there be a God in Heaven, thefe Wri tings ^j;;;f>;^^ liave proceeded from him ^ yet he concludes ano-.scriptur^i Cher Knowledge to be neceflary: hpt, lib. i. cap/f/^'^^y ^ 7. Se^, 4. spirit. " But, if ( faith he ) we refpcv^ the Confciences, '^ that they be not daily mokfled with Doubts, *^ and flick not at every Scruple, it is requi- " fite that this Perfwaiion which we fpeak of, be ^* taken higher than Humane Reafbn, Judgment, " or Conjedures ^ to wit, from the fecret Tedi- " mony of the Holy Spirit. u4^d agaln^ To thofc "that ask, that we prove mito them^ by Reafon^ that •** Mofes and the Prophets were Infplred of God to ^^ fpeak: I Anfwer, That the Teflimony of the ^ Holy Spirit h more excellent than all Reafon. And again^ " Let this remain a firm Truth, That '' he only whom the Holy Ghoft hath perfvvaded, *^ can repofe himfelf on the Scripture with a true *^ certainty. And lafily^ This then is a Judgment, ^ which cannot be begotten, but by a Heavenly *^ Revelation, &c. The fame is alfo affirmed in the firft publick . Confeffion of the Blench Churches, publifhed in the j^/ J^"^f^ Year 1559. Art. ^., "We know thefe Books to French " be Canonical, and the moll certain Paile of our ^*'"'"^'''^^- " Faith, not fo much by the common Accord and *' Confent of the Church, as by the Teflimony and *^ inward Perfwaiion of the Holy Spirit. Thus alfo in the 5th Article of the Confeffion of Faith, of the Churches of Holland^ confirmed by ^^'fj'jj.^' ^f the Synod of Dort. " We receive thefe Books "rrtfe^- *' only for Holy and Canonical, not fo much be- f^^- " caufe the Church receives and approves them, " as becaufe the Spirit of God doth wicnefs in our "Hearts, that they are of God. F 3 And 70 PROPOSITION III. weftmin^er And laftly, The Dlvines^^ fo called, at Weftm'm- %Vfame. /^^ who began to be afraid o£> and guard again ft the Tellimony of the Spiiit, becaufe they percei- ved a Difpenfacioii beyond that which they were nnder^ beginning to dawn, and to eclipfe them ^. yet could they not get by this, tho' they have laid it down, neither fo clearly, diftindly, norho- neftly, as they that went before. It is in thefe words, Chlij,, I. ScB. 5. ^^ Never thelefs, our full " Perfwaiion and AiHira nee of , the Infallible Truth " thereof, is, from the inward Work of the Holy '^ Spirit, bearing witnefs by and with the Word in '' our Hearts. By all which It appearcth, how necelTary it is, to leek the certainty of the Scriptures from the Spirit, and no where elie. The infinite Jang- lings, and endlefs Contells of thofe, that feek their Authority elfewhere, dowitnefs to the Truth hereof Apocrypha, p^j- ^-j^e Ancients themfelves, even of die firft Cone. Laod. Centurics, were not agreed among themfelves con- J^J-g59-^j''cerning them, while ibme of them rejeded Books cone. Laod. whlch vve apptovc, and others of them approved ]-ea/"t^ thofe which ibme of us rejeA. It is not unknown ezduded'' to fuch as arc in the leait acquainted with Anti- fromtheca-Q^^iliy what great Contells are concerning the fe- mfdom of cond Epntl<2 ot Peter -^ that or James -^ tne lecond Solomon ju-aiid third of John \ and the P.eveUtioris^ which ma- the Macca- ^Y'> ^^^^^ '^cry AnciCiit, deny- to have been written bees, x»bich by the beloved Difciple and Brother of James^ but ifcanhagc^^y another of that name. What.fliould then be- he!d in the' comc of Chrifllans, if they had not- received that rl^Jivel^' Spirit, and thofe fpiritual Senfes, by which they kiiow how to difcern the Tme from the Falfe ? - It's the Priviledge of Chrift's Sheep indeed, that they hear his Voice, and refufe that of a Stranger ^ which Priviledge being taken away, we are left a prey to all manner of Wolves. §. IL §. II. Tho' then we do acknowledge the Scrip- tures to be a very Heavenly and Divine Writing, the ufe of them to be very Comfortable aiid Ne- ceflary to the Church of Ghrift, and that we alio admire, and give praife to the Lord, for his won- vderfui Providence, in preferving thefe Writings lb Pure and Uncorrupted, as we have them through £o long a Night of Apollafie, to be a Tellimony of his Truth, againfl the Wickednefs and Abomi- nations, even of thofe, whom he made Inllrumeatal m preferving them^ fo that they have kept them :to be a Witnefs againfl: themfelves j yet we may not call them the principal Fountain of all Truth and Knowledge, nor yet the firft adequate Rule of Faith and Manners, becaufe the principal Fountain of Truth mufl; be the Truth it felf, /. e. That, j-f^ ^^ip, whofe Certainty and Authority depends not upon^^'^^^^^^"''^ another. When we doubt of the Streams of 'dnyoround'of River or Fload, we recur to the Fountain it felf, Truth, and having found it, there we delifl, we can go no further ^ becaufe there it ipringsout of the Bowels of the Earth, which are infcrucable. Even fo the Writings and Sayings of all Men we mufl bring to the Word of God, I nieaii the eternal Word, and if they agree hereunto, we Hand there ^ for this Word always proccedeth, and doth eternally pro- ceed from God, la and by which, the unfearchable * Wifdom of God, and unfearchable Counfel, and Will conceived in the Heart of God, is revealed ^ unto us. That then the Scripture is not the principal Ground of Faith and Knowledge, as it appears by what is above fpoken j fo it is provided in the latter part of the Propolltion, which being reduced to'ari Argument, runs thus : That whereof the certainty and authority dc-, pends upon another, and which is received as Truth, becaufe of its proceeding from another, is not to be accounted the principal ground and origin of all Truth and Knowledge. F 4 But 72 PROPOSITION III. But the Scriptures Authority and Certainty de- pend upon the Spirit, by which they were dicta^ ted 5 and the reafon why they were received, as Truth, is, becaufe they proceeded from the Spirit, Therefore they are not the principal ground of Truth. To confirm this Argument, I added the School- Maxim, Procter quod imumqiiodqHe eft tde^ ilkd if [urn magu eft tde. Which Maxim, tho' I confefs it doth not hold Univerfaliy, in all things *, yet in this it both doth and will very well hold, as by applying it, as w^ have above intimated, will appear. jjehher are The fame Argument will hold, as to the other %Vy^Ruie Branch of the Propofition, That it is not the primary of Faith and adequate Rule of Faith and Manners •, thus, mmers, n^\[^r which is not the Rule of my >Faith m be- lieving the Scriptures themfelves, is not the prima- ry adequate Rule of Faith and Manners : But the Scripture is not, nor can it be the Rule of that Faith, by which I believe them, &c. Therefore, &c, rhat the But as to this part, v/e ftall produce divers Ar^ ^irit is the gunieuts hereafter, as to what is affirmed. That the Spirit^ and not the ScriptHres^ is the RuLe^ it is largly iTandled in the former Propofition, the fum where- of I ihall fubfume in one Argument, thus. If by the Spirit we can only come to the true Knowledge of God: If by the Spirit we are to be led into all Truth, and fo be taught of all Things ^ Then the Spirit, and not the Scriptures, is the Foundation and Ground of all Truth and Know- ledge, and the primary Rule of Faith and Maar ners : But the Firll is true ^ Therefore alfo the lafl. Next, The very nature of the Gofpel it felf deciareth, that the Scriptures cannot be the Only ^nd Cmef Rule of Chriftians^ elle there lho«ld be no difference betwixt the Law and the Gofpel. A^ from the Nature of the New Covenant*' by di- vers i>i ' . . « * vers Scriptures defcribed in the former Propolition is proved. But befides thefe which are before-mentioned, ^^5,^^^^.^^^^ herein dotli the Law and the Gof^el differ,' in that the taw cmd Go- Law being outwardly written, brings under Con- fP^^ ^^^^' def^wmon^ but hath not Life in it to Save ; whereas the GoffeL, as ic declares and makes nianifell theE- vil ^ fo it being an inward powerful thing, gives power ilfo to obey, and deliver from the Evil". Hence it is called Eu^f^e'A/o;', which is Glad Tidings ; t\iZ Law or Letter^ which is without us, Kills: But the Gojpdj which is the inward Spiritual Law^ gives Lije^ for it confifls not fo much in Words as in Virtue. Wherefore liich as come to know it, and be acquainted with it, come to feel greater pow- er over tlieir Iniquities, than all outward Laws or Rules can give theme Hence the Apoftle con- cludes, Rom. 6, 14. Sm Jliall nst have Domi?iion over . ymt : Tor ye are r.ot under the Lav^j hm under Grace, This Grace then, that is Inward^ and not an Outward Law, is to be the Rule of Chrillians : Hereunto the Apollle commends the Elders of the Church, lay- ing, ^^i 20. 32. Andnow^ Brethren^ I commend yon to God^ and to the Word of his Grace^ which is able to build you upj and to give you an Inheritance among all them which are Sanctified. He doth not commend them here to outward Laws or Writings, but to the Word ofGrace^ which is Inward, even the Sfi- ritual LaiVj which makes free, as he elfewhere af- firms, Rom. 8. 2. The Law of the Sprit of Life in Chrift Jcjui-y hath made me fi-ee from the Law of Sin and Death. This Spiritual Law is that which the Apo- ftle declares he preached and direded People unto, which was not outward, as Rom. 10. 8. is mani- feil^ where diftinguifhiag it from the Law, he faith. The Word is nigh thee^ in thy Heart., and in thy Mouth ij and this is the Word of Faith which we Preach, Jprom what is aboyeCaid, I argue thus. The 74 PROPOSITION IIL The principl Rule of Chriftians under the Gofpel^ is not an outward Letter, nor Law outwardly writ- ten and delivered ^ but an inward Spiritual Law, in- gr avert in the Hearty the Law of the Spirit of Life^ the kVordj that is nigh^ in the Heart and in the Month. But the Letter of the Scripture is outward, of it felf adead thing, a meer Declaration of good things, but not the things themfelves. Therefore it is not, nor can be, the chief or prin- cipal Rule of Chriftians. §. III. Thirdly^ That which is given to Chriftians for a Rule and Guide, muft needs be fo full, as it may clearjy and diftindly guide and order them in all things and occurrences that may fall out. But in that there are many hundreds of things, with a regard to their Gircumftances, particular Chriftians may be concerned irij for which there can be no particular Rule had in the Scriptures : Therefore the Scriptures cannot be a Rule to them. I fhall give an Inftance in two or three Particu- lars, for to prove this Propofition. It is not to be doubted, but fome Men are particularly called to fome particular Services ^ their being not found in which, tho' the A^ be no general politive Duty ; yet in fb far as it may be required of them, is a great Sin to omit : For as much as God is zealous of his Glory, and every Acl of Difobedience to his Will manifefted, is enough not only to hinder one greatly from that Comfort and inward Grace, which otherwife they might have, but alfo bringeth Con- demnation. • As for Inftance, Some are called to the Miniftry of the Word *, Pad faith, There was a necejfuy upon loini id preach the Gofpel ^ Wo unto me^ if 1 preach not. If it be necefTary, that there be now Minifters of the Church,as well as then, then there is the lame ne- ccflicy lipon fbme more than upon others, to occupy this place j which ncccflity, as it may be incumbent upon upon particular Perfons, the Scripture neither doth nor can declare. If it be faid. That the Qualifications of a Mmifier Objed. are found in the Scripture^ and by applying thefe Ofiali" fie at ions to my felf^ I may know whether Ibefitfor fttch a place or no, I anfwcr. The Qualifications of a Bifiwp^ or Mi- Aafw. nifler^ as they are mentioned both in the Epiftle to Timothy and Titm^ are fuch as may be found in a private Chriilian ^ yea, which ought in fome mea- fure to be in every true Ghriflian : So that, that giveth a Man no certainty. Every Capacity to aa Office, giveth me not a fufficient Gall to it. ^ "' Next again, By what Rule fhall I judge, if I be fo Qualified ? How do I know that I a.m fiber ^ meeh, holy^ harmlefs / Is not the Teflimony of the Spirit in my Confidence^ that which muil allure me hereof? And fuppofe that I was Qualified and Called, yet what Scripture-Rule Ihall inform me, whether it bd my duty to Preach in this or that place, in France or England^ Holland or Germany .? Whether I Ihall take up my Time in Confirming the Faithful, Re- claiming Hereticks, or Converting Infidels, as alfo in Writing Epiflles to this or that Church ? The general Rules of the Scripture, viz. To be diligent in my Duty^ to do all to the Glory of Godj and for the good of his Churchy can give me no light in this thing. Seeing two different things may both have a refped to that way, yet may I commit a great Error and Offence, in doing the one, when I am called to the other. If Pad^ when his Face was turned by the Lord toward Jernfialemj had gone back to Achaia^ or Macedonia^ he might have fuppofed he could have done God more acceptable Service, in Preaching and Confirming the Churches, than in be- ing fhiit up in Prifon in Jndea-^ but would God have been pleafed herewith ? Nay certainly. Obedience is better than Sacrifice ^ and it is not our doing that which is good limply, that pleafeth God, but that good 75 PROPOSITION III. good which he willeth us to do. Every Member hath its particular place in the Body, as the Apo- ftle fheweth, i Cor. 1 2. If then, I being the Foot, fhould offer to exercife the office of the Hand ^ or being the Hand, that of the Tongue, my Service would be troublefome, and not acceptable ^ and in- ftead of helping the Body,I fhould make a Schl/m in it. u'fooTf^r So ^hat, that which is good for another to do, may one to d0, be fiuful to me : For, as Mafters will have their Ser- "fuitodM'' ^'^^^^ ^o o^^y them,according to their good pleafure, tier, ' and not only in blindly doing that, which may feem to them to tend to their Mailer's profit ^ whereby it may chance (the Mailer having bufinefs both in the Field and in the Houfe) that the Servant, that knows not his Mailer's will, may go to the Field, when it is the mind of the Malter he Ihould flay and do the budnefsof the Houfe : Would not this Servant then deferve a Reproof, for not anfwering his Mailer's mind ? And what Mailer is fo fottifli and carelefs, as having many Servants, leaves them in fuch dif- order, as not to affign each his particular Station, and not only the general Term of doing that which k profitable, which would leave thera in various doubts, and no doubt end in confulion ? Shall we then dare to afcribe unto Chrill, in the ordering of his Church and Servants, that which in Man might jiillly be accounted Diforder andCon- fdfion ? The Apollle Ihcweth this dillindion well, Rom. 1 2.6,7,8. Having then Gifts differing according i^verfities ^q fjj^ Grace that is ^iven topux whether Prophecy, let us of Gifts- , /, ,. '^ , ' - r T- ' I -^ j,^- ' frofhefte according to the proportion of Fanh ^ or Mmi' firy^ let m wait on our Afinifiring ^ or he that Teach^ eth^ on Teaching ^ or he that Exhorteth^ on Exhortation, Now what Scripture-Rule fheweth me, that I ought to Exhort, ratjier than Prophelie ? or to Miniller, rather than Teach ? Surely none at all. Many more Difficulties of this kind occur in the Life of a Chri- ftian. Moreover, S)t t&e fe^crf ptutetf. 77 Moreover, Tiiat which of all things is mofl need- ful for him to know, to wit, whether he really he slivalloa^a in the Faith, and an Heir of Salvation, or no, the the.scripturf Scripture can give him no certainty in, neither can ^^'**'*^^' it be a Rule to him. That this Knowledge is ex- ceeding defirable and comfortable, all do unanimouf- ly acknowledge j belides, that it is efpecially com- manded, 2 Cor, 13. 5. Examine yoptr felves^whether ye be in the Faith^ prove your [elves ^ know ye not your own felves^ how that jefp^ Chrifl is inyoit^ except ye be Repro^ bates f And 2 Pet, i . 10. Wherefore the rather Brethren^ give all diligence to make ymr Calling and Ele^ion fure. Now, I fay, what Scripture-Rule can aflure me, that I have true Faith ? That my Calling and Eledion is fure ? If it be laid. By comparing the ScriptHre-Marh of true Faith with mine : I demand. Wherewith fhall I make this Obferya- tion ? What fhall afcertain me, chat 1 am not mi- ftaken ? It cannot be the Scripture : That's the Mat- ter under Debate. If it be laid, My own Heart : Howunfit a Judge is it in its own cale? And how like to be partial, efpecially if it be yet unrenew- ed ? Doth not the Scripture fay. That it is deceit- ^^f^"^ ful above all things f I find the Fromifes, I find the cWjf«i* Threatnings, in the Scripture ^ but who telleth me, that the one belongs io me, more than the other ? The Scripture gives tne a meer Declaration of thefe things, but makes ho Application -^ fo that the Af- fumv :ion mud be of my own making, thus ^ as for Example : I find this Propofition in the Scripture^ He that believes^ jhall befaved : Thence I draw this ^, Aflumption, 5 But I, Robert y Believe : Therefore, Ijljall be faved. The Minor is of my own making, not exprefled in the Scripture ^ and fo a Humane Conclufion, not a Divine Pofition j fo that my Faith and Aflurance here 78 PROPOSITION IIL here, is not built upon a Scripture Propofition, but upon a Humane Principle ^ which, unlefs I be fure of elfewhere, the Scripture gives me no certainty in the matter. Again, If I fhould purfue the Argument further, and feek a new Medium out of the Scripture, the fame difficulty would occur, thus : He that hath the true and certain Marks of true Faith, hath true Faith. But I have thofe Marks : Therefore I have true Faith. For the Aflumption is ftill here of my own ma- king, and is not found in the Scriptures ^ and by- confequence the Conclufion can be no better, fince it flill followeth the weaker Propofition. This is indeed fo pungent, that the beft of Proteftants, the Inward ^^^ lA^^^ foj^ this Aflurance, afcribe it to the in- TejiinZ^yof^^^'^ Teftimony of the Spirit, ( as Cdvin^ in that %l%lfl€ ^^^^^ Citation, cited in the former Propofition ) fb ^scripturS that, not to feek further into the Writings of the rrcmifes. Primitive Protcflauts, (which are full of fuch Ex- prefljons) even the Wefiminfier Confeffion of Faith affirmeth, Chaf, i8. SeEh. 12. "This certainty is '*- not a bare Gonjedure and probable Perfwafion, *' grounded upon Fallible Hope, but an Infallible *^ Affurance of Faith, founded upon the Divine *^ Truth of the Promife of Salvation ^ the inward *^ Evidences of thefe Graces, unto which thefe Pro- *^ miles are made *, the Teftimony of the Spirit of *' Adoption, wicnefling to our fpirits, that we are *' the Children of God ; which Spirit is the Eamefl |»\ *' of our Inheritance^ whereby we are fealed to the day ' ) *' ^/ ^edemftion, * Moreover, The Scripture it felf, wherein we are fo earncHly prcfled to feek after this AlTurance, doch not at all affirm it felf a Rule fufficient to give it, but wholly afcribeth it to the Spirit, as Rom. 8. 16. The Spirit it felf bear eth wltnefs with our ffirit^that we are theOhildnn of God. i John 4. 13. Hereby know we that rW xp^ dwell in him^ and he in us^ becanfe he hath given w of his Spirit'^ and chap. 5. 6. And it is the Spirit that beareth witnefs^ becaufe the Spirit is Trmh. §. IV. Laftly^ That cannot be the only, prinxripal That the nor chief Rule, which doth not univerfally reach ^'>«^^' every Individual, that needeth it, to produce the ahf^Rutc, neceflary effed ^ and from the ufe of which; (either fome innocent and finlefs Defeft, or Natural, yet by harmlefsand blamelefs Imperfeftion) many (who are within the compafs of the vilible Church, and may, without abfurdity, yea, with great probabi- lity, be accounted of the Eled) are neceflarily Ex- cluded, and that either wholly, or at leafb from the immediate ufe thereof. But it fo falls out frequent- . r>..fx> - ly concernmg the Scriptures, m the cafe of Dcai pie.chiidrm People, Children and Idiots, who can by no means ^„^^^^^ have the benefit of the Scriptures. Shall - we then affirm, that they are without any Rule to God- ward, or that they are all damned ? As fuch an O- pinion is in it felf very abfurd,and inconfillent both with the Jullice and Mercy of God, fo I know no found Reafon can be alledged for it. Now if we may fuppofe any fuch to be under the New Covenant Dhfpenfation^ as I know none will deny ^ but that we fuppofe it without any abfurdity, we cannot fup- pofe them without fome Rule and Means of Know- ledge ^ feeing it is exprcfly affirmed. They jhall all be taught of God^ John 6, 45. And they jhall know me from the leafi to the greatefi^ Heb. 8. 1 1 . Bnt Second- ly, Tho' we were rid of this difficulty, how many illiterate, and yet good Men, are there in the Church of God, who cannot read a Letter in their own Mothers Tongue ? Which Imperfedion, tho' it be inconvenient, I cannot tell whether we may fafely affirm it to be finful *, thefe can have no im- mediate Knowledge of the Rule of their Faith : So^ their Faith muft needs depend upon the credit of other Men's Reading or Relating it unto them ^ where either the altering, adding, or omitting of a iiccle 8o PROPOSITION III. little word may be a Foundation in the poor Hear- er, of a very dangerous Miftake, whereby he may either continue in an Iniquity Ignorantly, or believe 2. Papifls a Lye confidently. As for Example, The Paplfis in s7c7ndcom- ^^\ ^^9^ Catechifms, and publick Exercifes of Exa* mandment miuatiou, towards the People, have boldly cut away ^plopuf the Second Command, becaufe it feems fo exprelly to hit againfl their Adoration and ufe of Images; whereas many of thefe People, in whom, by this Omiflbn, this falfe Opinion is foftered, are under a fimple impoiTibility, or at leaft a very great dif- ficulty, to be outwardly informed of this abufe : But further, fuppofe all could read the Scriptures in. their own Language, where is there one of a j Thoufand that hath that through Knowledge of 1 the Original Languages, in which they are writ- ten, fo as in that refped immediately to receive the 3. The vn- benefit of them ? Muffc not all thefe here depend • certainty of xx^on. the Honcfty and Faithfulnefs of the Inter- Jerso/X^'pi'eters ? Which how uncertain it is for a Man to Scriptures, build hls Faith upon, the many Corrections, A- Adtmera- Hiendmeuts, and various Eflays, whicli evea among tins, it. Proteltants have been ufed, whereof the latter have conflantly blamed and corrected the former, as guilty of Defeds and Errors, doth fufficiently de- clare. And that even the lait TranQations in the vulgar Languages need to be corrected (as I could prove at large, were it proper in this place) learned Men do confefs. But laft of all, there is no lefs difficulty even occurs to thefe skilled in the Original Languages, who cannot fo immediately receive the Mind of the Authors in thefe Writings, as that their Faith doth at leafl obliquely depend upon the Honelty and Credit of the Tranfcribers, fmce the Original Copies are granted by all not to be now extant. Hicron-B^'^ Of which Tranfcribcrs Jerom in his time com- ^^•'"^L^'"' plained, faying, That they wrote not what they fomd-^ ^' **^* hm what they mderflood. And Epifhanitis faith. That in in the good and correSt Copies of Luke it was writte??^ f • i • a that Chrifl Wept, and that Irenseus doth cite it f, but Jlhoiiom. that the Catholicks blotted it oitt^ fearing left Hercticks oper. Jlmdd have ahnfed it. Other Fathers alfo declare. That whole Verfes were taken out 7VA" ^P^'"^^' from a true and living Experience ; who ths'vniearn- noc ouly wcre Ignorant of the Greek and Hebrew, ed in Let- ^,jj- ^y^^ fome of thcui could not read their own vulgar Language, who being prelll^d by the Ad- verfaries with fome Citations out of the EngUjh TranOation, and finding them to difigree with the Manifeftation of Truth in their Hearts, have bold- ly affirmed the Spirit of God never laid fo ; and that it was certainly wrong : for they did not be- lieve that any of the Holy Prophets, or Apollles, had ever written fo ; which, when I on this account fcrioufly examined, I really found to be Errors and Corruptions of tlic Tranllators : Who, as rn moll Tranllations, do not fo much give us the genuine Signification of tlie Words, as ftrain them to ex- prcfs that, v/hich comes nearcll to that Opinion and Notion they have of Truth. And this feemed to me to fuit very v/ell with that faying of ^;^- ^ntjUne^ Epifi. 19. ad Hen. Tom. 2. fol. 14. after he "hasfaid, " That he gives only that Honour to thofe " Books which are called Canonical;^ as to believe " that the Author^ thereof did in writing, not err. He add^j " And if I ilia 11 meet with any thing fa ters. " theic *' thefe Writings, that fecmeth repugnant to " Truth, I fhall not doubt to fay, that either the " Volume is Faulty or Erroneous : That the Ex- *' pounder hath not reached what was faid, or that *^ I have in no wife underflood it. So that he fup- pofes, that in the Tranfa^iption and Tranllatioa there may be Errors. §. V. If it be then asked me. Whether I think Objed. hereby to render the Scripare altogether Vncertain^ or Vfelefs ? I Anfwer^ Not at all. The Propofition it felf de- jinfw, il dares, what efteeni I have for them *, and provided, that to the Spirit, from which they came, be buE granted that place the Scriptures themfelves give it ^ I do freely concede to the Scripture the fecond place, even whatfbever they lay of themfelves : Which the Apoille Pmd chiefly mentions in two places, Rom. 15. 4. Whatfoever things were written aforetime^ were written for our Learning ^ that wcy through Patie^e and Comfort of the Scriptures^ might:^ have Hope, 2 Tim. 3. 15, i<5, 17. The Holy Scrip-' tures are able to make Wife unto Salvation^ through Faith which is in ^efta Chrifi, All Scripture given by Jnfpiration of Godj is profitable for CorreB:ion ^ for InftruBion in Righteoufnefs^ that the Man of God may be RerfeEl-i throughly fumtjhed unto every good Work. For tho' God do principally and chiefly lead U5 by his Spirit ^ yet he fometimes conveys his Com- fort and Confolation to us, through his Children, whom he Raifcs up and Infptres, to fpeak or write a Word in 9:3i{Q'[\ ^ whereby the Saints are made Inftruments in the hand of the Lord, to llrengthea and encourage one another-, which do alio tend to perfed, and make them wife unto Salvation ^ and fuch as are led by the Spirit, cannot neglect, 77,^ sahth but do naturally love, and are wonderfully chc- ^nutuai corn- ri Hied by Bhat, which procccdeth from the fame^^^^pf,^ Spirit iii auotiier^ bccaufe fuch mutual Emanations in au, of Dhe heavenly Life, tend to quicken the Mind, G 2 whca 84 PROPOSITION III. when at any time it is overtaken v/ith heavinefs. Teter himfelf declares this to have been the end of his Writing, z Pet, i. 12, 13. Wherefore I will not be negligent^ to put you always in remembrance of thofe things ^ tho^ ye know them^ and be efiablijljed in the prejent Truth, Tea^ I think it meet^ a6 long 06 lam in this Tabernacle^ to fiir you up^ by putting you in re^ membrance God is Teacher of his People himfelf^ and there is nothing more exprefs, than that fuch as are un- der the New Covenant, they need no Man to teach them : Yet it was a fruit of Chrift's Afcenfion, to fend Teachers and Pallors, for perfeding of the Saints. So that the fame work is afcribed to the Scriptures, as to Teachers ^ the one to make the Man of God Perfed, the other for the Perfedtion of the Saints. As then Teachers are not to go before the Teaching of God himfelf, under the New Cove- nant, but to follow after it ;, neither are they to rob us of that great Priviledge, which Chrill hath purchafed unto us by his Blood \ fo neither is the Scripture to go before the teaching of the Spirit, or to rob us of it. Anfvo. 2. Secondly^ God hath feen meet, that herein we fliould, as in a Looking-Glafs, fee the Conditions The Sony ^^^ Expericuces of the Saints of old : that finding tares a look- _-l.. ^ ,. -it in^-Qiafs. our Experience aniwer to theirs, we might there- by be the more confirmed and comforted, and our Hope flrengthencd of obtaining the fame end^ that obferving the Providences attending them, feeing the Snares they were liable to, and behold- ing their Deliverances •, we may thereby be made wife unto Salvation, and feafonably reproved, and inftruded in Righteoufnefs. The Scrip- This is the great Work of the Scriptures, and turei irork their Service to us, that we may witnefs them ful- oHdService. ^^j^^ .^ ^^^^^ ^^^^ ^^ dikQYn the Ilamp of God's Spi- rit and ways upon them, by the inward acquain- tance ^f t^t ^criptuteis. 85 tance we have with the lame Spirit and Work in our Hearts. The Prophecies of the Scriptures are alfo very comfortable, and profitable unto us, as the fame Spirit inlightens us, to obferve them ful- filled, and to be fulfilled : For in all this, it is to be obferved, that it is only the Spiritual Man that can make a right ufe of them : they are able to make the Man of God Perfed (fo it is not the na- tural Man) and whatlbever was written aforetime, was written for our Comfort^ \j)Ptr'} that are the Be- lievers, {_ our ] that are the Saints \ concerning fuch the ApoHle fpeaks : for as for the other, the ApoHle Peter plainly declares, that the iwfiabU and unlearned wreft them to their own DefiruBion : Thele were they that were unlearned in the Divine and Heavenly Learning of the Spirit, not in Humane and School Literature ^ in which we may fafely prefume, that Peter himfelf, being a Fiiher-man, had no skill ^ for it may, with great probability, yea certainty, be affirmed, that he had no know- ledge of Arifiotle's Logick, which both Papifls and ij>gid^> Protellants, now degenerating from the fimplicity of Truth, make the hand-Maid of Divinity (as they call it) and a neceflary Introdudion to their car- nal, natural and humane Miniflry. By the infinite obfcure Labours of which kind of Men, mixing- in their Hcathenifh Stuff, the Scripture is rendrcd at this day of fo little fervice to the liniple People : whereof if Jerom complained in his time, now twelve Hundred Years ago, /i//Vro/« Epift. 134. ad Cy^r, tom. 3. faying. It is wont to hefal the mofi fan of learned Men^ that it is harder to nnderftand thsir Expojitions^ than the things which they go about to Ex^ found J What may we fay then, confidering thofe great Heaps of Commentaries lince, in Ages yet far more corrupted ? §. VI. In this refped above-mentioned then^ we havefhewn what Service and Ufe the Holy Scrip- tures, .as managed in and by the Spirit, are of^ to G 3 die 8(5 PROPOSITION III. the Giuirch of God^ wherefore we do account them a Secondary Rule. Moreover, becaufe they are commonly acknowledged by all, to have been written by the Didates of the Holy Spirit, and that the Errors, which may be fuppofed by the In- jury of Times to have flipt in, are not fuch, but that there is a fufficient clear Tellimony left to all the EfTentials of the Chrillian Faith ^ we do look upon them, as the only fit outward Judge of Con- troveriies among Chriftians ^ and that whatfoever "Dodrine is contrary unto their Teflimony, may therefore jufljy be rejeited as Falfe. And for our parts, we are very willing, that all our Dodrines and Practices be tryed by them ^ which v/e never refufed, nor ever fhall, in all Controverfies with our Adverfaries, as the Judge and Tell. We fhall alfo be very v/illing to admit it, as a pofitive cer- tain Maxim, That whatfoever any do^ ^retendwg to the Spirit, which is contrary to the Scriptures^ be ac^ counted and reckoned a Deliifion of, the Devil. For as we never lay claim to the Spirit's leadings, that we may cover our felves in any thing that is Evil j {o we know, that as every Evil contradids the Scriptures, fo it doth alfo the Spirit in the firll place, from which the Scriptures came, and whole Motions can never contradid one another, tho* they may appear fonietimcs,' to be contradictory to the blind Eye of the natnr.alMan, as Panl and James feem to contradid one another. • ' Thus far we have fhewn both vv^hat we believe, and what we believe not, concerning the Holy Scriptures-, hoping, we have given them their due plac^. But lince they that will needs have them to be the Only, Certain and Principal Rule^ want not fome fhew of Arguments, even from the Scrip*- ture it feif ( tho' it no where call it felf lb ) by which they labour to prove their Dodrine ^ I fhall briefly lay them down by way of Objcdions, and Aafwer them, before I make' an end of this matter. ^ §.VIL 0f ttje ^aiptmtsi. 87 §. VII. Their firll Objedion is ufually drawn Objcd.i from Ifaiah 8. 20. To the Law and to the Tefiimony '^ if they fpeak not according to this [Vord^ it is bccaitfc there is no Light in them. Now this Law^ Tcfiimony^ and IVord^ tiiey plead to be the Scriptures. To which I Anfwer ^ That that is to beg the jinfw. i* Xhing in Qiiellion ^ and remains yet unproved. Nor do I know, for what reafon we may not fafe- ly affirm this Laxv and Word to. be Inward : But fuppofe it was Outward^ it proves not the cafe at all for them, neither makes it againft us *, for it may be confelfed, without any prejudice to our .Gaufe, That the outward Law was more particu- larly to the "Jews a Rule, and more principally Ithan to us ^ feeing their Law was outward a ad Jlteral, but ours, under the New Covenant (as Jiath been already faid ) is exprefly affirmed to be Inw^.rdsind Spirit^ial ^ So that this Scripture is fo far from, making againft us, that it makes for us^ f^^'Jhings\% if .the Jews weredireded to try all things by ihdr what i' Law, which was without them, written in Tables of Stone ^ then if we wuil have this Advice of the Prophet to .reach us, we mu(t make it hold paral- iel to that pifpenfatipn of the Golpel, which we .are under : So that we are to try all things (in jthe firft place) by that Word of Faith j which is preached unto us, which the Apoftle faith, is in. the Heart ^ and by that Law, which God hath gi- ven us, w^hich the Apoftle, Iskh alfo exprefly, ^ written and f laced in the Mind. ' Laftly ^ If vv^e look to this pla.ce, according to the Greek Interpretation of xhe Septfiagint^ our Adverfaries fhail have nothing from thence to carp ^ yea, it will favour us much : for there k is faid, , that the Law is g^ven m for a help ^ whiqli very well agrees, with what is above aflerted. Their fecond Obiedion is from John %. 390 Ssarch ^^ . « thsScript^es, Ike. ' ' ' <^^3^^ C 4 Here^ 88 PROPOSITION IIL Here^ fay they, we are commanded^ by Chrifl him- felf, to fearch the Scrifthres, Ai'ifw. I. I Anfwer-, F'.rfl: ^ That the Scriptures ought to be fearched, we do not at all deny -^ but are very willing to be tryed by them, as hath been above- declared : But the Quellion is, Vl^ether they be the Only and Vrlnchd Rule ? Which this is fo far from proving, that ic proveth the contrary ^ for Chrifl checks them here, for too high an eiteem of the Scriptures, and negleding of him that was to be preferred before them, and to whom they bare wicncfs ^ as the following words declare. For in Search the them ye think ye have eternal Life^ and they are they ^riptures, ^iji(.]j lejfific of me : And ye mil not come nnto me^ that ye might have Life. This fhews, that while they thought, they had Eternal Life in the Scrip- tures, they negleded to come unto Chriil, to have Life, of which the Scriptures bore witnefs. This anfwers well to our purj)ofe, fince our Ad- vcrfaries now do alfo exalt the Scriptures, and think to have Life in them ^ which is no more, than to look upon them as the only principal Rule, and Way to Life*, and yet rcfufe to come unto the Spirit, of which they teftifie, even the Inward Spiritual Law, which could give them Life : So that the caufe of this Peoples Ignorance and Un- belief, was not their want of refped to t\\t Scrip- tures ^ which tho' they knew, and had a high e- Heem of ^ yet Chrill teflifies in the former Verfes, that they had neither feen the Father^ nor heard his f^oice at any time ^ neither had his Word abiding in them ^ which had they then had, then they had Aih -> ^^^^^^^^^ ^^^ ^'^ S^^^- Moreover, that place may " ^' * "" be taken in the Indicative Mood, TV fearch the Scrifmres ; which Interpretation the Greek word v/ill hear, and fo P^/or tranflateth it: which by the reproof following, feemeth alfo to be the more ge- nuine Interpretation, as Cyrillm long ago hath ob- ferved. §. VIIL a;C tSe »>mptitteg. 89 §. VIII. Their third Objeaion is from thefc words, ^cis '1 7. 1 1 . Thefe were more noble than thofe in ThelTalonica, in that they received the Word with all readinefs of mind^ and fearched the Siripures daily, whether thofe things were fo. Here^ fay they, the Bereans are commended^ for Objea:.3 fearching the Serif tures^ and making them the Rule, I anfwer \ That the Scriptures either are the prin- Anfw. i . cipal or only Rule, will not at all from this follow \ neither will their fearching the Scriptures, or being commended for it, infer any fuch thing : For we recommend and approve the ufe of them^ in that refped, as much as any ^ yet will it not follow, that we affirm them to be the priiicipal and only Rule. Seco72dly ; It is to be obfer'ved, that thefe were the Anfw. 2. "Jews of Berea^ to whom tiicfe Scriptures, wliich ^^^^_ were the Law and the Prophets, were more parti- ^m fealch- culariy a Rule ^ and the thing under Examination '"^'5 r^^^^|cr/- was, whether the Birth, Life, Works, and Suffer- \hlZ'r,Tthe ings of ChriH, did anfwer to the Prophecies tlvdt <^'''y ^'''^ '^ went before of him ^ fo that it was moil proper %'lineT. for them, being Jews^ to examine the Apoflles Do- drine by the Scriptures \ feeing he pleaded it to be a fulfilling of them. It is (aid never thelefs in the firft place. That they received the Word with chearfiilnefs J and ia the fecond place, They fearched the Scriptures : Not that they fearched the Scrip- tures, and then received the Word ^ for then could they not have prevailed to Convert them, had tliey not firfl minded the Word abiding in them^ which opened their Underflandings ^ no more, than the Scribes and Pharifees^ who (as in the former Ob- jection we obferved ) fearched the Scriptures, and exalted them, and yet remained in their Unbelief v becaufe they had not the Word abiding in them. But Lafily^ If this Commendation of the Jewijl} Anfw. 3. Bereans might infer. That the Scriptures were the only and principal Rule to try the Apoflles D odrine 90 PROPOSITION III. Doftrine by^ what ihould have become of the Gentiles ? How ihould they ev.er have come to have received the Faith of Chrift, who neither knew the Scriptures, nor believed them? We fqe in the end The Athe- ^^ ^^^ ^^^^ Chapter, how the Apostle, preaching to viix^injiM- the Achenians^ took another Method, and .dired:ed ^^^' them to Ibmewhat of God within themfelves, that they might feel after him. He did not go about to Profelyte them to the Jewifh Religion^ and to the Belief of the Law and the Prophets^ and from thence to prove the Coming of Chrift ^ nay, he took a nearer way. Now certainly, the principal and only Rule is not diffeient^ one to the Jewsj and another to the G entiles ^ but is Vniverfal^ reaching both : Tho' fecondary and fubordinate Rules and Means may be various, and diverlly fuited, accord- ing as the People, they are ufed to, are Stated and Circumftantiated : Even fo we fee, that the Apo- (IIq to the Athenians ufed a Teftimony of one of their own Poets, which he judged would have Credit with them: And, no doubt, fuch Telti- monies, whofe Authors they efteemed, had more weight with them, than all the Sayings of M^fes and the Prophets^ whom they neither knew, nor would have cared for. Now becaufe the Apoftie ufed the Teltimony of a Poet to the Athenians^ will it therefore follow, he made that the principal, or only Rule, to try his Doctrine by ? So neither will it follow, that tho' he made ufe of the Scriptures to the Jewsy as being a Principle already believed by theni, to try his Dodrine, that from thence the Scriptures may be accounted the principal or only Rule. §. IX. The lafl:, and that which at firH view feems to be the greatell Objection, is this : Object. 4 Jf the Scripture be not the adequate^ principal^ ancf. only Rdcy then it would folhw-i ^^^^ ^^^ Scripture u> not complcat^ nor the Canon filled \ that if Men be now im- tnedi^uely Led and Rnled by the Spirit^ they may add nev^ Scriptures^ m tljt mtiptnttss. 9T Scripmres^ of equal authority with the old ; xvhereoi eve- ry one that adds^ is cnrfed : Tea^ what ajfurance have we^ but at this rate every one may bring in a new Gof- fely according to his fancy ? The dangerous Gonfequences, infinuated in this Anfw. Objedtion, were fully anfwered in the latter part of the laft Propofition, in what was faid a little be- fore ; offering freely to difclaim all pretended Re- velations, contrary to the Scriptures. But if it be urged, That it is not enough to ^c^^Objed.i thefe ConfequenceSj if they naturally follow fiom your Do- Eirine of Immediate Revelation^ and denying the Scripture to be the only Rule, I anfwer^ We have proved both thefe Dodrines Anfw, i. to be true and neceflary, according to the Scrip- tures themfelyes j and therefore to faften evil Gon- fequences upon them, which we make appear do not follow, is not to accufe us, but Ghrift and his Apoflles, who preached them. But Secondly ^ We have Ihut the Door upon all Anfw. 2. fuch Dodrine, in this very Pofition ^ affirming. That the Scriptures give a full and ample Teftimoriy to all the principal Doctrines of the Chriflian Faith. For we do firmly believe, that there is no other Gof- pel or Dodrine to be preached, but that which was delivered by the Apoltlcs j and do freely fub- fcribe to that faying. Let him that preacheth any other q^\, i. g. Gofpel^ than that which hath been already preached by the uipoflles^ and according to the Scriptures^ be accurfed. So we diftinguifh betwi:^t a Revelation of a new Anew Re^fe- Gofpel^ and new Do^irinesj and a new Revelation of the ^f^newGof- good old Gofpel and Dodrines-^ the laft we plead for, pel, but the firll we utterly deny. For we firmly be- lieve. That no other Foundation can any Man lay^ than thaty which is laid already. But that this Reve- lation is neceflary, we have already proved ^ and this doth fufficiently guard us, agaiall the hazard infinuated in the Objcdiou. As 92 P RQPOSITIQN III. cano "^^ ^^ ^^ Scriptures being a filled Canon^ I fee no nkJ. ^''''°' necCiTity of believing it. And if thefe Men, that believe the Scriptures to be the only Rule, will be confiHent w^ith their ownDoclrine, they mufl needs be of my judgment ^ feeing it is iLiipIy impoflible to prove the Canon by the Scriptures. For it can- not be found in any Book of the Scriptures, that thcfe Books, and juft thefe, and no other, are Ca- nonical, as all are forced to acknowledge^ how can they then evite this Argument ? That, which cannot be proved h'^ Scripture, is no ncceifary Article of Faith. But the Canon of the Scripture^ to wit, that there are fo many Books precifely, neither more or lefs, cannot be proved by Scripiure : Therefore^ it is no necefHiry Article of Faith. Objeci.2 If they ihould alledge ^ That the admitting of any other Books^ to be now xvritten by the fame Spirit^ might hifer the admiffion of new. DoLlrines, I deny that Confcquence-, for the Principal or Fundamental Doctrines of the Chriilian Religion, are contained in the tenth, part of the Scripture ^ but it will not follow thence,that the refb are imper- tinent, or ufelefs. If it fhould pleafe God to bring to us any of thofe Books, which by the injury of time are loil, which are mentioned in the Scrip- ture ^ as, Tioe Prophecy of Enoch ^ the Book of Na- B:okt fofi. ^^^^^^ ^.^.^ Q^, ^/^, <27^;^^ ^^i^i^ ^j: p^^^^i f^ ^i^g Corin- thians ^ I fee no reafon, why wc ought not to re- ceive them, and place them with the reil. That which difplcafeth me, is, that Men fhould firlt af- firm, tiiat the Scripture is the only and principal Rule, and yet make a great Article of Faith of that, which the Scripture can give us no light in. As for Infcance : Mow Ihali a Protcllant prove by Scripture, to fuch, as deny the Etlftle of James to be Authentick, that it ought to be received. Flrft^ It he would fay, Becanfe It ContradlBs not fhe refiy ( beildes that there is no mention of it in any any of the reft 0 perhaps thefe Men think, it doth contradict Pad^ in relation to Faith and IVorks. But, if that fhould be granted, it would as well follow, that every Writer, that contradids not the Scrip- ture, fhould be put into the Canon : And by this means, thefe iVlen fall into a greater Abfurdity, than they fix upon us : For thus they would equal every one the Writings of their own Sed with the Scriptures ; for I fuppofe they judge, their own Con- fedlon of Faith doth not contradid the Scriptures : Will it therefore follow, that it fnould be bound up with the Bible ? And yet it fcems impoflible, ac- cording to their Principles, to bring any better ^"^^ffc^^ Argumeat, to prove the Epifile of James to be Au- ^/ j^^SX thetitick. There is then this unavoidable neceflity y^uthenUck^ to fay. We know it by the fame Spirit, from which ZL%'^ it was written j or other wife, to Ilcp back to Rome^ and fay. We know by Tradition, that the Church hath declared it to be Canonical ^ and the Church is Infallible. Let them find a Mean, if they am. So that out of this Objedion, we fhall draw aa Unanfwerable Argument ad hominem^ to our pur- pofe. That, which cannot allure me, concerning an Article of Faith, neceflary to be believed, is not the primary, adequate, only Rule of Faith, &c. Therefore, &c, I prove the Affumption thus : That, which cannot afTurc me concerning the Canon of the Scripture, to wit, that fuch Books are only to be admitted, and the u4pocrypha exclu- ded, cannot allure me of this. Therefore, &c. AndLaftly^ As to thefe words, Rev,ii,i$. That Ohjcct.^ if any Man jljali add unto thefe things^ Cod fl:all add unto him the Vogues that are written in this Book : I defire they will Ihcw me how it relates to any thing ^^fiv. clfe, than to that particular Prophecy. It faith not, JSfi'iv the Canon of the Scrip lire is filled iip^ no Man /< to write ffrbat it rams t9 94 PROPOSITION IV. write mure ^rom that Spirit y yea, do not all confefs, that there have been Prophecies, and true Prophets fince ? The Papifts deny it not. And do not the Protefiants affirm, that John Hm prophefied of the Reformation ? Was he therefore Curfed ? Or did he therein Evil ? I could give many other Examples, confefled by themfelves. But, moreover, the fame vi^as in effed commanded long before, Trov. 30. 6". mid. to the Add thoH not unto his words^ lefl he reprove thee^ and Scriptures. ^^^^ be found aLyar : Yet how many Books of the Prophets were written after ? And the fame was (aid by Mofes^ Deut. 4. 2. Te Jlull not add unto the Word which 1 command you ^ neither jhail ye dimlnijh% ouaht from it. So that, tho' we fhould extend that ot the Revelation^ beyond the particular Prophecy of that Book, it cannot be underilood, but of a new Golpel, or new Dodlrines, or of retraining Man's fpirit, that he mix not his Humane Words with the Divine ^ and not of a new Revelation of the Old^ as we have faid before. PROPOSITION IV. Concerning the Condition of Mm in the Fa/L All AdamV Pofierlty ( or Mankind ) both Jews and Gentiles, as to the firfi Adam (or Earthly Man ) is fallen^ degenerated^ and dead \ deprived of the ^enfation ( or feelitig ) of this Inward Teflimony, or Seed of God ^ and is fubjeEb unto the Power ^ Na^ ture^ and Seed of the Serpent^ which he foweth in Men^s Hearts^ while they abide in thi.5 -natural and corrupted Eftate : From whence it comes^ that not only their Words and Deedsj but all their Imagina^ 'tiom-, are evil perpetually in the fight of God^ as pro^ ceedincr fom this depraved and wicked Seed. A4an thei'cforc^ as he is in this State^ can know nothing a^ rifht ^ yeJy his Thoughts and Conceptions^ ccnccrning '*" God, Sottt 5. 12, 15- God, <«w^ things Spiritual ( umU he be dif- joined fiom the Evil Seed^ and united to /-^^ Divine Light) are unprofitable both to himfelf and ethers. Hence are rejected the Socinian and Pelagian Errors^ in exalting a Islatural Light ; a^ alfo the Papifts, and moft of Proteftants, who affirm^ That Man, with- out the true Grace of God, may be a true Mi- nifter of the Gofpel. Neverthelefs^ this Seed is not impited to Infants^ until by Tranjgrejfion^ they aUually joyn themfelves therewith ^ for they are by Nature the Children of Wrath, who walk accord- ing to the Power of the Pri&ce of the Air, and the ^ , ^ ^ Spirit that now worketh in the Children of Dif- obedience, having their Converfation in the Lufis of the Flefljj fulfilling the Defires of the Flejh^ and of the Mind, §. l.T "Tltherto we have Dilcourfed, how the True jLjL Knowledge of God is attained and prefer- ved ^ alfo of what life and Service the Holy Scrip- ture is to the Saints. We come now to examine the State and Condition of Aian^ 06 he flands in the Fall-^ what his Capacity and power is ^ and how far he is able^ as of himfelf to ad- vance in relation to the things of God, Of this we touch 'd a little in the beginniiig of the fecond Pro- pofition ; but the full, right, and through Under- Handing of it, is of great Ufe and Service; becauie from the Ignorance and Altercations that have beea about it, there have arifen great and dangerous Er- rors, both on the one hand and on the other. While fome do fo far exalt the Light of Nature, or the Faculty of the Natural Man, as capable of himfelf, by virtue of the inward Will, Faculty, Light and Power, that pertains to his Nature, to follow that which is good, and make real progrefs towards Heaven. And of thefe, are the Fclaglansy and Semi- Pelagians of old \ and of late, the Socinians^ 2iid divers others among the Pavifts, Others again wilJ 96 PROPOSITION IV. will needs run into another Extream, (-to whom Auguftinev Augitfiwe^ among the Ancients, firfl made way in fefagtS'"^ his declining Age, through the heat of his Zeal 2ig2imi\:Felaaim) not only confefling Men uncapa- ble of themfelves to do good, and prone to evil ^ but that in his very Mother's Womb, and before he coinmits any Actual TranfgrefTion, he is Conta- minate with a real Guilt, whereby he deferves E- ternal Death : In which reiped, they are not afraid to affirm, Th^tt many poor Infants are Eternally Dam- ned^ and for ever endure the Torments of Hell. There- fore the God of Truth, having now again Revealed his Truth (that good and even Way) by his own Spirit, hath taught us to avoid both thefe Ex- treams. That then, which our Propofition leads to treat of, is, I. rir^^ What the Condition of Man is^ in the Fall'j and how far uncapahle to meddle in the things of God, il. And Secondly, That God doth not impute this Evil to Infants^ until they a^nally joyn with it : That fo, by Ellablifhing the Truth, we may overturn the Er- rors on both parts. III. And as for that Third thing included in the Fro- polition it felf, concerning thcih Teachers^ which want the Grace of God^ we fnall refer that to the Tenth Prppoiition, where the matter is more particularly handled, tart I. §. II. As to the firll, not to dive into the many curious Notions which many have, concerning the AJam'i Condition of Adayn before the lall'^ all agree in this, ^''^' That thereby he came to a very great Lofs, not only in the things which related to the out- w^ard Man, but in regard of that true FeHowfhip and Communion he had' with God." This lols was llgnified unto him in the Command, Eor in the day thou eatefl thereof^ thou Jhalt furely dye^ Gen. 2. 17. This Death could not be an outward Death, or tke DilTolution of the outward Man, for as to that,^ 2 apf ^an in tfjt jfall. 97 that, he did not dye yet many Hundred Years after ^ fb that it muft needs fe(j;)ed his fpiritual Life and Communion with God. The Confe- quence of this Fall, befides that which relates to the Fruits of the Earth, is alio exprefled, Gt??. 3, 24. So he drove out the Man^ and he placed at the Eaft of the Garden ^^' is none that nnderfiandethy there is none that feeketh after God. They are all gone ont of the way^ they are altogether become unprofitable-^ there is none that doth good^ no not one. Their Throat is an open Sepnlchre^ with their Tongues they have nfed Deceit^ the Poifon of ManhEJiatt Afps is under their Up : Whofe Mouths are full of''' ^^' ^^^* Curfing and Bitternefs, Their Feet are fvpift to jlied Blood J Deftru^ion and Mifery are in their ways : And the way of Peace have they n6t known. There is no Fear of God before their Eyes. What more poll- tive can be Ipoken ? He feemeth to be particularly careful to avoid, that any good fhould be afcribed to the natural Man, he fhews how he is polluted in all his Ways ^ he (hews how he is void of Righteoufnefs, of llnderflanding, of the Know- ledge of God, how he is out of the Way ^ and in Ihort, Unprofitable \ than which, nothing can be more fully faid, to confirm our Judgment: For if < this be the Condition of the natural Man, or of Man as he Hands in the Fall, he is unfit to make onerightilep to Heaven. If it be faid. That is not fpoken of the Condition ^/obied: M'^n in general'^ bm only of forjie particulars^ or at the leaft that it comprehends not all. The Text Iheweth the clear contrary, m the ^r foregoing Verfes, where the Apoftle takes in him- "^ " . felf, as he flood in his natural Condition, What then ? Are we better than they / No^ in no wife., for we have before proved both Jews and Gentiles, that they are all under Sp7^ as it is written : And ^Q he goes on, by which it is manifeft, that he fpeaks of Mankind in general, H 2 If iQO PROPOSITION IV. Object. If they Objed^ that which the fame Apoftle faith in the foregoing Chapter, verf. 14. to wit, That the Gentiles do by Nature the things contained in the Larv^ and [0 confequently do by Nature that which is good and acceptable in the fight of God. jinfw, i.^ I Anfwer;, This Nature mull not, neither can be underflood of Mans own Nature^ which is cor- rupt and fallen ^ but of tliQ Spiritual Nature^ which proceedeth from the Seed of God in Man^ as it re- ceiveth a new Vifitation of God's Love, and is g^^^^f,,^. quickened by it: which clearly appears by the fol- turetheGci' lowiug words, where he faith j Thefe not having a (iTthiLllf ^^^ ( ^- ^- ) outwardly, are a Law unto themftheSy the Law. which jJjews the work of the Law written in their Hearts. Thefe acls of theirs then, are an effed of the Law written in their Hearts \ but the Scripture decla- reth, that the Writing of the Law in the Heart, is a part, yea, and a great part too, of the New Cove- I nant Difpenfation ^ and fo no confequence nor part of Man's Nature. Atifw. 2. Secondly ', If this Nature here Ipoken of, could be underflood of Man's own Nature, which he hath, as he is a Man, then would the ApoHIe unavoida- bly contradid himfeif ; fmce he elfewhere poficively declares. That the natural Man difcerneth not the .things of Gody m)r can. Now I hope, the Law of Aft«"d//.''''God is among the things of God, efpeciallyas it'^ cjjneth not, written in the Heart. The Apoille, in the -jthchap. '^^' of the fame Epillle, faith, verfe. 12. that the Laix is Holy^ Jttfl-y and Good'^ and verfe 14. that the Law is Spiritual^ but he is Carnal. Now in what relpecT is he Carnal, but as he Hands in the Fall, Unrege- neratc ? Now what inconiillency would liere be, to fay. That he is Carnal, and yet not fo of his own Nature ; feeing it is from his Nature that he is fo denominated ? We fee the Apoftle contra- diflinguifhech the Law, as Spiritual, from Man's Nature, as Carnal and Sinful. \Vherefore, as Mat. 7. u, Chrili faith, there can no Grapes be expcBed from Thorns^ ^f ^m in tl)e iFail. loi — — Thorns^ mr Figs ofThiftles ^ ^o neither can die ful- filling of the Law, which is Spiritual, Holy and Jull, be expected from that Nature, which is Cor- rupt, Fallen and Unregenerate. Whence we con- clude, with good Reafon, that the Nature here fpoken of, by which the Gentiles are faid to have r/:;e Gentiles done the things contained in the Law^ is not the com- spiritual mon Natnre of Aien ^ but that Spritud Nature that doing t\^ arifeth from the Works of the Righteous and Spi- id». ritual Law that's written in the Heart. I confefs, they of the other extream, when they are prelled with this Teflimony by the Socinims and Pelagians^ as well as by us, when we ufe this Scripture, to fhew them, how fome of the Heathens^ by the Light of Chrifi in their Hearty come to be faved, are very far to feek ^ giving this anfwer. That there were fome Reliques of the Heavenly Image left in Adam, by which the Heathens conld do fome good things. Which, as it is in it felf without proof, fo Tt contradids their own Aflertions elfewhere, and gives away their Caufe. For if thefe Reliques were of force to enable them to fulfil the Righ- teous Law of God, it takes away the Necefiity of Chriil's Coming ^ or, at leaft leaves them a way to be fa ved without him ^ unlefs they will Hi y, (which is worll of all,) That tho' they really fulfilled the Righ- teom Law of God^ yet God damned them^ becaufe of the want of that particular Knowledge^ while he him- felf withheld all means of their coming to him^ from, them-j but of this hereafter. §. III. I might alfo here ufe another Argument, from thefe words of the Apoitle, i G^r.i. where he To pofitively excludes the natural Man from an under- Handing in the things of God ^ but becaufe I have fpoken of that Scripture in the beginning of theSecond Propofition, I will here avoid to repeat what is there mentioned, referring thereunto : Yet becaufe the .. Socinians and others, who exalt the Light offraZhathe the natural Man, or a natural Light in Man; do ^''-^'■t ^h^=' H 3 objea ^Z'" I02 PROPOSITION IV. objed againll this Scripture j I (hall remove it, ere I make a a end. Objed. They lay, The Greek word 4^x*>^^^ ought to he tran- Jlated Animal, and not Natural ^ elfe^ fay they, -it wotdd have been ^v^ ^£ sai^r^tion, they make no difficulty to fend all others, both Old and Young, to Hell. For whereas Self-love (which is always apt to believe that which it defires) poflefleth them withaHope, that their part is fccure ^ they are not folicitous, l]ow they leave their Neighbours, which are the far greater part of Mankind, in thefe Inextricable Dif- ficulties. The Faplfis again ufe this Opinion, as an Art to augment the Ffteem of their Church, and Reverence of its Sacraments -^ feeing they pretend, it is waflied away by Baptifm ^ only in this they appear to be a little more Merciful, in that they fend not thefe Unbaptized Infants to Hell, but to a certain Limhm ^ concerning which the Scriptures are as filcnt, as of the other. This then is not on- ly not Authonfed in the Scriptures, but contrary ]co the exprefs Tenor of it. ► The Apoilie flutji plainly, Rom. ^. 15. Where no Law is^ there is no TraNfgrijfion ': And again, 5. 13.' JBm Sin is not im- -^ V r . viited. vpioere there is no Law. Tiian which Tellimo- there % no mcs, tticre IS uothing more pohtive^ luice to Infants r11]r^'rJr- ^^^^^ ^^ ^""^^ Law, feeing as fuch, they are utteVly jfi'roT uncapable of ic-, thcL^aw cannot reach but any fuch as have, in fomc meafure, Icfs or more, the cxcrcife of their Underllanding, vs^hich Infants have not. So that from thence I thus argue : Sin is imputed to none^ -where there is no Law. B'dt^ to Infants there is no Law : Xi'ACreforCj Sin U net imputed to them. Th- ape ^m in t&g JFaii. 105 The Tropfttion is the Apoftle's own vvords ^ the AJfumftion is thus proved : Thofe, who are under a Phyfical Impoflibility of either hearing, knowing, or underllanding any Layv, where the Impoflibility is not brought upon them by any Ad: of their own, but is according to the very order of Nature appointed by God j to fuch there is no Law. But Infants are under this Phyfical Impoflibility : Therefore, &c. Secondly^ \A^hat can be more pofitive, than that of Ez.ek. 1 8. 20. The Soul that finneth^ it jljall die : The Son Jloall not hear the Father's Iniquity? For the Prophet here firfl: flieweth, what is the caufe of Man's Eternal Death, which he faith, is his 5/«^/>;^ : and then, as if he purpofed expreily to fliut out fuch an Opinion, he aflures us. The Son jljall not bear the Father s Iniquity, From which I thus argue : If the Son bear not the Iniquity of his Father, infamshfa or of his immediate Parents, far lefs fliall he bear '^^Jf^^l'lt the Iniquity of Adam. noT, But the Son fliall not bear the Iniquity of his Father : Therefore^ &C. §. V. Having thus far fliewn how abfurd this Opinion is, I fliall briefly examine the Reafons its Authors bring for it. Firfl: ;> They fay, Adam rvas a pMck Perfun^ -WObjed.i therefore all Men finned in him^ 06 being in his Loins, And for this they afledge that of Rom, 5.12. Where- fore 06 by one Man fin entered into the IVorldj and Death by fin ^ and fo Death faffed upon all Alen^ for that all have finned^ &C. Thefe laft words j fay they, may he tranflated^ In whom all have finned. To this I anfwer : That Adayn is a publick Per- Anfi). fon, is not denied i^ and that through him there is a Seed of Sin propagated to all Men, which in its own Nature is finful, and inclines Men to Iniqui- ty \ yet wifl it not follow from thence, that In- fants, io6 PROPOSITION IV. fants, who joyn not with this Seed, are guilty. As for thefe words in the Romans^ the reafon of the Guilt there alledged, is, For that all have fimed. Now no Man is iaid to fin, unlefs he adually fin in his own Perfon; for the Greek words «?>' v may very well relate to ^AvctlQ-y which is the nearell Antecedent^ fo that they hold forth, how that Adam^ by his fin, gave an entrance to^fin in the World: And fo Death entered by fin ^ ^9 « i. e. h^oh which Cviz. Occafion] or, in which [yii. Death] all others have finned^ that is, Adually in their own Perfons ; to wit, all that were capable of finning : Of which Number that Infants could not be, the Apollle clearly (hews by the following verfe. Sin is not imfHted^ where there is no Law : And fince, as is above proved, there is no Law to Infants, they cannot be here included. Objed.2 Their Second Objedion is from Tfalm 51.5. Be- hold^ I wa4 jlia^en in Iniquity ^ and in Sin did my Mo- ther conceive me. Hence ^ they fay, it appears^ that Infants from their Conception are guilty, Ar^fw, How they infer this Oonfequence, for my part, I fee not. The Iniauity and Sin Here, appears to be far more Afcribable to the Parents, than to the Child. It is laid indeed. In Sin did my Mother con- Concdved ^^/^^ ^^ . j^qj^^ 2[/[y j[4other did conceive me a Sinner, Wwaed. Befides, that fo interpreted, contradids exprefly the Scripture before-mentioned, m making Chil- dren guilty of the Sins of their immediate Parents, (for qf Adam there is not here any mention ) con- trary to the plain words. The Son jhall not hear th^ Fathe/s Iniquity. Objed:.3 Thirdly, They objed, Tljat the Wages of Sin is Death ^ and that feeing Children are fiihjctt to Difeafes and Deaths therefore they mufi be guilty of Sin. Anfw, I anfwer : That thefe things are a Confequence of the Fall, and of Adam's Sin, is confefled ^ but mg^ellf' than that infers neceflarily a Guilt in all others, •sin^ad^vtr- that are fubiect to them, is 4cnied. For though ^^' the Cf ^an in t&e ML 107 the whole outward Creation fuffered a decay by A- damh Fall, which groans under Vanity \ according to which it is faid in "Joh^ That the Heavens are not clean in the fight of God\ yet will it not from thence follow, that the Herbs^ Earth, and Trees, are Sin- ners. Next^ Death, tho' a confequent of the Fall, in- cident to Man's Earthly Nature, is not the Wages of Sin in the Saints, but rather a Sleep, by which they pafs from Death to Life \ which is fo far from being troublefome and painful to them, as all real Punilhments for Sin are, that the Apoflle counts it Gain: To me^ faith he, to die is Gain^ Philip, i. 21. Some are ^o foolifh, as to make an Objection far- Objeft.4 ther, faying ; That if Adam'j Sin he not trnfitted to thofe who aEliially have not finned^ then it would follow^ that all Infants are faved. But we arc willing, that this fiippofed Abfurdity Anfw. fhould be the confequence of our Dodrine ^ rather than that, which (it feems) our Adverfaries reckon not Abfurd ^ tho' the undoubted and unavoidable Confequence of theirs, viz^. That many Infants eter^ nally per if) ^ not for any fin of their own^ bnt only for AdamV Iniquity : Where we are willing to let the Controverfie flop, commending both to the Illumir nated Underflanding of the Chriftian Reader, This Error Qf our Adverfaries, is both denied and refuted by ZwingUvu^ that Emment Founder of the Protefiant Churches of Switz.erlandy In his Book De Baptifmo • for which he is Anathematized by the Council oi Trent ^ in ih^ fifth Sejfion. We fhall only add this Information : That we confefs then, that a Seed of Sin is tranfmitted to all Men, from Adam^ (akho' imputed to none, until by linning they adu- ally joyn with it) in which Seed he gave Occallon to all to Sin \ and it is the Origin of all evil Acti- ons and Thoughts in Men's Hearts, V « to wit, ^AVipa^, as it is in Romans 5. i. e. In which Death all haz f io8 PROPOSITIONS V. &IV. have finned. For this Seed of Sin is frequently cal- led Death in the Scripture, and the Body of Death ^ feeing indeed it is a Death to the Life of Righte- oufnefs and Holinefs : Therefore its Seed, and its, produd, is called the Old Man^ the Old Adam^ in which all Sin is f, for which caule we ufe this Name Itfcrftme to exprefs this Sin, and not that of Original Sin ; of \brafe. which Phrafe the Scripture makes no mention, and under which invented and unfcripcural Barbarifm, this Notion of Imputed Sin to Infants^ took place among Chriflians. PROPOSITIONS V.&VI. Concernifjg the Univerfal Redemption by Chriji^ and aljo the SAving and Spintud Light ^ where- wuh every Man is Inlightned. PROPOSITION V. Erck.18.32. GOD, out of his Infinite Love^ who delighteth not mdii.iu m the Death of a Sinner, but that all ftould live and be faved, hath fo loved the World, that he hath given his only Son a EiB&t> ^^^^ whom- ever believeth in him fnall be faved, John^. 16, Who Inlightneth ttJ^tJ? Man that cometh into the World, John i . 9. And maketh manifeft all things, that are rcproveable, Efhef 5. 13. jind teachcth all Temperance^ Right eonfnefs^ and Godlinefs. And this Light lightneth the Hearts of all^ in a day^ in order to Salvation ^ i^.nd this is itj which reproves the Sin of all Individuals^ and would work out the Salvation of all^ if not refiftcd. Nor is it lefs Univerfal, than the Seed of Sin^ being the Tur^ chafe of his Death^ who tafled Death for every !\lan. For as in Adam all die, even fo in Chrift 111 flvill be made alive, i CV. 15,22. j PRO- ffl)C (Hmt^etfal anP bailing j^teftt 109 PROPOSITION VI. Accordlrjg to which Principle (or HypOthefis) all the ObjeEiions againft r/^^Univerlality o/Chriit's Death, are eafily folved ^ neither is it needful to recur to the JUiniftry of Angels^ and thofe other Miraculous Means^ whichj they fay^ God ufeth^ to manifefi the DoUrine and Hlfiory of Chrifc's Pafllon untofitch^ who (living in the places of the Werld^ where the outward Freach- ing of the Gofpel is unknown) have Wfll improved the firjl and common Grace, For as hence it well follows^ that fome of the Old Plliloibphcrs might hane been faved ; fo alfo may fome (who by Providence are cafh ifito thofe Remote Parts of the Worlds where the Know^ ledge of the Hiftory is wanting) be made Partakers of the Divine My fery^ if they receive^ and refift not that Grace^ A ManifeiLacion whereof is given to eve- i cor. 12.7. ry Man to profit withal. This moft certain Bo- B:rine being then received^ that there is an Evangelical and Saving Light and Grace in all, the Vniverfality of the Love and Mercy of God towards Mankind (both in the Death of his Beloved Son^ the Lord Jeliis Chrifl, and in the Manifeftation of the Light in the Heart) is efiabliftjed and confirmed^ againft all the Objeclions of fuch as deny it. Therefore Chrifl hath tafted Heb. 2. hemousDO' <- That God, by an Eternal and Immutable Decree, flr7bedf" * hath Predellinated to Eternal Damnation the far * greater part of Mankind, not confidered as Made, ' much lefs as Fallen, without any refpcd to tlieir fl)f a^miuetfal and ^at^ing ilfgj)t m * Difobedience or Sm ^ but only for the demonflra- ' ting of the Glory of his Juftice j and that for the * bringing this about, he hath appointed thefe mi- * ferable Souls neceflarily to walk in their wicked * Ways, that fo his Jullice may lay hold on them : * And that God doth therefore not only fuffer them, * to be liable to this Mifery in many parts of the ' World, by with-holding from them the Preaching * of the Gofpel, and Knowledge of Chrill ^ but ^ even in thofe places where the Golpel is preached, , * and Salvation by Chrift is offered ; whom, tho' * he publickly invite them, yet he juitly condemns * for Difobedience, albeit he hath with-held from ' them all Grace, by which they could have laid hold *- on the Gofpel, viz.. Becaufe he hath by a fea^et 'Will, unknown to all Men, ordained and decreed * ( without any refped had to their Difobedience or ' Sin) that they Ihall not obey, and that the offer * of the Gofpel fliall never prove effedual for their ' Salvation ^ but only ferve to aggravate and occa- * fion their greater Condemnation. I fay, as to this Horrible and Blafphemous Do- drine, our Caufe is common with many others, who have both Wifely, and Learnedly, according to Scripture, Reafon, and Antiquity, refuted it : Seeing then that fo much, and fo well, is laid al- ready againfl: this Dodrine, that little can be lu- peradded, except what hath been faid already ; I fhall be fhort in this refJ3ed. Yet, becaufe it lies fo in Oppofition to my way, I cannot let it alto- gether pafs. §. I. Firff ^ We may fafely call this Dodrine a Novelty, feeing the fifft four Hundred Years af- ter Chrift there is no mention made of it : For as it is contrary to the Scriptures Teftimony, and to ^aUnFa't^^. the Tenor of the Gofpel^ fo all the z^ntient Wri-^^^/f^ ters, Teachers, and Dodors of the Church, pals it over with a profound Silence. The firff: Foun- dations of it were laid \n the later Writings ofJt^'^' Ill PROPOSITIONS V. &:VL Aua^uftln ; who in his Heat againfl Pelagins^ let fall Ibme Expreflions, which fbme have unhappily gleaned up, to the eftablifhing of this Error ^ thereby contradidling the Truth, and fufficiently gain-faying many others, and many more and fre- quent ExprefTions of the fam.e Augiifii?i, After- wards was this Dodrine fomented by Dominicns a Friar, and the Monks of his Order *, and at laffc unhappily taken up by John Calvin (*otherwife a Man in divers refpeds to be commended ) to the great Staining of his Reputation, and Defamatioa both of the Proteflant and Chriflian Religion: which tho' it received the Decrees of the Synod of Don for its Confirmation, hath lince loft ground, and begins to be exploded by molt Men of Learn- ing and Piety in all Proteflant Churches. How- ever we fhould not oppugn it for the Silence of the Antients, Paucity of its AlTertors, or for the Learnednefs of its Oppofers : If we did obferve it to have any real bottom, in the Writings or Say- ing of Chrift and the Apoftles^ and that it were not highly Injur lorn to God himfelfy to 'Jefm Chrifi oHr Mediator and Redeemer \ and to the Power^ Vtr^ tue^ Nobility and Excellency of hii Bleffed G off el , and laflly unto all Mankind, I. irshigh- §. II. Firft^ It i^ highly Injimons to Godj becaufe '^l^l{y„''it makQS him the Author of Sin ^ which of all making him thiugs is moil Contrary to his Nature. I confefs ^ofs^n!^'^ the Allercors of this Principle - deny this Confe- quence ^ but that is but a meer Illufion, feeing it fo naturally follows from their Dodrine, and is equally Ridiculous, as if a Man fhould pertinaci- ouily deny that vne and two makes three. For if God has decreed that the reprobated ones fhall periih, without all refped to their evil Deeds, but only of his own Pleafure^ and if he hath alfo decreed long before they were m Being, or in a Capacity to do Good or Evil, that they Diould Walk \\\ thofe wicked Ways, by which, as by a fecondary fecondary JMean^, they are led to that end : Who, I pray, is the firfl Auth.or and Caufe thereof, but God, who fo willed and decreed ? This is as natu- ral a Confequeace as any can be : And therefore, altho' many of the Preachers of this Doiftrine have fought out various, ftrange, ftrained avA in- tricate Diftindions, to defend their Opinion, and evite this horrid Confequence ^ yet fome, and that of the mofl Eminent of them, have been f) pLin in the matter, as they have put it beyond all doubt. Of which I fliall inftance a few among many Paf- fages. ^ / fay J That by the Ordination and Will of * catvin Jn God, Adam fell. God would have Man to fall. Man ^JP- 3- Oen. is blinded by the Will and Commandment of God. We c. 18. s. n refer the Caufes of Hardening m to God. The higheft pf^j'^^^^^^ or remote Canfe of Hardening is the Will of God. It lib. de Pro= followeth that the hidden Counfel of God is the Caufe oj ^^^- -^'^•^"^^«>' Hardening. Thefe are Calvin's ExprelTions. a God a seza iibv (faith Bez.a ) hath Predeftinated^ not only unto D^^tj- e^ePrasd. nation^ but alfo nnt§ the Caufe s of ity whomfoever he faw meet, b The^ Decree of God cannot be er.cluded p^^^] ^^ f-om the Caiifes of Corruption, c It is certain (faith An. r. Zmchim) that God ts the firfi Caufe of Ob duration. i^^^"f;^^^ Reprobates are kctdrfo fafl under God^s Almighty De- 5* ^^- ''b- eree^ that they cannot but Sin and Perijh. d It i^ the "i^^^^f^f Opinion (^^d'llh Pdrdii.}) of our Do^ors^ That God did rc'xd. inevitably Decree the Temptation and Vail of M^n. The f;/^^''*"* Creature Sinneth indeed neccjfarily^ by the -rnojl juft Amif'aratire 'judgment of God. Our Aien do moj} rightly affirm^ ^; ^- ^^''^' That the FMl of Man to as neceffary and inevitable^ by Accident.^ becaufe of God's Decree, e God ( faith e Martyr irf Martyr ) doth incline and force the Wills ofivicked Men ^^°^' into g-re-at Sins, f God ( faith Zrvingliu^s ) ynovcth the f zidnO^- Robber to Kill. He killeth^ God forcrng him thereunto, ^fe irov.c.5. But thou wilt fay J He is forced to Sin , / permit truly that he is forced. • g Reprobate Per fans ( faith ^ ^^./v ^v^, Pifcator ) are abjolutciy ordained to this two-fold end fvW/i. p^ t to undergo everlafhng Punijbment^ and necejfarily to Sin^ '" ^' ^^'*' dnd therefore to Sin^ that they may be jnftly Punijhed. TI4 PROPOSITIONS V.& VI. If thefe Sayings do not plainly and evidently Import, tliat God is the Author of Sdn^ we muft not then feek thefe Mens Opinions from their Words, but fome way elfe : It feenis as if they liad aflnmed to themfelves that monllrous and two-fold Will they feign of God ^ one by which they declare their Minds openly, and another more fccret and hidden, which is quite contrary to the other. Nor doth itatall help them, to iay. That Man Sins willingly \ lince that Willingnefs, Pro- clivity, and Propenfity to evil, is (according to their Judgment) fb neccOarily impofed upon him, that he cannot but be Willing, hecaufe God hath Wil- led and Decreed him to be fb. Which Shift is jujl, as if I fhould take a Child uncapable to relift me, and throw it down from a great Precipice ;. t\^Q weight of the Child's Body indeed makes in go readily down, and the Violence of the fall up- on fome Rock or Stone, beats out its Brains and Kills it. Now then, I pray, tho' the Body of the Child goes willingly down (for I fuppofe it, as to ks Mind, is uncapable of any Will ) and the weight of its Body, and not any immediate flroak of my hand, who perhaps am at a great diltance, makes it Dye ; Whether is the Child, or I, the proper caufe of its Death ? Let any Man of Reafon judge,if God's part be (with them) as great, yea,morc immediate, in the Sins of Men ( as by the Teftimo- iiies above brought doth appear) whether doth not this make him not only the Author of Sin, but . Yi mak-s more Unjufl, than the unjuHell of Men ? hnh^Dl^l §. III. Secondly ^ This Doarine k InpirloHS toGod^ cf a Sinner, bccaufe it makcs him delight in tlie Death of Sin- ners ^ yea, and to will many to Dye in their Sins, contrary to thefe Scriptures, Ei.ek. 53. ii. i Tim, 2. 3. 2. Pet. 3. 9; For if he hath crciu.cd Men only for this very End, that he migiit fhcw forth his Jn^ice and Povfer in them, as thefe Men afrirm :i 3iid for CiFccfing thereof, hath not only with-held from. M anntuevfal an& ^nmuu %iqljt 115 from them the Means of doing Good, but alfo predeflinated the Evil, that they might fall into it J and that he Inclines and Forces them into great Sins-, certainly he muft neceflarily delight in their Death, and will them to Dye ^ feeing againffc his own Will he neither doth, nor can do any thing. §. IV. Thirdly -^ It 0 highly Injuriom to Chrifi our /.^^^^^. Mediator^ and to the Efficacy and Excellency of his chrift^s Me- (jofpel: for it renders his Mediation ineffedual, ^(^^^^^'^ ^ -^"^ as if he had not by his Sufferings throughly bro- ' ' ^^ ' ken down the middle Wall^ nor yet removed the Wrath of God, or purchafed the Love of God to- wards all Mankind \ if ic was afore-decrccd, that it fhould be of no Service to the far greater part of Mankind. It is tonopurpofe to alledge, that the Death of Chrift was of Efficacy enough to have laved all Mankind ^ if in effed its Vertue be not fo far extended, as to put all Mankind into a Capacity of Salvation. fourthly *, It makes the Tr caching of the Gofpel a 4, 7^ matei meer Mock and Illufion^ if many of thefe, to whom theoofpei^ it is preached, be by an irrevocable Decree, ex- ^^*' eluded from being benefitted by it: it wholly makes ufelefs the Preaching of Faith and Repen- tance, and the whole Tenor of the Golpel-Pro- mifes and Threatnings, as being all relative to a former Decree and Means before appointed to fuch : which, becaufe they cannot Fail, Man needs do nothing but wait for that Irrefiflible Juncture, which will come, tho' it be but at the lail hour of his Life, if he be in the Decree of EleBion : And be his Diligence and Waiting what it can, he fhall never Attain it, if he belong to the Decree of Reprobation, Fifthly ^ It makes the Coming of Chriftj and his 5« n mkef Propitiatory Sacrifice^ v/hich the Scripture affirms to %\hrifi^an have been the Fruit of God's Love to the World, ^^ of and tranfacted for the Sins and Salvation of^"''*^ all Men, to have been rather a Tefiimo?iy of God's I 2 Wrath 116 PROPOSITIONS V. & VL PVrath to the World j and one of the greutefl Jndg^ ments^ and feverefi AEis of God^s Indignation towards Mankind \ ic being only ordain'd to fave a very few, and for the Hardening, and Augmenting the Condemnation of the far greater number of Men, becaufe they believe not truly in it *, the Caule of which Unbelief again (as the Divines Qfo called]] above aflert) is the hidden Counfel of God : Certainly the Coming of Chrift was ne- ver to them a Teftimony of God's Love, but rather of his implacable Wrath : And if the World may be taken for the far greater number of fuch as live in it, God never loved the World, according to this Doftrine, but rather hated ic greatly, in fending his Son to be Crucified in it. 6.it renders §. V. Sixthly, This Doctrine is highly Injuriopu to ^tfrffcon- ^^«^'^^^ 7 fo^ ^^ renders them in a far worfe con-r likhn 'than dition, than the Devils in Hell. For thefe were tbeDeviis— fom^times in a Capacity to have flood, and do fuffer only for their own Guilt; whereas many Millions of Men are for ever tormented, accord- ing to them, for Adam's Sin, which they neither knew of, nor ever were acceflary to. It renders them worfe than the Beafts of the Field, of whom the Mafter requires no more than he is able to perform*, and if they be killed. Death to them is the end of Sorrow *, whereas Man is for ever Tor- mented, for not doing that which he neVer was ^Than fb£.able to do. It puts him into afar worfe conditi- ifrat ikesw/i- Oil than Pharaoh put the Jfraelites : for tho' he r/rriiiaraoh. y^ij-i^.j-i^i^i Straw froui them ; yet by much Labour and Pains they could have gotten it: But from Men they make God to with-hold all means of Sal- vation, fo that they can by no means attain it. Yea, they })lace Mankind in that condition, which Tanfaius,fo/v j-|-,c poets fcie^u of Tantalus^ who opprefled with condition. ^pj^-j,||-^ Hands in Water up to the Chin, yet can by no means reach it with his Tongue ; and being tormented with Hunger, hath Fruit hanging at his very cf aintixetfal anO fe>anttig Uteftt n? very Lips, yet fo as he can never lay hold on them with his Teeth ^ and thefe things are fo near him, not to nourifh him, but to torment him. So do thefe Men : They make the outward Creation of the Works of Providence, the Smitings of the Con- fcience, fufficient to Convince the Heathens of Sin, and fo to Condemn and Judge them^ but not at all to help them to Salvation. They make the Preach- ing of the Gofpcl, the Offer of Salvation by Chrill, the life of the Sacraments, of Prayer and good Works, fufficient to Condemn thofe they account Reprobates within the Church ^ ferving only to in- form them, to beget a feeming Faith, and vain Hope ^ yet becaufe of a fecret Impotency, which they had from their Infancy, all thefe are wholly ineffedual to bring them the lead flep towards Sal- vation ^ and do only contribute to render their Con- demnation the greater, and their Torments the more violent and intolerable. Having thus briefly Removed this falfe Doftrine, (which iiood in my way) becaufe they that are de- iirous, may fee it both Learnedly and Pioully Re- futed by many others \ I come to the Matter of our Propofition, which is ^ That God om of his wfinite Love^ who delight eth not in the Death of a Sinner^ hat that all jhonld live and he faved^ hath fent his only Be^ gotten Son into the World^ that whofoever believeth in him might he faved : Which alfo is again affirmed in the Sixth Propofition, in thefe words, Chrift then chrit\ tajied tafted Death for every Man^ of all kinds. Such is the ^^^l^ ^^^ Evidence of this Truth, delivered almoll wholly in ^'^'^^ the exprefs words of ScriptuTe, that it will not need much Probation. Alfo, becaufe our AiTertion herein is common with many others, who have both Earnellly and Soundly, according to tho Scripture, pleaded for this Vniverfal Redemption ^ I Ihall be the more brief in it, that I may come to that, which may fecm more Angularly and peculiarly ours. 1 3 §. VI. ii8. PROPOSITIONS V.&VI. §. VI. This Dodrinc of Vnlverfal Redemption^ or danpthf'' Clmfi's dying for all Men, is of it felf fo evident vniverfai, from thc Scripture-Teftimony, that there is fcarce 7hTDoarL^o\xndi any other Article of the Chriflian Faith, fo of Abfoiute frequently, fo plainly, and fo pofitively AfTerted. Reprobati- j^. |^ ^^^^^ ^^iich maketh the Preaching of Chrift to be truly termed the Gofpl, or an Annmcimon of Glad-Tidings to all. Thus the Angel declared the Birth and Coming of Chrift to the Shepherds to be, Luke 2. lo. Behold, I bring yon good Tidings of great Joy, which pall he to All People : He faith not, to a Few, Now if this Coming of Chrift, had not brought a pollibijity of Salvation to all, it ihould rachcr have been accounted. Bad Tidings of great Sorrov^ to moft People -, neither fliould the Angel have had reafbn to have fung, Teace on Earth, and sGoodlVUl towards Men, if the greateft part of Man- kind had been neceiTarily fhut out from receiving any benefit by it. How ftiould Chrift have fent out His to Preach the Gofpel to every Creature, Mark i(5. is^. (a very Comprehenfive Commiflion) that is, to every Son and Daughter of Mankind, without all Exception ? He commands them to Preach Salvation to all. Repentance and Remiffion of Sins to all'. Warning every one, and Exhorting every one, as Pad did, CoL TheGofpei 1.28. Now how could they have preached the is preached Gofpel to evcry Man, as became the Minifters of ii^r^^ Jefus Chrift, in much afTurance, if Salvation by that Gofpel had not been poflible to all ? What ! if ibme of thofe had asked them, or ftiould now ask any of thefe Dodors, who deny the Univerfality of Chrift's Death, and yet preached it to all promif- cuoully, Hath Chrift died for me ? How can they, with Confidence, give a certain Anfwcr to this Queftion ? If they give a Conditional Anfwer, as their Prin- ciple obligeth them, to do, and lay, If thou Repent^ Chrift^ hath died for fhee ', doth not the fame Quefti- ■ on ft in recur ? Hath Chrift died fir me, fo as to make m Kextemance pojfible to me f To this they can anfwer I ' ' • - upthingj "' ^.f {EinitJevfal anD ^amng ?LiQ!}t 119 nothings ualefs they run in a Circle : Whereas the Feet of thofe^ that bring the Glad Tidings af the Gofpel of Peacc^ are fliid to be Beam if id j ibr that tney preach the Commm Salvation^ Repentance unto All \ offering a Door of Mercy and Hope to All, through ^efiu Chrifi-, who gave himfelf a Ranfom for All. The Gofpel invites All: And certainly by the Gofpel Chrift intended not to deceive and delude the greater Part of Mankind, when he invites, and cryeth, faying ^ Come unto me^ all ye that are weary and heavy laden ^ and J will give you rejf. If All then, ought to feek afcer him, and to look for Salvation by him, he mull needs have imdQ.Salvation ^ojjlbh to All : For who is bound to feek after that, which is impoHible ? Certainly it w^ere a Mocking of Men, to bid them do fo. And fuch as deny, that by the Death of Chrift:, Salvation is made pjftble to all Aden^ do moft Biafphemoufly make God mock the World, in giving his Servants a Commiflion to Preach the that aifirmeth, ChrlJJ- not to He for All\ there are divers, thatpoli- tively and exprelly ailert. He did -^ as iTlm.i. i, 3, 4, 6^. / exhort therefore^ that firfi of all^ SHjrplicati' To Pray for q^^^^ Prayers^ hterccJJionSy and giving of Thanks^ be fhriji died ^^de for all Men^ &c. For this is good and acceptable for 4II— in the fi^ljt of God our Saviour^ who will have all Aden to he ja-ved^ and to come to the Knowledge of the Truth ^ Vpho gave himfelf a Ranfom for All^ to be tefiified in dne time. Except we will have the j^pofcle here to afTert quite another thing than he intended, there can be nothing more plain to confirm what we have afierted. And this Scripture doth well an^ fw^er to that manner of Arguing, which we have hitherto ufed: For, firll, the Apoftle here recom- mends them to Tray for all Men : And to obviate fuch an Obje^ftion, as if he had laid with our Ad- verfaries, Chrif; prayed not for the JVorldj neither wit- leth he m to pray for all ; becaiife he willeth not that all fioHld be faved^ but hath ordained many to be damned^ that he might jjjew forth his J^ftice in them ^ he ob' viates, 1 fay, fuch an Objedion, telling them, that — ^no w'^U it is good and acceptable in the fght of God^ who wiU \X%v2 ^^^"^^ ^^^ ^"^^^ ^^ ^^ /^w^. I deljre to know, what ■ * can be more exprelly aiflrmcd, or can any two Prq- politions be flatcd in terms more contradidtory,than thcfe two *, God willeth not fame to be faved ^ and God Tvilleth all Aden to be favcd^ or God will have no Man perifjj. If we believe the lad, as th^ Apo^le hath affirmed, the firll muH be dpflroyed ; feeing of contradictory Propolitions, the one being placed, the other is dellroyed- Whence (to conclude) he gives us a Reafon of his willingnefs, that all Men Jhould be fayed, in thefe words, Who gave himfelf \ a, Ranfom <5Df ainipetfat and fe^atting JiiQljt m ^ Ranfom for all \ as if he would have laid ; Since Chrift Died for all, fince he gave himfelf a Ranfom for all, therefore he will have all Men to be faved. This Chrift himfelf gives, as the Reafon of God's Love to the World, in thefe words: Johns- ^^* God fo loved the World^ that he gave his Only Begotten Bon^ that whofoever helieveth in him^jhoidd not perijhy hm have Ever Ufiing Life'^ compared with i John 4. p. This [whofoever'} is an Indefinite Term, from which no Man is excluded. From all which then I thus Argue : For whomfoever it is Lawful to Pray, to them Argument i. Salvation is Poflible : But it's lawful to Pray for every Individual Man in the whole World : Therefore Salvation is poflible unto them. I prove the Major Propofition thus ^ No Man is bound to pray for that which is im- Arg. 2. poflible to be attained : But every Man is bound and commanded to pray for all Men: Therefore it is not impoflible to be obtained. I prove alfo this Tro^ofition further, thus ^ No Man is bound to pray, but in Faith : Arg 5. But he that prayeth for that, which he judges (im- ply impoflible to be obtained, cannot pray in Faith: Therefore, &c. Again : That which God willeth, is not impoflible : Arg. 4. But God willeth all Men to be faved : Therefore it is not impoflible. And Laflrly ; Tliofe, for whom our Saviour gave himfelf a Arg. 5. Ranfom, to fuch Salvation is poflible : But our Saviour gave himfelf a Ranfom for all : Therefore Salvation is poflible. §. VIII. This is very pofitively afllrmed, Heh, 2. Proof i. p. in thefe words. But we fee Jefns^ who was made a little lower than the Angels^ for the fijfering of Veath^ crowned 122 PROPOSITIONS V.ScVL crowned with Glory and Honour^ that he by the Grac-e of God might tafte Death for every Man. He that v/ill but open his Eyes, may fee this Truth here aflerted : If he tafied Death for every Man^ then cer- tainly there is no Man for whom he did not tafte Death ^ then there is no Man, who may not be made a (harer of the benefit of it : For ht came not to condemn the World^ but that the World through him might be faved^ John 3.17. He came not to judge the World J but to fave the Worlds John 12.47. Where- biir Adver- 35, accordiug to the Dodrine of our Adverfaries, Dysrine of^^^ rather came to condemn the World, and a great pan j\i(\gQ jt ^ and not that it might be faved by him^ bei!!^%re.'^ or to fave it. For if he never came to bring Sal- erdainedfor vation to the greater part of Mankind, but that his KetS'^^' coming, tho' it could never do them good, yet ihall augment their Condemnation ^ from thence it neceflarily follows, that he came not of Intention to Save, but to Judge and Condemn the g^xatcr part of the World, contrary to his own exprefs Teftimony ^ and as the Apoftle Paul^ in the words above-cited, doth aflcrt Affirmatively, That God wil- leth the Salvation of all ^ fo doth the Apoftle Feter proof"?. alFert Negatively, That he willeth not the ferijlnng of any J 2 Pet. 3. 9. 71?^ Lord is not flack concerning his Promife^ oi fome Men count fiacknefs^ but ts long^ fuffering to as-war d^ not willing that any Jhould ferijh^ but that aUfljould come to repentance. And this is torrefpondent to that of the Prophet E^ekiel^ 33. \i. As I live J Jaith the Lordj I have no ^leafure in the death of the Wicked^ but that the Wicked turn from his way and live. If ic be fafe to believe God, and truft in him, wc muft not think, that he intends to cheat us by all thefe Expreffions through his Ser- vants \ but that he was in good earneft. And that this Will and Dcfire of his hath not taken cftecl, the bhme is on our parts, (as ftiall be after fpoken of ) which could not be, if we never were in any capacity of Salvation, or that Chrift had never ' ' ' ' died Cf aimuetfai anb sating iLJQljt U3 died for us ^ but letc us under an impoflibility of Salvation. What means all thofe carneft Invitations, all thofe ferious Expoflulations, all thofe regrettinii, Contemplations, wiierevvith the Holy Scriptures are full? As, Why wUlyc die, O Hoiife of Ifrael ! Why will ye not come unto me^ that ye might have Life F I have waited to he graciom unto yon : I have fought to gather you : J have knocked at the door of yonr Hearts : Is not your defirn^ion of your fives ? I have called all the day long. If Men, who are fo invited, be under no capacity of being faved, if Salvation be impof- iible unto them •, ihall we fuppofe God in this, to i>e no other, but like the Author of a Romance^^ or . Mailer of a Comedy^ who amufes and raifes the various Affections and PalTions of his Spectators, by divers and ilrange Accidents ;, fometimes ieadi^ig them in- to Hope, and fometimes into Defpair ^ all thofe Anions, in effecf, being but a raeer Illuiion, while he hath appointed, what the Conclulion of all fhaii be. Thirdly^ This Dodrine is abundantly confirmed prcofj. by* that of the Apoflle, i John i. 1,2. And if any Adan fin^ we have an Advocate with the Father^ J(^f^ Chrift the Righteous. And he is the Propitiation for ow Sins ^ and not for ours only^ but alfo for the Sins of the whole World. The way which our Adveriaries take jdvprfarhs to evite this Teff imony, is moll foolifli and ridi> conrm,nt up. culous : The IWerld-] here, fay they, ps the World oj^X'^Z^' Believers : For this Commentary, we have nothing world. but their own Ailcrtion, and fo while it manifeft- ly deflroys the Text, may be juflly rejeded. For, firil, let them fliew me, if they can, in all the Scripture, where the [_whole WorldJ, is taken for Believers only ^ I (hall jhew them, where it is many times taken for the quite contrary j as. The World knows me not : The World receives me not : J am not vf this World: Behdes all thefe Scriptures, Rfalrn 17. 14. 7/^/. 13. 1 1. Mat.i^.-j. John^.q. &:S.26. & 12. 19.&: 14. 17. & 15. 18, 19. & 17. 14. & 18.20. 1 Orr, 124 PROPOSITIONS V. ^'VI. 1 Or. I. 21. & 2. 12. & <^. 2. Gal.6.i^» James i.ij. 2 Pet. 2. 2p. I John 2. I 5. & 3. I .&: 4. 4, 5. and ma- ny more. Secondly ^ The Apoftle, in this very place, contra-diftinguifheth thQlVorUfrom theSaims^ thus^ j4ad not far ours only^ hut for the Sins of the whole World: What means the Apollle by [Purs'] here ? Is not that the Sins of Believers ? Was not he one of thole Believers? And was not this an univerfal Epiflle, written to all the Saints, that then were ? So that, according to thefe Men's Comment, there fnould be a very imneceHary and foolifh Redundancy in the A- poflle's words \ as if he had faid, He is a Propitia- t'ion not only for the Sins of all Believers^ but for the Sins of all Belie^^ers : Is not this to make the Apo- ftle's words void of good fenfe ? Let them fliew us, where-ever there is fuch a manner of fpeaking in all die Scripture ^ where any of the Penmen firfl name the Believers in Concreto with themfelvcs, and then contra-diitlnguiih them from fome other whole World of Believers? That [whole WorW] if it be of Believers, mufl not be the World w;e live in. But we need no better Interpreter for the Apoflle, than liimfelf^ who ufes the very fame Expreflion and phrafe, in the fame Epiille, c. 5. 19. faying IV e know that we are of God^ and the whole World lieth in M^ickednefs : There cannot be found in all the Scrip- ture, two places which run more parallel ^ feeing in both, the fame Apoflle, in the fame Epiille, to the fame Perfons.^ contra-diftinguifheth himfelf, and the Saints to whom he writes, from the whole World ^ which, according to thefe Men's Commen- tary, ought to be under flood of Believers : As if John had faid. We know particular Believers are of Godj but the whole World of Believers lieth in Wickednefs. What abfurd wrefling of Scripture were this? And yet it may be as well pleaded for, as the other ^ for they differ not at all. Seeing then that the A- poflle John tells us plainly, That Chrifl not only died for him, and for the Saints, and Members of the a)C 125 the Church of God, to whom he wrote •, but for the whole World : Let us then hold it for a certain and undoubted Truth, notwithitanding the Cavils of fuch as oppofe. This might alfb be proved from many more Scripture-Teilimonies, if it were at this rcaron needful. All the Fathers^ fo called, and DoEiors of the Church, for the firft Four Centuries, preached this Dodrine ^ according to which they boldly held forth the Gofpel of Chrift, and Efficacy of r&^ Hra- his Death ; inviting and in treating the Heathens to fjJ^/^/Z come and be Partakers of the Benefits of it •, (hew- vathn^none ing them, how there was a Door open for them ll^^^'o^ All to be faved, through Jeftis Chrilt ^ not telling nation, them, that God had Predeftinated any of them to Damnation, or had made Salvation impoflible to them, by with-holding Power and Grace, rqc^- lary to believe, from them. But of many of their Sayings, which might be alledged, 1 fliall only in- ftance a few. AHgHfilne^ on the 95th Pfalm^ iaith, " The Blood p^-g^r . '' of Chrift is of fo great Worth, that it is of no " lefs value than the whole World. ^//o/'S Frofyer ad Gall. c. 9. " The Redeemer of the d^^o^ Ini " World gave his Blood for the World, and the ]l'^'^''^^ '' World would not be Redeemed, becaufe the [^hurch^thai *' Darknefs did not receive the Light. He that chrift died " faith, the Saviour was not Crucified for the Re- ^"^ *^ * *' demption of the whole World, looks not to the " vertueof the Sacrament, but to the part of In- " fidels ^ fince the Blood of our Lord Jefus Chrill " is the Price of the whole World ^ from which '' Redemption they are Strangers, who either de- " lighting in their Captivity would not be Redeem- '^ ed, or after they were Redeemed, returned to '^ the fame Servitude. The fame Profper^ in his anfwer to Flncemiti5*% firfl Objcdion : " Seeing therefore becaufe of one " common, Nature, and caufe in Truth, underta- ^^ ken cc a 126 PROPOSITIONS V. &:VI. '■'■ kcti by our Lord, all are rightly faid to be Re- *^ dccrned , and ncverthelefs, all are not brought *^ out of Captivity : The property of Redempti- " on, without doubt, belongeth to thofe, from *' Vv'hom the Prince of this World is lliut out, and *^ now are not VelTels of the Devil, but Members '^ of ChriH ^ whofe Death was fo beitowed upon " xMankind, that it belonged to the Redemption * of fuch, who were not to be regenerated. But lb, that which was done by the Example of one, for all, might, by a lingular Myllery, be celebrated in every one. For the Cup of Immortality, which *' which is made up of our Infirmity and the Di- *^ vine Power, hath indeed that in it, v/hich may " Profit all j but if it be not Drank, it doth not ^' Heal. The Author de vocat. Gentium^ lib. ir. cap. 6*. *' There is no caufe to doubt, but that our Lord *' Jefus Chrill died for Sinners and wicked Men •, *' and if there can be any found, who may be laid " not to be of this Number, Chrift hath not died " for all ^ he made himfelf a Redeemer for the ■ '^ whole World. Chryfoftom on "johrt i. "If he Inlightens '^ every Man coming into the World \ How " comes it, that fo many Men remain with- " out Light ? For all do not fo much as acknow- " ledge Chrifl:-, How then doth hejnlighten every " Man ? He illuminates indeed fo far as in him is; " but if any of their own accord, doling the Eyes " of their Mind, will not direct their Eyes unto The Caufe " ^^^ Beams of this Light \ the caufe that they ^fr^r/I/^ " remain in Darknefs, is not from the Nature of UDarkn.fs. u j-|^^ Light, but through their own Malignity ; " who willingly have rendred thcmfclvcs unworthy " of fo great a Gift: But, why believed they not? " Bccaufe they would not : Chrifl did iiis part. The u4reLuc?7/ia-,i Synods held about the Year 4.00, ^^ Pronounced him accurfed, who fhould " fay, ** fay, thac Ghrilt hath not died for ally or thaE " he would not have all Men to be faved. jimbr, on Pfal. 1 1 8. Serm.S, " The MyflicarSon of *' Righteoufnefs is arifen to all v he came to all ; he '^ fullered for all *, and role again for all : And there- " fore he fuffered, that he might take away the Sin of ^^ the World : But if any one believe not in Chrill, " he Robs himfelf of this general Benefit, even as " if one by clofing the Windows, fliould hold out " the Swn-Beams ^ the Sun is not therefore not a- ^-fe? ^^n- " rifen to all, becaufe fuch a one hath fo robbed out',"'^^^ '^ himfelf of its heat : But the Sun keeps its Pre- *^^ "rogative*, it is fuch a ones Imprudence, that he *' fhuts himfelf out from the common Benefit of '^ the Light. The fame Man in his 1 1 th Book of Cain and u4belj cap. 13. faith; "Therefore he brought un- " to All the means of Health; that whofoever " fliould Perifli, may afcribe to himfelf the caufes '^ of his Death, who would not be cured, when '^ he had the Remedy, by which he might have '^ efcaped. §. IX. Seeing then, that this Doftrine of the Univeriality of Chriffc's Death is fo certain and-^'rV agreeable to the Scripture-Teftimony, and to the ^ fenfe of the purefl: Antiquity; it may be wonder- ed, how lb many, fome whereof have been efleem* ed not only Learned, but alfo Pious, have been capable to fall into fo grofs and flrange an Erroi\ But the caufe of this doth evidently appear, in that the Way and Method, by which the Virtue and Efficacy of his Death is communicated to all Men, hath not been rightly underftood, or, indeed hath been crroneonfly Affirmed.The PcUgians^arm- Peiaglar* bing all to Man's Will and Nature, denied Man ^"'"''' to have any Seed of Sin conveighed to him from Adam. And the Semi-Pelagians making Grace as a Gift following upon Mans Merit, or Right im-- proving of his Nature ; according to their known Principle, 128 PROPOSITIONS V..^Vl. Principle, Facleml quod in fe eft^ Dens non denegat gratiam. . This gave Angufilnej Profper^ and fome others occafion, labouring, in oppolicion to thefe Opini* ons, to magnifie the Grace of God, and paint ouc the Corruptions of Man's Nature (as the Fro\^erb is, of thofe that feek to make ilraight a crooked faulTTnto Stick) to incline to the other extream. So alfo by fome.mt- the Refomiers, Luther^ and others, finding among ^thf' Muhor Other Errors, the Ilrange Expreflions ufed by fome of ^ Sin. the Popifh Scholailicks, concerning Free-Will, and how much the tendency of their Principles is to exalt Man's Nature, and leflen God's Grace ^ ha- ving all thofe Sayings of AHgitftine^ and others, for a Pattern, through the like Miftake run upon the fime extream: Tho' afterwards the L^theransy feeing how far Calvin and his Followers drove this matter, (who, as a Man of fubtile and profound Judgment, fore-feeing where it would Land, re- folved above-board to aflert, that God had de- creed the means as well as the end, and therefore had ordained Men. to Sin, and excites them there- to J which he labours earnellly to defend) and that there was no avoiding the making of God the Author of Sin ^ thereby received occafion to dif- cern the falfity of this Dodrine, and difclaimed it •, as appears by the latter Writings of Mdancthon^ tpi/i. Hijf. and the Momfelganenjian Conference, w-here Liwas ^^S^'-^^^^^^ Ofmider^ one of the Collocutors, terms \iIm^iom\ i6A.d,, cap*, calls it a making God the Author of Sln'^ and a hor- P' rid and horrible Blafphemy. Yet, becaufe none of thofe who have aflerted this Univerfal Redcmpii- on, fince the Reformation, have given a clear, di- ftincl and fatisfadory Teltimony, how it is com- municated to all, and fb have fallen fliort of fully declaring the Perfedion of the Gofpel Difpenfa-' tion : others have been thereby the more flrength- ned in their Errors : Which 1 ihall iilultrate by one fmgular Example. The The Arminians and other Aflertors of UniveiHil Grace, life this, asachief Argnmefit. That which every Man is hound to believe^ is true : But every Adan is bound to believe that Chrifi died for him : Therefore^ &C. Of this Argument the other Party deny the AC- fumption, faying ; That they^ who never heard of Chr/f-j are not obliged to believe in him ^ and feeing the RemonllraTits (as they are commonly caljcd; Remon-^ do generally themfelves acknowledge^ that withoM the ^J,''^^'^^/g^^^^^ vHtward knf\wledge of Chrifi there ts no Salvation *, ens the pre- that gives the other Party yet a ftronger Argu- ^^^^^^^^^^^^^ ment for their precife Decree of Reprobation, ^/^n. For^ lay they, feeing we all fee really^ and in effeEh^ that God hath with-held from many Generations^ and yet from many Nations^ that Knowledge which is abfo-^ littely needful to Salvation^ and fo hath rendered it (imply imfo]jible unto them ; Why may he not as well with'hold the Grace neceffary to make a faving Appli;- cation of that Knowledge^ where it is preached. ^ For there is no ground to fay^ That this were Lajufiice in God^ or Vartiality^ more than his leaving thofe others in utter Ignorance'^ the one being but a with-holding Grace to apprehend the ObjeEi of Faith ^ the other a with-dr awing the Object it fclf For anfwer to this^ they are forced to draw a Conclulion from their former Hypothefsj of Chrifi dying for all, and God's Mercy and JuHice, faying, That if thefe Fleathens, who live in thefe remote places^ where the outward Knowledge of Chrifi is nvt^ did improve thf^t common Knowledge they have^ to whom the outward. Creation is for an Obje^ of Faith ^ by which they may gather^ that there is a God^ then the Lord wouldj by foyne Providence^ cither feftd an Angel to tell them of Chrifij or convey the Scriptures to them^ or bring them fome way to an opportu?7lty to meet with fuch^ as 7Jiight inform them. Which, as it gives always too .xniich to the Power and Strength of iMaa's Will M K and 130 PROPOSITIONS V. & VI. ~ ' ■■ ■ - • t ■ ■ and Nature, and favours a little of Soclmanifm and PeUgianifm^ or atlcall oi Semi-Velagiamfm'^ fo^ fince it is only built upon probable Conjedlures,^ neither hath it evidence enough to convince any, ftrongly tainted with the other Dodrine; nor yet doth it make the equity and wonderful Har- mony of God's Mercy and Jullice to wards ^//, fo ma- nifell to the Underllanding. So that I have oftea obferved, that thefe Affertors of Univerfal Grace, did far more pithily and foongly overturn the falfe Dodrine of their Adverlaries, than they did eilablifh and confirm the Truth and Certainty of their own. And tho' they have proof fufficient from the holy Scriptures to confirm theUniveria- licy of Chrift's Death, and that none are precife- i^one by an ly, by auy irrevocable Decree, excluded from ^jD€^refe!c' Salvatiou ^ yet I find when they are prcflcd, in the eluded from rcfpects above-mentioncd, to fliew how God hath Salvation. ^^ f^^. equally extended the Capadty to partake of the Benefit of Chrift's Death unto all, as to communicate unto them a fufficient way of fo do- ing, they are fomewhat in a ftrait, and are put more to give us their Conjedures, from the cer- tainty of the former prefuppofed Truth, to wit, ( that bccaufe Chrill hath certainly died foV all, and God hath not rendred Salvation impoffible to any, therefore there mufl be fome way or other, by which they may be faved, which mufl be by improving fome common Grace, or by gathering from the Works of Creation and Providence) than by really demonflrating, by convincing and ij^iritual Arguments, what that way is. §. X. It falls out then, that as Darknefs, and the great Apoftafy, came not upon the Chrillian World all at once, but by fevcral Degrees, one thing making way for another ;, until that thick and grofs Vail came to be overfprcad, wherewith the Na- tions were fb blindly covered, from the fevemh and eighth^ until the fixtce?nh Cmtitry j even as the , S)l mniwtM and &atjf ng %izt^U 1 3 1 the Darknefs of the Night comes not upon the outward Creation at once, but by degrees, ac- cording as the Sun declines in each Horizon ^ fo neither did that full and clear Light and Know- ledge of the glorious Difpenfation of the Gofpel of Chrift, appear all at once ^ the work of the firft Witnefles being more to teftifie againft, and dif- cover the Abufes of the ApoHafy, than to efta- bliih the Truth in Purity. He that comes to build a new City, mull firil remove the old Rubbifh, before he can fee to lay a new Foundation j and he that comes to a Houfe greatly Polluted, and full of Dirt, will firft fweep away and remove the Filth, before he put up his own good and new Furniture. The dawning of the Day difpels the Darknefs, and makes us fee the things that are moft Confpicuous-, but the diflind difcovering and dilcerning of things, fo as to make a certain and perfed Obfervation, is referved for the arifing of the Sun, and its Ihixiing in full Brightnefs. And we can, from a certain Experience, boldly affirm, that the not waiting for this, but building among, yea, and with the eld Popijij Rahhlfli ^ and fetting up, before a full Purgation, hath been to moit Protellants, the foundation of many a Miftake, and an occafion of unfpeakable Hurt. Therefore the Lord God, who, as he feeth meet, JuUDi/t^e- doth communicate and make known to Man, the ry of the , more full, evident and perfed Knowledge of hisp'{^/J [f cverlalling Truth, hath been pleafed to vqCqvvq this our Age* the more full Difcovery of this glorious and Evan- gelical Difpenfation, to this our Age*, albeit di- vers Teftimonies have thereunto been born by fome noted Men in feveral Ages, as fhall here- after appear. And for the greater Augmentation of the Glory of his Grace, that no Man might have whereof to boafl, he hath raifed up a f^w defplcahle a?id illiterate AUn -^ and for the moll: part Mechmicks^ to be the Difpcnfers of it;> by which K 2 Gofpel, 132 PROPOSITIONS V.&VI. Gofpel^ all the Scriiples,Doubts, Hefitations and Ob- jcdioiis, above-mentioned, are eafily and evidencly anfvvered ^ and the Juftice,as well as Mercy of God, according to their divine and heavenly Harmony, are exhibited, eltablifhed and confirmed. Accord- ing to which certain Light and Gofpel, as the knowledge thereof hath been manifefled to iis, by the Revelation of Jefus Chrill in us^ fortified by our own fenfible Experience, and fealed by the Tellimony of the Spirit in our Hearts \ we can confidently affirm, and clearly evince, according to the Teftimony of the Holy Scriptures, the fol- lowing Points : Propofi- §. XI. F/V/ ; 7"W God^ who out of his infinite tion I. Love, fent his Son, the Lord Jefus Chrifl, into the World,who tafted Death for every Man, hath gi- 'ven to every Mm^ whether Jew or Gentile^ Turk or Scythian^ Indian or Barbarian^ of whatfbevcr Na- ^ djj/ of XAon^ Country or Place, a certain day or time of all, Vijnation^ during -which day or time^ it ts pojjibie jor them to he favedy and to partake of the Fruit oj ChrijFs Death. Prop. II. Secondly ^ That for this end God hath communica' ted and given mto every Man a Meafitre of the A Meafure j^j^i^f. ^j: ^^ ^y^^ 5^^^ ^ Meafure of Grace ^ or a Mea- ^/ L/^fef "'^;rc of the Spirit ^ which the Scripture expreiTes by feveral Names*, as fometimes of the Seed of the Kingdom^ Matth. 13. 18,19. The Light that makes all things manifeflj Eph. 5. 13. The Word of Godj Rom. ID. 18. or Manifefiation of the Spirit given to profit withal^ 1 Cor. 12. 7. A Talent^ Matth. 25. 15. a little Leaven^ Matth. 13.33. The Go fpel preached in every Creature^ Col. i. 23. Prop. Ill Thirdly j 71?^^ God^ in and by this Light and Seed^ invitesj calls^ exhorts and firives with every JlLan^ in God\( Sal- order to fave him \ which, as it is received and ZriT''' ^^^^ rcfiltcd, works tlie Salvation of ^-z//, even of ^hr'iitu ^ tliofc who are ignorant of the Death and Suffer- 'i''^ ingsof Chrift, d,i\d of Mat?i'% Fall, both by bring- ing flPf (Entmtfat anti catling %is^t 133 ing them to a fenfe of their own Mlfery^ and to be fharers in the Sufferings of Chrift inwardly^ and by making them partakers of hisRefurredion, in becoming Holy, Pure and Righteous, and re- covered out of their Sins. By which alfo are faved they that have the knowledge of Chrifl outward- ly, in that it opens their Underflanding, rightly to ufe and apply the things delivered in the Scrip- tures, and to receive the faving ufe of them : But that this may be refifled and rejected in hoth^ in which then God is [aid to he refined and prejfed down^ and Chrifl to be again Crncified^ and put to open Shame^ in and among Men, And tothofe, as thus refill and refufe him, he becomes their Condemnation. Firft then ^ according to this Doftrine, the Mer- confequen- cy of God is excellently well exhibited^ in that none ^'^ ^• are neceflarily fhut out from Salvation ^ and his Juftice is demonllrated, in that he condemns none, but fuch, to whom he really made offer of Salva- tion \ affording them the means fufficient there- unto. Secondly \ This Dodrine, if well weighed, will conf. 2. DC found to be the Foundation of Chriflianity^ Salva- tion and Aflptrame, Thirdly j It agrees and anfvvers with the whole conC ^ Tenor of the Gofpel Fromifes and Threats^ and with the Nature of the Minifiry of Chrifl^ according to which, the Gofpel, Salvation, Repentance, is com- manded to be preached to every Creature, with- out refpect of Nations, Kindreds, Families or Tongues. Fourthly ^ It magnifies and commends the Merits conf. 4. and Death of Chrifl^ in that it not only accounts them fufficient tofave all ^ but declares them to be brought fo nigh unto ail, as thereby to be put into the nearell capacity of Salvation. Fifthly ^ It exalts above all^ the Grace of Godj to conf. 5. which it attributeth all good, even the leafl: and rmalleft Actions that are fo ^ afcribing thereunto, K 3 not 134 PROPOSITIONS V. &VL not only the firfl Beginnings and Motions of Good, but alfo the whole Converiion and Salvation of the Soul. Conf. 6. sixthly J It contradiEls^ overturns^ and enervates the falfe Doftrine of the Pelagians, Semi-Pelagians, Soci- nians, and others^ who exalt the Light of Nature, the Liberty of Man's Will; in that it wholly ex- cludes the Natural Man from having any place or portion in his own Salvation, by any ading, mo- ving, or working of his own, until he be firft quickned, raifed up, and adcd by God's Spirit. Conf. 7. Seventhly; ^4s it makes the whole Salvation of Man folely and alone to defend itpon God *, fo it makes his Condemnation wholly^ and in every reffect^ to be of him- felf'^ in that he refufed, and refilled fomewhat, that from God wreflled and ilrove in his Heart; and forces him to acknowledge God's jull Judgment, in rejeding and forfaking of him. Conr. 8. Eighthly; It takes away ail ground of Deffair -^ m * that it gives every one Caufe^of Hope, and cer- tain Allurance, that they may be iaved : Neither doth feed any in Security^ in that none are certain, how foon their day may expire : And therefore it is a conilant Incitement and Provocation, and live- ly Incouragement to every Man, to forfake Evil, and clofe with that which is Good. ConC ^, Ninthly ; It wondcrfdly commends 06 well the Cer-* I tainty of the Chriftian Religion amo77g Infidels, 06 it rnanifejls its own l^erity to all'^ in that it's confirmed and eltablilhed by the Experience of all Men : See- ing there was never yet a Man found, in any place of the Earth, however Barbarous and Wild, but hath acknowledged, tiiat at fome time or other, left or more, he hath found fomewhat in his Heart, reproving him for fome things Evil, which he hath done ; threatning a certain Horror, if he continued in them ; as alfo proniiling and communicating a certain Peace and Sv/cetnefs, as he hath given way CO it, and not reiiited it. Tenthly, Tenthly ; it wonderfully Jheweth the excellent Wifdom ^^^^ ^^ of Godj by which he. hath made the Means of Sal- vation fo llniverf^Land Comprehenfrve, that it is not needful to recur to thqfe miraculous and flrange Ways^ feeing, according to this moft: true Dp- drine, the Gofpel reacheth All, of whatfoever CQa- dition, Age, or Nation. Eleventhly ; It is really and ejfeEiively^ tho' not in cjnf. n. fo many Words, yet by Deeds, efiablipjed and con- firmed by all the Preachers^ Fromulgators^ and Doctors of the Chrifliau Religion, that ever rvere^ or now are, even by thofe that otherways in their Judgment oppofe this DoUrine \ in that they all, whatever they have httw^ or are, or whatfoever People, Place or Coun- try they come to, do preach to the People, and to every Individual among them, that they may be laved; intrcating and defiring them to believe in Chrift, who hath died for them. So that, what they deny m the general/ they acknowledge of every particular; there being no Man to whom they do not preach, in order to Salvation ; telling him, Jefus Chrifl calls and wills him to believe and be faved'^ and that if he refufe, he Ihall therefore be condemned, and that his Condem.nation is of , himfelf Sucli is the Evidence and Virtue of Truth, that it conllrains its Adverfaries, even againfl their wills, to plead for it. Laflly; According to this Doftrine, the former conf. 12, Argument ufed by the Anninians^ and evieed by the Caluinifls^ concerning every Man's being bound to believe, that Chrift d^ed for him^ is, by altering the Aflumption, rendered Invincible \ thus. That which every Man is bound to believe^ is true : But e'vcry Ma j is bound to believe^ that God is mer^ cipil unto him : Therefore^ (Scc, This Aflumption no Man can deny, ^Qt'm'^ His Mercies are faid to be over all his Works. ^ And herein the Scripture ;every way declares the Mercy • K 4 of 1^6 PROPOSITIONS V.&VL of God to be, ia that he iivites and calls Sinners to Repentance, and hath opened a Way of Salva- tion for .them : So' that, tho' thoTt Men be not bound to believe the H'lfiory of Chrift's Death a?td Fajfon^ who never came to know of it; yet they are bound to believe, that God will be merciful to them, if they follow his ways ; and that he is merciful unto them, ia that he reproves them for Evil, and incourages them to Good. Neither ought ourAdver- ap^y fvjan to believe, that God is unmerciful to M^rc'ifuT' him, or that he hath from the beginning ordained jjfenwn iiim to come into the World, that he might be '^s ^'^^' j^fj- j-Q j-jjg Q,^^ £yjl Inclinations, and fo do wick- edly, as a Means appointed by God, to bring him to Eternal Damnation ; which, were it true, as our Adveriliries affirm it to be of many Thoufands, I fee no reafon, why a Man might not believe ; for certainly a Man may believe the Truth. As it maniteilly appears, from the thing it felf, that thcfc good and excellent Confequences follovv^^ iiorji the Belief of this Doctrine \ fo from the Pro- bation of them, it will yet more evidently appear. To wbich,before I come, it is requilit to fpeak fome- what concerning the State of the Controverlle, which w'ilj bring great Light to the matter. For, from the not right under Handing' of a matter under de- Abate, fometimes both Arguments on the one hand, and Objections on the other, are brought, which do no way hit the Cafe; and hereby alfo our Senfe .liid Judgment therein will be more fully under- ftooci and opened. eft.i. ' §. Xil. Firll: then, by this Day and Time of TI- fuulon^ which v/e fay God gives unto all, during !>nhe'''-'"^ which tliey may be laved, we do not under ft and the "^u-f ^''^whde time of ez^ery Man's Life'^ tho' to fome it may be extended even to the very Hour of Death, as vv'e fee in the example of tiie Thief converted upon th.c Crofs : Bur, fnch a Seafony at leaftj ai fuffuientiy exo?2era>ith God of every Mans Ondemnation j which ■ • to apf anntuetfat an& S>at){ng jUgSt. 137 to fbme may be fooner, and to others later, ac- cording as the Lord in his Wifdom fees meet. So that many Men may out-live this Day, after ^'f^^^/'^'/y which there may be no poffibiiity of Salvation to Th^DayoT them, and God juftly fufters them to be hardned, ^^^'^ v^fi- as a jufl Puui/hment of their Unbelief, and even raifes them up, as Inflruments of Wrath, and makes them a Scourge one againfl another. Whence, to Men in this Condition, may be fitly applied thofe Scriptures, which are abufed to prove, that God incites Men necejfarily to fin : This is notably ex- prefs'd by the Apoftle, Rom. i. from verfe 17, to the end -^ but eipecially verfe 28. ^nd even a^ they did not like to retain God in their knowledge^ God gave them m to a Reprobate Mind^ to do thofe things which are not convenient. That many may out-live this Day of God's GraciousVilitation unto them,is fhewn by the Example of Efau^ Heh. 1 2. 16, 17. who fold his Birth-right ^ fo he had it once, and was capable to have kept it ^ but afterwards, vv^hen he would have inherited the Blefling, he was rejected. This appears alfo by Chrifl's weeping over Jentfalem^ Luke 19.42. laying, If thou hadfl known in this thy day^ the things that belono- unto thy Feace^ bm now they are hid fi'om thine Eyes : Which plainly imports, a time when they might have known them, which now was removed from them, tho' they were yet alive ', but of this more fhall be fa id hereafter. §. Xlil. Secondly, By this Seed^ Grace^ and Word &VL called Chrifi^ i. e. that in which Chriil is, and from which he is never feparated. §. XVI. Sixthly^ It will manifeflly appear, by what is above-faid, that we under ft and not this Di- vine Trine if le to be any fart of Man's Nature y nor yet to he any Reliqites of any goody which Adam loft by his Fall-^ in that we make it a diflind feparate thing from Man's Soul, and all the Faculties of it: Yet fuch is the Malice of our Adveriaries, that they ceafe not fometimes to Calumniate us, as if we preached up a natural Light, or the Light of Man's natural Confcience. Next, There are that lean to the Dodrine of Socinm and Felagius^ who perfwadc thcmfelves, through millake, and out of no ill defign to Injure us, as if this which we Preach up, were fome natural Power and Fa- culty of the Soul, and that we only differ in the wording of it, and not in the thing it felf : where- as there can be no greater dillerence, than is be- 7he Facui- twixt US in that matter : for we certainly know, tiescfMans that this Lights of which we fpeak, is not only j^eafaru difliaft, but of a different Nature from the Soul of Man, and its Faculties. Indeed that Man, as he i§ a rational Creature, hath Reafon as a natural Faculty of his Soul, by which he can difcern things that are Rational, we deny not ;, for this is a property natur,al and ellential to him, by which he can know and learn many Arts and Sciences^ beyond what any other Animal can do, by the mcer animal Principle. Neither do we deny, but by this rational Principle, Man may apprehend in his Brain, and in the Notion, a Knowledge ot God, and fpiritual things: yet, that not being the right Organ, as in the Second Propofition hath more at length been fignified, it cannot*^ profit Anti-cbrift him towards Salv^ation ^ but rather hindreth^ and piJ^of^cTd. indeed the great caufe of the Apoflacy hath been, that Man hath fought to fathom the things of God, in and by this natural and rational Principle, and <3Df timnerfat anP fe^amng HigSt^ 145 and to build up a Religion in ic, negleding and over-looking this Principle and Seed of God in the Hearty fo that herein, in the moi]: Univerfal and Gatholick Senfe, hath Anti-Chrift in every Man fet up himfelf] and fitteth in the Temple of Gud^ as Cody and above every thi??^^ that is called God. For^ Men being the Temple of the Holy Ghof^ as faith the Apoille, I Cor. 3. i5. when the rational Princi- ple fets it felf up there above the Seed of God, to reign and rule as a Prince in Spiritual Things, while the Holy Seed is woanded and bruifed^ there is Anti-Chrift in every Man^ or fomevvhat exhalted above and againll Chrill. NevertlTelefs, v/e do not hereby affirm, as if Man had received his Reafon to no purpofe, or to be of no fervice unto him, in no wife : We look upon Reafon as fit to order and rule Man in things Natural. For ^,^ ^^^^^ as God gave two great Lights to rule the outward ught, and . World, 'the Sun and Moon ^ the greater Light to }f,:^'^lnhZ rule the Day, and tlie leller Light to rule the guiymd. Night: fo hath h^ given Man the Light of his Son, a Spiritual Divine Light, to rule him in things Spiritual ^ and the Light of Reafon, to rule him in things Natural. And even as the Moon borrows her Light from the Sun, fo ought Men (if they would be rightly and comfortably order- ed in natural things) to have their Reafon inlight- ned by this Divine and Pure Light. Which in- lightned Reafon, in thofe that obey and follow this true Light, we confefs may be ufcful to Man, even in ipiritual Things, as it is fiiil fubfervient, and fubjeifl to the other ^ even as the animal life in Man, regulated and ordered by his Reafon, helps him in going about things that are rational. We do further righcly diftinguifli this from Man's natural Confcience ^ for Confcience being that in ]i;^iJJ£;l, Man which arifeth from the natural Faculties of^-^i from Man's Soul, nTiy be defiled and corrupted : it is ^f/2rf'i!^ faid exprefly of the Imoare, Tit. i. 15. That -even JucJ'^' "^' ^ L ' their 1^6 PROPOSITIONS V.& VL their Mind md Confcience is defiled. But this Light can never be corrupted, nor defiled ^ neither did it ever confent to Evil or Wickednefs in any^ for it is laid expreily, that it makes all tlmigs manifeft that are reproveable^ Eph. 5. 13. and fo is a faithful Witnefs for God, againft every Unrighteoufnefs in ^^ . Man. Now Confcience^ to define it truly, comes defied. f rom [^ Confcire ] and is that Knowledge^ which arifeth in Man's Hearty from what agrceth^ contradid:eth^ or is contrary to any thing believed by him ^ whereby he becomes Con fc ions to himfelf that he tranfgreffeth^ by doing that, which he is perfwaded he ou^ht not to do. So that the Mind being once blinded^ or defiled with a wrong Belief, there arifeth a Confcience from that Be- lief, which troubles him, when he goes againft it. Example of As for Example : A Tnrk who hath po^sfled himfelf ♦ Turk. Yvith a falfe Belief, that it is unlawful for him to drink Wine^ if he do it, his Confcience fmites him for it : But tho' he keep many Concubines, his Con- fcience troubles him not ^ becaufe his Judgment is already defiled with a falfe Opinion, that it is law- ful for him to do the one, and unlawful to do the other. Whereas if the Light of Chrift in him were minded, it would reprove him, not only for committing Fornication *, but alfo, as he became obedient thereunto, inform him that Mahomet was an Impofior ; as well as Socrates was informed by it, in his day, of the Falfity of the Heathen's Gods. Erampie of So, if z Papifi eat Flefh in Lent^ or be not dili- a Papift. gent enough in Adoration of Saints and Images, or if he Ihould contemn Images, his Confcience would fmitehimfor it; becaufe his Judgment is already blinded with a falfe Belief concerning thefe things: Whereas the Light of Chrift never confented to any of thofe Abominations. Thus then Man's na- tural Confcience is fufficiently diftinguifhed from it^ for Confcience followeth the Jixigment, doth not inform it ^ but this Light, as it is received, removes €)f (iininerfat anti ^aufng nigl^t. 147 removes the blindnefs of the Judgment, opens the Under/landings and redifics both the Judgment and Gonfcience. So we confefs alfb, that Confci- ence k an excellent thing, where it is rightly in- formed and inllghtned: Wherefore fome of us^.^^^^^^^^^ have fitly compared it to the Lanthorn, and the tlktrnzQ Light of Ghrift to a Candle : A Lan thorn is ufe- ^^"^^J^^J^ ful, when a clear Candle burns and fliines in it *, 'Itn/'^lkT^^ but othervvife of no ufe. To the Light of Chrifl ^'fi^f ^/ then, in the Confcience, and not to Man's natu- candie. ral Confcience, it Is, that we continually commend Men^ this, not that, is it which we preach up, and direft People to, as to a molt certain Guide unto Life Eternal. Laftly^ This Light ^ Seed^ &c. appears to be no Power or natural Faculty of Man's' Mind ^ becaufe a Man that's in his Health, can, when he pleafes, ftir up, move and exercife the Faculties of his Soul i he is abfolute Mailer of them ; and except there be fome natural Caufe or Impediment in the way, he can ufe them at his pleaiure : But this Light £ind Seed of God in Man he cannot move and flir up when he pleafeth ; but it moves, blows, and Urives with Man, as the Lord feeth meet. For, tho' there be a poflibility of Salvati- on to every Man, during the day of his Vilitation -, yet cannot a Man, at any time, when he pleafeth, or hath fome ^^w'i^ of his Mifery^ flir up that The u^ait- Light and Grace, fo as to procure to himfelf ten- ^J^JJ^'J ^^^ dernefs of Heart ^ but he mull wait for it : which theUghund comes upon all, at certain times and feafons, ^'■''^^' wherein it works powerfully upon the Soul, mightily tenders it, and breaks it ^ at which time, if Man relifl it not, butclofes with it, he comes to know Salvation by it. Even as the Lake of Be- thefda did not Cure all thofe, that waflied in it j but fuchouly, as waflied firit, afcer the Angel had moved upon the Waters-, fo God moves in Love to Mankind, in this Seed in his Heart, at fome L 2 fingular "r 8 PROPOSITIONS V. & V[. lingular times, fctcing liis Siiis in order before him, and ferioiiily inviting him to Repentance, offering to him remiffioii of Sins and Salvation ;, which, if Man accept of, he may be faved. Now there is no Man alive, and I am confident there fhall be none to whom this Paper fhail come, who, if they will deal faichfully and honeflly with their own Hearts, will not be forced to acknowledge, but they have been fenlible of this in fome meafure, lefs or more ^ which is a thing, that. Man cannot bring upon him- fclt\ with all his Pains and Induflry. This then, O xMan and Woman ! is the day of God's graci- ous Vifitation to thy Soul, which thou flialt be happy for ever, if thou refill not. This is the day of the Lord, which, as Chriil faith, /V like Mit. -4- "^' ■/■/:?;? Li(^r2tmng which jlnneth from the Eall unto the Weil j and the \Vi/id or Sfrrit^ which blows upon J Kin 3. 3. the Hsan^ and 'no M^va knows whither it goes ^ nor whence it comes. Querc.7. §. XVIL And Liftly, This leads me to fpeak concerning the manner of this Seed^ ov Light's Ope- ration in the Hearts of all Men^ which will Ihew yec more manifeltly, how we differ valfly from all thofe, that exalt a natural Power or Light in Man y and how our Principle leads above all others, to attiilnite our whole Salvation to the mecr Pow- er, Spirit, and Grace of God. To them then, that ask us after this manner, Hjw d) ye dijfer f'om the Pelagians and Arminians? fjr if two Men have equal fiiffcient Light and Grace^ and the one be faved by itj and the other not'^ is it notj beca:ife the one improves it^ the other net ? Js not then the IViHtof Aian the Canfe of the one's Salvation^ beyond the other? I fay, to fuch we thus Anfwer: That, as die Grace and Light in all, is fuffcient to fave all, and of its own nature would fave all ^ fo it 0 reran J II ,^,^friivcs and ^McHles with all, for to lave them^ (/// be thatjehlls its llriving, is the caufe of his own Condemnation j> hc^ that relULS it: not,- it becomes his Wt (lluii3et;fai an&»>a\)ins^tefjt 14-9 Jiis Salvation : So that in him that is faved, the working is of tlie Grace^ and not of the Ma?? ^ and it's a Paflivenefs, rather than an Acl^ tho' after- wards, as Man is wrought upnn, there is a will raifed in him, by which he comes to be a co- worker with the Graces For accordhig to that of yl'4gHfline^ He that made vu without m^ mil not fave m votthout us. So drat the firfl Hep is not by Man's working, but by his not contrary working. And we believe, that at thefe fingular Seafons of every Man's Viiitation, above-mentioned ^ as Man is wholly unable of himfelf to work with the Grace, neither can he move one flep out of the natural Condition, until the Grace lay hold upon iiim ; fo it is pofiible to him to be pailive, and not to refill it, as it is pofllble for him to rcliit it. So we iay, the Grace of God works in and upon Man's Nature^ which, tho' of it felf wholly cor- rupted and defiled, and prone to Evil ^ yet is ca- pable to be wrought upon by the Grace of God ^ even as Iron, tho' a hard and cold Metal of ic fcif, •may be warm'd and foftned by the iicac of the Fire, and Wa.x melted by the Sun. And as Iron or Wax, when removed from the Fire or Sun, returneth to its former condition of cold:iers and hardnefs : So Man's Heart, as it reliifs, or retires from the Grace of God, returns to its former condition again. I have often iiad the manner of God's Working, in order to Salvation towards all Men, illuflrated to my Mind, by one or two clear Examples, which I fhall here add, for the Infor- mation of othci^s. The firll is, of a Aim heavily dlfe-afed'^ to whom y.^, I compare Man in his fa Ilea and natural Condition, phaf I^'dI Ifuppofe God^ who is the great Phylician, not^^^!/tf^^^f'* only to give this Ma.a Phyijck, after ]}e hath i]k^fidcmf' ''' all the Indultry he can for his own Health, by any skill or knowledge of his own : (As thofc that lay, if a ALin imp'ovc his Reafon^ or .■hitural faadties^ L 3 God I50 PROPOSITIONS V.gcVL God will ffiper-add Grace : Or^ as Others fay, that- he Cometh and maketh offer of a Rernedy to this Man oHt" wardly^ leaving it to the liberty of Man^s mll^ either to receive it, or rejeci it.) But He, even the Lord, this great Phyfitian, cometh, and poureth the Remedy into his Mouth, and as it were Jayeth him in his Bed f, fo that if the Sick Man be but pafTive, it will neceffarily work the effed : But if he be flubbora and untoward, and will needs rife up and go forth into the cold, or eat fuch Fruits as are hurtful to him, while the lufedlcine ftould operate ^ then, tho- of its nature it tendeth to cure him *, yet it will prove deftructive to him, becaufe of thofe Obltru- dions, which it meeteth with. Now, as the Man that ftiould thus undo himfelf, v/ould certainly be the caufe of his own Death ^ fo who will fay, that if cured, he owes not his Health wholly to the Phyfician, and not to any Deed of his own ^ feeing, his part was not any Adion, but a Paflivenefs ? The Exam. ^^^'^ Secoud Examplc is, Of divers Men lying in pie of Men ^ dark Fit together^ vchere all their Senfes are fo jtnfi' mfnaddXfi^^'> ^^^^ they are fcarce fenfible of their own Mifery : pit,^nrfffof/>To this I compare Man, in his Natural, Corrupt, peijvercr. pollen Condition. I fuppofe not, that any of thefe^ Men, wreflling to deliver themfelves, do thereby ftir up or engage one able to deliver them, to give them his helpf, dying with himfelf, 1 fee one ofthefe Men willing to be delivered^ and doing what in him lieSj therefore he deferves to be affifled ^ as f^y the Socinians^ Pelagians^ and Semi-Pelagians. Neither do I fuppofe, that this Deliverer comes to the top of the Pit, and pu;:s down a Ladder, defiring them that will, tp come up ^ and fb puts them upon ufing their owa Jlrength and will to come up ^ as do the Jefms and Afminians : Yet, as they (ay, fuch are not delivered without the Grace ^ feeing the Grace is that Lad^ ; der, by which they were delivered. But 1 fuppofe,; tiiat the Deliverer comes at certain times, and ful- ly djfcovers and inforrns them pf the great Mifery and' i©f ainitJ^tfal anO »>aiifnB ILiQi^t 151 and Hazard they are in, if they continue in that Noyfbm and Pelliferous Place ^ yea, forces them to a certain Senfe of their Mifery ( for the wick- edeft Men, at times, are made fenllble of their Mi- fery by God's Vifitation) and not only fo, but lays Jiold upon them, and gives them a pull, in order •to lift them out of their Mifery : which if they re- fill not, will fave them *, only they may^ refill it. This being applied as the former, doth the fame way illullrate the matter. Neither is the Grace of God frullrated, tho' the efFed of it be divers, ac- cording to its objed J being the Minifiration of Mercy and Love^ in thofe that rejed it not, but -receive it, "John i. i:j. but t\iQ Minifiration of Wrath and Condemnation^ in thofe that do rejed it, fohn 3. 19. Even as the Sun, by one Ad or Operation, ^ ^''"'Je ^f melteth and foftneth the Wax, and hardeneth tXi^mttfngMd Clay. The nature of the Sun is to cherifh the ^'^<^^"'"s> Creation, and therefore the Living are refrelhed by ^^^^^* it, and the Flowers fend forth a good favour, as it fhines upon them, and the Fruits of the Trees are ripened ^ yet call forth a dead Carcafe, a thing without Life, and the fame refledion of the Sua will caufe it to (link, and putrifie it j yet is not the Sun faid tl^ereby to be frullrated of its proper effed. So every Man, .during the Day of his Vrfi;ation, is ihined upon by the Sun of Righteoufnefs, and ca- pable of being infiiienced by it, fo as to fend forth good Fruit, and a good Savour, and to be melted by it ^ but when he hath finned out his Day, then the fame Sun hardeneth him, as it doth the Clay, and makes his Wickednefs more to appear ajid pu- trifie, and fend forth an evil Savour. §. XVIII. Laflly • As we truly affirm^ That God ah harve willethno Man to perifh, and therefore hath given fc^^^^/l^^ to all Grace fiifficient for Salvation ♦, 9^ v;e do noi Salvation deny, but that in a fpeciai manner, he vvorketh in f/^^'"^ fome, in whom Grace fo prevaileth, that they ne- ■ • ' ceirarily obtain Salvation^ neither doth God fufler L d. thcn^ 152 PROPOSITIONS V. &:VI. them to relill. For it were abfurd to fay, that God had not far otherwife extended himfelf to- wards the Virgin Mary^ and the Apoillc Tad^ than towards many others : Neither can we affirm, that God equally loved the Beloved Difciple j^d?/?^, and 'jiid^ui the Traitor^ yet fo far, neverthelefs, as none vvaiucd fuch a meafure of Grace, by which they might have been faved ^ all are juflly Inexcufabie. And alfo, God working in thofc, to whom this prevalency of Grace is given, doth fo hide himfelf, to (hue out all Security and Prefumption, that fuch may be hiuBbled, and the free Grace of God mag- nified, and all reputed to be of the Free-Gift *, and nothing from the itrength of Self. Thofe alfo who pcrijh, when they remember thofe Times of God's Vititacion towards them, wherein he wreilled v/ith them by his Light and S^irit^ are forced to confefs ; that there was a Time, wherein the Door of Mer- cy was open unto them,, and that they are juflly Condemned, becaufe they rejeded their own Sal- vation. Thus both the Mercy and Juflice of God are ellabliflied, and the Will and Strength of Man are brought down and rejected ^ his Condemnation is made to be of himfelf, and his Salvation only to depend upon God. Alfo, by thefe Pofitions, two great Objections, which often are brought againft this Dodrine, are well folved. Objed. The firft is deduced from thofe places of Scrip- ture, wherein God feems precifeiy to have decreed aud predeftinated fome to Salvation ^ and for tiiat end, to have ordained certain means, which fall not out to others ; as in the Calling of Abraham^ Davld^ and others, and in the Converfion oi Faaly for thefe being numbred among fuch, to whom this prevalency is given, the Objedion is eafily looled. The iecond is drawn from thofc places, wherein God feems to have ordain'd fbme wicked Perfons to to Deilruction ^ and therefore^ to have obdur'd their Hearts, to force them unto great Sins, ^xi^ Jol to sit to have raifed them up, that he might fhew in them '"^thn^avd his Power ^ who, if they be numbered amongll thofe thl^VDe^ Men, whole Day of Viikation is paft over, that/^"^'r/>, Objedion is alfb folved ^ as will more evidently ^"^^•^'•^^- appear to any one, that will make a particular ap- plication of thofe things, which I at this time, for Brevity's fake, thought meet to pafs over. §. XIX. Having thus clearly and evidently ftatcd the Queftion, and opened our Mind and Judgment in this matter ^ as divers Objedions are hereby pre- vented, ib will it make our Probation both the eaiier and the fhorter. The firll thing to be proved, is, That God hath Prop. L given to every Ulan a Day or Ti-nie of f^ifitation^ where- Proved, tn it u poJjihU for him to be faved. If we can prove, that there is a Day and Time given, in which thofe niigiit have been faved that actually perilh, the mat- ter is doiie : For none deny, but thofe that are fa- ved, have a Day of Vifitation. TJiis then appears. Proof I. by the Regrets and Complaints which the Spirit of God, throughout the wjiole Scriptures, makes, ^.^ - ^^^^ evtii to thofe that did perilh;, challenging them, ^myfe,. '^^4 for that they did not accept of, nor clofe with -J^^^^^ ^^/^ God's Viiitation and Offer of Mercy to thcm.'fered iLm. Thus the Lord exprefles himfelf then firft of all to Caln^ Gqu. 4. 6", 7. And the Lord faid unto Cain, Why Jnjlatices, art thoH WfOth f and why is thy count ena/ice fallen ? Jj^' tho^ do ft wellj jJjalt thoK not be accezted ? Ij then doji not we II J Jin lieth at the door : This v/as faid to Carn^ before he llcw his Brother Abel^ v/hen the Evil Seed began to tempt him, and Vv^ork in his Heart ^ we fee how God gave warning to Cain in feaibii^ and in tiie Day of his Viiitation towards him. Ac- ceptance aiid llemiflion, if he did well: For this-- hUQn'Oga.lioa^ Shalt thoit not be accepted!' imports an Affirmative, Thoa fmlt be accepted^ if thou dcfl well. So that, if we may trufl God Alniiglity^ the Fountain 154 PROPOSITIONS V.&VL Fountain of all Truth and Equity, it was poflible in a Day, even for Cain to be accepted. Nei- ther could God have propofed the doing of Goody as a condition, if he had not given Cain fuflicient ilrength, whereby he was capable to do good. This the Lord himfelf alfo fhews, even that he 2. The Old S^^^ ^ ^^y 0^ Vifitation to the Old World, Gen, 6. world. 3. And the Lord [aid^ A^fy Spirit Jhall not always firive in Man ; for fo it ought to be tranflated. This manifeftly implies, that his Spirit did ftrive with Man, and doth ftrive with him for a Seafon^ which Seafon expiring, God ceafeth to ftrive with him, in order to fave him : For the Spirit of God cannot be faid to ftrive with Man, after the Day of his Vifitation is expired \ feeing it natu- turally, and without any reliftance, works its efFeft then, to wit, continually to Judge and Condemn him. From this Day of Vifitation^ that God hatl^ given to every one, is it, that he is faid to wait to CMisicng-le GracioptSj Ilai. 30. 18. And to be Long-fujferingj ^STJg Ex-od.34.6. Numb.14. 18. Pral.8(5. 15. Jer. 15.15. jraitng t» Here the Prophet Jeremy^ in his Prayer, lays hold l^n?JaU^ "PO^ ^^^c Long'fitjfering of God \ and in his Expo- ftulating with God, he fhuts out the Objection of our Adverilirics, in the 1 8th verfe \ li^y ps my Vain ferpetml^ and my Wound incurable^ which refiifeth to he healed ? Wilt thon altogether be unto me as a Lyar^ and 06 Waters that fail i Whereas, according to our Adverfaries Opinion, the Pain of the moft part of Men is perpetual, and their Wound altogether in- curable : Yea, the Offer of the Gofpel, and of , Sal- vation unto them, is as a Lye, and as Waters that lail, being never intended to be of any effed: unto them. The Apoftle Peter faith exprefly, that this Lnjg'fuffering of God ivaited^ in the days of Noah, for rhofe of the Old Worlds i Pet. 3. 20. which, being compared with that of 6"^^/. 6. 3. before-mentioned, doth futlicieatly hold forth our Propoiition. And that none may objed, that this L'r/ig-fHJfering^ or ftriving ftrlving of the Lordj was not in order to lave them^ j„ order the fame Apollle faith exprefly, iPet.s- 15. That to fave them the Long'fujfering of God is to be accounted Salvation ^ and with this Long-fuffering^ a little before in the 9th verfe, he couples. That God is not willing that my Jhopdd ferijh. Where, taking him to be his own Interpreter (as he is molt fit) he holdeth forth. That thofe to whom the Lord is Long-fufferingy (which he declareth, he was to the Wicked of the Old World, and is now to all, not willing that any Jhould perijh) they are to accomt this Long-fiffer- ing of God to them^ Salvation, Now, how or in what refped can they account it Salvation^ if there be not fo much, as a pofTibility oi Salvation conveighed to them therein ? For it were not Salvation to them, if they could not be faved by it. In this matter Teter further refers to the Writings of Paiil^ hold- ing forth thi5, to have been the Univerfal Doftrinc. Where it is obfervable, what he adds upon this oc- ^^^^ ^^j^^^, calion, how there are fome things in PauFi Eplfiles^ i'\ pi"''^ e- hard to ht underfioodj which the nnfiable and unlearned Ji heunLr- rvrefi to their own dcfiruBion '^ infinuating plainly thisy?^'?^- of thofe ExprefTions in Fad's Epiftles, as Rom. 9. &c. which Ibme unlearned in fpiritual things, did make to contradid the Truth of God's Long- fuffer ing towards all^ in which he willeth not any of them fhould perilh, and in which they all may be faved. Would to God many had taken more heed than they have done, to this Advertifement ! That place of the Apoflle Vaul^ which Veter feems here moffc particularly to hint at, doth much contribute alfo to clear the matter, Rom, 2. 4. Defpifefi thou the Riches of his goodnefs^ and forbearance., and lo?7g-fuffer'^ ing., not knowing that the Goodnefs of God leader h thee to Repentance!' Paul fpeaketh here to thellnregcnerate, and to the Wicked, who ( in the following verfe he faith) Treafure up Wrath unto the Day of Wrath \ and to fuch he commends the Riches of the For- bearance and Long-fufTering of God j ihewing, that the 156^ PROPOSITIONS V. &:VL the tendency of God's Goodnefs leadeth to Re- pentance. How could it neceflarily tend to iead them to Repentance ? How could it be called Riches or Goodnefs to them, if there were not a Time, wherein they might Repent by it, and come to be fharers of the Riches exhibited in it ? From all which, I thus Argue : Arg. If God plead with the Wicked, from the PofTibi- lity of their bciiig accepted ; If God's Spirit flrive God's spirit --^^^ them for a feafon, in order to fave them, who tbelvickcd, afterwards perifli ^ If he wait to be Gracious unto them ^ If he be Long-fuffering towards them ^ and if this Long-fuffering be Salvation to them, while it endureth \ during which time God willeth them not to perifli, but exhibiteth to them the Riches of his Goodnefs and Forbearance, to lead them to Repentance*, then there is a Day of Viiitation, wherein fuch might have been, or fome fuch now may be faved, who have perifhed j and may, if they Repent not,'pcrifh: But the Firil is true •, Therefore alfo the Lall. Proof 11. §. XX^ Secondly \ This appeareth from the Pro- phet Jfaiah^ 5. 4. What conld I have do?ie more to my The Vine- i^meyard i For in verfe 2. he faith ;, He hath fenced. 17, iyfoiTght it^j and gathered optt the flones thereof^ and flamed it forth mid ^jIj fij^ Choicefl Fine : and yet (faith he) when I look- '^ ' ed it jJ-mdd have bropight forth Gra^es^ it brought forth Wdd Graces, Wherefore he calleth the Inhabitants of Jcrptfalem^ and Men of Judahj to Judge betwixt him and his Vineyard, faying^ Wljat could I have done more to myVmeyard^ than I have done in it f and yet (as is fi id) it brc tight forth Wild Graces : Wllich was applied to many in Jfrael^ who refufed God's Mercy. The fame Exaniple- is ufed by Chrifl, A4at. 21.33. Mark 1 2. i . Luke 20. 9. where 'Jeft46 fhews, how to fome a Vineyard was flamed^ and all things given ncccffary for them, to get them Fruit to pay or reflore to their Mafter ; and how the Mailer many times waited to be Merciful to them, in d)f (Eniuerfat an& ^anins liifjljt. 157 in. fending Servants after Servants, and paffing by many Offences, before he determined to deltroy and caft them out. Flrfi then, this cannot be un- derltood of the Saints, or of fuch as Repent and are Saved, for it is laid exprefly. He will Deflroy ^ them. Neither v^'ould the Parable any v^ays have anfwered the end for which it is alledged, if thefe Men had not been in a Capacity to have done Good ^ yea, fnch was their Capacity, that Chrifl faith m the Prophet, What could I have done more f So that it is more than manifell, that by this Parable, repeated in three fnndry Evmgelifis^ Chrifl holds forth his long-Suffering towards Men, and their Wickednefs, to whom Means of Salva- tion being afforded, do neverthelefs refift, to their own Condemnation. To thefe alio are Parallel thefe Scriptures, ?roz/.i.24,25,2(5. JVr. 18.9,10. Mm. 18.32,33,34. ^^y 13.45. Lafily J That there is a day of Vifitatlon given Proof ill to the wicked, wherein they might have been fa- ved, and which being expired, they are fliut out from ^Salvation, appears evidently by Chrifl's Lamentation over Jemfalem^ exprelled in three fundry places, Matth. 23. 37. Luke 13. 34. & 19.^^,;^?,, j^ 41, 42. And when he was come near^ he beheld the.mevuttioon City^ and wept over it ^ faying^ If thou hadjt knoivn^ ^'^^ J«^"^^- even thoit^ at leafl. in this thy day^ the things that be- long to thy Peace j bat now they are hid fro?n thine Eyes! Than which, nothing can be faid more evi- dent, to prove our Dodrine. For, Firfl^ he inli- nuates, that there was a day v/herein the Inhabi- tants of Jeriifalem might have knov;n thofe things that belonged to their Peace. Secondly^ That da- ring that day, he was willing to have gathered them, even as a Hen gather eth her Chickens. A familiar Example, yet 'very fignificative in this cafe^ which fhews, that the offer of Salvation made unto them, was not in vain on his part, 'but as really, and v/ith as great chearfulnefs and wiiliiigncfs, 1^8 PROPOSITIONS V. & VL willingiiefs, as a Hsn gather eth her Chickens, Such as is the Love and Care of the Hen toward her Brood, fuch is the Care of Chrift to gather loll Men and Women, to redeem them out of their corrupt and degenerate State. Thirdly^ That bc- caufe they refufed, the things belonging to their Peace were hid from their Eyes. Why were they iiid ? Becaufc ye would not fufFer me to gather yon y ye would not fee thofe things that were good for yon^ in the fealbn of God's Love towards you^ and therefore now^ that day being expired, ye can" 7iot fee them : And, for a farther Judgment, God fuffers you to be hardened in Unbelief. So it is after real offer of Mercy and Salvation rfw^^fo^n? rejected, that God hardens Men's Hearts, and not before. Thus that faying is verified. To him that laath^ (Ihtll be given ^ and from him that hath noty jJ}all be taken away, even that which he hath. This may feem a Riddle, yet it is according to this Do- cl:rine eafily folved. He hath not, becaufe he hath loft the feafbn of uUng it, and fo to him it is now TbeoneTa-''^^ nothing ^ for Chrift ufes this Expreflion, Matth, lent 1PJ6 25. 2(5. upon the occafion of the taking the one fiiBicient. ^^[^^^^ fi-Qm the froathfd Servant^ and giving it to him that was diligent \ which Talent was no ways infufficient of it felf, but of the fame nature with thofe given to the others ^ and therefore the Lord had reafon to exaft the Profit of it, proportio- nably, as well as from the reft : So, 1 fay, it is after the rejeding of the day of Vilitation, that the judgment of Obduration is inflidcd upon Men and Women, as Chrift pronounceth it upon the ^ewsy out of l[a. 6. 9. which all the four Evange- lifrs make mention of, Matth. 13. 14. Aiark 4. 12. Luke 8. 10. John 12. 40. And laft of all, the Apo- llle Panly after lie had made ofter of the Go- fpel of Salvation to the Jews at Rome^ pronounceth the liime. Acts 28. 26. after that fome believed liOt j Well f^ake the Holy Ghoftj by Ifaiah the Prophet, iinta jTC ainiuerfal anP Waning nigtit. y^L unto onr Fathers^ f^y^^^y Go unto this People^ and fay^ hearing ye pall hear^ andjhall not under ft and \ and feeing ye Jhall fee^ and fljall not perceive. For the Heart of this People is waxed grofsj and their Ears are dull of hearings and their Eyes have they clofedj leaft they fljouldfee with their Eyes^ and hear with their Ears^ and under ftand with their Hearts^ and fljould be converted^ and I pouldhealthem. So it appears, that God would have them to fee, but they clofed theh' Eyes \ and therefore they are juftly hardened. Of this matter Cyrillus Alexandrinus upon John^ lib. 6, cap.2i . (peaks cyrin. Alex, well, anfwering to this Objedion. But fome may fay^ JfChrift he come into the World^ that thofe that fee may be blinded^ their Blindnefs is not imputed un- to them ^ but it rather feems that Chrift is the caufe of their Blindnefs^ who faith^ Hc is come into the World, that thofe that fee may be blindeci. But (laich he) they fpeak not Rationally^ who objeH thefe things unto God^ and are not afraid to call him the jiuthor of Evil, For^ as the fenfible Sun is carried upon our Horizon, that it may communicate the Gift of its Clearnefs unto ally and make its Light ftnne upon all y bnt if any one clofe his Eye-lids, or willingly turn rhe caufe ^himf elf from the Sun, refufing the benefit of its Eighty <'f^ans re. he wants its Illumination, and remains in Darknefs, ^arknffsl^ not through defied of the Sun, but through his own the ciofing fault. So that the true Sun, who came to enlighten " ^^^^' thofe that fate in Darknefs, and in the Region of the Jhadow of Death, vifited the Earth, for this caufe, that he might communicate unto all ^he Gift of Know- ledge and Grace, and Illuminate (he inward Eyes of all by a peculiar Splendor : But many rejeB; the Gift of this Heavenly Light, freely given to them, and have clofed the Eyes of their Mtnds, leaft fo excellent an Illumination or Irradiation of the Eternal Light ftould jhine unto them. It is not then through defeB of the ' true Son, but only through their own Iniquity and Hardnefs', For, as the "vife Man faith (Wif- dora 2.) their Wickednefs hath blinded them. From i6o PROPOSITIONS V. &• VI. From all wliich, I thus argue : The ohfli- If tlicre was a day, wherein the obfliiiate^ Jews had a^da . ^^S^t have knowii the things that belorio^ ta. their ' Feace-, which, becaufe they rejeded it, w^j hid from their Eyes -^ If there was a time wherein Chrift would have gathered them, who becaufe theyre- fufed, could not be gathered : Then fhch as might have been Saved, do. kdually Perifh, that flighted 1 the day of God's Vilication tovv^ards them, where-^ ^ in they might have been converted and faved : But the Firft is True : Therefore alfo the Lafl. p TT §. XXL Secondly^ That which comes in the fe-* Frovfd. ' ^^^'^^ place to be proved, is. That whereby God of- fers to 7Vork this Salvcuion^ di^tring the day of every Mans Fljitation'j -aad that is, That he hath given to every Man a meafure of faving^ fuffcient^ aiid jii^er^ natwral Grace. This I (hall do, by God's AfTi- flance, by fo me plain and clear Telfimonies of the Scripture. Proof I. ^'"'^fi-i Fi'<^^^ that of "John i. 9. That was the true Light ^ which i?jHght?icth every Man that cometh i?ito The Lis,bt the World. This place doth fo clearly favour us, euiightning that by fouie It is called. The Qnahrs Text'^ for ^^.?L '^"' it doth evidently demonilrate our Aflertion ^ fo' that it fcarce needs either Confequence or De- dudion, feeing it felf is a Confequence of two Propolitio-ns, allerted in the former Verfes, from which it followeth, as a concluilon, in the very Terms of our Faith. The Firft of thefe Propo- rtions is. The Life that is in him^ is the Li^ht of A<[en : The Second, The Light fjineth in the Dark- r/efs ^ and from thefe two he inters, and He is the true Lightj that lighteth every Man that cometh into the World. obferv. i. From w^hencc, I do in fhort obferve. That this - Divine Apollle calls, Chrifl the Light of Men^ and giveth us this as one of the chief Properties, at leafl confiderably and elpecially, to be obferved by usj feeing hereby, as he is the Li^^ot -^ and as we fl)C ainft^erfal an6 bailing Eist)t> i^i we walk with him in that Lights which he com- municates to us, wc come to have Fellowfhip and Communion with him ^ as the lame Apollie faith elfewhere, i John i . 7. Secondly^ That this Light Jhmetk in Darknefs^ tho' the Darknefs comprehend it not. Thirdly, That this true Light inlightneth every ^j^^^ ta a Man that comet h into the World, Where the Apo- cenainvum- ftle, being direded by God's Spirit, hath carefully IZ t^^ avoided their Captioufnefs, that would have re- Man, ftrided this to any certain number : Where eve- ry one is, there is none excluded. Next, Should they be fo obftinate, as fometimes they are, as to fay, that this {^every Man"^ is only every one of the Eled : Thefe words following, every Man that Cometh into the Worldj would obviate that Objedion. So that it is plain, there eomes no Man into the World, whom Chrift hath not en- lightned in fbme meafure, and in whofe dark Heart this Light doth not fhine ; tho' the Barknefs com- ' prehend it^ noty yet it iliineth there, and the nature thereof is to difpel the Darknefs, where Men Unit not their Eyes upon it. Now for what end thisXr! ,r^^^ Lt^ht IS given, is exprelled verf. 7. where John is Darknefsbe-^ faid to come for a Witnefs^ to bear witnefs to the ^*^* ^'"^^' Light ^ that all Men through it might believe ^ to wit, through the Light y // ctCr^t which doth very well agree with ^arh^^ as being the neareft Antecedent, tho' moft Tranflators have (to make it fuit with their own Dodrine ) made it relate to John^ as if all Men were to believe through John, For which, as there is nothing diredly in the Text, ^ fo it is contrary to the very ftrain of the Context. For, feeing Chrifl hath lighted every Man with this Lights Is it not that they may come to believe through it ? All could not believe through John^ becaufe all Men could not Jcnow of Johns Telli- mony •, whereas every Man being lighted by this, may come there-through to believe. John fhined not in Darknefs-^ but this Light ihineth in the Dark- M nef:^ 162 PROPOSITIONS V. & VL nefs^ that having difpelled the Darknefs^ it may produce and beget Faith. AP^? Lafily^ .We muft believe through that, and become Believers thro" that, by walking in v^hich, Fellowfhip with God is known and enjoyed^ but as hath been above- obferved, it is by walking in this Ught^ that wc Iiavc this Communion and Fellowihip, not by walking in John^ which were non-fenfe. So that this relative «^/ tft/V», mull needs be referr'd to the Llojjt^ whereof John bears Witnefs, that through that Lights wherewith Chrifi: hath lighted every Ma-n^ all Men might come to believe. Seeing then this Lig^m is tlie Light of Jefus Chrifi, and the ^^^^.^^.^ Z/(^^f, ^through which Men come to believe :i I sulernatu- chuik it needs not be doubted, but that it is a ^^^i-^-^^i:'^^ Supernatural, Saving, and Sufficient X/>k. If it ent. Were not Supernatural, it could not be properly called the Light of Jefus ^ for tho' all things be his, and of hmi, and from him •, yet thofe things which are common and peculiar to our Nature, as being a part of them, we are not faid in fo fpecial a manner to have from Chi^ift. Moreover, the Evangelift is holding out to us here the Office of ChriH" as Mediator ; and the Benefits, which from him as fuch, do redound unto us. Secondly^ It cannot be any of the Natural Gifts oj erv. 2. ^^ Faculties of our Soul, whereby we are faid here to be enlightned, becaufc this Light is faid to jhine in the Darhefs^ and cannot be compre- Thc Dark- Jiended by it. Now, this Darknefs is nO other, ;:#/i is but Man's natural Condition and State ^ in which r!tT%"T' "3tural State he can eajily comprehend, and doth andCMdi- comprehend, thofe things that are peculiar and ^^''"' common to hiili, as fuch. That Man in his na- tural Condition is called Darknefs^ fee Eph. 5. 8. For yc were fometirnes Darknefs^ but now are ye Li^ht in the Lord, And in other places, as ABs 16, 18. Cd. I. 3. \Thef 5. 5. where the Conditio^n of Man in his natural State, i^ termed Darknefs: There- ' fore, ®E tittitievfal anb ^aufng iligljt. 153 fore, I fay, this Light cannot be any Natural Pro- perty or Faculty of Man's Soul ^ but a Supernatural Gift and, Grace of Ghrift. Thirdly ; It is Sufficient and Saving. ob(cr^ F^^^ Diligence and Watchfdnefs (faith he) doth IX- the jipflle John endeavour to jinticipate and Prevent the vain Thoughts of Men : For there is here a wonder-- fd Method of fublime things, and Overturning of Ob- jections. He had jufi now called the Son the true Light, by whom he affirmed^ that every Man corning into the Worlds wa6 enlightned *, yea^ that he was in the Worlds and the World was made h^ him. One may then Objeti^ If the Word of God be the Lightj and if this Light enlighten the Hearts of Men ^ and fnggefi unto Men Piety^ and the underflanding of things ^ if he was always in the World^ and was the Creator or Builder of the World^ why was he fo long unknown unto the World / ft feems rather to follow^ becaufe he was unknown to the Worlds therefore the World was not enlightned by him^ nor he totally Light, Lefi any [Ijould fo obje^y he di- vinely infers {_And the World knew him notr\ Let not the World (faith he) avcnfe the Word of God^ and his Eternal mination^ Eternal Light j but its own Weaknefs ^ for the Son en^ lightens^ bnt the Creature rejects the Grace that is given unto ity and abnfeth the Sharpnefs ef Vnderfianding granted it^ by which it mght have naturally known, God^ and^ as a Prodigal, hath turned its fight to the Crea^ tures^ negleBed to go forward^ and through Launefs and Negligence^ buried the Illumination, and defpifed this J/^lffj^, /"' Grace. Which^ that the Difi:lple of Paul might not de^ but Man he was commanded to Watch : Therefore it is to be ^^Jglj^^„ce imputed to their Wickednefs^ who are Illuminated^ and buries lU^ not unto the Light, For as albeit the Sun rifeth upon ^H-, """"^"''" yet he that is blind receiveth no benefit thereby j none thence can jufily accufe the brightnefs of thp Sun^ but jpill afcribe the caufe of not feeing^ to the Blindnefs : So J jfidge^ it is to be underfiood of the Only Begotten Son of God '^ for he is the true Light j and fendeth forth his Brightrtefs upon all ^ but the God of this Worlds as Paul faith J hath blinded the Minds of thofe that believe not^ 2 Cor. 4. 4. that the Light of the Gofpel Jhine not unto them. We fay then^ that Darknefs is come upon Men^ not becaufe they are altogether deprived of Light ^ for Nature retaineph ftill the firength of Vnderfianding di^ vinely given if^ ^ut becaufe Man is dultd by an evil habit ^ and become worfe^ and hath made the Meafure of Grace in fame refpeB to languiflu lyioen therefore the like be- fads to Man^ the Plalmift ;/^^ there is not any Creature that is not manifefi in his fight, Tho' this ultimately and mediately be referred to God, yet nearly and immediately it re- lates* to the Word or Light j which, as hath been be- fore fore proved, is in the Hearts of allj elfe it had been improper to have brought it in here. The Apo- Itle fhews how every Intent and Thought of the Heart ^oughtL^ is difcerned by the Word of God^ becaufe all things inttntofthe are naked before God \ which imports nothing elfe, ^^^'^^^^ but it is in and by this Word, whereby God fees and difcerns Man's Thoughts \ and fo mull needs be in al] Men, becaufe the Apoltle faith. There is no Creature that is not manifefl in his fight. This then is that faithful Witnefs and Meffenger of God, that rht Faith- bears vvitnefs for God, and for his Righteoufnefsf"^^^^^"^^^- in the Hearts of all Men : For he hath not left Man wlthptr a Witnefs^ Ads 14. 17. and he is faid to 'be given for a Witnefs to the Feofle^ Ifai. 55.4. And as this Word beareth witnefs for God, fo it is not placed m Men, only to condemn them: i?or as he is given for a Witnefs^ fo faith the Pro- phet, He is £iven for a Leader and a Commander, ^ ^^der The Light ts given^ that all through tt may believe^ mander. John I. 7. For Faith cometh by Hearings and Hearing by tins Word ^of God\ which is placed in Mans ^ Htart, both to be a Witnefs for God, and to be a Means to bring Man to God, through Faith and Repentance : It is therefore Powerfid^ that it may divide betwixt the Sowl and the Spirit: It is like a Two-edged Swordj that it may cut offlniquity from Atm-edged him, and feparate betwixt the Precious and the '^""^'■'^• Vile^ and becaufe Man's Heart is cold and hard, like Iron naturally, therefore hath God placed this Word in him^ which is faid to be like a Fire^ and a Fire and like a Hammer^ Jer. 23. 29. that like as by the ^ hammer^ Iieat of the Fire, the Iron (of its own nature cold) is warm'd, and by the ftrength of the Hammer, is foftned and framed, according to the mind of the Worker : So the cold and hard Heart of Man is, by the Virtue and Powerfulnefs of this Word of God, w^^r and in the Heart, as it relifts not, warm- ed and foftned, and receiveth a Heavenly and Cce- kftiai ImpreiFion and Image. The moit part of the 172 PROPOSITIONS V.&VL the Fathers have fpoken at large, touching this Wordy Seedy Lights and faving Foicej calling all untQ Salvation, and able to fave. clem. Alex. Clemens Alexandrine faith, lib. 2. Stromat. The Divine Word bath cried^ calling ally knowing well thofe that will not obey ^ and yety becaufe it is in our powd- ery either to obeyy or not to obey^ that none may have a pretext of Ignorancey it hath made a righteous Call, and recjuireth but that which is according to the abi^ lity andfirength of every one. The felf-lame, in his Warning to the Gentiles. Fory as (faith he) that Hiavenly Ambaffador of the Lordy The Grace of God, that brings Salvation, hath appeared unto all, (^c. This is ^ the new Songy comingy and mani" feflation of the W&rdy which now Jhews it felf in us^ which was in the beginningy and was firfi of all. And again. Hear therefore y ye that are a- far offy hear ye who are near *, the Word is hid from noney the Light is common to ally and jhineth to all. There is no Dark' nefs in the Word ^ let us haft en to Salvation y to th^ jhe Gather- New Birthy that We being many^ may be gathered into ir,^ unto the ^^^ O^?^ alonc Love, Ibid, he faith, fhat there is one ann ^' ^ ^ , i r i • :>>ne Line, inpcjed into ally but principally into thoje that are tram^ ed tip in Dociriney a certain Divine Influence, rl; d^oppoiA 0s7it. And again, he fpeaks concerning the innate Wunefsy worthy of beliefy which of it felf doth plainly chufe that which is mofi honefi. And again, he faith. That it is not impojftble to come nnto the Truth y and lay hold of ity feeing it is mofi near to HSy in our own HoufeSy as the mofi wife Mofes declarethy living in three parts of «/, viz. in our Hands y in our. A'foiuhy and in our Heart 'y thisy faith he, is a mofi true Badge of the Truth y which is alfo fulfilled in three thingSy namely, in Counfely in Atliony in Speaking, And again he faith alfo unto the unbelieving Na- tions y Receive Qorifiy receive Lighty receive Sighty to ^ll^Td. ^^^ ^^^ ^^^^^ maffi rightly know both God and Man. The Word that hath inlightned usy is more pleafant than Gold^ and the Stone of great Faluc, And again, he faith, The InVj9,ht nmg flDf aittiiiertal and Waning Ufaftt 173 - " ■ ' " *^ ■■■ ,.,..• faith, Let hs receive the Ligloty that we rnay receive God J let HS receive the Light^ that we may be the Scholars of the Lord, And again he feitk to thoie Infidel Nations, 77?^ Heavenly Spirit helpeth thee to re/ifi and flee Pleafure. Again, lib. Strom, 5. (he laith ) God forbid that Man be not a fartaier of Di^ "vine Acquaintance^ ^^Ai ivvoiaft who in Genefis is faklto be a partaker of Infpiration, And Pad, lib, i. cnp, 3. There is (laith he) fome lovely and fome de^ firable thing in Man^ which is called^ the in-breathing ofGod^ ffMpvfftilMtQi'S, The fame Man, lib, 10, Strom» diredeth Men unto the Light and Water in them- felves, who have the Eye of the Soul darkned or dimmed through Evil up-bringhg and Learning- Let them enter in unto their own Domefiick Lights or unto the Lights which is in their own Houfe, *rfof T& oiKuoy(paf^aJ'il^iT6)9 unto thcTrnthj which ma- nifells accurately and clearly thefe things,that have been written. Jftftin Martyr^ in his firfl: Apology faith. That the juft. Mar- Word^ which was^ and is^ is in all ^ even that very ^y*"* fame Word^ which through the Prophets^ foretold things to come. The Writer of the Calling of the Gentiles^ faith, Aath.dc roc. lib, I. cap, 2. We believe according to the fame (viz. ^"^* Scripture) and mofi Religionjly confefsj that God was never wanting in care to the generality of Men : Wbo^ altho* he did lead by particular Lejfonsj a People ga» thered to himfelf unto Godlinefs ♦, yet he with-drew from no Nation of Men^ the Gifts of his own Goodnefs^ that they might be convinced that they had received the Words of the Prophets^ and Legal Commands^ in Servile s and Teftimonies of the firfl Principles, Cap. 7. he faith, That he believes^ that the help of Grace hath been wholly with-drawn from no Man. Lib. cap. r. Becaufe^ albeit Salvation is far from Sinners^ yet there is nothing void of the Prefence and l^irtne of his Sal- vation. Cap. 2. But feeing none of that People^ over whom was fet both the DoH^rines^ were juftifcd^ but through 174 PROPOSITIONS V.&VL through Grace^ by the Spirit of Faith -^ who can que^ ftlon^^ but that they^ who of what foe ver Nation^ in whAtfoever times^ could pleafe Godj were ordered by the Spirit of the Grace of Gjdj whlch^ albeit in fore-time^ it was more f paring and hid^ yet denied it felf to no Ages ^ being in Virtue one^ in OHamity different^ in Counfel unchangeable^ in Operation nmlti^ farioiis. Prop.III. §. XXIV. The third Propofition which onghc Troved. to be provcd, is, That it is by this Light ^ Seedy or^ Grace^ that God works the Salvation of all Men \ and many come to partake of the Benefit of Chrifi^s Bcathy Cjod'sSaiva- and Salvation pnrchafed by him. By the inward and r/o«wrought effedtual Operations of which, as many Heathens maii^'^ ^have come to be partakers of the Promifes, who Were not of the Seed of Abraham after the Flelh ^ fo may fome now, to whom God hath rendred the knowljpdge of the Hiflory impoffible, come to be favcd by Chrift. Having ah*eady proved, that Chrift hath died for All'^ that there is a Bay of T^- fitation given to All^ during which Salvation is pof^ fible to them ^ and that God hath adually given a Meafure of Saving Grace and Light unco^ Ally preached the Gofpel to and in them, and placed the Word of Faith in their Hearts^ the matter of this Propofition may feem to be proved. Yet lliall I a little ( for the farther fatisfaftion of all, who defire to know the Truth, and hold it as it is in Jcfus) prove this from two or three clear Scrip- ture-Tellimonies, and remove the moil common, as well as the more ftrong Objedions ufually brought againfl it. r Part. Our Theam then hath two parts ^ Firft, That thofe that have the Gofpel^ and Chrifi outwardly preach-^ ed Hfjto them^ ^re not faved^ but by the working of the Grace and Light in their ticarts. , A Part. Secondly, That by the Working dnd Operation of thisy many have bcen^ and fome may be faved^ towhoni the Gofpel hath never been outwardly Preached^ and g)f mnimtttH anO Waning ntgflt. 175 who are utterly ii^norofit of the outXQard Hiftory ef Chrift. As to the firfl:, tho' it be granted by moft, i Part, yet becaiile its more in Words than Deeds (the ^'■^*^''- more full difcufling of which, will fall in, in the next Propofition, concerning Jnftification ) I fhall prdve it m few words. And firilfrom the words of Chrift to Nicvdempts^ John 3. 3. Verily^ verily^ 1 fay unto thee^ Exceft a Man he horn again^ he can- not fee the Kingdom of God. Now this Birth com- rhe New eth not by the outward preaching of the Gofpel, ^^^^^^ ( ^^^ or Knowledge of Chrift, or Hiftorical Faith in onfTometh him y feeing many have that, and firmly believe "^^ h the it, who are never thus renewed. The Apoftle TZt'ifd^e Paid alio goes fo far, while he commends the ne- ^/ cbr//?. celTity and excellency of this New Great ion ^ as in a certain refpecl, to lay afide the outward Know- ledge of Chrift, or the Knowledge of him after the Flefh, in thefe words, 2 Gor, 5. i5, 17. Where- fore henceforth know we no Man after the Ftejh ; yea^ tho* we have known Ghrijl after the FlejJjj yet now henceforth know we him no more.- Therefore if any Man he in Ghrifi^ he is a New Greature^ old thi^igs are gaffed away^ behold all things are become new. Whence it manifeftly appears, that he makes the Knowledge of Chrift after the Flefn, but, as it were, the Rudiments which young Children learn ^ which after they are become better Scholars, are of lefs ufe to them j i)ecaure they have, and poflcfs the very fubftance of thofe firft Precepts in. their Minds. As all Companions halt in feme part, fo Ihall I not affirm this to hold in every re{i3ed; yet fo far will this hold, that as thofe, that go no farther than the Rudiments, are never to be ac- counted Learned ^ and as they grow beyond thefe things, fo they have lefs ufe of them *, evenfo fuch, as go no farther than the outward Knowledge of Chrift, fhall never inherit the Kingdom of Hea- ven- But fuch as come to know this New Birth^ to 17(5 PROPOSITIONS V. &VL to be in Chrilt indeed, to be a New Creature^ to have Old things pafi axvay^ and all things become New^ may fafely lay with the Apoflle, Thai' we have known Grrift after the Flejhy yet now henceforth know we him x- .K ,u no more. Now this New Creatttre proceeds from ivork of the work of this Light and Grace m the Heart : o^aceZte ^^ ^^ ^^^^ Wotd, which we ipeak of, that is fharp ijeaft. and piercing, that implanted Word^ able to fave tlie Soul, by which this Birth is begotten \ and therefore Chrifl: hath purchafed unto us this Holy Seed, that thereby this Birth might be brought forth in us^ which is therefore alfo called, The ma^ nifefiation of the Spirit^ given to every one to fretfit wnhall ^ for it is written, that by One Spirit we are all Bapti2i£d into one Body. And the Apollle Teter alio afcriheth this Birth to the Seed and Word of God, which we have fo much declared of, faying, I Pet. I. 23. Being Born again not of Corruptible Seed^ bnt of Incorruptible^ by the Word of God^ which liveth and abideth for ever. Tho' then this Seed be fmall in its Appearance, fo that Chrift compares it to a Grain of Jlduf^ard-Seed^ which is the leaft of all Seeds j Matth. 13. 31, 32. and that it be hid in the eartlv ly part of Man's Heart: yet therein is Life and Salvation towards the Sons of Men wrap'dupy which conies to be revealed, as they give way to the King' it. And in this Seed, in the Hearts of all Men, iTin'^tb?''^ is the Kingdom of God^ as in Capacity to be pro- seed, in the duccd, or rather exhibited, according as it re- "u^^ln^ ceives depth, is nouriflied and not choaked : Hence Chrift faith, that the Kingdom of God was in the very Pharifees^ Luke 17. 2c, 21. who did oppofe and refill him, and were jultly accounted as Ser- pents^ and a Generation of P'ipers. Now the King- dom of God could be no other ways in them, than in a Seed^ even as the Thirty-fold and the Hundred- fold i'?* wrapt up in a fmall Seed, lying in a barren Ground, which fprings not forth becaufc it wants Nourilhmcnt : And as the whole Body of a great Tree a)f tiintierfai anP fe^amng i^igtjt. 177- Tree is wrap'd up potentially ia the Seed of the Tree, and fb is brought forth in due feaion ^ and as the Capacity of a iMan or Woman is not only in a Child, but even in the very Embryo ^ even fo th e Kingdom of Jefiu Chrift^ yea Jefus Clrnft h i m fcl f, Chrifl within^ who is the Hofe of Glory ^ and beconicth Wlfddm^ Right eonfnefs^ SanEhification and Redemption^ is in every Man and Woman's Heart, ia that little Incorruptible Seed^ ready to be brought forth, as it is cherifhed and received in the Love of it. For there can be no Men worfe, than thofc Rebellious and Unbelieving Fharifees were^ and yet this Kingdom was thus within them^ and they were di- reded to look for it there : So it is neither lo hercj nor lo there^ in this or tlijp other Obfervation, that this is known ^ but as this Seed of God in the Heart is minded and entertained. And certainly hence it is (even becaufe this Light, Seed and Grace, that appears in the Heart of Man, is fo little regarded, andfo much over- looked) that fo few know Chrift brought forth in them. The one caivlnifts, fort, to wit, the Cdvinlfts^ they look upon Grace j^^Pj^^'^ ^;'^ as an irrefillible Power, and therefore negleci and sociniansEr- defpife this Eternal Seed of the Kingdom in their J^^^^'^^^'^''"^" Hearts, as a lov/, infufficient ufelefs thing, as to Lis}ot to bf their Salvation. On the other hand, the Papifls^ sawnp,. Ar minims and Socinians^ they go about to fet up their natural Power and Will, with one confent, denying that this little Seed, this fm.all Appea- rance of the Light, is that Supernatural Saving Grace of God given to every Man, to fave him. And fo upon them is verified that faying of the Lord Jefus Chrilt, This is the Condem-nati,on of the Worlds that Light is come into the Worlds but Men love Darhiefs rather than Light ^ the reafon is ad- ded, becaufe their Deeds Oi-e Evil, All confefs they feel this, but they will not Irave it -to be of that Virtue. Some will have it to be Reafon •, fome a Natural Corfcience *, fome certain RcUqiies. cf God's N Jmao-e. 178 PROPOSITIONS V.&VI. Image^ that remained in Adam. So Chrifl, as he meL with Oppoiicion from all kinds of Profeflbrs The Mean- in his Outwai'd Appcarancc, fo doth he now in. afrisv^ Ap'^^^ Inward. It was the meannefs of his Outward fearance in Man that made many defpife him, faying, Is not ihe Fiejh. ^j^^ ^j^^ g^^ ^j- ^y^ Carpenter ? Are not his Brethren and S'LJhrs among us? Is not r/?^ ^ Galilean ? And came there ever a Prophet out ^^ ^^ Becaitfe their Deeds are Evil^ that with oftbciigkt' one confent they reject this Light : For it checks the Wifeil of them all, and the Learnedit of them' all in fecrct, it reproves them ; neither can all their Logick filence it, nor can the fecurefl a- mong them flop its Voice from crying, and re- proving them within, for all their confidence in the outward Knowledge of Chrilt, or of what he hath fuffered outwardly for them. For, as hath been often fiid, in a Day it ftrives with ally xvrefiles with ally and it's the Unmortificd Nature, the firit Nature, the old Adam^ yet alive in the Wifeil, in r.he Lea rued fl, in the niofl: Zealous for the out- ward Knowledge of Chrifl-, that denies this, that dcfpifes €)f ainlnetfat anP Waning Etg6t> r 79 defpifes it, that fliuts it out, to their own Con- demnation. They come all under this defcripti- on, Every one that doth Evil^ hateth the Light ^ 7ielther Cometh to the Light^ leafi his Deeds jhould he refroved^ John 3. 20. So that it may be faid now, and we can lay, from a true and certain Experience, as it was of old, PfaL 1 18. 22. Matth, 21. 42. Mark 12. 10. Luke 20. 17. A5ts ^, II. The Stone whifh the Builders^ of all kinds^ have reje^ed^ the farn^ is hecome nnto m the Head of the Corner. Glory to God for ever ! who ha,th chofeij us a firft-Fryit$ to himfeif in this Day, wherein he is arifeii to plead with the Nations ^ and therefore hath ftnc _ us forth to Preach this Everlailing Gofpel uuto All, Chrift nigh to All, the Light in All, the Seed Sown in the Hearts of Al), that Men may comg and apply their Minds to it. And we rejoice, th^t we have been made to lay down our Wifdom'aad Learning ( fuch of us, as have had fome of it ) and our carnal Reafoning, to Learn of Jefus , aamng Eigftt 185 that have the Real Knowledge, may be laved with- out the External ; as by the Arguments hereafter brought will more appear. For, if the outward diilind Knowledge of him, by whofe means I re- x:eive benefit, were neceflary for me, before I could reap any Fruit of it ^ then, by the Rule of Contra^ rles^ it would follow, that I could receive no hurt, without I had alfo the diflind Knowledge of hini that occalioned it ^ whereas Experience proves the contrary. How many are injured by Adam'% Fall, that know nothing of ever there being fuch a Man in the World, or of his eating the Forbidden Fruit ? Why may they not then be laved by the Gift and Grace of chrifi in them, making them Righteous and Holy, tho' they know not diftindly, how that was purchafed uato them by the Death and Sufferings of Jefns^ that was Crucified at Jeru^ fdem ^ efpecially feeing God hath made that Know- ledge limply impolTible to them ? As many Men are killed, by Poifon infufed into their Meat, tho' they neither know what the Poifon was, nor who in- ifufed it : So alfo on the other hand, how many are cured of their Difeafes, by good Remedies, who know not how the Medicine is prepared, what the Ingredients are, nor often-times who made it? The like may alfo hold in Spiritual Things, as we Ihall hereafter prove. §. XXVI. Firft; If there were fuch an abfolute ^.^^ ^^^ necelTity for this outward Knowledge, that it were x^ardKnow even of the ElTentials of Salvation, then none could ^fey^f , be faved without it ; whereas our Adverfaries deny sJvatfon": not, but readily confefs, that many Infants and Mf^^/""! Deaf Perfons are faved without it : So that here Deaf fir- they break that General Rule, and make Salvation f^""*- poflible without it. Neither can they alledge, that it is becaufe fuch are free from Sin ^ feeing they al- fo affirm, that all Infants, becaufe of Jidam's Sin, deferve Eternal Condemnation, as being really guil- ty in the fight of God j and of Deaf People, it is not tS6 PROPOSITIONS V.&: VL not to be doubted, and Experience fhews us, xhat they are fubject to many common Iniquities, as well as other Men. Object. I If it be faid, That thefe Children are the Children of Believing Parents. A4rv, What then ? They will not fay, that they tranf- mit Grace to their Children. Do they not affirm^ that the Children of Believing Parents are guilty of Original Sin, and deferve Death, as well as others? How prove they, that that makes up the lofs of all explicit Knowledge? ObiecV»2» ^^ ^'^^y ^^y^ Deaf People may be made fen fib le of the (joffcl by Signs : y^ufw' All the "signs cannot give them any explicit Knowledge of the Hiftory of the Death, Sufferings, iind Refurreclion of Chrifl. For w^hat Signs can inform a deaf Man, That the San of God took on him Mans NatHre^ was born of a Flrgln^ and fnffered nn^ ^cr Pontius Pilate? 0|)ieci.3 And if they fnould further alledge. That they arf. within the Bofom of the vifible Churchy and partakers of the Sacraments : ^ifw. All that gives no certainty of Salvation ^ for (as the Proteflants confcfs) they confer not Grace ex opcre operato. And will they not acknowledge, that many are in the Bofom of the Church, who are vlfibly no Members of it ? But if this Charity be extended towards fuch, who are where the Gofpel is preached, fo that they may be judged capable of Salvation, becaufe they are under a fimple impof- flbility of diHindly knowing the means of Salva- vation^ what reafbn can bealledged, why the like Charity may not be had to fuch, as tho' they can Achtn^c% ^'^^^^'f ycc are under a fimple impoflibility of Hear- er Indian ing, bccaufc it is not fpoken unto them. Is not Y^'it^'^ a Man in Chlna^ or in Jndla^ as much to be excu- kirewingthf fcd for uot kuowing a thing which he never heard ^bfD?atfof^^'> ^^ 2 ^^^^ ^^^ ^"'c^^^ ^^^^ cannot hear? For as cbff/}, &c the deaf Man is not to be biam'd, becaufe God ^ • hath jDf Unir)ttidl auD ^auing iiiQljt 187 hath been pleafed to fuffer him to lie under this in- firmity *, fo is the Chimes or the Indian as excufable, becaufe God hath with*held from him the oppor- tunity of Hearing. He that cannot hear a thing, a^ being necefiariiy abfent, and he that cannot hear it, as being naturally deaf, are to be placed in the fame Category. Secondly ; This manifeftly appears by that fay- Anjw, 2i ing of Peter y Acts 10.34. OfaTrnth Iferceive^ that Cod k no RefieBer of Ferfons ^ bm in every Nation^ he that feareth him^ and worketh Righteoufnefs^ is accented of him. Peter was before liable to that miflake, that the reft of the Jews were in ; judging that all were Unclean, except themfelves, and tliat no Man could be faved, except they were Profelyted to their Religion, and Circumcifed. But God (hewed P^rr/- ochervvays in a Vifion, and taught him to call , nothing common or unclean -^ and therefore, fQcmg (^^^^^ ^^Sfrd" that God regarded the Prayers of Comellm^ who ^f/Vcor- was a ftranger to the Law, and to Jefus Chrift, as ^^-^^ <^ to the outward ^ yet Peter faw that God had ^'^^ thTtlll'^ cepted him ^ and he is faid to fear God^ before he had this outward knowledge : therefore Peter con- cludes, that every one^ that in every Nation, with- out refped: of Perfbns, feareth God, and worketh Righteoufnefs, is accepted of him. So he makes the Fear of God, and the Working of Righteouf- nefs, and not an outward Hiftorical Knowledge, the Qualif cation : They then, that have this, where- ever they be, they are faved. Now we have al- ready proved, that to every Man that Grace is given, whereby he may live Oodlily and Righte- oufly J and we fee, that by this Grace Comelim did lo,"and was accepted, and his Prayers came up for a Memorial before God, before he had this out- ^ wai'd 'knowledge. Alio, was not Job apcrfeH: and scriftnre upright Afan^ that feared Godj and efchewed EvU?^^^^'^^. Who taught 7^/^ this? How knew Job Adam's Fall? exleUent And from what Scripture learned he that excellent Knowudee} ; . , - ; Knowledge i88 PROPOSITIONS V.gcVI. Knowledge he had, and that Faith, by which he knew his Redeemer lived ? ( For many make him as old as Mofes) Was not this by an inward Grace ia the Heart? Was it not that inward Grace, that taught 'job to efchew Evil, and to fear God ? And was it not by the workings thereof, that he became a jiifl: and upright Man? How doth he reprove the Wickednefs of Men, Chap. 14.} And after he hath numbered up their Wickednefs, doth he not con- demn them, verfe I 3. for Rebelling 2L^d.m^ this LightT^ for not knowing the Way thereof, nor abiding in the Paths thereof? It appears then, Job believed that Men had a Light, and that becaufe they Re- belled againfl it, therefore they knew not its Ways, job^ and abode not in its Paths: even as the Pharifeesj Friends, who had the Scriptures, are laid to £rr, not know- rluentlay i"g ^^i^ Scrlptutes. And alfo Job's Friends, tho' in 'HS' fom.e things wrongs yet who taught them all thofe excellent Sayings and Knowledge which they had ? Did not God give it them, in order to fave them ? or was it meerly to condemn them ? Who taught Elilou^ That f/?^ Infpiraiion of the Almighty giveth 'Vn-^ derftariding ^ that the Spirit of God made him^ and the Breath of the Almighty gave him Life ? And did not the Lord accept a Sacrifice for them? And who dare fixy, that they are Damned ? But further, the ApoHle puts this Controverfie out of doubt; for, if we may believe his plain Aiiertions, he tells •^^rg. us, Rom. 2. That the H^.tthens did the things contain- ed in the Law. From whence I thus argue j In every Nation, he that feareth God, and work- cth Righteoufhefs, is accepted : But many of the Heathens feared God, and wrought Righteoufnefs : Therefore they were accepted. The Minor is proved from the Example of Cor^ ^ nclins : But I fhall further prove it thus •, He that doth the things contained in the Law, feai'eth God, and worketh Righteoufnefs ; aPf (BXnit>erfal an& ^at)lng iLiQl^t 189 But the Heathens did the things contained in the Law : Therefore they feared God, and wrought Righte- oufhefs. Can there be any thing more clear ? For if to do the things contained in the Law, be not to fear God, and work Righteoufnefs, then what can be faid to do fo, feeing the Apoftle calls the Law ^m- f/W, holy^ jptfi and good? But this appears nianifeftly by another Medium^ taken out of the lame Chaptery 'z/.i 3. So that nothing can be more clear : The words are, The doers of the Law jliall bejuftified. From which I thus argue, without adding any word of my own ^ The doers of the Law fliali be jullified : Arg. But the Gentiles do the things contained in the Law. All, that know but a Conclufion, do eafily fee ^j^^ Gen- what follows from thefe exprefs Words of the ^'^^^ Si" Apollle. And indeed, he through that whole ^^^ ^^^^^ Chapter labours, as if he were Contending, now with our Adverfaries, to confirm this Dodrine, verf. 9, 10, II. Tribulation and A/iguijld upon every SohI of Man that doth evil^ to the Jew firft^ and alfo to the Gentile : For there is no reJpeU of Ferfons with God. Where the Apofile clearly homologates^ or confefles to the Sentence of Feter before-mentioned ^ and Ihews, thatjnr and Gentile^ or as he himfelf explains in the following verfes^ both they that have an outward Law, and they that have none, when they do goody fhall be ptftified. And to put us out of all doubt, in the very following verfes^ he tells. That the doers of ^ the Law are jnflified ^ and that the Gentiles did the ^ Law, So .that except we think, he j[]3ake not what he intended, we may lafely conclude, that fuch Gentiles were Jultified, and did partake of that Ho- nour, Glory and Peace, which comes upon every one that doth good-^ even the Gentiles^ that are without the Law, when they work good-^ feeing with God there is no RefpcEl of Ferfons. So as we fee, that it is not the having the Outward Know- I90 PKO POSITIONS V.&VI. Knowledge that doth fave, without the Inv/ard ; fo neither doth the want of it, to fuch to whom God hath made it impoflible, who have the In- ward, bring Condemnation. And many that have wanted the Outward, have had a knowledge of this Inwardly, by Virtue of that inward Gr^ce and Light given to every Man, working in them, by which they forfook Iniquity, and became Jull and Holy, as is above-proved ^ who, tho' they knew Many w.t«N uot the Hiftory of u4dam's Fall, yet were fenfible ing^tbeHi. [^ thcmfelves of the Lofs that came by it, feeling f^7,hieZ} their Inclinations to Sin, and the Body of Sia in the Lcfs by ^^gm ; Aud tho' they knew not the Coming of taiZhon"^ Chrid, yet were fenfible of that inward Power come by ^i^^ Salvation which came by him^ even before, ^mfeivL as well as fince his Appearance in the Flefh. For I queftion whether thefe Men can prove, that all the Patriarchs and Fathers^ before Mofes^ had a di- ftind Knowledge either of the one or the other, or that they knew the Hillory of the Tree of Knowledge of Good and Evil, and of Adarns eat- ing the forbidden Fruit ^ far lefs that Chrill fhould be Born of a Virgin, Ihould be Crucified, and treated in the manner he was. For it is juflly to be believed, that what Mofes wrote of Adam-f and of the Firft Times, was not by Tradition, but by Revelation ^ yea, we fee that not only after the writing of Mofes ^ but even of David and ail the Prophets^ who prophefied fo much of Chrift ^ how little the Jews^ that were expelling and wifhing ^hf}c!Jf for the Mejfiah^ could thereby difceni him wheh knew chrin, hc Came, that they Crucified him as a BUfphemer^ fhf/rop^eps. ^^^ ^^ ^ Mejfiah^ by miftaking the Prophecies gon- cerniag him ^ for P^f^r faith exprefly, ABs 3. 17. to the Jervs^ That both they and their Rulers did it throHtrh J(Tnorance, And Pad faith, l Cor. 2. 8. Th4t had they known it^ they wodd not ioave Crttcified ths S^ord of Glory. Yca Mary her felf, to whom the Ange} hud fpoken, aud wliQ had laid up all the miraculous Things accompanying his Birth in her Heart, fhe did not underlland how, when he di- fpHted with the Dolors in the Temflcy that he xva^s about his Father's Biifinefs. And the Apoftles that had believed him, converfed daily with him, and - faw his Miracles, could not underltand, neither believe thofe things which related to his Death^ Snf^. feri?7gs and RefHrred;ion^ but were in a certain refped flu m bled at them. §. XXVII. So we fee, how that it is the inward work, and not the outward Hiftory and Scripture, that gives the true Knowledge *, and by this in- ward Lights many of the Heathen Fhilofothers were The Hca- fenfible of the Lofs received by Adayn, tho' they l^^^^,^^: knew not the outward Hiftory : Hence Flato af- the Lofs u^ ferted, That Jlfans Sod was fallen into a dark Cave^ ^^j^^ *^ where it only converfed with Shadows, Pythagoras faith, Afan wandereth in this World as a Stranger^ hanifhed from the Pre fence of God. And Plotinus Heathen- compareth Ma?i's SohI^ fallen from God^ to a Cinder^ Phiiofphers or dead Coal^ out of which the Fire is extingnijhed. Knowledge Some of them faid. That the Wings of the Sod ^''^fj^- were clipped or fallen off^ fo that they codd not flee pl^Jiin! unto God. . All which, and many more fuch Ex- preflions, that might be gatliered out of their Writings, (hew, that they were not without a fenfe of this Lofs. Alfo, they had a Knowledge and Difcovery of Jefus Chrift inwardly, as a Remedy in them, to deliver them from that Evil Seed, and the Evil Inclinations of their own Hearts, tho' not under that particular Denomination. Some called him a Holy Spirit^ as Seneca^ Epift. 41. who laid. There is a Holy Spirit in us^ that treat" eth lu as we treat him. Cicero caileth it an Innate ^''^^j^^Vg Lights in his Book De Republican cited by LaBan- Light. tim^ 6 hiftit. where he calls this Right Reafon^ given J:^^^^^"' ^'' unto all^ Confta-nt and Eternal^ calling imto Duty by Commanding^ and deterring from Deceit by Forbidding. Adding, That it cannot bs abrog-ated-i neither can any b 192 PROPOSITIONS V.&VI. be freed from it% neither by Senate nor People ^ that it is one Eternal^ and the fame always to all Nations ; fo that there is not one at Rome, and another at Athens : Wliofo obeys it not^ muft flee from himfelf^ and in this is greatly tormented^ altho^ he Jhonld efca^e all other Funijhments, Tlotinus alfb calls him Light^ ^ying. That as the Sun cannot be known ^ but by its own Light y fo God cannot be known^ bm with his own Light : And as the Eye cannot fee the Sm^ but by receiving its Image^ fo Man cannot know God^ but by receiving his Image \ and that it behoveth Man to come to Purity of Hearty before he could know God ^ calling him alfo Wifdom^ a Name frequently given him in Scrip- ture^ fee Prov. i. 20. to the end^ and Prov. 8. 9, 34. where Wifdom is faid to Cry, Intreat, and In- vite all, to come unto her, and learn of her : And what is this Wifdom but Chrifl ? Hence fuch as came among the Heathen^ to forfake Evil, and Pbliofophcrs cleave to Righteoufiiefs, were called Philofofhers^ ^^iiedi ^' ^hat is, Lovers of Wifdom. They knew this Wtf- dom was nigh unto them, and that the beft Know- ledge of Gody and divine Myfleries^ was by the Infpi' ration of the Wifdom of God, Phocylides affirmed, that the Word of the Wifdom of God was beft. His words in the Greek are, T«^ H 02oTfsuV«f ^0(^10,^ A6^o< And much more of this kind might be inftan- ced, by which it appears they knew Ghriil ^ and ' by his working in them, were brought from Un- righteoufnefs to Righteoufnefs, and to love that Power by which they felt themfelves redeemed ^ fo that, as faith the Apoille, They fiew the work of the Law written in their Hearts^ and did the things contained in the Law ^ and therefore, as all doers of the Law are^ were no doubt Juftifiedj and laved thus by the Power of Chrill in them. And as this was the Judgment of the Apoille, fo was it of the Primitive Chriflians. Hence 'juftin Martyr lluck not to call Socrates a Chriftiany faying, th^t all fuch \ OS" phocylides. Socrates a Chri/iian, jpf Wiviii)ttM anP ^atifng %i&jt. 193 as Jived according to the Divine Word in them^ which was in all Aden^ were Chriftians^ ftich as So crates and HeraclitUS, and others among the Creeks^ &:c. That fuch as live with the Word^ are Chrifiians without Fear or Anxkty. Clemens Alexandrinns iaithy ApoL 2. Strom, lib. T.clem. Alci* That this Wtfdoni or Philofufhy was necejfary to the Gentiles, and was their School-mafter to lead them Unto Chrifi:^ by which of old the (Jreeks were jnfti- fied. Nor do I think, faith A^tfMne^ in his Book of, o- . the CityofGdd^ (hb. i8. cap. 47.) that the jcvrs darech. Dei. affirm^ that none belonged unto God^ but the Ifraelites, Upon which place Litdovicm Fives faith, That thta Ludov.vlvd the Gentiles not having a LaWj were a Law unto themfelves^ and the Light of fo living is the Gift of God^ and proceeds jrom the Son ^ of whom it is written^ that he inlightneth every Man, that cometh into the World. Ayigufline alfo tellrlies rn his CoufcHions, /. 7. rhe piato- r. 9. That he had read in the Writings of the 'if^^f^^f^^^ Platonilts, tho^ not in the very fame Words^ yet begnwing ; that., which by many and multiplied Reafons did fcr- ^^'^^ *'^'^ fwade^ that in the beginning was the Word^ and the Word was with God'., this was in the beginning with God J by which all things were made., and without which nothing was made., that was made : In hitn was Life., and the Life was the L'ght of Men : And the Light Jlnned in the Darknefs., and the Darknefs did not com- prehend it* And J albeit the Sod gives Teftimony con- cerning the Light J yet it is not the Light, h^tt the Word of God : for (55 0& is the true ILigtjt, which inlightneth every Man that cometh into the World ^ and fo Repeats to verfe 1 4. of John i . adding, Thefe things have I there read. Yea, there is a Book tranllated out of tlie Ara- hick., which gives an account of one Hai I'ben Tok- Hai z'^jit, dan-., who, without con verfe of Man, living in an Yok-iar.^ Illand alone, attained to fuch a profound Know- 194 PROPOSITIONS V. &:VI. ledge of God, as to have immediate converfe with him, and to affirm, That the hefi and mofi certain Knowledge of God^ is not that which is attained by Tremijfes prcmifcdj and Conchijions deduced'^ but that- which is enjoyed hy Conjunction of the Mind of Man^ intcllcd sn- with the fiipream IntelleBj after the Mind is ftirified yojcdhy the jy-QYyj^ /V.^ Comipions^ and is fe far ate d from all Bodily Man, ^ Imaaes^ and is gathered into a profound Stilnefs, %. XXVIII. Seeing then, it is by this inward Gift, Grace and Lighi, that both thofe that have the Gofpel preached unto them, come to have Je- fus brought forth tn them, and to have the faving and fandified ufe of all outward Helps and Ad-- vantages : And alfo by this fame Liglit, that all may come to be faved ^ and that God Calls, In- vites, and Strives with all, in a Day, and favcth many, to whom he hath not ^qq^ meet to con- vey this outward Knowledge \ therefore we ha- ving the Experience of the Inward aud Powerful Work of this Light in our Hearts, even Jeft^ re- SL^^;>r-^^vealed/« us, cannot ceafe to Proclaim the Day of cmmed. the Lord, tliat is arifen in it, crying out with the Woman of Samaria ^ Come and fee one that hath told me all that ever I have done ; Is not this the Chrifl ? That others may come, and feel the fame in them- felves, and may know, that that little fmall thing that reproves them in their Hearts, however they have defpifed, and neglecled it, is nothing lefs than the Gofpel preached in them j Chrifl the Wif- dom and Power ofGod^ being in and by that Seed,. feeking to fa \-c their Souls. Oi l\\\s> Light therefore AuguflinefyQdks in his Con- fejfions^ lib. ii. cap. 9/ In thi^s beginnings O God I thou madeft the Heavens and the Earthy in thy Wordj in thy Son^ in thy P^irtue^ in thy Wifdom^ wonderfully AugurHoe f^yi^g-) ^d won derf idly doings iVho jhidl comprehend it !" Trembled at yj^lj^ ^]j^:j I ^ecLirc it ? What is that th.^J jhineth in unto 9!ifU^sof'the me^ and fmites my Heart without Hnrt^ at which I Zigbt itntii ^f^flj Tremble^ a-nd am Inflamed':' ITrcmhle^ in fo far him \ end * '' ^, €)f ainf tievfal and Waning %isi^U P5 as i am unlike unto it j and J am Inflamed^ in fo far as I am like nnto it : It is Wifdom which flnneth in. unto me^ and diJfelUth my Cloudy which had again covered me^ after I was departed from that Darknefsy andRampier ofmyFunifliments, And again, h€ faith, lib. 10. cap. 27. It is too late that I have loved thecy O thou Beautifulnefsy fo Antient and fo New ! lati have I loved thee^ and behold thou waft within^ and J was without^ and there x0as feeking thee ! thou didft cally thou didft cry^ thou didft break my Deafnefs^ thou glancedfty thou didft jhine^ thou chafedft away my Darknefs, Of this alfo our Country-Man George Buchanan Ipeaketb thus, in his Book, De Jure regni a^ud Scotos : Truly^ I under ft and no other thing at frefent S/W "^ than that Light, which is divinely infufed into our the Ught, Souls : for when God formed Man^ he not only gave him Eyes to his Body^ by which he might jhun thof^ things that are hurtful to him^ and follow thofe things that are profitable ^ but alfo hath fet before hts Mindy as it wercj a certain Light^ by which he may difcern things that are Vile^ from things that are Hone ft : Some call this Pfiwerj Nature, others the Law of Nature j / truly judge it to be Divine j and am perfwadedy that Nature and Wifdom never [ay different things. More^ ever God hath givenm aCompend of the Law y which in few words comprehends the whole y to wit^ that we Jhould love him from our HeartSy and our Neighbours as our felves. And of this Law all the Books of the Holy Serif turesy which pertain to the forming of Man-' nersy contain no other y but an Explication. This is thatUniverfal, Evangelical Principle, in and by which this Salvation of Chrift is exhibited J*^^ .^«<^ to All Men, both Jew and GentiUy Scythian and tS''^,d^* Barbariany of whatfbever Country or Kindred he Barbarian, be : And therefore God hath raifed up unto him- T/saZltf^ felf, in this our Age, faithful Witnefles and Evan- ^« ofctrifi. gelifls, to preach again his Everlafting Gofpely and to dired Ally as well the High ProfefTors, who O 2 Boail 195 PROPOSITION VIL Boall of the Law and the Scripure^ and the out- ward K'dowledge of Chrifi^ as the hfidels and Nea- thens that know not him that way, that they may all come to mind the Light in them, and know Chriil in them, the J'nft One^ rov t^^Miony whom they have fo long killed^ and made merry over^ and hs hath not refified, James 5. <5. And give up their Sins, Iniquities, falfe Faith, Profeflions, and out- iide Righteoiifnefs, to be crncified by the Power of his Crofs in them j fo as they may know Chrifi within to be the Hofe of Glory^ and may come to walk in his Light, and be faved, who is that True Lights that enlightneth every M^n that cometh into ths World, PROPOSITION VIL Concerning Jtdjlification. As many as refift not this Light, hm receive the fame^- it becomes in them a Holy^ Pure and Spiritual Birthy bringing forth Holinefs^ Righteoufnefs^ Purity^ and all thofe other Bleffed Fruits^ which are acceptable to God J by which Hsly Birth ^ to wit^ Jefus Chrifi , formed within lis, and working his Works in usy as we are Sancllf^d^ fo are we Jufiified in the fight efGod^ according to the Afofiles Words j But ye are Wafhed, but ye are Sanftified, but ye are Jufiified, in the Name of the Lord Jefus, and by the Spirit of our God, \ Cor. 6. 11. Therefore it is not by oar Works wroitght in our Wili^ nor yet by good Worksj conjidered as of themfelves ^ but by CliriH, who is both the Gift and the Giver, and the Caufe producing the EffeEls in uSy voho oa he hath reco?jciled //j, while we were Enemies^ doth aU fo in his Wifdom Save ns^ and fnfllfie us after this manner^ as faith the fame ApojHe clfewhere'j Ac- cording to his Mercy he faved us, by the wafhing of Regeneration, and the renewing of the Holy Ghofl, Tit. 3. 5, §, L flpC 3|ugtficattw. 197 §. I. *T^HE DoBrmeofJiifiijkation comes well in JL order after the difcufTing of the extent of Chrift's Death, and of the Grace thereby com- municated J ibme of the iharpefl Contefls con- cerning this, having from thence their Rife. Many are the Difputes among thofe called ChriftUns^f concerning this Point ^ and indeed, if all were tru- ly minding that which Juftifieth, there would be lels Noife about the Notions of Jnftification. I fliall briefly review this Controverfie, as it ftands among others, and as I have often ferioufly obferved it ^ then In fhort ftate the Controverfie, as to us, and open our Senfe and Judgment of it : And lafilyj prove it (if the Lord will) by fome Scripture- Teflimonies, ^d the certain Experience of all, that ever v/ere truly Jullified. §. II. That this I)o(^r/;7{h 7tt. them fo. So that if the matter be well fifted, it will fiification be found, tliat the greateft part of their Jufiification oH^Zpopts ^^V^^^^ "pon the Authority of his /?/////, and not Buus. upon the Power, Virtue and Grace of Chrift, re- vealed in the Heart, and renewing of it^ as will Proof I. appear, B>/, From their Principle concerning Their Sa- ^^^-^ Sacranients^ which they fay, confer Grace^ e:>s crameuts. opere operato. So that if a Man partake but of them, he thereby obtains RemifTion of Sin, tho' he remdins as he was^ the Virtue of the Sacra- ments making up the want that is in the Man. So that this ad of^ Submiffion and Faith to the Laws of the Church, and not any real inward Change, is that which juftifieth him. As fot Example ^ if Papi/lsPen- ^ ^^^ ^^^^ ^^^ ^^ ^^^ Sacrament (as they call it) of nance. Pennance^ fb as to tell over his Sins to a Prieft,'tho* he have not true Contrition ( which the Lord hath made abfolutely necefTary for Penitent Sinners ) but only Attrition (a Figm-cnt of their own) that is. If he be ibrry he hath finned, not out of any love to God, or his Law, which he hath tranfgrefred, but for fear of Punifhment ; yet doth the Virtue of the Sacrament (as they affirm ) procure to him l^-fmiffion of Sins j fo that being abfolved by the Frieil, __^^ S^t 3|iigtgcation. ' 199 Priell, he ftands accepted and juftified in the light of God. This Man's Jufhficatioa then proceedeth not from his being truly Penitent, and in any raea- fure inwardly changed and renewed, by the work- ing of God's Grace in his Heart -^ but nieerly from the Virtue of the S^cramem^ and Authority of the J'rieft^ who hath pronounced him Abfolved'^ fo ?:hat his Juftification is from fomewhat without him, and not within him. Secondly \ This w^ll yet more appear in the mat- Proof II. ter of Irjddgences^ where Remiflionof all Sins, not only pail, but for years to come, is annexed to the dufgencesJ vifiting fuch and fuch Churches and Reliques^ faying fuch and ^wc\\ Prayers-^ fo that the Perfon that fo doth, is prefently cleared from the guilt of his Sin, andjullified and accepted in the fight of God. As for Example : ' He that in the great JnbUee^ will ' go to Rome^ and prefent himlelf before the Gate ^ !of Peter and Paid^ and there receive the Pope's ' Blejfmg'^ or he tliat will go a Pilgrimage to ^ames\ * Sepulchre in S^ain^ or to Mary of Lor en o^ is upon *- the performance of thofe things, promifed for? * givenefs of Sins. Now if we ask them the Rea- ' ion, how fuch things, as are not morally good in ' themieives, come to have Virtue ? they have no . ' other anfwer, but hecanfe of the Church and Pofe^s ' Author ity^ who, being 'the great Treafurer of the * Magazine of G/^rZ/F J- Merits^ lets them out upon .^ fijch and fuch Conditions. Thus alfo the inven- ' tion of laying Mafs is made a chief Inftrument of Papi/is- * Jiifiificmon J for iii it they pretend to offer Chrifi flf} ^ daily to the Father, a Propitiatory Sacrifice for the ^ fins of the Living and Dead : So that a Man, for ^ Money,can procure C^/^-duis to be offer'd for him ' when he pleafes ^ by which Offering he is laid to ^ obtain Remifiion of Sins, and to (land Juftified in *- the fight of God. From all which, and much more * of this nature which might be mentioned, it doth ^appear, that the Papifts place their Juftification, O4 ^noc 200 PROPOSITION' VIL ' not ib much in any work of Holinds, really ' brought forth in them, and real forfaking of Ini- ' quity, as in the meer Performance of fomeGere- ' monies, and a blind belief which their Teachers ' have begotten in them ^.that the Church and the ' Popc^ having the abfolute Difpeniation of the Ade- ^ rits of Chrlfi^ hav.e power to make thefe Merits ' effectual for the Remiflion of Sins, and Juftifica- ' tioa of fuch, as will perform thofe Ceremonies. This is the true and real Method of Jnfiificatlonj taken by the generality of the Chur.ch of Rome^ and highly commended by their publick Preachers, efpeciaiiy the Monks^ in their Sermons to the Peo- ple ; of which I my felf have been an Ear and an Eye-vvitnefs : However fome of their modern Wri- ters have laboured to qualifie it in their Controver- fhf'llo'^l^ lies. This Doftrine Luther and the Proteftams then ihnts oppo' had good Reafon to deny and oppofe ^ tho' many poV^^Do- ^^ ^^""^^ ^''^^^ ^"^^ another Extream, fo as to deny arine of Good Works to he r/ecejfayy to Jitfiljication \ and tQ ^hito^^hl'^ preach up, not only Remijjlon of Shis ^ batjitfiificmcn other Ex- by Faith nlone^ without all Works^ however good. So ^'oodnirks ^^^^^ '^^^^^ ^^ ^^^^ obtain their Jiifiification^ according necefj/ito ^s they are inwardly Sanctified and Renewed^ but jujiijicati' a^-e Ju/lified m.eerly by Believing that Chrift died for them ; and fo fome may perfedly be Juflified, tho' they be lying in grofs Wickednefs -^ as appears by the Example of David^ who they fay was fully and perfe(!^ly Juflified, while he was lying in the grof> Sins ot Murder 'di\^ Adultery. As then the Protcflarits have fuffcient ground to quarrel and contute the Pavifls^ concerning thofe many Abufes in the matter of Jitftiflcation \ fhewing how the Do- Urine of Chrijl is thereby vitiated and overturned, and the Word of God made void by many and ufe- iefs Traditions, the Law of God negleded, while foolifli and needlefs Ceremonies are prized and fol- jovved, through a falfe Opinion of being Juflified by the perfornjance of them ^ and the Aierits and Sufferings flPC 3|utttficatton> 201 Snjferings of Chiift (which is the only Sacrifice ap- pointed of God for RemiiTion of Sins) derogated from, by the fetting up of a daily Sacf'4fice^ never appointed by God, and chiefiy devifed out of Co- Papi/is De^ yetoufnefs to get Money by : So the Protefia-ats^ on '^^JJ\ ^'^ the other hand, by not rightly eftablifhing and "^^* holding forth the Doctrine of "jitftification^ accord- ing as it is. delivered in the Holy Scriptures, have opened a Door for the Papifts to accufe them, as if they were Negleders of Good Works, Enemies to Mortification and Holinefs, fuch as efteem them- felves Juflified, while lying in great Sins: by which kind of Acculations ( for which too great ground hath been given out of the Writings of fome ri^id fmeftants) the Reformation hath been greatly de- famed and hindered, and the Souls of many in- fnared. Whereas who v/ill narrowly look into the matter, may obferve thefe Debates to be more in fpecicj ftan in genere^ feeing both do upon the matter land in one^ and like two Men m a Circle^ who tho' they go fundry ways, yet meet at lall in the fame Centre, For the P/jpifis, they fay ^ They obtain Remijjion of^.'^P'^^ Be-^ Sins^ and are Jitftified by the Merits of Chrifi^ as the Jtffieatien fame are applied nnto them in the ufe of the Sacraments ^^^^^ ^" f^- of the Church ^ and are dif^enfed in the Performa?7ce of ]^i^i^ fjfJ'Hx fnch and fpfch Ceremonies^ Pilgrimages^ Prayers and Per- formances^ tho"* there be not an inward Renewincr of the Mmd^ nor knowing of Chrifi inwardly formed ^ yet they are remitted^ and made Right eom^ ex opere opera to, hecaufe of the Power and ji^thority accompanyino- the Sacraments^ and the J)ifpenfers of them. The Protefiants lay ^ That they obtain Remiffion of~^''^M' Sins^ and fi and juflified in the fight of God^ by Firtne Uef. of the Merits and Sufferings of Chrifi:^ not by infiifmg Righteoufnefs into them^ but by pardoning their Sins^ and ^^cfimfnftcr by accounting and accepting their Perfons as right eom ^ Confcffion they refling on Him and his Right eoiifnefs by Faith ^ ciJ^ '^fr 'which Faith, the AB: of Believing^ i$ -not imputed unto SeSt.'u them for Righteoiifnefs. So 202 PROPOSITION VII. ■ ■ ■ "■ So the Jptfiification of neither here is placed in any Inward Renewing of the Mind, or by Virtue of any Spiritual Birth, or Formation of Chrift in them J but only by a bare Application of the Death and Sufferings of Chrift, outwardly performed for them : whereof the one lays hold on a Faith reft- . ing upon them, and hoping to be Jultified by thern alone j the other, by the faying of fome outward Prayers and Ceremonies, which they judge makes the Death of Chrift effedual unto them. I except here ( being unwilling to wrong any ) what things have been faid, as to the necelTity of inward Holi- nefs, either by Ibme modern Paplfis^ or ibme modern Proteftants^ who in fo far as they have laboured af- ter a Midft betwixt theft two Extreams, have come near to the Truth \ as by fome Citations out of them, hereafter to be mentioned, will appear : Tho' this Dodrine hath not fince the Apoftafie ( fo far as ever I could obferve) been fo diftindly 'and evidently held forth, according to the Scrip- tures-Teftimony, as it hath pleafedGod to reveal it, and preach it forth in this Day, by the Wit- neffcs of his Truth, whom he hath raifed to that end. Which DoUrine^ tho' it be briefly held forth and comprehended in the Thefts it felf^ yet I fhall ?mroLrM ^ ^'^^^^ ^^^^ ^^^y explain the State of the Con- e ^^.Q^rQyf^Q^ 35 If. ftands betwixt us, and thofe that now oppofe us. Expl I. §. HI. Firft then, as by the Explanation of the former The/Is appears. We Renounce all Natural ^^f^ings Povver and Ability in our felves, in order to bring i\and Kr >m US out of our loft and fallen Condition, and firft ^^ Nature ^ and confefs, that of our felves we are able to do nothing that is good ; fo neither can we procure RemifFion of Sins, or Juftifi cation, by any Ad of our own, fo as to merit it, or draw it as a debt from God, due unto us : but we acknow- ledge all to be o/, and from his Lovcy which is the Original ai:d Fuudaaicncai Caufe of our Acceptance. Secondly j the Ijome God, Cf auffificatiott^ 203 Secondly ^ God itianifefted this Love towards us, ^^ j in the fending of his Beloved Son the Lord Jeftis ^^ * ^* Chrifi into the World, who gave himfelf for us an chrin gi- Offering and a Sacrifice to God, for a fweet-fmelling y^'^e^m^. Savour ^ and having made peace through the Blood /^^ /c>r1^?* of his Crofs^ that he might reconcile us unto him- ielf, and by the Eternal Spirit offered himfelf with- out Spot, unto God, and fuffered for our Sins, the jHft for the VnjHfi^ that he might bring us unto God. Thirdly then ^ Foralmuch as all Men, who have E.pi. 3. come to Man's Eflate, (the Man Jefm only ex- cepted) have finned, therefore All have need of this Saviour, to remove the Wrath of God from them, due to their Offences \ in this refped: he is truly laid, to have born the Inic^nities of m All^ in his Body on the Tree \ and therefore is the Only Mediator^ having qualified the Wrath of God towards us •, fo that our former Sins fland not in our way, being by Virtue of his mofl Satisfadory Sacrifice removed and pardoned. Neither do we think, that Remif^ jion of Sins is to be expeded, fought, or obtained In^/siS' any other way, or by any Works or Sacrifice what- foever , ( Tho' as has been faid formerly, they may come to partake of this RemilFion, that are igno- rant of theHiflory.) So then Chrifi, by his Death ]J;^.;;J>' and Sufferings, hath Reconciled us to God, Gvcn betm^rt God while we are Enemies ; that is, he offers Reconci- "^"^ ^^'^^ liation unto us^ we are put into a capacity of be- ing Reconciled ; God is willing to forgive us our Iniquities, and to accept us ; as is well exprefled by the Apoflle, 2 Cor, 5. 19. God was in Chrifi^ re- conciling the World unto himfelf not imputing their Trefpaffes- unto them^ and hath put in us the Word of Reconciliation, And therefore the Apoflle, hi the next verfes, intreats them in ChrijFsfiead to he Re- conciled to God J intimating that the Wrath of God being removed by the Obedience of Chrift Jefm^ he is willing to be Reconciled unto them, and rea- dy 204 PROPOSITION VII. dy to remit the Sins that are paft, if they Re- pent. A Twofold We confider then our Redemption m a twofold Redemption, refped or flate ^ both which in their own nature are perfecl, tho' in their application to us, the one is not, nor cannot be, without refped to the other. r- The Flrfl is, the Redemption performed and ac- Vempfhn complifhed by Chrift for m^ in his Crucified Body, of Chrift without us : The other is the Redemption wroughc without MS. j^y ^^^^ ^^ ^^ ^ which no lefs properly is called and accounted a Pvcdemption than the former. The frf; then is that whereby a Man, as he ftands in the Fall, is put into a capacity of Salvation, and hath conveyed unto him a meafure of that Power, Virtue, Spirit, Life and Grace, that was in Chrift "jefm ^ which, as the Free Gift of God, is able to counter-ballance, overcome, and root out the Evil Seed, wherewith we are naturally, as in the Fall, leavened. TheJ?^- The Second is that, whereby we witnefs and dempthn kuow this purc and perfect Redemption in our ^rouqhuy fciijcs purifying, cleanling and redeeming us from tne power or Corruption, and bnngmg us mto Unity, Favour and Friendfhip with God. By the firfi of thefe two, we that were loll in Addm^ plunged in the bitter and corrupt Seed, unable of our ielves to do any good thing, but naturally joyned and united to Evil, forward and propenfe to all Iniquity, fervants and flaves to the power and fpirit of Darknefs, are notwithIla;iding all this, fo far Reconciled to God by the Death of his Son, v/hiie Enemies, that we arc put into a capacity of Salvation^ having the Glad-Tidings of the Gofpei of Peace offered unto us ^ and God is Reconciled ^ ^ unto us in Chrid, calls and invites us to himfelf ; Oohnvio! in which refped we undcrfland thefe Scriptures : T:iz\. \6.6.^ ]-{e ji^^ (ijQ Fjimity in himfdf He loved m firfi j 24.& B.iSiyt'f^V/^ HS in onr bloody he [aid nnto Hi Live '^ hcj who did aPf guttlgcatton. 205 did not fn his own felf^ bare our fins in his oven Body on the Tree j and he died for our pns^ the Jnft for the Vnjuft, By the fecond^ we witnefs this capacity brought into Adt i whereby receivings and not relilting, the purchafe of his Death, to wic, the Light, Spirit, and Grace of Chrifi revealed to us, we witnefs and pollefs a real, true, and inward Redemption from the power and pre valency of Sin-, and to come to be truly and really Redeemed, Juflified, and made Righteous, and to a fenfible Union and Friendfhip with God. Thus he died for ^, that he might Re- . deem as from alUniqmty \ and thus we know him and^h\\,\,io» the Tower of his KefurreUion^ and the Feliowjlnp of his Sufferings^ being made conformable to his Death, This laft follows the firll in order, and is a confequencc of it, proceeding from it, as an EjfeB from its Caufe ; ib as none could have enjoyed the laft, without the firft had been, ( fuch being the Will of God ^) fo alfo can none now partake of the firfl, but as he witnefleth the laft. Wherefore as to us, they are both Caufes of our Juftification : The firjft the procuring Efficient^ the Other the Formal Caufe. Fourthly J Weunderfland not by this Jnftification iE.xpi ^. hy Chrifi^ barely the good works^ even as wrought by the Spirit of Chrifi ^ for they, as Protefiants truly af- firm, are rather an EfFed of Jitflification^ than the Cauie of it : But we underfland the Formation of The Foma- Chrifi in va^ Chrifi horn and brought forth in us \ from ^•'^^^^l^'^l^. which, good works as naturally proceed, as Fruit %Td mrll from a fruitful Tree. It is this Inward Birth in usy bringing forth F.ighteonfnefs and Flolinefs in us^ that doth Jnfiifie m \ which, having removed and done away the contrary nature and fpirit, that did bear Rule, and bring Condemnation, now is in dominion over all in our Hearts. Thofe then that come to know Chrifi thus formed in them, do enjoy him wholly and undivided, who is the LORD our RIGHrF^OVSNESS, Jen 2 3. -5, This is to be Clothed 2o5 PROPOSITION VIL Clothed with Chrifi^ and to have put him on, whom Cod therefore truly accounted Righteous and Juft. This is fo far from being the Dodrine of Tafiflsy that as the generality of them do not underftand it ; fo the Learned among them oppofe it, and dilpute againlt it, and particularly BelUrmine. Thus then, as I may fay, the Formal Caufe of Juftification is not the Works, to fpeak properly, they being but an Effea of it; but this Inward Birth, this Jefus brought forth in the Heart : who is the \A^eIl- beloved, whom the Father cannot but accept, and all thofe, who thus are fprinkled with the Blood of Jtfm^ and wafhed with it. By this alfo comes that Communication of the goods of Chrifl unto us, by which we come to be made partakers of the Divine JVk- titre^ as faith Peter ^ 2 Pet. i . 4. and are made one with him, as the Branches with the Vine, and have a title arnl right to what he hath done and fuffer- ehrijiu 0- ed for us : So that his Obedience becomes ours, his xtghteouf Righteoufnefs ours, his Death and Sufferings ours. nefs. Death Aud by thls Ncamefs we come to have a fenle of Ings^'lfj'' ^^s Sufferings, and to fuffer with his Seed, that yet aurs. lies prefled and crucified in the Hearts of the Un- • godly J and fo travel with it, and for its Redemp- tion, and for the Repentance of thofe Souls, that in it are Crucifying as yet the Lord of Glory, Even as the Apoflle Patd^ who by his Sufferings is fa id to filht^ that which is behind of the Ajjii^ions of Chrifl for hii Body^ which is the Church : Tho' this be a Myllery, fealed up from all the wife Men, that are yet ig- norant of this Seed in themlelves, and oppofe it ; neverthelefs fome Prot eft ants Ipeak of this Juftifica- tion by C^r//^ inwardly put-on; as ftiall hereafter be recited m its place. ixpL 5. L^//y \ Tho' we place Remifllon of Sins in the Righteonfnefs and Obedience of Chrifl: performed by him in the Flefi^ as to what pertains to the remote pro- curing Caufe ; and that we hold our felves formally Jtiftified by Chrifl Jefm formed and brought forth in us ; I g)f jugf gcatfott. 207 m : yet can we not ( as fome Troteftants have un- warily done) Exclude Works from J^Pfic^t^f^^- are^^T^el^ For, tho' properly we be not Juftified for them^ dud^dju' yet are we Juftified in them ; and they are necefia- Mcatm. ry, even as Caafa fine i^ud non^ i. e. the Caufe^ with- out which none arejufiified. For the denying of this, as it is contrary to the Scriptures Teftimony j fb it hath brought a great feandal to the Proteftant Re- ligion', opened the Mouths of Papifis^ and made many too iecure, while they have believed to be juftified without Good Works. Moreover, tho' it be not fo lafe to fay, They are Merit or iow^ yet feeing they are Rewarded, many of thofe called the Father s^ have not fpared to ufe the word {_Merit'} which fbme of us have perhaps alfo done, in a qualified fenfe \ but no ways to infer the Fopijh Ahufes above- mentioned. And lafi:ly^ if we had that Notion of Good Works^ which mofl Protefiants have, we could freely agree to make them, not only not necefTary, but rejedi them as hurtful : viz. That the beft: Worksy even of the Saints^ are defiled and folimed. For tho' we judge fo of the beft Works performed by Man, endeavouring a Conformity to the outward Law, by his own ftrength, and in his own will ; yet we believe, that fuch IVorks as naturally proceed from this Spiritual Birth, and Formation of Chrift in us, are Pure and Holy^ even as the Root from which they come ^ and therefore God Accepts them, Ju- ftifies us in them, and Rewards us for them, of his own. Free Grace. The State of the Controverfie be- ing thus ftated, thefe following Pofnions do hence- from arife, in the next place to be proved. §. IV. Firft ^ That the Obedience^ Sufferings and Pormon i^ Death of Chrift is that^ by which the Soul obtains Re- mijfion of Sins y and u the procuring Caufe of that Grace^ by whofe inward workings Chrift coTnes to be formed -•- ifmardlyy and the Soul to be made conformable unto himy and fo jufl- and juftified. And that therefore, in refped of this Capacity and Offer of Gracej God is 2o8 PROPOSITION VIL _^ is faid to be Reconciled \ not as if he were adually Reconciled^ or did actually Juliifie, or account any Jufl, fo long as they remain in their Sins, really impure and unjuft. pftfitionii. Secondly^ That it is by this Inward Birth of Chrift in M^n^ that Man is made jitfij and therefore fo ac- counted by God : Wherefore, to be plain, we are thereby, and not till that be brought forth in us, formally ( if we muil ufe that word ) Jiffiified in the iight of God ^ becaule Juftification is both more properly and frequently in Scripture, taken in its proper fignification, for making one Juft, and not reputing one meerly fuch, and is all one with San- Uifcation, Pofitlon HI- Thirdly \ That lince Good Works as naturally fol- Good mrks ^^^ ^^^^ ^h^^ Birch, as heat from Fire j therefore are Caufa are they of Ahfolnte Necejfity to Juftification^ as Caufa fication, yet as that in which we are, and without which we cannot be Juflified. And tho' they be not Me- ritoriotiri^ and draw no debt upon God, yet he can- not but accept and reward them ^ for it is contra- ry to his Nature to deny his own ^ fmce they may be perfed in their kind, as proceeding from a Pure, Holy Birth and Root. Wherefore their Judgment is falfe, and againfl the Truth, that fay. That the haUcfi Works ef the Saints are defiled and finful in the fight of God : For thefe Good Works are not the Works of the Law, excluded by the Apoflle from Jullification. Portion I. §. V. As to the firft, I prove it from Rom. 3. 25. Whom God hath fct forth to be a Propitiation through ^°° * Faith in his Bloody to declare his Right eonfnefs for the The Efficacy Remijfion of Sins that are fafi^ through the forbearance . teTihfo' ^^ ^'^'^' ^^^'^ ^'^^ Apofllc holds forth the Extent redeem Man and Efficacy of Chrift^ Death:, fliewing, that thereby, (Ptt/i'/ii^/V. and by Faith therein, Remiflion of Sins that are pafl is obtained^ as bchig thnt, wherein the For- bearance of God is cxeixifcd towards Mankind.' So' ^( luaificatton^ 209 So that, tho' Men, for the Sins they daily commit, deferve Eternal Death, and that the Wrath of God fhonld lay hold upon them ^ yet by virtue of that jiioft JatlsfaBory Sacrifice of Chrifi Jefta^ the Grace and Seed of God moves in love towards them, du- ring the Day of their Vifitation ^ yet not fo, as not to If rike againfl: the Evil (for that mull be burned up and deftroyed ) but to redeem Man out of the Evil. Secondly ; If God were perfectly Reconciled with Proof lu Men, and did elleem them Juft, while they are adually Unjufl, and do continue in their Sins ^ then fhould God have no Controverfie with them : ^ How comes he then fo often * ^ i'^ ""^^ P^b ^p"^ _^ |. j^T- n. ^ ^ r- i concernms; Men before Ci)n- tO Complam, and to Expoltulate fo much ^er/ton, wlio afterwards are throughout the whole Scripture with converted, whomyctiomc fuch, as our Adverfaries confefs to be AntlZmfafuf7LveTteri Juftified, telling them. That their Sins fe- J.iiftified from the begin- farate betwixt him and them ? Ifai. 59. 2. Se, X ('according '?f For where there is a perfed and full the common opinion of Reconciliation, there is no Separation. lZcn:l[\.t:: ^^Z Yea, from this Dodrine it neceflarily they conteis, they perfift follows, _ either that fuch, for whom ^iTwrt^^ iSl'; Chrifi died, and whom he hath thus .s/«j, as is manika in d^- Reconciled, never Sin ^ or that, when J[f ; /ef ihT/.fet » b^ they do fo, they are Hill Reconciled, i3erfediy and wholly jufti. ;and their Sins make not the leaft Separa- ^^^' tion from God ^ yea, that they are Jullified in their Sins. From whence alfb would foHow this abo- minable Confequence, That the good Works and greatefl Sins of fuch are alike in the fight of God *, feeing neither the one ferves to Juflifie them, nor the other to break their Reconciliation ; which oc- cafions great Security, and opens a door to every lewd Pradice. Thirdly ^ This would make void the whole Pra- Pr^^t' ^J^- dical Dodrine of the Gofpcl, and make Faith it felf needlels. For if Faith and Repentance, and the other Conditions called for throughout the Gof- P pel, 2"r"' PROPOSITION VII. pel, be a Qualification upon our part necellary to be performed ^ then, before this be performed by us, we are either fully Reconciled to God, or but in a capacity of being Reconciled to God, he being ready to Reconcile and Jullifie us, as thefe Condi- tions are performed: Which latter, if granted, is according to the Truth we profefs. And if we ;ire already perfediy Reconciled and Jultified, be- fore thefe Conditions are performed, (which Con- ditions arc of that Nature, that they cannot be performed at one. time, but are to be done all one's Life- time) then can they not be faid to be abfoliirely needful : Which is contrary to the very exprcf^ Teflimony of Scripture, which is acknow- Icdged by all Chrillians: i-or without Faith it is impojfible |o!in -^.18* ^^ pleafe God : They that believe not^ are coJJciemn d al^ Luke 13.3- ready y becaufe they believe not in the Only Begotten Son ^^' ' ^ * of God. : Except ye Repent^ ye cannot be faved : For if /•'.oc 2 y^ ^^^^ ^^^^^ ^^^ ^^^I^h yc jhalidie. And of thofe that: ■''°^" * ^* were Converted : / will remove your Caridlefiick from yoii^itrdefs ye Repent, Should I mention all the Scrip- tures, that politively and evidently prove this, I might trar>rcrihe much of all the Doftrinal Part of the Bible, For fince Chrill faid, It is fnifljed^ and did finiflj his Work Sixteen FJundred Years ago, and upwards ^ if he fo fully perfefted Redemption then, and did a(!lual]y Reconcile every one, that is to be fayed ^ not fimply opening a Door of Mercy for A Door of thcra, oflering the Sacrifice of his Body, by which ^^:^> f^*:"- they may oh'tain Remiffion of their Sins, when ,.\,:.- Re- tney Repent, and communicating unto them a mea- puiunce. fai-e of his Grace, by which they may fee their Sins, and be able to Repent^ but really make them to be . reputed as Juil, either before they believe ( as fay J^L^'opini.'^^'^^ ^^itifjoviidns) or after they haveaflented to the on»fRecon.Tv\\i\\ of tiic HiHory of Chriil:, or are Iprinkled "y^l^c^ii ^^^^^ ^'^^ Bapcifiii of Water, while neverthelelefs they are adually Unjall, fo that no part of their Redemption is to be wrought by him now, as to rhei^ Cf luttiscatiom 211 their Reconciliation and jHftifictition ; then the whole Dodtririal Part of the Bible is ufelefs^and of no profit : In vain were the Apoflles fent forth to preach Re- pen taace and Remiffion of Sins ; and in vain do all the Preachers bellow their L^^<7«r, fpend their Lungs^ and give forth Wrnings ^ yea, much more in vain do the People fpend thetr Money, which they give them for Preaching ^ feeing it is all bat Atium agere^ but a vain and ineffedual Eflay, to do that which is al- ready perfedly done without them* But laftly •, To pretermit their HUiliane Labours, jproof m as not worth the difputing, whether they be need- ful or not, llace (as we fhall hereafter fhcw) them- felves coiifefs, the heft of them is Sinful ^ this alio makjes void tJie prelent Intercelhon of ChriH for Men. What (hall become of that great Article of Faith, by which we Affirm, That he fits at the Right chrinudai ILmd of God J dally making Intercejfion for tu ^ and fr ly making n>hUh end the Spirit it felf maketh Intercejfion for m ^nterceffioh ivith Groanings^ which cannot he uttered ? Fdl* Ghrilt niaketh not Intcrceilion for thofe, that are not in a PolTibilicy of Salvation ^ that is abfurd. Our Ad^ verfaries will not admit that he prayed for the World at all :^ and to pray for thofe, that are already Reconciled, and perfedly Juilified^ is to no pm- pole: To pray for Fvem.ifrion of Sins is yet more needlefs, if all be remitted, pall, prefent, and to come. Indeed there is not any loiid Solving of this, but by acknowledging according to the Trmhy That Chrift by his Death removed the Wrath of God, fo far as to obtain RemiHioii of Sins for as many as receive that Grace and Light^ that he com- municates unto them, and hath purchafed for them by his Blood: Which, as they believe in, the/ come to know Remiffion of Sins pail, and Power to fave them from Sin, and to wipe it away, fo of- ten as they may fall into it by unwatchfulnefs or weakacfs, if applying themfelves to this Grace, they truly Repeat. For r** as mar:y m rcceiv: hif^^ P 2 ^ Ill PROPOSITION VIL he gives Tower to become the Sons of God : So none are Sons^ none are Jft/lified^ none Reconciled^ until they thus receive him in that little Seed in their Hearts : uA^id Life Eternal is offered to thofe^ who by ■patient continuance in well-doing^^feek for Glory ^ Honour^ and Immortality : For if the Righteous Man depart from his Righteopifnefs^ his Right eoitfnefs jJjall be remembred no more. And therefore on the other part, none are longer Sons of God, and Jullified, than they patiently continue in Righteoufnefs and Well- doing. And therefore Chrill lives always making Interceflion, during the Day of every Man's Vifita- tion, that they may be Converted : And when Men are in fome meafure Converted, he makes Intercef- jion, that they may continue and go on, and not faint, nor go back again. Much more might be faid to confirm this Truth •, but I go on to take notice of the common Objedions againft it, which are the Arguments made ufe of to propagate the Errors contrary to it. §. VI. The firfi and chief is drawn from that Say- ing of the Apoftle before-mentioned, 2 Cor, 5. 18, 1 9. God hath reconciled hs to himfelf by Jefns Chrift : God was in Chrift reconciling the World unto himfelf^ not imputing theirTrefpaffes unto them. Objecl^. I From hence they feek to infer. That Chrift fully fer^ fcBcd the Work of Reconciliation^ while he was on Earth, Anfiv. I anfwer •, If by \Reconciliatiori\ be underftood the Removing of Wrath, and the Purchafe of that Grace, by which we may come to be Reconciled, we agree to it ^ but that that place fpeaks no more, appears from the place it felf: For when the Apo- file fpeaks in the ?erfeU:Time^ faying. He hath Re- conciled vis^ he fpeaks of himfelf and the Saints ^ who having received the Grace of God purchafed m'/t'" t>y Chrilb, were through Faith in him adlually Re- tv^efn Re- coucilcd. But as to the Worlds he faith \Reconciling\ ''cbrifl'^Jni "0^ [Recenciled'] whicli Reconciling^ tho' it denotes y.e.wncr.isg. a time fomewhat palt^ yet it is by t\\Q Jmperfi^i Time^ €>f Jlutttgcatton. 2A2_ Time^ denoting, that the thing begun was not per- fected. For this Work Chrifl began towards All in the Days of his Flefh, yea, and long before ^ for He was the Mediator from the beginnings and the Lamb flain from the Fonndation of the World : But in his Flefh, after he had perfediy frdfilled the Lm\ and the Righteonfrefs thereof, and rent the T^ail^ and made way for the more clear and univerfal Reve- lation of the Gofpel to All, both Jew and Gentile ^ he gave up himfelf a moft fatisfaBory Sacrifice for fin ^ which becomes effedlual to as many, as receive him in his Inward Appearance, in his Light in the Heart. Again, This very place fheweth, that no other Rer conciliation is intended, but the Opening of a Door of Mercy, upon God's part, and a Removing of Wrath for Sins that are paft; fo as Men, notwith- ftanding their Sins, are flated in a capacity of Sal- vation : For the Apoflle, in the following verfe, faith, Novo then we are Ambajfadors for Chrifl^ as tho^ God did befeech yoH by m j we y^' ay you in ChrijFs ficad^ be ye Reconciled to God. For if their Reco?iciliation had already been perfedly accomplifhed, what need any Intr^ating then to be Reconciled ? Ambajfadors are not fent after a Teace already Perfeded, and Reconciliation made, to intreat for a Reconcilia- tion-, for that implies a manifefl Gontradiclion. Secondly ^ They objed, verfe 2 1 . of the lame Chap- ter, For he hath made him to be Sin for /«, who knew no Sin^ tJ^nt we might be rnade the Righteoufnefs of God in him. From whence they argue \ That a6 our Sin is im- ObjC(fi.2 ^Hted to Chrifls who had no Sin ^ fo Chrifi^s Righteoitfr fiefs is impHted to uij without our being Righteous. But this Interpretation is eafily rejected ^ for tho' Anfrif. prrifi bare our Sins^ and fiiffered for us^ and was a- mong Men, accounted a Sinner ^ and nnmbred among Tranfgreffors •, yet that God reputed him- a Sinner, is nowhere proved. For it is faid, he was found be- ^^^^ ^^ fore hirn Holy^ Hvrmlefs^ and Vn defiled^ neither was rp.i.z'ri* P 3 there PROPOSITION Vll. there fou/id my giuic in his Adoiith, That we de^ fervcd thefe things, and much more for our Sias, which he indured in Obedience to the Father, and according to his Counfel, is true^ but that ever , God reputed him a Sinner^ is denied : Neither did he fuudRi'gh- ever die, that we Hiould be reputed Righteous ^ tho' teoufr.ef^ ^^ ^^q^-q x^'dVi)' fuch, than he was a Sinner (ashere- ^Ht^L^'' after appears.) For indeed, if this Argument hold, it might be Ilretched to that length, as to become very pleafin^ to vyicked Men, that love to abide in their Sins : For if we be made Righteoiu^ a^ ' Chr'ifl wa,.5 made a Sinner^ mcerly hy Impitation^ then ^ there W4^ no Sir?^ not in the. leafi in Chrifl ^ ^o it would follow, that there, rieeded no more Right eoiifnefsy no more Holinefs^ no more inward Sanfttfication in u^^ than there was Sin in him. So then, by his [^ being made Sin for ui^ muft be under flood, his Sufiering for our Shis, that we might be made partakers of the Grace purchafed by him •, by the Workings whereof we are made the Righteoufnefs of God ia Jiira. For that the Apoille underllood here a be- ing made really Righteous, and not meerly a being reputed iach, appears by what follows, feeing ia rjerf.i^^ 15, 1 5. of the following Chapter, he ar- gues largely again!]; any fuppofed Agreerncnt of Light ^/nd Darknefs^ Right eoitfrefs and Vnrighteunfnefs \ whi c|l mufl needs be adm.itted, if Men are to be reckoned Ingrafted in Chrift, and real Members of him, meerr ly by an Imputative Righteoufnefs, wholly without them, while they themfelves are adually Unrighte- ous. And indeed, it may be thought flrapge, how fome Men have made |:his fo Fundamental ^n Ar- ticle of their Faith, which is fo contrary to the whole ftrain of thp Gofpel : A thing, Chrilt in UOiie of all his Sermons and Graciom Speeches ever willed any to rely upon^ ahvays recommend- ing to us Works, as Inllrument^l in our Jultificar rion. And the more 'tis to be admired at, be- f£ufe that Sentence or Term (fo frequently in their Mouths^ Cf luatscation. 215" Mouths, and fo ofcen preflcd b^^ thein, as the very Bafis of their Hope and Confidence) to wit, The Imputed RlahteoHfnefs of Chrifi, is- not to be found in fJtl^^RiTh- all the Bibie^ at leaft as to 'my Obfervation. Thus teoufncfs' have I pafl through the firft part, and that the XSie, more briefly, becanfe many, who alFcrt this ^^f-flrv^- cation by bare Imputation, do neverrhciefs confefs. That even the £led are not JniHiied, until they be Converted \ that is, not until this Impirrstiye JuiU-' fication be apply'd to them by the Spirit. §. VII. I come then to the fecond thing pro- Pofitirn //. pofed by me, which is ^ Th^ it is by tht^ inward Birth^ or Chrift formed wit-hin^ that we /ire ( fo to f^^^J'^ .fpeak) formally Ji^fl-ified in the fight of God. I fuppofe, vpithw we \ have faid enough already to demonfl'rate, hov^ ^J'f^^''^^- much we afcribe to the Death and Sufferings of Chrifl^ as that, whereby Satisfac?Ti6n is made to"the Jiiilice of God, Remiflion of Sins obtained, and this Grace iiud Seed purchsied ^ by and from which this Birth proceeds. The thing now to be proved is. That hy Chrifi Jefiu formed in //<, we are jnfiified^ or made Jufi, Let it be marked, I u^q J ufi i fie at ion in this ienfe upon this occafion. v- •* ' F;V/ then, I prove this' by that of the ApoHle Proof L Pafil^ I Cor. 6. Ti. And fnch were forne of you\ hut ye are Wafioed^ but ye are SanBificdj but ye are Jitfli-^^^^''^'}^'-^^ fed in the Name of the Lord fejns^ and by the Spirit jufi really. of our God. Firll, This [ 7"////^?^ ] here under- "^^^j"^^-^^-- ' ftood, mull needs be a being really made Jufl^ and ^^^^"^^^^''^ not a being meeriy imputed fitch ^ elie [SanEiified~} and [lValhed~] might be reputed a being efieemed fo, and not a being really fo ^ and then it quite over- turns the whole intent of the Context. For the Apollle (hewing them in the preceding verfesy how the VnrighteoHs cannot inherit the Kingdom of God ^ and defcending to the feverai Species of Wick- ednefsy fubfumes, That they were fometimes fuch^ but now are not any more fuch. Wherefore, as' they are now IVafiied aad Sanctified^ fo a-re they Jufi-'ified: P 4 ' For 2i6 PROPOSITION VII. For if this Jnftification were not Real^ then it might be alledgcd, that the Corinthians had not foiiakea thefe Evils, but tho' they flill continued in them, were notwithftanding Juftifitd : Which as in it felf it is moil abfurd, fo it luculently over- turneth the very Import and Intent of the place *, as if the Corinthians^ turning Chriftians^ had not wrought any real Change in them ^ but had only been a Belief of fome barren Notions, which had wrought no alteration in their AlTedions, Will, or Manner of Life. For my own part, I neither fee any thing, nor could ever yet hear or read any thing, that with any cobur of Reafon did evince [,Jii- fiified'] in this place to be underflood any other ways, than in its own proper and genuine Inter- pretation of being made Jufi, And for the more 77;r Drrirrf- clear undcrllanding hereof, let it be confidered, j ';^^r/jufHfie that this word LJ^^fi^fiO is derived either from | confidered, the Subftantivc jHftice^ or the Adjedive Juft : \ ^^' Both which words import the Sahfiantivej that true and real Firtue in the Sodj as it is in it felf, to wit, it fignilies really^ and not fuppojitivelyy that Excellent Qiiality cxprelTed and underltood among Men by the word tj^^ft^^^il 2nd the Ad- jective ZJnfi2 as applied, iignilies a Man or Wo- man, who is y^fiy that is, in whom this Qiiality of Jttftice is fiatcd : For it would not only be great Impropriety, but alfo raanifeft Fallity, to call a Man Jnfi^ meerly by fuppojition ^ efpecially if he were really Vnjttft. Now this word {_Jnftify'^ formed from Jujiice^ or Jnfl-y doth beyond all que- (tion fignifie a making Jufi ^ it being nothing elfe, but a Compoiition of the Verb facio^ and the Ad- jedivc jK/insj which is nothing elfe than thus, yuftifico^ i. e. Jnfium facio^ I make Jufl ^ and YJ'ttftified'^ of ji{jhis and fio^ us j/ifins fioj I become Jufl, and jnfiificatHs^ i. e. jnfins fachiSj I am made Juft. Thus alfo is it with V'^crbs of this kind, as fan^ijico^ from fantltts holy^ and facio j honorifico from "°^' ' ^f31iifltftcat ion. " '"'^' n 7 "^ from honor and facio ^ facrifico from facer and y^zai!^' given for our Sins^ and rofe again for our Juftification^ Credidit A- faith :, There are two things beheld in Chrlft^ which are ^eo, p.i6i^ necejfary to our Juftification ; the one is his Death^ the other is his Artfing from the Dead. By his Death^ the fins of this World behoved to be expiated : By his Rifing from the Dead^ it pleafed the fame Goodnefs of God to give the Holy Spirit^ whereby both the Gofpel is believed^ and the Rlghteoufnefs loft by the fault of the fir ft Adam, is reftored. And afterwards he faith *, The Apoftle ■ exprejfeth both parts in thefe words ^ Who was given for our (Ins, &c. In his Death is beheld the fatif- faEhion for fin ; in his RefurreEilon^ the Gift of the Holy Spirit^ by which our Juftification is perfelled. And a- gain, the fame Man faith elfewhere ^ Both thefe kinds idem. nb.^. of Righteoiifnefs are therefore contained in Juftification, ^*l'p^li\[ .neither can the one be feparate from the other. So that in the Definition of Juftifitation, the Merit of the Blood of Chrlft is included^ both with the Remlffion of Sins^ and with the Gift of the Holy Spirit of JuftificMlon and Regeneration. Martlnm Biicerm faith ^ Seeing by ^'^^^^^r^^i ^'« One Sin of Adam the World was loft^ the Grace ofveu'it. *^ Chrift hath not only aboil fjed that One Sln^ and Death which came by It ^ but hath together taken away thofe infinite fins^ and alfio led. into fMl Juftification^ as many as are of Chrlft \ fo that God now not o?Ay remits wnto ^'pttteouf- them Adam' J' fin^ and their own^ but alfo gives them formity to ' therewith the Spirit of a f olid and perfeU Righteoufnef^ ^'i^ linage vohkh renders us Conform unto the Image of the Fir ft- begotten. *" Begotten. 222 PROPOSITION VIL Begotten. And upon thefe words C ^y J^f^^^ Chrlft ]] he faith ; We always judge^ that the whole benefit of Chrifi tends to thu^ that we might he firong through the Gift of Righteonfriefs^ being rightly And orderly adorned with all Firtue^ that u^ Rejiored to the Image of God. w.Forbcs i/i And laflly, IVUllam Forbes^ Our Co:intry-man, Bi- M^dtn^de ^^P ^^ Edinburgh^ laich ^ IVloenfoever the Scrim urt juft. lib. 2, makes mention of the Jufiificaticn before God^ as J peak- S0^.9. ^^ij p^yj^ and from him ( be fides others) Augulline, it appears^ that the word tjuflifie] necejfarily fignifeS not only to pronounce jidft in a Law-fenfe , bm alfo really and inherently to make Jnf-^ becaufe that God doth otherwife juftifie a wicked Adan^ than Earthly fudges ^ Hovf God For he^ when he jnfiifies a wicked or unjufi- Man^ doth iTLked. ^^ i'fideed pronounce him., as thefe alfo do ^ but by pro- nowjcing him Jidft^ becaufe his judgment is decor ding to 'Truths he alfo makes him really of Vnftfl to become Juft. And again, the fame Man, upon the fame occallon, anfwering the more xx'^AVroteflants^ who fay, That God fir ft ynflifies^ and then makes Jnfi ^ he adds :" But let them have d care^ lefl by too gredt and empty fubtdty^ unknown both to the Scriptures and the Father Sy they lejfen and diminijlj the weight and dignity of fo great and divine a Benefit^ fo much celebrated in the Scriptnre^ to witj Juflification of the Wicked. For if to the formal Reafon of Juflification of the Vngodly^ doth ?m at all belong ^aj Juflification, ( fo to Jpeak ) i. e. his being made Right eons ^ thett in the ynftification of a Sinner^ altho'' he be jufiified., yet the fiain of Sin is not taken away^ but remains the fame in his S@ul as before Juflification : And foj notwithftanding the benefit of Juflification J he remains as before^ Vnjufl and a Sin- ner J and nothing is taken away., but the guilt and ob- ligation to pain., and the offence and enmity of God through Non-Imputation. But both the Scriptures and Fathers dfi affirm ^ that in the Juflification of a Sinnery their fins are not only remitted j forgiven., covered., not impHted^ but alfo taken away^ bhttcd out., cleanfedy :».:[J:fjdy purged^ and very far removed from us ', as appeari' apjfcars from many flaces of the Holy Scripnres. The fame Forbes fhews us at length, in the following Chapter, That this was the ConfefTed Judgment of the Fathers^ out of the Writings of thofe, who hold the contrary Opinion ^ fome whereof, one of him, I fhall note. As, Firrf:^ d/f/;? faith, That the c^Win. inn* yndgmcnt of Auguftine, or at leaflr his rnanner <'/'cA'^*^** ffeakirtg^ is not throughout to he received^ who altho^ he took from Man all Praife of Right eonfnefs^ and afcribed all to the Grace of God ^ ye he refers Grace to SariBifi^ cation^ by which we are Regenerate through the Spirit unto Newnefs of Life. Chemnitim faith ^ That they do Chtmmuva not deny^ hut that the Fathers t«ake the word \_ Juftifie] couciLTrid, for Renewing, by which Works of Right eonfnefs are ^* 7^^* p» wrought in ui by the Spirit. And p. 130. J am not ^^' ignorant^ that the Fathers indeed often ufe the word |[Juftifie]] in this flgnification^ to wit^ e»/making Juft. Zanchim faith, That the Fathers^ and chiefly Augu- f^^'i^^Jj^ ftine, interpret the word [^ Juitifie] according to this Eph. 7/ir. 1. pgnification^ to wit^ of making Jufl ^ fo that^ accord- ^hiif^/*''*' ing to them^ to be Juflified, wa4 no other ^ than of Un- juft to be made Juft, through the Grace of God for Chrifi: He mentioneth more, but this rnay fu&e to our purpofe. §. VIII. Having thus fufEciently proved, that by AfFerC.L Juftification is to be underftood, a really being made Righteous : I do boldly affirm, and that not on- ly from a Notional K/iowledge^ but from a real in^ ward Experimental Feeling of the thing. That the immediate^ n^areft-^ or formal Caufe (ii We muft, in condefcendence to fome, ufe this w(5rd ) of a ^J^J^^ ^^4 Man's Juflificati-on in the fight of God, is, the Re- formed in veUtion of Jeji4s Chrift in the Soul, changing^ ^^^^"^''aMaT^'J ing and renewing the Mind, by whom ( even the formal the Author of this Inward Work) thus formed ^J^{f^ ^{/ and revealed, we are truly Jiiilified and Accepted (action, \ in the fight of God. For it is, as we are thus cu- pj-o^j- j. '' yered and clothed with him, in whom the Father is always well pkafcd, tiiat we may drav& near to God, 224 PROPOSITION VII. God^ .and Hand with Confidence before his Throne, being, purged by thQ Blood ofjefm inwardly poured into our Souls, and clothed with his Life and Righ- teoufnefs therein revealed. And this is that Order and Method of Salvation, held forth by the Apo- flle in that Divine Saying, Rom. 5. lo. For if when Tve were Enemies^ we were reconciled to God by the Death of his Son ^ much more^ being reconciled-^ we fjall be faved by his Life. For the Apoftle firft hold- ing forth the Reconciliation wrought by the Death of Chrilt, wherein God is near to receive and re- deem Man, holds forth his Salvation and Juftifica- tion to be by the Life of Jefas, Now, that this Life is an Inward.^ Spiritual thing revealed in the Soul, whereby it is renewed and brought forth out of Deaths where it naturally has been by the Fally and fo quickned and made alive unto God, the lame Apoille Ihews, Eph. 2. 5. Even when we were dead in fins and trefpajfesj he hath qitickned hs together in Chrifi (by whofe Grace ye are faved) and hath raifed us Hp together. Now, this none will deny to be the Inward Work of Renovation, and therefore the Apoftle gives that realbn, of their being faved by Grace j which is the Inward Virtue and Power of Chrift in the Soul : But of this place more here- after. Of the Revelation of this Inward Life^ the Apoftle alio fpeaketh, 2 Cor. 4. i o. That the Life alp of Jefits might be made manifeft in our Bodies ^ and verf. 1 1 . That the Life alfo of Jefecs might be made ma- nifeft in onr mortal Flejlj. Now this inward Life of JefitSj is that, whereby^ as is before obferved, he laid, IVe are faved. Proof //. Secondly ^ That it is by this Revelation of Jefns Chrifi.^ and the new Creation in us^ that we are juft*- fed^ doth evidently appear from that Excellent Saying of the Apoftle, included in the PropoHtion it felf. Tit. 3. 5. According to his Mercy he hath faved us.^ by the waflmg of Regeneration^ and renewing of the \ Hohy Ghofty &;c." Now that, whereby we are fayed, than , that we are alfb no doubt juftified by ^ which words are in this refped fynonymous. Here the Apoftle '^^^JcmiK dearly alcribes the immediate caufc of Jultifi cation cfi^mcL to this inward work of Regeneration, which is 7^- ^tLrV^^ fus Chrift revealed in the Soul^ as being that, which workofv^^^ formally Itates us in a capacity of being Reconciled generation. , with God ^ the Wafhing or Regeneration, being that inward Power and Virtue, whereby the Soul is cleanfed, and clothed with the Righteoufnefs of Ghrifl, fo as to be made fit to appear before God. Thirdly ; This Dodrine is manifelt from 2 Cor, Proof ///. 13. 5. Examine your own [elves ^ whether ye he in the Faith ^ frove your own [elves : know ye not your own [elvesj how that Je[its Chrifl is in yoH^ except ye be Re- probates ? Firfij it appears here how earneft the A- poftle was, that they ihould know Chrift^ in them-^ fo that he prefles this Exhortation upon them, and inculcates it three times. Secondly^ he makes t\{Q -j-heCaufeof caufe of Reprobation, or not-Juilification, the want Reprobation of Chrifl thus revealed and known in the Soul : tlt%Tn^^ Whereby it neceflarily follows, by the Rule of ward Revc* Contraries^ where the Parity is alike (as in this'^^'^"' cafe it is evident ) that^- where Chrift is inv/ardly / known, there the Perfbns fubjeded to him are ap- proved and juftified. For there can be nothing more plain than this, That if we muft know Chrifi in ns^ except we be Reprobates, or unjuftified Perfons j if we know him in us^ we are not Re- probates, and confequcntly Juftified Ones. Like unto this is that other Saying of the fame Apoftle, Gal. 4. 1 9. My little Children^ o[whom 1 travel m Birth again^ until Chrift be [ormed in yon ^ and therefore the Apoflle terms this, Chrift within^ the Hope o[ Glory^ Col. I. 27, 28. Now that which is the Hope o[ Glo- ry^ can be fio other, than that which we immedi- ately and moft nearly relie upon for our Juftifica- tion, and that whereby we are really and truly hiade Juft. And as v/e do not hereby deny,- but Q. the 225 PROPOSITION VIL the Original and Fundamental Caufe of onr Jufti- fication, is tlie Love of God manifefted in the Ap- chri/} by his pcarance of Jefns Chrjfl in the Flefli ^ who by his S#>r4"/ Life, Death, SufFerings and Obedience, made a h.vs cpcrddv^ay for our Reconciliation, and became a Sacrifice l?cl7iiia- ^'^^' theRemilTion of Sins that are paft, and pur- jion. chafed unto us this Seed and G/'acey from v^^hich this Birth arifes, and in which Jefus Chrilt is inwardiy received, formed, and brought forth in us, in bis own pure and holy Image of Righteoufiiefs ^ by which our Souls live unto God, and are clothed with him, and have put hira on, even as the Sa"ip- ture f|:)eaks, Efh. 4. 23, 24. GaL 3. 27. We Hand JuHified and Saved in and by him, and by his Spi- rit and Grace. Rom. 3. 24. i Cor, 6. 11. Tit, 3. 7. So again, Reciprocally^ we are hereby made partakers of the fulnefs of his Merits^ and his cleanfing Blood is near, to wafh away every Sin and Infirmity, and to heal all our Backflidings, as often as we turn to- wards him by unfeigned Repentance, and become renewed by his Spirit. Tliofe then, that find him thus raifed, and ruling in them, have a true ground of Hope to believe, that they are Juftified by his Blood. But let not any deceive themfelves, fo as to fofler themfelves in a vain Hope and Confidence ; that by the Death and Sufferings of Chrill they are Juftified, fo long as Sin lies at their door^ G^w, 4. 7. Iniquity prevails, and they remain yet unrenewed and unregeneratcj left it be laid unto them, I know yoH not. Let that Saying of Chrift be remember'dy Not every me^ that faith Lord^ Lord^ jhall enter ^ but he that doth the Will of my Father ^ Mat. 7. 2 1 . To w^hich let thefe Excellent Sayings of the Beloved I Difciple be added ^ Little Children^ let no Man de^ ccivc yoii^ he that doth Right eopifnefs is Righteous^ even as he ts Righteous. He that committeth Sin is of the Devil '^ becaufe if our Heart co?tdemn us^ God is greater than our Hearty and knvweth all things^ i John 3. j. and 20. Mailfe! jDf 3|uatficatton^ ^^-li Many famous Protell ants bear witnefs to this in- ward luflification by Chriil inwardly revealed and formed in Man. As, i. M.Borh^us: "In the jm-^°^r^;^";;'j^^ " putation (faith he) wherein Chrifl is afcribed " and imputed to Believers for Righteoufnefs, the ^' Merit of his Blood, and the Holy Ghofl given " unto us, by Virtue of his Merits, are equally iu- . " eluded. And fo it fliall be confefTed, that Chnfi " is OHY Right eoufnefs^ as well from his Merit, Satif- ^^^j^^^" " fadion, and RemiiTion of Sins obtained by \i-i\\\¥amous¥fQ' " as from the Gifts of the Spirit of Righteoufnefs. ''j^Zd^L " And if we do this, we Ihall confider the whole y?//cdf/c;l '^ Chriil, propofed to us for our Salvation, and " not any fiagle part of him. The fame Man, p. " 169. \\\ our Jullification then Chriil is confider- '^ ed, who breathes and lives in us, to wit, by his '^ Spirit put on by us ^ concerning which putting • " on, the Apollle faith, Te have put on Chrijr. And *^ again, p. 171. We endeavour to treat in JuHifi- " cation, not of part of Chrifl, but him wholly, '^ in fo far as he is our Righteoufnefs every way. ^^ And a little after : As then blefied P^.v/, in our '' Jullilicatron, when he faith. Whom he Jitftijied^ '' them he Glorified^ comprehends all things which '^ pertains to our being Reconciled to God the Fa- "^^ ther, and our Renewing, which fits us for at- " taining unto Glory, fuch as Faith, Righteoufiiefs, " Chriil, and the Gift of Righteoufnefs exhibited ^' by him, v;hereby we are Regenerated, to the " fulfilling of the Juilification v/hich the Law re- '^ quires : So we alfo will have all things compre- "-^ bended in this caufe, which are contained in the ''^ recovery of Righteoufnefs and Innocency. And ^^ p. i8i. The form (faith he) of our Jullification " is the Divine Righteoufnefs it felf, by which we ^^ are formed JuH and Good. This is Jefits Chrifl^ '^ who is elleem'd our Righteoufnefs, partly from ^' the forgivenefs of Sins, and partly from the re- "-^ aewing and the reftorine of that Integritv, which Q 2 ^ " was 22B PROPOSITION VII. " was loft by the fault of the lirft Adam : So that " this New and Heavenly Adam bemg put on by " us, (of which the Apoftle faith, Te have fm on " Chrifi } ye have put him on, I fay, as the Form, ^' fo the Righteoufnefs, Wifdom, and Life of God. rnuncunanus. So alfo affimieth Gandius ALhertHs Imncmanas'^ fee his Or at. Afodl^. LaufanU Excuf. 1587. Or at, 2, p. 2aingiius. 85, 87. Zuinglius alfo in his Epiftle to the Princes of Germany^ as cited hy Himmelms^ c. 7. p. 60. faith 3 That the SanEilficatlon of the Spirit is true Juftificatioriy Eillus- which alone paffces to Jnfiifie, Eftiits upon I Cor. 5. 1 1 . laith, Left Chriftia>2 Righteoufnefs flioidd be thopight to conftfi in the Wa filing aloney that isy in the Remijfion of Sins J he addeth the other degree or fart., [bm ye are San(flified] that is^ ye have attained to Purity^ fo that ye are now truly Holy before God. Laft/y^ exprejfing the fum of the benefit received in one word^ which in- eludes both the farts ^ But ye are Juftified (the Afoftle adds) in the Name of the Lord Jefus Chrift, (that ^, by his Merits) and in the Spirit of our God-) (that ^, the Holy Sfirit froceeding from God^ and communica- R. Baxter, ted to m by Chrifi.) And laftly, Richard Baxter^ a fimious Engiifii Preacher, in his Book called Aphorifms of Jifiification-j p. 80. faith. That fome ig- nor ant Wretches gnafij their Teeth at this DoEirme^ as if it were flat Popery, not underftanding the nature of the Righteoufnefs of the New Covenant ^ which is all out of Chrifi in our felves^ tho^ wrought by the Power of the Sfirit of Chrifi in us* rofition///. §. IX. The Third thing propofed to be conlT- dcred is, concerning the nccefiity of Good Works to Jufiification. I fuppofc thtre is enough faid before to clear us, from any imputation- of being Vofifi^ in this matter. Objecl. But if it be queried, Wlmhcr we have not faid^ cr will not affirm^ that a Man is jufilficd by Works ? Anfw. I anfwer^ I hope none a^cd^ neither ought to take Oflence, if in this matter we ufe the plain Language of the Holy Scripture, which faith ex- prefly C£ tnHiUmtion. 229' prefly in anfwer hereiMito, James 2. 24. Te fee then hon> that by Works a Man is jufiified^ and not by Faith ^^'^ ^orks^ only, I Ihall noc offer to prove the Truth of this ty%o%fii'. faying, fince what is faid in this Chapter by thc^"*^""*"*' Apoltle is fufficienu to Convince any Man, that vwili read and believe it^ I fhall only from this'de- rive this one Argument: If no Man cap. be Juflified without Faith, and Arg, ho Faith be living, nor yet available to Jaftifica- don without Works, Then Works are neceffary to yufiifaation ; . But the Firil is true ^ Therefore alfo the Laft- For this Truth is fo apparent and evident in the Scriptures, that for the Proof of it, we might tranfcribe moll of the Precepts of the Gofpel. I fhall Inftance a fcw^ which of themfclves do fo clearly aflert the thing in queflion ^ that they need no Commentary, nor further Demonflration. And then I fhal] anfwer the Objedions made a- gainfl this, which indeed are the Arguments ufed for the contrary Opinion, Heh, 12.14. Without Ho- Unefs no Man Jljall fee God. Mat. 7. 21. Not every ^ot the Say- one^ that faith wito me Lord^ Lordy jliall enter into the ers, but tb^ Kingdom of Heaven^ bm he that doth the Will of my ^Xl'*''^ Father which is in Heaven, John 13. 17. Jf ys know thefe things^ happy are ye if ye do them, I Cor. 7. 1 9. GircHmcifion is nothings and ZJncircHmcifion is nothina-^ _ but the keeping of the Commandments of God. Revi 22. 14. Blejfed are they that do his Commandments^ that they may have right to the Tree of Life ^ and may en- ter in through the Gates into the City : And many more that might be inllanced. From all which I thus Argue : If thofe only cari enter into the Kingdom^ that do Arg, the Will of the Father -^ If thofe be accounted only the Wife Builders and happy ^ that do the .Sayings of Chrift ^ If no Obfervation avail, but only the keep-^, i>g of the Commandments ^ and if they be blencd, tliat do the Commandments^ and thereby have right 0.3 . ^^ 230 PROPOSITION VII. to the Tree of Life^ and entrance through the Gate into the City ; Then Works are abfolucely necejfary to Salvation and Jitfiijication : But the Firit is true -^ and therefore alfo the Lafl. The Coafcqueiice of the Antecedent is fo clear and evident, that I think no Man of found Reafon will call for a Proof of it. Objed.i §. X. But they object, That Works are not mcef- fary to Jnfiificatmi : Firll, becaufe of that faying of Chrifij Luke 17. 10. When ye jlmll have done allthefe IJZZ^^^^^^ ^^^'^S^ ^'^'^^ /^r faid to be an Ornament of great price in the fight of God \ are faid to Prevail with him^ and to be Accep- table to him ^ v^\\ic\\ filthy ^^^/ and a men fir mm Gar- mem cannot be. Yea many famous Vrotefimts have acknowledged, that this place is not therefore fo Caivlnv rfnut doth \ot yet it doth not fo as to deflroy him altogether, or ^f^^^yj^^^ •^ J , . 1 1 r •/- • altogether* render him uncapable or rifing agam. Laftly \ Tho' I affirm, that after a Man hathar- V. rived to fuch a Condition, m which a Man may ^f^^^^di not fin, he yet may fin ; I will neverthelefs not NauZl deny, but there may be a State attainable in this Life, in ^vvhich to do Righteonfnefs may become ^o natural to the Regenerate Soul, that in the flabi- R 2 iity 244 P K O P O S I T I Q N VIIL ^ lity of this Condition they cannot fin. Others may perhaps fpeak more certainly of this State, as ha- ving arrived to it : For me, I fhall fpeak modeflly, as acknowledging my felf not to have arrived at it:^ yet I dare not deny it, for that it feems fo politively to be aflerted by the Apoflle, in thefe words, 1 Job/ 3,9. He that is horn of God fmneth 72 ot^ neither cmi he^ bccaitfe the Seed of God remain eih in him. Part. II. The Co7it rover fie being thus ftated, which will SeU. I . ferve to obviate OhjeEHonsy I Ihall proceed, firfi:^ to fhew the abfurdity of thatDodrine, that pleads for Sin, for term of Life^ even in the Saints. Se^. 2. Seco'ndly\ Prove this Doctrine of P^r/^^io?^ from many pregnant Teflimonies of the Holy Scripture. SeEi, 3. And litjlly^ Anfwer the Arguments and Objedi- ons of our Oppofers. Se-t. I. §. III. Firfi then ^ This Dodrine, viz.. That the Proof I. Saints nor can^ nor ever will he fi^ee of finning in this TheDoarine ^'fi-^ ^s inconfifteut with the Wifdom of God, and of pleading with his Glorious Power and Majefty, Who is offerer %' -^^J^ZT^ Eyes than to behold Irnqnity'' '^ who having purpofed Curd. ' in himfeif to gather to him,that fhould Worlhip him, *Kab. 1. 10. 3nd be WiCnefles for him on Earth, a chofen Feople^ '* doth alfo no doubt fandifie and purifie them. For God hath no delight in Iniquity, but abhors Tranf- greflion ^ and tho' he regard Man in Trangreffion, io far as to pity him, and, afford him means to come out of it ^ yet he loves him not, neither de- lights in him, as he is joined thereunto. Where- fore if Men mufl be always joined to Sin, then God fhould always be at a dillance with them ^ as it is written, Ifai. 59. 2. Tonr Jniqitities have fe far ate d be- tween yon and your Godj and your Sins have hid his Face fi-om yoH \ whereas, on the contrary, the Saints are fiid to lartah-i even while here, of the Divine Na^ tHre^ 1 Pet. i . 4. and to be One fpirit with the Lord, 1 Cor. 6. 17. Now no unclean thing can be fo. It is cxprclly written, That then ii m Communion betwixt _^ ^£ mtUttinn. 245 betwixt Light and Darknefs^ 2 Cor. 6, 14. But God is Light J and every Sin hDarknefs in ameafiire: What greater flain then can there be than this upon God's Wijdom, as if he had been wanting to pre- ■^fj^^^^^'* pare a means, whereby his Children might per- been v^ant- redly ferve and worfhip him ^ or had not provided ^^^^^f^ ^^^' a way, whereby they might ferve him in any things mear« to but that they m\\^ withal Hill ferve the Devil, 110 {^J^^^^^"^^^^^ lefs, yea, more than himfelf? Fork tku finneth^ ^^ pcrteAiy ?'" the jervant of fm^ Rom. 6^. 16. and every Sin is an act of fervice and obedience to the Devil. So then, if the Saints lin daily in thought^ word and deed^ yea, if the very fervice they offer to God be Sin, furely they ferve the Devil more than they do God: For beiides that they give the Devil many intire Services, without mixture of the leail grain to God^ they give God not the leafl Service, in which the Devil hath not a large lliare: And if their Prayers, and all their Spiritual Performances be linful, the Devil is as much ferved by them in thefe, as God, and in moil of them much more * lince they confefs, that many of them are perform- ed without the Leadings and Influence of God's Spirit. Now who would not account him a fool- illi Mafler, among Men, who being able to do it, and alfo defirous it might be JR), yet would not provide a Way whereby his Children aud Servants might ferve him more intirely than his avow'd Enemy ; or would not guard againft their ferving of him, but be fo imprudent and unadvifed in his contrivance, that whatever way his Servants and Children ferved him, they fliould no lefs, yea, of- ten much more, ferve his Enemy? What may we then think of that Doftrine, that would infer this Folly upon the Omniptent and Only Wife GO Df §. IV. Secondly^ It is inconftflent with the j^/^y^/V^ Proof 2. of God, For fmce he requires Purity from liis j^^ jnco,rf,^ Children, and comm.ands them to abflain from ftcvcy mth every Iniquity, fo frequently and precifely, as fhall ^l^^^^lf^'^ R 3 here* 2^6 PROPOSITION VIII. hereafter appear ;> and fince his Wrath is revealed Againft all Vngodlinefs and Vnrtghteoitfnefs of Men \ it mnft needs follow, that he hath capacitated Man to anfwer his Will *, or elfe, that he requires more than he has 'given power to perform ^ which is to declare him openly Vnjufi^ and with the flothful Servant to be a hard Mafter, We have elfewhere fpoken of the lujuftke thefe Men afcribe to God, in making him to Damn the Wicked^ to whom they all edge he never offered any means of be- in or good. But this is yet an Aggravation more ir- rarional and inconfiftent, to fay, Tloat God will not afford to thofe., whom he hoi chofen to be his own (whom they confefs he lovcth) the means to pleafe him. What can follow then from fo flrange a Dodrine ? This LnferfeBion in the Saints, either proceeds from God,or from themfelves. If it proceeds from them, it mufl be, becaufe they are fhort in improving or making ufe of the Power given them, where- by they are capable to obey ^ and' fo it is a thing poflible to them (as indeed it is by the help of that Power, ) but this our Adverfaries deny : They are then not to be blamed for their Imper- feftion, and continuing in Sin, fince it is not pollible to them to do other wife. If it be not of them- felves, it mufl be of God, v/ho hath not {^tn meet to allow them Grace in that degree, to produce that effe^l:: And what is this but to attribute to God the heighth of Injullice, to make him require his Children to forfake Sin, and yet not to afford them fufficieat Means for fo doing ? Surely this makes God rnore Unrighteous than wicked Men, grve their Who if (as Clirift fp^irh) their Children require Bread Stone '^^n^'^ £^ Where are they^ who were fometimes Vnholy^ hut nowuirel^^^ Holy \ that fonmimes were Darknefs^ but now are Light in the Lord ? There can none fuch be found then at this rate, except that Unrighteoufnefs be eileemed lb : And is not this to fall into that Abomination above-mentioned, of fnftifyi-ng the Vngodly f This certainly lands in that horrid Blafpnemy of the The Biaf- Ranters J that affirm, There is no difference l'stwixt^l^^>^^'^^ Good and Evil^ and that all is one in the fight of God : Liber rbcs, . 1 could Ihew many more grofs Abfurdities, evil Confequences, and manifeft Con traditions implied in this Sinfid DoEirinej but this may fuffice at pre- Tent ^ by which alfo,in a good meafure, the Proba- tion of the Truth we affirm is advanced. Yet heverthelefs, for the further evidencing of it, I ijiall proceed to the Second thing propofed by me, to wit, to prove this from feveral Teilijfeonies of the Holy Scriptures. ' ' - §. Vllt 252 PRO POSITION VIII. Sect. II. §. VIII. And firfij I prove it from the peremp- Proof I. tory, politive Command of Chn'fi and his ^poftlesj feeing this is a Maxim ingraven in every Man's Heart naturally, That no Man is hound to do that f/a^%^^^' rvhich PS impojjible. Since then Chn'fi and his JlpoftUs Ket^ my have Commanded iis to keep all the Commandments^ mZ'.'''^' 2^1^ t^ ^^ ])^rkdi in this reipea: ^ it is poUible for us fo to do. Now, that this is thus Commanded, without any Commentary or Confequence, is evi- dently apparent from thefc plain Teftimonies, Mat, 5.48. <5v 7. 21. John 13. 17. I Cor. 7. 19. 2 Cor. 13. 1 1 . I John 2. 3, 4, 5, 6'. & 3. 2, 3, 4, 5, 6, 7, 8, 9, 1 o. Thefe Scriptures intimate a pofitive Command for it, they declare the abfolute Neceility of it ^ and therefore, as if they had piirpofely been written to anfwer the Objections of our Oppofers^ they lliew the Folly of thofe, that will efteem themfelves Children or Friends of God, while they do -other- w ife. i'r©of2. Secondly^ It is pofTible, becaufe we receive the The roffibi'^^^V^'^-> and La w thereof, for that elfecl: ^ and it's iity 0f it. exprelly promifed to us, as we are under Grace, as appears by thefe Scriptures, Rom. 6, 14. Sinfloall not have dominion over yon ^ for ye are not under the Law J hut under Grace : And Rom. 8. 3. For what the Law could not do^ in that it was weak through the FlejJi^ God fending his own Son ^ &:c. That the Right eoufnefs of the Law might he fulfilled in iis^ &:c. For if this were The difer- not a Condition both requifite, neceHary, and at- law ^^^^ t^iinable under the Gofpel, there were no difference «ofpei. betwixt the hrlnging in of a hotter Hope^ and the Law which made nothing perfetJ • neither betwixt thole, which are under the Gofj^el, or who under the Law enjoyed and walked in the Life of the Gofpel^ and mecr Legalifis. W^hereas the Apoftle, throughout that whole fixth to the Romans^ argues not only the pojfihility^ but nccejfity of being free from Sin, from their being under the Gofpel^ and under 6'r^6-^, and noE under the i^n?; and therefore itatcs him- felf. S)t ^ttitttimi. 253 felf, and thofe to whom he wrote, in that Condi- tion, in thefe vcrfes^ 2, 3, 4, 5, 6, 7. and therefore in the i t, 12, 13, 1 5, 17, 18 verfes^ he argues both the Pollibility and Neceility of this freedom from fm^ ahnoft in the fame manner we did a little before ^ and in the 22^^ he declares them in meafure to have attained this Condition, in thefe words, Bhc now beim made free from Sin^ and become Servants to Cod J ye have your fruit unto HoUnefs^ and the end Everlaflwg Life. And as this Perfection, or free- PerMon dom from Sin, is attained and made poffibl'c, where from sm"^^™ the Gofpel and Inward Law of the Spirit is recei- t^^'^^d and. ved and known ^ fo the ignorance hereof has been ITfly'the and is an occafion of oppofing this Truth. For Man oofpei. not minding the Light and Law withi?i his Hearty which not only difcovers Sin, but leads out of it, and fo being a flranger to the new Life and Birth that i^ born of God, which naturally doth his Will, and cannot of its own nature tranigrefs the Com- mandments of God, doth, I fay, in his natural flate, look at the Commandments, as they are without him, in the Letter; and finding himfelf r;?/r x^^^^'r reproved and convided, is by the Letter killed, S^tfL but not made alive. So Man, finding himfelfaiivc. wounded, and not applying himfelf Inwardly to that which can heal, labours in his own v/ill after Conformity to the Law, as it is without him 9 which he can never obtain ; but finds, the more he wreltlcs, the more he falleth fhort. So this is the Jew Hill in effed, with his carnal Command- ment, with the Law without, i\\ the Firfl Covenant-- flate^ which makes not the Comers thereMnto ferfeftj as pertaining to the Confcience^ Hcb. 9. 9. tho' they may have liere a Notion of Chriflianity^ and an Ex- ternal Faith in Chrifl, This hach made them flrain and wrefl the Scriptures for an Impttative Righte- oufnefs^ wholly v^ithouc them, tp cover their Im- purities; and this hath made them imagine an Ac- ceptance with God poITible, tho' they lljppofe it impofiible 2S4 PROPOSITION VIII. impoflible ever to obey Chrift's Commands. But alas ! O deceived Souls*! That will not avail in the day, wherein God will judge every Mcin according to his IVorky whether good or had. It will not fave thee to lay. It was necefTary for thee to lin daily in Thought, Word and Deed ^ for fuch as do foy have certainly obeyed llnrighteoufnels : And what is provided for fuch, but Tribdatlon and Anguijhj Indignation and Wrath \ even as Glory ^ Honour ^ and TeacCy Immortality and Eternal Life^ to fetch as have done good^ and patiently continued in well-doing, Sq thQWy if thou defireH to know this Perfection and Freedom from Sin, poflible for thee, turn thy Mind to the Light and Spiritual Law of Chrtfi in the Hearty and fuffer the Reproofs thereof; bear the Judgment and Indignation of God upon the Unrighteous Part in thee, as therein it is Revealed, which Ghrifl hath made tolerable for thee ; and fo fufe Judgment in ^^dZ'of ^^^^^ ^^ ^^ brought forth into J^tEioryy and thus come to ^^rifi^i suf- partake of the Felloi>Jhip of Chrift's SujferingSy and be ^'^'"iikr^^ ^/2^W^ Conforimihle unto his Deathy that thou may'll 7onforv^bie f^el thy fclf Crucified with him to the World, by the "^Deatb" P^T^^y' <^f ^^^^ ^^^.^ «» f^^^h fi> that that Life, that fbme times was alive in thee to this World, and the Love and Lulls thereof, may die ; and a new Life be raifed, by which thou may'fl live hence- J forward to God, and not to or for thy felf; and ' with the Apoftle thou may'fl fay, Gal. 2. 20. It U no more /, but Chrift alive in me y and then thou wilt be a Chrifiian in deedy and not in name only, as too many are ♦, then thou wilt know what it is to have fut off the old Man with his deedsy who indeed fins daily ia Thought, Word and Deed •, and to have fut on the new Many that is renewed in Holinefsy after the Image of him that hath created himy Eph.4.24. and thou wilt witnefs thy feif to be God^s IVorkmanflnpy created in Chrifi Jefus unto Good Works j and fb not O^Vs- ^^ ^^^ always. And to this New Man, Chrifi's Yoke ' is eafisy and hirS Bffrthen is Ughty tho' it be heavy to the the Old Adam \ yea, the Commandtnents of God are not unto this grievom ^ for it is his Meat and Drink to be found fulfilling the will of Cod, Laftly ^ This Perfection, or Freedom from Sin, Proof 3. is pofTible, becaufe many have attained it ; accord- ing to the exprefs Tellimony of the Scripture. att7ine7' Some before the Law, and fome under the Law, Perfcaion. through witnefling and partaking of the Benefit and Effed of the Gofpel ^ and much more many under the Gofpel. As firft. It is written o^ Enoch, S°*fbGi** Gen. 5. 22, 24. that he walked with God, which no andnfas Man while finning can ^ nor doth the Scripture re- p^^^'^'^' cord any failing of his. It is faid of Noah, Gen. 6. - 9. and of Joby i. 8. and of Zacharias and Elizabeth^ Luke T. 6. That they were PerfeB. But under the Gofpel, befides that of Romans above-mentioned, fee what the Apoflle faith of many Saints in gene- ral, E^h. 2. 4, 5, 6". But God, who is rich in Merey^ for his great Love wherewith he hath loved us, even when we were dead in fins, hath qmckned tis together with Chrifi- ( by Grace ye are faved ) and hath raifed m tip together, and made us fit together in heavenly places in Chrifi Jefus, &c. I judge, while they were fitting in thefe heavenly places, they could not be daily finning in Thought, Word and Deed, neither were all their Works, which they did there, as//- thy Rags, or as a menfirnom Garment : See what is further fuid to the Hebrews, 12. 22,23. Spirits of jiift Men made perfeB. And to conclude, let that of the Revelations, 14. i, 2, 3, 4, 5. be confideredj where, tho' their being found without fa-ult, be fpoken in the prefent time, yet is it not without refped to their Innocency, while upon Earth -, and their be- ing Redeemed from among Men, and no Guile found in their Mouth, is exprelly mentioned m the time pall. But I fhall proceed now, in the third place, to Ati- SsU^ IIL fwer the Obje^ions, which indeed are the Argu- ments of our Oppofers. §c IX i%6 PROPOSITION VIIL (^bjccl.i §. IX. I fhall begin with their chief and great Argument, which is the words cf the Apoltle, I John 1.8. Jf Wf fay that we have no- fin ^ we deceive onrfclves^ and the Truth vs not In m : 1 his they think Invincible. Anfiv. I. But is it not ftrange to fee Men fo blinded with Partiality ? How many Scriptures tenfold more plain do they rejeft, and yet ftick fo tenacioufly to this, that can receive fo many Anfwers? As If xte fay, f^i]]-^ \_Jf we fay if we have no fin^ &C.] vvill not J«, &o """ import the Apodle himfelf to be included. Some- ohjcaed. times the Scripture ufeth this manner of Expreflion, when the Perfbn Ipeaking cannot be included-; which manner of Speech tlie Grammarians call Metafchematifmns. Thus James 3. 9, 10. Ipeaking of the Tongue^ laith, Therewith hlefs we Godj and therewith curfe we Men ; adding, Thefe things ought' not fo to he : Who from this will conclude, that A r ^ tlic Apoftle was one of thofe Curfers ? But Second- njw. 2.^^^ ThisObjedion hitteth not the mattery he faith not. We fin dally in Thought^ Word and Deed \ far lefs, that the very Good Works^ which God works in us by hts Sfirit^ are fin : Yea, the very next verfe clearly Ihews, that upon Confejfton and Repent ance^ we are not only forgiven, but alio cleanfed ; He is falthfid to forgive tis our Slns^ and to cleanfe us fi'om all Vnrighteoi^?iefs : Here is both a Forgivenefs, and ^ removing of the Guilt, and cleanfing or removing of the Filth -^ for to make Forgivenefs and Cleanfing^ to belong both to the removing of the Gnilt^ as there is no reafon for it from the Text, fo it were ; a moil violent forcing of the words, and would | imply a needlefs Tautology. The Apoftle having i Ihewn, how that not the Guilt only, but even the ' ^ Filth alfb of Sin is removed, fubfumes his words in the time pafl in the loth verfe. If 'we fay we have not Anjw, 2.fi'^^^cd, we make him a Lyar* Thirdly, As Angitfllna well obferved, in his Expofition upon the Epiille to the Galatians '^ It is o?je thing not to fin, and another thing Cf l^etfecHon* 257 thin^ mt to have fm : The Apoflle's words are not, If we fay we fm not^ or commit not fm daily ^ but ^/^/wg'^not we fay ^ we have no fm : And betwixt thefe two to fm ; ^z/rf there is a manifefl difference ^ for ia refped all ^^"/n^'iiot have finned^ as we freely acknowledge^ all may be tohavcfm, &d in a fenle to have/;/. Again, Sm may be ta- ken for the Seed of Sin^ which may be in thofe, that are redeemed from aEinal Sinning : But as to the Temptations and Provocations proceeding from it, being refilled by the Servants of God, and not yielded to, they are the Devil's Sin, that tcmpc- cth ^ not the Man's, that is preferved. Fourthly^ Anfw. ^^ This being considered, as alfb how pofitive and plain, once and again, the lame Apoflle is, in that very Epiflle, as in divers places above-cited; is it equal or rational, to ftrain this one place, pre- ' lently after fo qualified and fubfumed in the time fafl^ to con trad id not only other pofitive Ex- preflions of his, but the whole tendency of his Epi- llle, and of the reft of the holy Commands and Pre- cepts of the Scripture ? Secondly^ Their Second Objection is fi'om two Obje3:,2 places of Scripture, much of one figirification : The one is, i Kings 8. 46^. For there is no Man that finneth not. The other is Ecclef i. 20. For there is not a jnfl Man it^on Earthy that doth good^ and fm- 7i€th not, I anfwer ; Kr/?, Thefe affirm nothing of a daily jp^^. and continual fmnmgy fb as never to be redeemed "^ from it ; but only, that all have finned^ or that there is none that doth not fm^ tho' not always, ^o as never to ceafe to fm ; and in this lies the Qiieftion. Yea, in that place of the Ktngs^ he fpeaks within two verfes of the returning of fuch with all their Souls and Hearts'^ which implies a pofiibility of leaving off Sin. Secondly. There is a refpedt to be f^;'">^f>^^ naa to the Seafons and Dijpenfations ; for if it Difpenfau- ihould be granted, that in Solomons time there was ^J-^^^^F'^" none that finned not j it will not follow, that there S are 258 PROPOSITION VIII. are none fuch now, or that it is a thing not now attainable by the Grace of God under theGofpel: For A non ejfe ad non fojfe non vdet feqiiela. And laftly^ Tills whole Objedion hangs upon a falfe In- terpretation j for the Hebrew word t^un^ may be read in the Potential Moodj Thus, There is no M^n who may not fin^ as well as in the Indicative : ^o both the old Latin, Juniti^ and TrcmelHm^ and Vatahlm have if, and the fame word is lb ufed, Pfalm 119. II. / have hid thy Word in my Hearty iV KOns kV jyoV that is to fay, That I may not fm agcdnfi thee^ in the Potential Mood^ and not ia the % die alive ^ which being more anfwerable to the Univerfal Scope of the Scriptures, the Te- ilimony of the Truth, and the fcnfe almoft of all Interpreters, doubtlefs ought to be fo under- f^ood, and the other Interpretation rejed^ed as [jh^ riom. Objcd.3 Thirdly \ They Object foitie ExprelTioHs of the Apoltle Paul^ Rom. 7. 19. Por the goo d^ that Iwoddj I do not '^ hat the evilj which I would not j that I do. And verfe 24. O wretched Man that I am I who Jhali deliver me from the Body of this Death ? jinfw. I anfwer ^ This place infers nothing, unlels it were apparent that the Apollle here were fpeak- ing of his own Condition, and not rather in the Perfon of others, or what he himfcif had forae- times born ^ which is frequent in Scripture, as in the cafe of Cur[]ng,in 5^^wf/,before--meiitioned. But there is nothing in the Text, that doth clearly lig- nifie the Apoftle to be fpeaking of himfelf, or of a Condition he was then under, or was always to be under ; yea, on the contrary, in the former Chapter (as afore is at large fhewn) he declares. They were Dead to fin -^ demanding, how fitch Jlwdd fin\perfb' y^f. /;^^ ^riy longer therein f Secondly^ It appears, that wretched the Apoflic pcrfouatcd one not yet come to a Spi- ^^^"^^^{^^^ritural Condition, in that he faith, vcrfe 14. But I Hcdeeiacr* (im Carnal^ fiuld under Sin, Now^ is ic to be ima- gined^ gined, that the Apoltle Panl^ as to his own proper Condition, when he wrote that Epftle^ was a Car- neil Marij who in ckaf, i . teftifies of himfelf. That he was fiparated to be an Apuflle^ capable to impart to the Romans [piritHd Gifts ^ and chap. 8. ver. 2. That the Law of the Spirit of Life in Chrifi Jefm had made him free from the Law of Sin and Death f (b then he was not Carnal. And feeing there are Spiritual Men in this Life, as our Adverfaries will not de- ny, and is intimated through this whole 8th Chap- ter to the Romans •, it will not be denied, but the Apoftle was one of them. So then, as his calling himfelf Carnal^ in chap. 7. cannot be underflood of his own proper Hate •, neither can the reft of what he {peaks there of that kind be fo underftood : yea after, verf 24. where he makes that Exclamation, he adds in the next verfe ^ / thank God^ through Jefm Chrifi oHr Lordj fignifying, that by him he witnefTed deliverance ^ and fo goeth on, Ihewing how he had obtained it in the next Chapter, viz,. 8. 'z/. 35. IVho floall feparate m from the Love of Chrifi ? And ver. 37. But in all thefe things we are more than Conquerors : And in the lafc verfe, Nothing fiiall be able to fepa- rate m^ &:€. But where-ever there is a continuing in Sin, there is a feparation in fome degree j feeing every Sin is contrary to God^ and Avoy!\n^»^r/rl teftiiied, he with Ibme others had obtained, could not confift with continual remaining and abiding in Sin. Fourthly \ They Objedi: the Faults and Sins effeve- Object.4 ral Eminent Saint s^ ^ Noah, David, &c. I anfwer^ That doth not at afl prove the Cafe : ^///ir* For the Queftion is not. Whether good Men may not fall into fm^ which is not denied \ but. Whether it he not pojfible for them not to fin f Ic will not fol- S 2 I0W5 er-* T6^ ^PROPOSITION VIII. low, becaufe thefc McR/imied ; that therefore they Can they WQVC iievcr fice of fri^ biit alvvays finmd : For at nlZrfrr^fd tJiisTatc of Arguing, it might be urged according from Cm} to thJs Rulc, Comrariorinn par ratio^ i. e. The reafon of Contraries is alike: That if, becaufe a good Man hath finned once or twice, he can never be free from Sin, but muft alway be daily and continually a Sinner all his Life long \ then by the Rule of Con- traries^ If a wicked Man have done good once or twice, he can never be free from Righteoufnefs, but mull always be a righteous Man all his Life- time : Which as it is moft abfurd in it felf, fo it is contrary to the plain Teflimony of the Scripture, Ez.ek. 33. 12, to 18. ObjecV.5 Laftly^ They Objecl:, That if Perfecliorj^ or Free- dom from Sin^ be attainable^ this will render Mortifica- tion of Sin nfelefsj and make the Blood of Chrifi of no fervice to m ^ neither need we miy more fr^yfir Forgive* nefs of Sins, Anfw, I anfwer ^ I had almoft omitted this Obje^ion^ becaufe of the manifeft Abfurdity of it : Fdr can Mortification of Sin be ufelefs, where the end of it is obtained ? feeing there is no attaining of this Pcrfedion, but by Mortification. Doth the hope and belief of Overcoming, render the Fight un- .T«/J//^''nece{rary? Let Rational Men judge, which hath hopes to iT^Qft ^^^^(q in it ^ to fay, as our Adverfaries do. It h» Fo3 ? i^ neeejfary that we fight and wrefile^ but we mnfl: ne^ ver think of overcoming'^ we muft refolve ftill to be o^uevr come: Or to fay, Let m fighty becaufe we may over- come ? Whether do fuch as believe they may be GJeanfed by ic, or thofc that believe they can ne- ver be clcanfed by it, render the Blood of Chnfi molt Eficclual? If two Men were both grievoufly difeafed, and applied themfelvcs to a Phyfician for remedy •, which of thofe do moft commend the Phy- fician and his Cure, he that believeth he may be cured by him, and as he feels bimfelf cured, con- fcileth that he is fo, and fo can fay, This is a skilful Phyfician, Phyfician, this is a good Medicine, beliold I am made whole by it ? Or he chat never is cured, nor ever believes that he can, fo long as he lives ? As for praying for Forgivencfs^ we deny it not-, for that^J^^AJ^J-f^' ^11 have finned'^ and therefore all need to pray thatofs.n. their fms pifi may be blotted out, and that they may be daily preferved from finning. And if ho- ping or believing to be made free from Sln^ hinders praying for forgivetufs of Sin\ it would follow, by the fame inference, that Men ought not to forfake Murther, Adultery, or any of thefe grofs Evils ^ feeing the more Men are Sinful, the more plenti- ful occafion there would be of asking Forgivencfs of Sin, and the more work for Mortification. But the Apoftle hath fufficiently refuted fuch Sin-plea- iing Cavils in thefe words, Rom. 6. 1,2. Shall ws continHe in Sln-^ that Grace may abomd ^ God for^ bid. But lafily ^ It may be eafily anfwered by a Re- tortion to thofe that prefs this, from the words of the Lord's Prayer, Forgive m our debts^ That this militates no Icfs againft perfed Juftification, than againft perfed Sandification. For if all the Saints, the leaft as well as the greateft, be per- fectly Juftified in that very hour wherein they are Converted, as our Adverfaries will have it, then they have RemilTion of Sins long before they die. May it not then be laid to them,What need have ye to pray for Remillion of Sin, who are already Jufti- fied, whofe Sins are long ago forgiven, both paft and to come,^ §. X. But this may fnfflce : Concerning this pof- Tenim.yr.a fibility ferom fpeaks clearly enough, lib. 3. adver,''thers\lon-\ Pelagium ^ This we alfofay^ that a M^m may not yZv, c^;^''"5i'-- // he willj for a time and flace^ according to hii bodily FrVcapm'^ weaknefs^ Jo long as his Mind is intent^ fo loyig as the ^'^^^ ^'" Cords of the Cythar relax not by any Vice ^ and again .^j.^,^ in the fame Book, Wliich is that^ that Ifaid^ that it is flit in mr Y<>TPcr ( to wit^ bei?]q helped by the Grace S ^ " 6/ 2(52 PROPOSITION vni. of God) either to Jin ^ or not to fin. For this was the Error of TeUgius^ which we indeed rejed and ab- hor, and which the Fathers defervedly withflood, Thtit Aian by his natural firength^ without the help of God^s Grace^ ceidd attain to that flat e^ fo as not to fin, Auguftinc. And j4iigi{ftine himfelf, a great Oppofer of the ?eU^ gian Herefie^ did not deny this PolTibility, as attain- able by the help of God's Grace \ as in his Book de Spirits, & Litera^ cap. 2. and his Book de Natnrd & Gratia againfl Pelagim^ cap. 42, 50, do, and 6^. de Gefiis Concilii PaUfiinij cap. 7. & 2. and de Peccato Oei^fus. Origmall^ lib. 2. cap. 2. Gelafiim alfb, in his Difpu- tation againfl Pelagins^ faith ^ But if any affrm^ that tht6 may he given to fome Saints in this Ufe^ not by the power of Main's firength^ but by the Grace of God^ he doth well to think fo confidently^ and hope it faithfully \ That by the for by this Gift of God all things are pojfible. That %^\hL^^'^ ^^'^^ was the common Opinion of the Fathers^ ap- nce have had it ^ neither could they ever, have had true Faith without the Grace of God: But the Firfl is true : Therefore alfo the Lafl. Arg 3. If Aden may have tafled of the Heavenly Gift, and been made fartak&rs of the Holy Spirit, and afterwards fall away ; they mufl needs have known in meafure the Operation of God^s Saving Grace and Spirit^ without which no Adan could tafie the heavenly Gift-, nor yet partake of the Holy Spirit : But the Firfl is true : Therefore alfo the Lafl, \\ Secondly 'j Seeing the contrary Doctrine is builc The ZJ1- Upon this falfe Hypothefis^ That Grace is not given t\tcLfaKd f^^ Salvation to any^ hut to a certain EleU Number^ Kcprohjfi- which' cannot lofe it ^ and that all the refl of Mankind^ by IfleJVu'h '^^ ^^^^^^^^ Decree, are debarred from Grace and Sal- f reaching, "vatio). , that being dellroy'd, this falls to the ground- ^Ezhoria^. Now as that Dodrine of theirs is wholly inconlift-r tion-'"' ^*"t with the daily Practice of thofe, that preach it ^ in that they exhort People to believe and be faved, while in the mean time, if they belong to the De- cree of Reprobation, it is fimply impofTible for them fo to do ^ and if to the Decree of Elediion, it is ncedlefs : feeing it is as impoflible to them to mifs of t>evante, &c 255 it, as hath been before demoiiftrated. So alio in this matter of Per/ever ance^ their Practice and Prin- ciple are no lefs inconliftent and contradidory. For while they daily exhort People to be Fahhfid to the end^ Ihewing them, if they continue not, they Jhall be Cut-off^ and fall fhort of the leeway d ^ which is very true : but no lefs inconiiftent with that Do- drine, that affirms. There is no hanard^ beca^/fi no pojfitillty of departing from the leaft meapAre of true Grace : Which if true, it is to no purpole to be- feech them to fland^ to whom God hath made it impoflible to fail. I fliall not longer infill upon the Probation of this ^ feeing what is laid, may fuffice to anfwer my delign ; and that the thing is alfo abundantly proved by many of the fame Judgment. That this was the Doftrine of the Primitive Pro^ tefiants^ thence appears, that the Angufiane Confejfion condemns it as an Error of iheAriabaftifisy to lay,TW who once are jHfiifedj they cannot lofe the Holy Spirit : Many fuch like Sayings are to be found in the c6in- mon places of Philip Melan^hon. Voffim in his Pela- gian Hiftory, lib. 6. teftifies, That this was the com- 1/ xb/ra^ mon Opinion of the Fathers : In the Confirmation of ^^^^^ ^°''' the Twelfth Thefts, pag. 587. he hath thefe words ; Hngtf J*'' That this, which we have faid, was the common Semi- ^^^^^' ment of Anticjutty, thofe at prefent can only deny, who otherways perhaps are Men not unlearned, but never^ thelefs in Antiquity altogether firangers, S^c, Thefe things thus obferved, I come to the olje^ions of our Oppofers. §. III. Hr/ they Alledge, That thofe places men- Objccl.ii tioned of w^i^zV?^ Ship wrack of Faith, i6 onl^ under" fiood of feeming Faith, and not of a real true Faith, This ObjeBion is very weak, and apparently con- Anfw. trary to the Text, i Tim, i. 19. where the Apflle addeth to Faith a good Confidence, by way of Com- a good antS plaint: Whereas, if their i=^;V^ had been only '"'*' ^''"/^•^ Teeming and hypocritical, the Men had been better '"^'' without itj than with itj neither had they beea ' worthy 255 PROPOSITION IX. worthy of blame, for lofing that, which in it felf was evil. But the Apoflle exprefly adds Q^W of ^ good Confcience^'} which fhews it was Real^ nei- ther can it be fuppofed, that Men could truly attain a good Cofffcience^ without the Operation of God's Saving Grace \ far lels, that a good Conjcience doth conlift with a feeming, falfe and hypocritical Faith. Again, Thefe places of the Apoftle being fpoken by way of Regret, clearly import, that thefe At- tainments they had fallen from, were good and real, not falfe and deceitful \ elfe he would not have Regretted their falling from them : And fo he faith pofitively. They tafied of the Heavenly Gift^ and were made partakers of the Holy Ghoft^ &:c. not that they feem'd to be fo ^ which fheweth this Ohr je^lon is very frivolous. Objed.2 Secondly 'j TJiey Ailedgc, Phil, i, 6. Bemg confident of this very things that he which hath begun a good work in yQii^ will perform it^ until the day of "jefm Chrifi^ &c. ana i Pet. 1.5. IVho are kept by the Power of God through Faith Hnto Salvation. Anfw. Thefe Scriptures, as they do not affirm any thing pofitively contrary tons, fo they cannot be under- saivation is Ilood othcrwifc, than as the Condition is perform- ^ropofed edupon our part : kmig Salvation is no other ways Upn cer- r i i i • rt- y^ a- tain audi- propoled there, but upon certam neceflary Condi- 'J^be plr-" ^^^"^ ^^ ^^ performed by us ^ as hath been above %r^r.:-d^ provcd, aud as our Adverfaries alfo acknowledge, as Rom. 8. 13. por if ye live after the Fleflj^ ye jljall dit ^ bm if ye through the Spirit do mortifie the deeds of the Body j ye (liall live. And Heb. 3. 14. W^ are made partakfrs of Chrifi^ if we hold the beginning of our Confidence ftedfaft unto the end. For if thele places of the Scripture, upon which they build their Objedion, were to be admitted without thefc- Conditions, it would manifcflly overturn the whole Tenor of their Exhortations throughout all their Writings. Some other OhjeUions there are, of the^: fame nature, which are folved by the fame Anfwers \ whiclV which alfb, becaufe largely treated of by others, I omit ^ to come to that Teflimony of the Truth, which is more efpecially ours in this matcer, and is cont-ained in the latter part of the Propofition, in thefe words ^ Tet fitch an increafe and ftability in the Truth may in this Life he attained^ from which there cannot he a total j^pofiajie. §. IV. As in the Explanation of the fifth and ^xth Profofitions I obferved, that fbme, that had de- nied the Errors of others concerning Refrohation^ and affirmed the Vniverfality of Chrifi's Deaths did notwithflanding fall fliort in fiifficiently holding forth the Truth ^ and fo gave the contrary party occafion, by their defeds, to be ftrcngthened in , their Errors : So may it be faid in this Cafe. As Vpon the one hand they Err, that affirm. That the ^^'f^^'f^e leaft degree of true and faving Grace cannot he fallen run into, by from ^ fo do they Err upon the other hand, that ^£7"aH!n2 deny any fuch ftability to be attained, from which or not 'i\\U there cannot be a total and final Apofiafe. And be- ^L^S f"^.''' ^ r- -r- I • 1 1 -rV , Grace /;?*- twixt thefe two Extreams lieth the Truth apparent pojoibie. in the Scriptures, which God hath revealed unto us by the Teflimony of his Spirit, and which alfo we are made fenfible of, by our own fenfible Ex- perience. And even as in the former Controverfie was oblerved, fb alfo in this, the defence of Truth will readily appear to fiich, as feriouily weigh the matter : For the Arguments upon both hands, rightly applied, will as to this hold good ^ and the Objedions, which are flrong, as they are re- fpecflively urged againfl the two oppofite filfe Opi- nions^ are here eafily fblved, by the eftablifhing of this Truth, For all the Arguments, which thefe alledge that affirm. There can he no falling away^ may well be received upon the one part, as of thofe, who have attained to this Stability and ERa- blilhment, and their Objections Iblvcd by this Con- feffion*, fo upon the other hand, the Arguments alledged froin Scripture-Teftimonies, by thofe that -.. - ' affirm 16S PROPOSITION IX. afRvmthe^oJfihility of falling away^m^Y vvcll be received of fiich, as are not come to this Eftablifhment, tho' liaving attained a meafare of true Grace. Thus then the contrary Batterings of our Adv-crfaries, who mifs the Truth, do concur the more ftrongly to eflablifh it, while they are deflroying each other. But left this may not feem to fuffice to fa- tisfie fuch as judge it always fojjiblefor the befi ofMen^ before they die^ to fall away ^ I fliall add, for the proof of it, fome brief Gonfiderations, from fome few Te- Itimonies of the Scripture. I. §. V. And firfi'j I freely acknowledge, that it is Watchful- good for all to be Humble, and in this refped not ^%t"1s^l} ovei--Confident, fo as to lean to this, to fofter them- jTdifplufi- fclves in Iniquity ^ or lie down in Security, as if they toas^^^'^^ had attained this Conditioti *, feeing Watchfdnefs and Diligence is of indiffenfible necejfity to all Mortal Men, fo long as they breathe m this World : For God will have this to be the conftant Pradice of a Chri^ ftlan^ that thereby he may be the more fit to ferve him, and better armed againft all the Temptations of the Enemy. For fince the Wages of Sin is Deaths there is no Man, while he finneth, and is fubjed thereunto, but may lawfully fuppofe hirafelf capa- ble of perifhing : Hence the Apoftle Pad himfelf iaith, I Cor. 9. 27. But I keep under my Body^ and bring it into fubje^ion ^ left that by any means^ when I have preached to others^ I my felf Jhonld be a caft-away. Here the Apoft'le fuppofeth it poffible for him to be a Caft-away j and yet it may be judged, he was far more advanced in the Inward Work of Regene^ ration^ when he wrote that £/7//?/^, than many who now a-days too prefumptuoufly fuppofe they can- not fall away •, bccaufe they feel tbemfelves to have attained fome fmall degree of true Grace. But tjie Apoftle makes ufe of this fuppolition^ or pofllbility of his being a Caft-away (as I before obferved) as an Inducement to him to be Watchful *, I keep mder my Mody^ lefty &c. Neverthelefs the fame Apoftle, at another another time, in the fenle and feeling of God's Holy Fower^ and in the Dominion thereof, finding himfelf a Conqueror there-throngh over Sin and his Souls Enemies, maketh no difficulty to affirm, Rom, 8. 38. For I am per/waded^ that neither Death nor Life^ 6cc. which clearly fhevveth, tiiat he had attained a Condition, from which he knew he could not fail away. But fecondly ^ It appears fuch a Condition is at- IL tainable, becaufe we are exhorted to it ^ and as attahlbie^ hath been proved before, the Scripture never pro-m "tht i^e^ pofeth to us things irapoflible. Such an Exhorta--f^j;'^ "^^'f^ tion we have from the Apoftle, 2 Tet, i . i o. Where- taiiingaway, fore the rather^ Brethren^ give diligence to make your Calling and EleBion fare. And tho' there be a Con- dition here propofed; yet fince we have already proved, that it is poflible to fulfil this Condition, then alfo the Promife annexed thereunto may be attained. And fince, where afTurance is wanting, there is Hill a place left for doub tings and defpairs ; if we would affirm it never attainable, then ffiould there never be a place know.n by the Saints in this World, wherein they might be free of doubting and deipair : Which as it is moft abfurd in it felf, fo it is contrary to the manifeft Experience of Thoufands. Thirdly \ God hath given to many of his Saints IIL and Children, and is ready to give unto All^ a f^^'^^^H^^: and certain Affnrance^ that they are his, and that an^Efia- no Power (hall be able to pluck them out of his biijhment hand. But this Affiirance would be no Affiirance, G^TtoTTut- if thofe, who are fo Affnred^ were not EfiMJljed ^y.^f ^" and Confirmed^ beyond ajj doubt and hefitation : If cSri fb, then furely there is no poffibility for fuch to mifs of that which God hath allured them of. And that there is fuch Jlffnrance attainable in this Life, the Scripture abundantly declareth, both in general, and as to particular Pcrfons. As fi,rft\ ^ Rev. 3. 12. Him that overcometh^ wUl J make a Ftllar in 27C PROPOSITION IX. m the Temple of my God^ and he jhall go no more vHt^ &c. which containeth a General Promife unto AIL Hence the Apollle fpeaks of fome that are fealed^ 2 Cor. I. 22. Who hath alfo fealed us^ and given the Earnefi of the Spirit in our Hearts : Where- fore the Spirit (bfcaling^ is called the Earnefi or Pledge of our Inheritance^ Eph. i. 13. In whom ye were fealed by the Holy Spirit of Promife. And therefore the Apoftle Pady not only in that of the Romans above- noted, declareth himfelf to have attained that Con- dition ^ but 2 Tim. 4. 7. he affirmeth in thele words, / have fought a goodfight^ &c. which alfb many good Men have and do witnefs. And therefore, as there can be nothing more manifeft, than that which the manifefi Experience of this Time fheweth, and there- in is found agreeable to the Experience of former Times ^ fo we fee, there have been both of old and of late^ that have turned the Grace of God into Wan- tonnefs^ and have fallen fi^om their Faith and Integrity ^ thence we may fafely conclude fuch a falling away foffible. We alfo fee, that Ibme of old and of late have attained a certain AfTurance, fbme time before they departed, that they fhould Inherit Eternal Life-^ and have accordingly died m that good hope : Of and concerning whom, the Spirit of God tellified. That they are faved. Wherefore we alfo fee, fuch a State is attainable in this Life, from which there is not a falling away : For feeing the Spirit of God did fo teftifie, it was not poffible, that they ihould pe- ri Ih ^ concerning whom He^ who cannot lye^ thus bare witnefs. PRO- h— €)f tije ^f nifltp* ^71 PROPOSITION. X. Concermng the Miniftry. As by the Light or Gift of God all true KnoxoUdge in things Spiritual is received and revealed^ fo by the fame J as it is manifefled and received in the Hearty by the ftrength and fewer thereof every true Minifler of the Goipel is ordained^ prepared^ and fupplied in the Work of the Miniftry ^ and by the leadings moving^ and drawing hereof^ ought every Evangelift and Chri- ftian Paftor to be led and ordered in his labour and work of the Gofpel^ both as to the place where, as to the perfons to whom, and as to the time wherein he is to Minifter. Moreover they^ who have thisAuthority^ may and ought to preach the Gofpel, tho' without Humane Commiflion or Literature -^ as on the other hand they^ who want the Authority of this Divine Gift, however Learned or Authorised by the Commiflion of Men and Churches, are to be eflreemed but as ^j^^ ^^j. Deceivers, and. not true Minifters of the Goipel. perto b^ Alfo they who have received this holy and unfpotted Gift^ prcachM as they have freely received it, fb are they free- uxuio. 8. ly to give it, without hire or bargainina-^ far lefs to life it as a Trade to get Aioney by : Tet if God hath called any one fiom their Employment or Trades^ by "which they acquire their Livelihood j it may be lawful for fuchy according to the liberty which they feel given them in the Lord^ to receive fuch Temporals (to wit^ what may be needful for them for Meat and Clothing) , as are given them freely and cordially by thofe^ to whom they have communicated Spirituals. §. I.TTItherto I have treated of thofe things which Jni relate to the ChriJI^ian Faith and Chrifiia?iSy i as they ftand each in his private and particular Con- ' dition ; and how and what way every Man may be a Qhrlflian 272 PROPOSITION X. Chrifiian indeed, and fo abide. Now I come in or- der to fpeak of tliofe things that relate to Chrifiians^ as they are ilated in a Joim-Fellowpip and Commum^ cn^ and come under a vifible and outward Sociny ; which Society is called the Church ofGod^ and in Scrip- ture compared to a Body\ and therefore named the IfGodT Body of Chrift. As then in the Natural Body there thesphituai [jg (jjvers Members^ all concurring to the common ^'bu/' ^nd of preferving and confirming the whole Body ; fo in this Spiritual and Myfiical Body^ there are alfo divers Members, according to the different Mea- fures of Grace and of the Spirit^ divei'fly admini- ftred unto each Member ^ and from this Diver fity ari- feth that Dillindion of Perfons in the Ftfible Society of Chriftiansy as of ApoftUs^ Taftors^ Evangelifis^ Mi- tiifters^ &:c. That which in this Propofition is pro- pofed, is. What makes or confiitmes any a Minifier of the Chktrch^ what his Q^talifications ought to he^ and how he ought to behave himfelf ? But becaufe it irmy feem fomewhat prepollerous, to fpeak of the dijfink Offices of the Churchy until fomething be faid of the Church in general, tho' nothing pofitively be faid of it in the Propofition ^ yet as here implied, I fhall briefly premife fomething thereof, and then proceed to the particular Members of it. §. II. It is not iu the leaft my delign to meddle with thofe tedious and many Controverfies, where- with the Tapifls and Protefiants do tear one another concerning this thing ^ but only according to the Truth manifelled to me, and revealed in me by the Teftimony of the Spirit, according to that propor- tion of Wifdom given me, briefly to hold forth, as a neccflary Introdudion both to this matter of the Minifiry and of Worfiip^, which followeth, thofe things which I, together with my Brethren^ do be- lieve concerning the Church, j^ The [^ChurchJi then, according to the Grammati- cal Signification of the word, as it is ufed in the Holy Scripture, fignifies an Jffemblyy or Gathering »f many into one place 1 for the Siibflantive kKup^ima. comes from the word mrnKta j caH out of^ and on- logy of the ginally from ^Aift» 1 call-^ and indeed, as this is the ^^ord ^ Grammatical ^cnk of the Word, fo alfo it is the '^;^^XrcM Real and Proper fignification of the Thing v xh^ dnd figniji" Church being no other thin.2;, but the Society^ Gather- c^'-^onofn, ing^ or Company of fiich m God hath called out of the Worlds and Worldly [fir it ^ to walk in his ?Ltgl}t and %iU' The G;//rc/^ then fo defined, is to be con- fidered^ as it comprehends all that are thus Called and Gathered truly by God, both fuch as are yet in this Inferiour World, and fuch as having already laid down the Earthly Tabernacle, are pafied into their Heavenly Manlions •, which together do make up the one CathoUck Churchy ( concerning which there is fo much Gontroverfie. ) Out of which Churchy we freely acknowledge, there can be no ^'n ^tthmt' Salvation \ becaafe under this Churchy and its tfc^ church. Denomination, are comprehended all, and as ma- ny, of whatlbever Nation^ Kindred^ Tongue or Feofle they be (tho' outwardly flrangers, and remote from thofe who profefs Chrifl and Chrifliamiy in words, and have the benefit of the Scriptures ) as become Obedient to the holy Lights and Tefiimony of God in their Hearts, fo as to become fandified by it, and cleanfed from the evils of their ways. For this is ^^^^ ^^^^ the Vnlverfal or CathoUck Spirit^ by which many are church u^ called from all the foi^r corners of the Earthy andjljall fit down with Abraham, Ifaac and Jacob : By this the fecret Life and Firtue of Jefus is conveyed into many that are afar off;, even as by the Blood that runs into the Veins and Arteries of the Natural Body, the Life is conveyed from the Head and Heart un- to the extreamelt parts. There may be Members therefore of this CathoUck Chnrch both among Hea- Turks and thens^Titrks^ Jews^ and all the fevcral forts of C^n- 1'^'^' ""''-^ ' f ^ ' ^ ^ become fiians^ Men and Women of integrity and Simplicity Mcmh.^rs of of Heart, who tho' blinded in fomething in their ^^" ^^^^^^^ Vlnc^rflanding, and perhaps burtht'ned with the T Super- 274 P R O P O S I T I O N X. Superflitions and Formality of the feveral Seds, ia which they are ingrofled ^ yet being upright in their Hearts before the L.ord, chiefly aiming and labouring to be delivered from Iniquity, and loving to follow Righteoufnefs, are by the fecrets Touches of this Hvly Light in their Souls, inlivened and quick- ned, thereby iecretly united to God, and there- through become true Members of this CathoHek Church. Now the Churchy in this refped, hath been- in being in all Generations •, for God never want- ed fome fuch Witnelfes for him, tho' many times flighted, and not much obferved by this World : And therefore this Churchy tho' flill in being, hath been oftentimes, as it were Invifible, in that it hath not come under the Obfervation of the Men of this World, being, as faith the Scripture, Jer. 3. 14. 0/ie of a Cltyy and two of a Family. And yet, tho' the Ci'jnrdj thus conlidered, may he as it were hid from wicked Men, as not then gathered into a Fi- phh Fcllowflip^ yea, and not obferved even by fome that arc Members of it ^ yet may there notwith- ftanding many belong to it : As when Ellas com- plained, he was left done^ i Kings 19. 18. God an- fwered unto him^ / have referved to my felf feven thoufand Mm^ who have not bowed their knees to the Image (?/Baal ^ whence the Apoflle argues, Rom,\ r. tlie' being of a Remnant in. his day. XI. §. III. Secondly ; The Church is to be confidered, The Dc-fir.i- as it jlgniiles a certain Number of Perfons, gather- cZrt'of ^^ ^^y ^od's Spirit^ and by the Tellimony of fome €od, oaGa- of his Servauts (raifed up for that end) unto the ^vffibif ISelicf of the true Principles and Dodrines of the BcllovvOiip. ChrifLiaii Faicii*, who, through their Hearts being united ];y the fime Love, and their Underllanding informed in the lame Truths, gather, meet, and aOemble together to wait upon God, to worfliip him, and to bear a Joint-Teltimony for the Truth againft B/vr, fuffering for the fame, and fo be- coming, ihi'O'igh this Fellowfhip, as one Family and jSDf i^t ^fniftrp7 275 and Houfhold in certain refpeds, do each of them watch over, teach, inftrud, and care for one ano- ther, according to their feveral Meafures and At- tainments : Such were the Churches of the Primitive Times, gathered by the Apoilles; whereof we have divers mentioned in the Holy Scriptures. And as to the f^ifihllity of the Qmrch^ in this rcfped, there hath been a great Interruption fince the Apoftles tiays, by reafon of the ^pojlafa ^ as lliall hereafter appear. §. IV. To be a Member then of the ^^^^^olicli^^^^^t^o^^^ Churchy there is need of the Inward Calling of God ber of that by his Light in their Hearty and a being leavened ^^"f^'^ • into the Nature and Spirit of it, fo as to forfake Unrighteoufnefs, and be turn'd to Righteoufnefs, and in the inwardnefs of the Mind to be cut out of the wild Olive-Tree of our own firll fallen Na- ture, and ingrafted into Chrlft by his Word and S fir it in the Heart. And this may be done in thofe, who are ftrangcrs to the Hillory, ( God not ha- ving pleafed to make them partakers thereof) as in the fifth and fixth Propofuio;is hath already been proved. To be a Member of a particular Church of Cmrifty l^l^^^^lj as this Inward Work is indifpenfibly neceilary, ^o the Members is alfo the Outward Profeflion of, and Belief '^i^%^^^f^f^ Jefus Chrill:, and thofe holy Truths delivered by his Spirit in the Scriptures •, feeing the Tellimony of the Spirit recorded in the Scriptures, doth an- fwer the Teflimbny of the fame Spirit in the Heart, even as face a/ifwereth fat\: in a glafs. Hence it fol- lows, that the inward Work of Holinefs, and for- faking Iniquity, is neceflary in every refpedt to the being a Member in the Chnrch of Chnft ^ and that the outward Profefiion is neceilary to be a Member of a particular gathered Churchy but not to the being a Member of the CathoUck Church j yet ic is abfolutely neceilary, where God affords the opportunity of knowing ic : And the outward T 2 Teftimony 276 PROP OS I T I ON X. Teftimony is to be believed, where it is prefented and revealed ^ the Sum whereof hath upon other occaHons been already proved. Th^Members §. V. But coutrary hereunto, the Devil, that vftheAnti-^Q^^^^^^ and bath wrought in tht My fiery of Jni^ Church in qiitty^ hath taught his Followers to affirm, That no *^^ r'^P^^^'^y jVIan^ however holy^ is a Member of the Church of TrojtjTwn. Chrifi^ withoktt the outward Profejfion ; a?id that he be initiated thereimto by fame outward Ceremonies, And again, ThM Men who have this outward Profejfion^ tho' inwardly unholy^ may be Members of the true Church of Chrifi^ yea^ and ought to be fo efeemed. This is plainly to put Light for Darknefs^ and Dark-- nefs for Light j as if God had a greater regard to Words than Adions, and were more pleafed with vain Profeflions, than with real Holinefs : But thefe things I have fufficiently refuted heretofore. Only from hence let it be obferved, that upon this falfe and rotten Foundation Antichrifl hath builded his Bahylonijlo StruEiure^ and the Antichrifilan Church in ,| the u4pofiaJie hath hereby reared her felf up to that Heigh th and Grandeur fhe hath attained; fo as to exalt her felf above all^ that is called God^ and fit in the Temple of Godj as God, InhJ^"^^ For tlie particular Churches of Chrifl^^ gathered in . Church, the Apoille's days, foon after beginning to decay, as to £he inward Llfe^ came to be over-grown with fevcral Errors, and the Hearts of the ProfelTors of Chrifilanity to be leavened with the Old fpirit and_ Converfation of the World. Yet it pleafed God' for fome Centuries to preferve that Life m many," whmii he emboldened v/ith Zeal to ftand and fuf- fcr for his Name through the Ten Perfecutions : But ivhenMen thefc being over, the mceknefs, gentlenefs, love,' flun'/hy''' io"S-^^^fi^'^^i'i^g:> gooducfs and temperance of Chrlfiia- Birth, and nitj cauic to bc loll. For after that the Princes- vcrfion^^''" ^f ^^^^ Earth came to take upon them that Pro- chfinfavity fcfTion, and that it ceafed to a Reproach to be aj ^me tobc_ cmfiia;!.^ ^^i vatlKV becan^e a means to Preferment j' - ' * Mea m tljt 9&initttvi. 277 Men became fnch by Birth and Education, and not by Gonverlion and Renovation of Spirit : Then there was none fo Vile, none fb Wicked, none ib Profane, who became not a Member of the Church, And the Teachers and Pafiors thereof becoming the Companions of Princes, and ib being enriched by their Benevolence, and getting vaft Treafures and Eilates, became pufled up, and as it were drunken with the vain Pomp and Glory of this World : and fo Marlhalled themfelves in manifold Orders and ^ Degrees^ not without innumerable Conteits and * ji^f''fj,^j.g^-;; Alterations, who {hould Imve the "^ Precedency. Soo^opoi'Rorr.e the Virtue, Life, Subftance, and Kernel of C^r/)?/^;; g;^;^!;^ ^;;^ Religion came tO'be lofl, and nothing remained, hut fiantinopie, a Shadow and Image •, which dead Image, or Car- cafs of ChrlftUnity (to make it take the better with the Superftitious Multitude oi Heathens^ that became engrofled in it, not by any inward Conyerfion of their Hearts, or by becoming lefs Wicked or Super- . ' ftitious \ but by a little change in the objed of their Superftition) not having the inward Ornament and Life of the Spirit, became decked with many out- ward and vilible Orders, and beautified witli the Gold, Silver, precious Stones, and the other fplen- did Ornaments of this periihing World : So that this Vv^as no more to be accounted the ChrifiianRe- llgo'rjj and Chrifiian Chnrch^ notwithflanding the'out- ward Profeflion, than the dead Body of Man is to be accounted a Uv'mg Man *, which, liowever cun- ningly embalmed, and adorned with ever fo much Gold or Silver, or mofl precious Stones, or fweet Ointments, is but a dead Body flill, without Senfc, cll-ch of Life or Motion. For that Apofiate Chnrch of Rome ^'^-^'^ ^^^^ has introduced no lefs Ceremonies and Superfliti- ^perpnhUs ens into the Chrifiian Frofcjfion^ than was either a- ^"^cvrr- mong Jexvs or Heathens \ and that there is and hath 'troiucT been as much, yea, and more Pride, Covetoufnefs, thun v^ae unclean Luft, Luxury, Fornication, Profanity '^^^Z^'nl v^% *^'- Atheifrn among her Teachers and cliief Bifhops, than *; Heathcnc. T \ ever 278 PROPOSITION X. ever was among any fort of People, none need doubt, that have read their own Authors, to wit, PUtma^ and others. whethe'T, Now, tho' protefiants have rcforrned from her in difc^ence ^^-^^^ of the moll grols Points, and abfurd Dodri nes, there i6 6e- relating to the Church and Mimftry\ yet (which is pJotefta^nts ^'^ ^^ regretted ) they have but lop'd the Brandies, and papifts but retain and plead carneftiy for the fame Root, 'L^T'^'' ^^^^ which thcfe abufes have fprung. So that even among them, tho' all that Mafs of Superllition, Ceremonies and Orders, be not again cftablifhed ^ yet the fame Pride, Covetoufnefs and Senfuality is found to have overfpread and leavened their Chirches and Ai'miftry ^ and the Life, Power and Virtue of triie ReUgloyi is loll among them ^ and the very fanie JDeach, Barrennefs, Drinefs and Emptinefs, is found in their Mlnifiry, So that in effcd: they differ from Papifisj but in Form and fome Cerenonies ^ being with them Apoflatl^ed from the Life and Power the true Primitive Church and her P^^hrs were in : So that of both it may be faid truly (vvithput breach of Charity) that having only a form of GodLinefs (and many of them not fo much as that) they are De^ niers of, yea, Enemies to the fewer of it. And this proceeds not finiply from their not walking ar^* fwerable to their own Principles, and fo degene- rating that way, (which alio is true ;) but v/hich is vv^orfe, their fetting down to thcmfclves, and ad- hering to certain Principles, which naturally, as a curfed Root, bring forth thefe bitter Fruits : Thefe therefore ihall afterwards be examined and refuted, as the contrary Pofitions of Truth in the ProjDofitioa are explained and proved. ^ i.e. uati- ■ For as to the Nature and Coni^itution of a Ct-mnh'^ ^'-'^^' (abilraft from their Difputes concerning its con- J\lltchul-% ^^-^^ Vifibility, Infallibility, and the Primacy of the how they i e- Chnrch of Ro)ne) the Protcfiams^ as in PradHcc, fo come^sm- j|| Principles, differ not from Papifis -^ for they iu- ^^'^^ ^ grofs v/ithin the compafs of their C/?^rr/j whqle "'"■'■ Nation?5 Cf tl}t '^iniUtti. 279 Nadons, making their Iiitancs Members ot ic^ by Ipriniding a linle Water upon them:, fo that there is none fo Wicked or Profone, wiio is not :i Fel- low-Member ', no evidence of Hoiinef^ being re- quired to coniritiite a Member of the Clmrch. And look through the Protcfta?7t Nations^ and there fnall no diiTerence appear in the Lives of the generality of tiie one, more than of the other ;, but he, who rtdeth . in the CWddren^ of D'l [obedience^ reigning in both : So that the Refonmuio7i^ through tliis defcict, is but in Ijolding feme lefs grofs Errors in the No- 5/'^'*'"^^^ T P . . , T T r 1 ^ ^^^^fiy con-. tion^ but not m navmg the Heart reformed and /i/?i in the renewed, in which mainly the Life of ^^^J'''ili^i^^^ify f/"^Xlf t coniiilcth. • §. VI. But the Popifi Errors concerning the Alirjir- a Popift, ^ firy^ which they have retained, are moil: of all to ^iftr^J//^! he Regretted, by which chiefly the Life and Power w/j joixow. of Chrifiidnlty is barred out among them, and they kept in Death, Barrennefs and Drinefs : There be- Lng nothing more hurtful than an Error in this re- fped. For vv here a faife and corrupt Miniftry eiiter- ^i^^Y^'^^^fi. eth, all other manner of Evils follows upon it, ac- '""^ ^^^P^^- cording to that Scripture- Adage, £//c^ Pfc^p/^, like Hofea^.^. Trieji: : For by their influence, inftead of miuifi:ring Life and Rigliteoufners, they minilfer Deatli and iniquity. The whole Badjlidings of the Jeivijli Con- gregation of Old are hereto afcribed : The Leaders of - ray People h.ive canfedthem to Brr, The whole Wri- tings of the Prophets are full d^ fuch Complaints •, and for this caufe under the New Tefiamerjtj we are lb often v/ai'ned and guarded ro beware of falfe Fro- phets^ afid falfe Teachers^ &:c. What may be thought then, where all, as to this, is out of order ^ where both the Foundation, Call, Qiialifi cations. Mainte- nance, and whole Difcipline are different from, and oppoiite to the ALmifiry of Che Primitive Church ^ yea, and neceflarily tend to the ihutting out of a Spiri- tual Afmiflry^p.nd the bringing in and ellablilhing of dLCarriali This (hail appear bv pares. T 4 ' ' ^^ VIL 28o PROPOSITION X. Quell. I. §. VII. That then, which comes lirft to be qutllioned in this matter, is, concerning the Call of a Minifter \ to wit, What makethy or how cometh a A'ian to he a Aditiificr^ Paftor^ or Teacher in the Church of Chrifi r Anfiv. We 4^7 fiver ^ By the inward Power and Virtue of the ^ Spirit of Gad. For, as faith our Propofition, Having- The Call of ^ . ■'j J ,/ . J r I ' c ■ • I I i^ a Miniiter, ^cceived the true Knowledge of things Spiritual by the and vcheuin S fir it of God^ ( withoitt which they cannot be known ) ' and being by the fame in meafure purifed and fanElified^ be comes thereby to he called and moved to minlfer to others'^ being able to fpeak from a Living Experi- { ice, of what he himfelt is a witntfs ^ and there- fore knowing the Terror of the Lord^ he is fit to -per- fwade Men^ &c. 2 Cor. 5. 1 1 . and his Words and Mi- niftry, proceeding from the inward Power and Vir- tue, reach to the Heart of his Hearers, and make them approve of him, and be fubjed unto him. . Our Adverfaries are forced to confefs, that this ^^jc<-t. y^r^YQ indeed delirable, and belt^ but this they will not have to be abfolutely neceflary. I (hall firft prove the ncceifity of it^ and then fhew how much tlicy Err in that, which they make more neceflary ; than this Divine and Heavenly Call. ; Arg. F''''^ft • That which is neceflary to make a Man a Chrifiian^ fo as without it he cannot be truly one, ^ lejm^ofln ^^"^^ ^^ much more necflary to make a Man a Mi- Inward" Call '^if^e^ of Chrifi i an ity^ feeing tjie One is a degree above : M^,""^^ ^ the other, and has it included in it : Nothing lefs chrlfiian. than hc, that fuppofcth a Maftcr^ fuppofeth him firft to have attained the Knowledge and Capacity of a Scholar. They that are not Chrij}ians^ cannot be Teachers and Miniilers among Chrifiians: But this Inward Call, Power and Virtue of the Spirit of God, is neceflary to make a Man a Chri-: flian \ as we have abundantly proved before in the. Second Propolition, according to thefe Scriptures,. He that hath not the Spirit of Chrifi^ is none of his.) uAs many as are led by the Spirit of God^ are the Sons ff Cod: ^ Therefore^, CC tljt ^inJQtp 281 Therefore this Call, Moving and Drawing of the Spirit, mull be much more neceflary to make a Mmfier. Secondly ^ All Minifters of the New Teftamem ought 2. the Mi- to be Mmifters of the Sfirit^ and not of the Letter^ s^rit^rJ.^'' according to that 2 Cor. 3. 6, and as the old Latin quires^tbe hath it, iVi?f ^j' the Letter^ hit by the Spirit : But how ^^^'""^'JJ*. can a Man be a Minifter of the Spirit, who is not mony^^ tie inwardly Called by it ? And who looks not upon ^t'^'^- the Operation and Teflimony of the Spirit, as Ef- fential to his Call ? As he could not be a Minifter of ihc Letter, who had thence no ground for his Ca;l, yea, that were altogether a ftranger to, and unacquainted with it ^ fo neither can he be a Mi- uiiler of the Spirit, who is a ftranger to it, and unacquainted with the Motions thereof, and knows it not to draw, a6t, and move him, and go before him m the work of the Minifiry. I would willing- ly know, how thofe that take upon them to be Mi- nifters (as they ftippofe) of the Gofpel, meerly from an outward Vocation, without fo much as being any ways fenlible of the \AAork of the Spirit, or any In- ward Call therefrom, can either fatisfie themfelvcs or others, that they are Minifters of the Spirit^ or wherein they differ from the Minifters of the Letter f For, Thirdly ', If this Inward Call, or Teftimony of the 3. vnder Spirit, were not eflential and neceflary to a Mini- \ll p^J^j^ fter^ then the Miniftry of the New Teftamem fhould needed not not only be no ways preferable to, but in divers re- ^^J%^J,;,^ fpeds far worfe than that of the Law. For under be Prie/f, the Lawj there w^is a certain Tribe allotted for the «"^j^'"*' Miniftry^ and of that Tribe certain Families fet a- part for tire Priefthood and other Offices, by the immediate Command of God to Mofes ; fo that the People needed not be in any doubt, who fhould be Priefts and Minifters of the holy things : yea, and befides this, God called forth, by the immediate Teftimony of his Spirit, feveral at divers times to : teach, iSi PROPOSITION X. teach, inftriict, and reprove his People, as Samnely Nathan^ Elias^ EUfia^ Jeremiah^ Amos^ and many more . of the Prophets : But now under the NewCoven^rHy where the Mlniftry ought to be more fpxitad^ the Way more certain^ and the Accefs more eafie u-nto the Lord, our Adverfaries, by denying the necef- iicy of this Inward and Spiritual Vocation, make it quite other ways. For there being now no cer- tain Family, or Tribe, to which the Miniftry is li- raittcd, we are left in uncertainty, to choofe and have Pafiors at a venture, without all certain Aflent of the Will of God ^ having neither an outward Rule, nor Certainty in this affair, to walk by : For that the Scripture cannot give any certain Rule in this matter, hath in the Thlr d Propojii ion concerning it, been already fnewn. 4. rMij} Fourthly \ Chrifl proclaims them all Thieves and the Door, ^^yy^^^^ ^^^^^ ^^^^y. ^^^ \jy [^ly.^ ^^^ j)Q(jy. lyj^g fij^ sheep' joim 10. ^- fold., hitt climb up fome other way., Tvho?n the Sheep ought not to hear: But fuch as come in without the Gail, Movings and Leadings of the Spirit of Chriil, wherewith he leads his Children into all Truth., come in certainly not by Chriil, who is the Door^ but fome other way;, and therefore are not true Shepherds. succdr,on §. Vni. To all this they Objed the Sftccejfion pleaded by gf f^g Coitrch'^ allcdgiiig. That fmce Chrift gave a Call ^Church ^om to his Apnftles and Difciples., they have conveyed that chrift and Call to their Siiccejforsj having power to ordain Pafiors "' and Teachers •, by which power the Authority of Or- daining and making iMiniflers and Paftors is picceffive- ly conveyed to m :, fo that fuch., who are Ordained and Culled by the Pallors of the Church, are therefore true and lawful Miniflers \ and others., who are not jo Called^ are to be accounted but Intruders. Hereunto alfo fome Protefiants add a Neccjfity, thp' they make it not a thing EJfentialj That befides this Calling of the Church, every one being Called, ought to have the Inward Call ^ the Spirit^ mcUmng him fo chofen to, his Work : Bi;t thi^ this they fay is 'fuhjeBlve^ and not objetiive ^ of which beforf. As to what is fubjoined of the Inward Call o^ Anfw, the Spirit, in that they make it not Eflential to a true Call, but a Supererrogation, as it were ; it flieweth, how little they let by it: jince thofc, they admit to the Miniltry, are not fb much as queilioned in their Trials, whether they have this or not. Yet, in that it hath been often mention- , ed, efpecially by t\\^ Primitive Frot c flams m their ^^/sp^^rit Treatifes of this Subjed, it fheweth how mwch f^f^^^M they were fecretly Convinced in their Minds, ^^^Khke that this Inward Call of the Spirit was mod Ex- protdiaow, cellenc, and preferable to any other *, and there- fore in the mod Noble and Keroi<:k Ath of the Reformation^ they laid claim unto it ^ fo that many of the Primiti-ve Protefioims did not fcruple both to de- fpife and difbwn this Outward* CUl^ when \^VZ'^^ * succejinan. by the Paffls againfl: them. But now Protcflams^ having gone from the TcHiraony of the Spirit, plead for the fame Snccefflon ^ and being prejicd (})y ^rneHavu thofe, whom God now raifeth up by his Spirit, to^cnyh/" Rome, &c, §. IX. Many Abfurdities do Proteftams fall into, by dpriying their MiaiHry thus through the Church of 284 PRO POSITION X. of Rome, As /r/?, They nnill acknowledge her pfmdfan«' ^o bc a truc Chmh of^ Chrift, tho' only Erroneous fatthtoy by in fome things •, which contradids their Fore- tb^irMhi- fathers fo frequently, and yet truly, calling her jiry through Am Ichrlfi. Secondly J They mufl needs ackuow- 1/ R^'.'^ ledge, that the Triefis and Bifiwp of the Romipj Churchy are true Miniflers and Pafiors of the Church of Chrifi^ as to the Eflential part ^ elfe they could not be fit Subjeds for that Power and Authority to have refided in ^ neither could they have been Veflels capable to receive that Power, and again tranfmit it to their Succeflbrs. Thirdly \ It would follow from this, that the Tricfts and Bifi)op of the Romifi) Churchy are yet really true Pafiors and Teachers : For if P rot eft ant Minifters have no Au- thority, but what they received from them \ and Unce the Church of Rome is the fame, llie was at that time of the Reformation, in Dodrine and Manners •, and fhe has the lame Power now, fhe had then J and if the Power lie in the Saccejfion^ then thefe Priel^s of the Romijli Church now, which de- rive their Ordination from thofe Bipops that Or- ■ dained the firlt Reformer s^ have the fame Authori- j ty, which the Succeflbrs of the Reformed have ; and confequently are no lefs Minifters of the Churchy than they are. But how fhall this agree with that Opinion, which the Primitive Proteftants had of the : Romijlj Priefts and Clergy^ to whom Lmher did R0t_ only^ deny any Power or Authority ^ but contrary- ^^eljhat^^^^ affirmed, That it vpa6 wickedly done of them^ 4 Woman affume to themfelves only this Authority to Teach^ and frtlher'! ^^ Pi"iefts and Minifters, &:c. For he himfelf affirm-' ed. That every good Chriftian (not only Men ^ hut even Women alfo) is a Preacher, ^^Jd^iu ^* ■^' ^^^ againft this vain Succeffion, as aflert- ceffion fi/' ed cither by the Papifts and Proteftams^ as a ne- ProteLn'ts ^^^'^^y ^^"^^^S ^^ ^^e Call of a Minifter, I An- exfiaiHTi, f^^^ '■> That fuch as plead for it, as a fufficient or neccflary thing to the Call of a Minifter, do there- to- by fufficiently declare their Ignorance of the Na- ture of Chriftinnlty^ and how much they are flran- gers to the Life and Power of a ChriftUn M'mifiryy which is not entail'd to Succeilion, as an outward Inheritance ^ and herein, as hath been often before obferved, they not only make the Gof^el not bet- ter than the Law^ but even far fhort of it. For "^efm Chrifiy as he regardeth not any diilind par- ticular Family, or Nation, in the gathering of his Children ^ but only fuch, as are joined to, and lea- vened with his own pure and rlgkeom Seed : So nei- ther regards he a bare outward Su cce flion, where his pure, immaculate and righteous Life is wanting^ for that were all one. He took not the Nati- ons into the New Covenant^ that he might fuffer them to fall into the old Errors of the "Jews \ or to approve them in their Errors : but that he might gather unto himfelf, a pure People out of the Earth. Now this was the great Error of the 'Jews^ to think The jew» they were the Church and People of God, becaufe ^br^han^j they could derive their outward Succeflion from mtward Abraham^ whereby they reckoned themfelves the •^"^^^■^'"" Children of Godj as being the Off-fpring oi Abraham^ who was the Father of the Faithful, But how le- verely doth the Scripture rebuke this vain and frivolous Pretence ? Telling them. That God is able of the fiones to raife Children mto Abraham \ and that not the outward Seed^ but thofe that were found in the Faith of Abraham^ are the true Children of faithful Abraham, Far lefs then can this pretence hold among Chriftiam^ feeing Ghrift rejects all out- ward Affinity of that kind : Thefe^ faith he, are my Mother y Brethren and Sifters^ who do the IVill of my Mat. 12.4^^ Father] y?Bch pi in Heaven : And again \ He looked ^^;^ found ^ont him^ mdfaid^ mojjjall do the Will of God^ &c. thefe (faid he) are my Brethren, So then, fuch as do not the Commands of Chrift,are not found clothed with his Righteoufncfs, are not his Difciples ^ and that which a Man hath not, he cannot give to ano- ther: 2y^6 P R O P O S t T I Q N X. Cher : And ic's clear, chat no Man nor Chtirch^ JofS>jl ^^^^' ^^'"^y C^lJ^^ of God, and as fuch having the vffs) u en- Authority of a Church and Minifler, can any long- ^Fo^VVud^"^ retain that Authority, than they retain the Pow- subifancc, cr. Life and Righteoufnefs of Chr'iftlanuy : For the ^"■d not the pQrn^ js entailed to the Power and Subflance i and Suhifance to i i n it- /- i i the Form. iK)t the Siibirance to the Form. So that when a Man ccafeth inwardly \n his Heart to be a Chrlftl" iin (where his Chriftianicy muft lie) by turning to Satan, and becoming a Reprobate, he is no more aChrifilany tho' he retain the Name and Form ; than a dead Man is a Man, cho' he hath the Image and " Reprefen cation of one ^ or than the Pidure or Statue of a Man is a Man : And tho' a dead Man may fcrve to a Painter to retain fome iraperfed Reprefentacion of the Man, that fometimes was alive, and fo one Pidiirc may ferve to make ano- ther by ^ yet none of thofe can ferve to make a true Living Man again, neither can they convey the Life and Spirit of the Man ^ it muft be God, that made the Man at fir/l, that alone can revive liim. S/rT/tt '" As Death then maJces fuch Interruption of an out- tnterrupte . ^^^^ natural Succeffjoii, that no Arc nor outward Form can uphold ^ and as a dead Man, after he is dead, can ha-ve no lillic ^ neither can dead Images of Men, make living Men : So that it is the Living that are only capable to fucceed one anocher ^ and iuch as die, fo foon as tliey die, ceafe to fucceed, or to tranfmit Succeflion. So it is in Spiritual things ^ it is the Life of Chriftianity, taking place in the Heart, that makes a Chriftian ^ and fo it is a ^^^^^'"^ number of fuch, being alive, joined together in the make the Life of Chriftianity, that make a Church q( Ghrift ; vfe'^llfi and it is all thofe, that are thus alive an^ quick- tb.^ Church ned, con lid ered together, that make the .Catholick itceafin^. Church of Chrift: Therefore where this Life ceaf- eth in one, then that one ceafeth to be a Chriitian ^ and all Power, Viruc and Authority, which he had as a C'.uilliau, cc^fcrh with it; io that if he hath been been a Minifter or Teacher, he ceafech to be fo any more : And tho' he retain the Forniy and hold to the Authority in words, yet that fignifies no more, nor is it of any more real Virtue and Au- thority, than the nicer Image of a dead Man. And as this is mofl agreeable to Reafon, fo it is the Scriptures Teflimony j for it is faid of Juda^, Acts I. 25. That Judas ft II from his Mlniftry md -^P^/^^-Sf^^ ^l^ hy Tranfgreffion'^ fo his Tranfgreflion caufed him Muiinry to ceafe to be -an Apoflle any more : W hereas, had \JZ^^' the Apollkfhip been entailed to his Perfon, fo that ^"^ Tranfgrelfion could not caufe him to lofe it, until he had been formally degraded by the Church (which ^iidiU never was, fb long as he lived) "JudiU had been as really an Apollle, after he betrayed Chrift, as before. And as it is of one, {o of many, yea, of a whole Church : For feeing nothing makes a Man truly a Ghriftian, but the Life of Chriftianity, in- wardly Ruling in his Hearty fo nothing makes a Church, but the gathering of feveral true Chrilli- ans into one Body. Now where all thefe Members lofe this Life, there the Church ceafe th to be, tho^ they ftill uphold the Form, and retain the Name: For when that wliich made them a Church, and for which they were a Church, ceafeth^ then they ceafe alio to be a Church : And therefore the Spi- rit, fpeaking to the Church of Laodice.t^ becaufe of Jicr Lnke-xvarmnefs^ Rev. 3. id. threatneth to Sfne htr out of his Month, Now, fuppofe the Church of n^ luy^ Laodicea had continued in that Lnke-warmnefs^ ^i^^warmnefiof had come under that Condemnation and Judgment, ^/LaodlcU. tho' fhe had retained the Name and Form of a Church, and had had her Paftorsand Minillers, as no doubt Ihe had at that time ^ yet furely fhe had been no true Church of Chrifb, nor had' the Au- thority of her Paftors and Teachers been to be re- gai ded, becaufe of an outward Succeflion, tho' per- haps fome of them had it imnudiately from the ApolHcs. From alJ which I infer, That iMice the Authority 288 P R O P O S I T I O N X. ; ■ ■ . . — — — ■ -— . Authority of the Chriltiaa Church and her Pallors is always united, and never feparated from the in- ward Power, Virtue, and righteous Life of Chri- Itianity j where this ceafeth, tliat ceafeth alfo. But our Adverlaries acknowledge, That many^ if not mofl of thofs^ by and throMgh whom they derive thi^ jintho- rlty^ were altogether defiitute of this Life and Plrtue of Chriftianity : Therefore they could neither 'receive^ have^ nor tranfmlt any Chriftian jinthority. Objeft, But if it be Objeded, That tho* the generality of the Bijhofs and Triefis of Rome, during the A^oftafie^ •were fuch wicked Men \ yet Proteltants affirm^ and thou thy felf feemefi to acknowledge^ that there were feme good Men among them^ whom the Lord regard^ ed^ and who were true Members of the Catholick, Church of Chrifl ^ might not they then have tranfmit* ted this Authority ? j^nfxo, I anfwer \ This faith nothing, in refped Frote- fiants do not at all lay claim to their MiniHry, as tranfmitted to them by a dired Line of good Men ^ which they can never fliew, nor yet pretend to : The prote- ^^^ generally place this Succeflion as inherent in ftants pied(tthe wliole Paftors of the Apoflate Church. Nei- idfio/tn-' ^^^^ ^^ ^^^y plead their Call to be good and kerent. " Valid, becaufe they can derive it throu8;h a Line of good Men, feparate and obfervably diflinguilh- ablc from the reft of the Bifhops and Clergy of the Romijlj Church ^ but they derive it as an Au- thority refiding in the whole : For they think it Herefie to judge, that the Qpality or Condition of the Adminiftrator doth any ways.invalidacc or pre- judice his work. This vain and pretended Succeflion not only militates againft, and fights with the very mani- feft purpofe and intent of Chrift, in the gather- ing and calling of his Church ^ but makes him ( (o to fpeak ) more blind and lefs prudent, than natural Men are in conveying and eftablifhing their outward Inheritances. For where an Eftate is en- tailed iDf tfie ^inflrp. 289 tailed to a certain Name and Family, when that Family weareth out, and there is no lawful Sue- ^" ESiate ceflbr found of it, that can make a juft: Title ap- Het/hip pear, as being really of Blood and Affinity to the devolves to Family; it is not lawful for any one of ano- J,^^f ^';^'^;^ ther Race or Blood, becaufe he afliimes tlie it.binvphom Name or Arms of that Family, to pollefs the ^-''^l^^Z'k-'' flate, and claim the Superiorities and Priviledges/^ r/j^Hr/V- of the Family : but by the Law of Nations the In- ^^'>^-^ ^/^ heritance devolves into the Ptmce, as bemg Vln- fomchrm, mm Hdres \ and fo he giveth it again immediately ^^'JJ''^ to whom he fees meet, and makes them bear the Name and Arms of the Family, who then are en- titled to the Priviledges and Revenues thereof. So in like manner, the true Name and Title xA a Chrifliarij by which he hath Right to the Heavemy Inheritance ; and is a Member of Jefm Chrift^ is in- ward Righteoitfijefs and Holinefs^ and the Mind re- deemed from the Fanities^ Lufts^ and Imquities of this World : and a Gathering or Company, made up of fuch Members, makes a Church. Where this is loft, the Title is lofl ; and fo the true Seed, to which the Promife is, and to which the Inheri- tance is due, becomes cxtinguiihed in them, and they become dead as to it : and fo it retires, and devolves it felf again into Chrill, who is the Righ- teous Heir of Life ; and he gives the Title and true Right again immediately, to whom it pleafeth him, even to as many as being turned to his fure Light in their Confciences^ come again to walk in lusRighteom and Innocent Life^ and fo become true Members of his Body^ which is the Church. So the Authority, Power and Heirihip are not annexed to Perfons, as they bear the mecr Names, or retain a Form, hold- ing the bare Shell, or Shadow of Chriftianity : But the Promife is to Chrifi^ and to the Seed^ in whom the Authority is inherent, and in as many as are one with him, and unitedamto him by Purity and Holinefs, and by the Inward Renovation and Rege- ' n^atioa of their Minds, U More- 290 PROPOSITION X. i\Ioreover,this pretended SnccefTioii is contrary to Scripture- definitions, and the nature of the Church of Chrift, and of the true Members. For firfi ^ The Church is the Hoiife of Cod^ the Pillar and Ground J of Truths I Tim. 3. 15. But according to this Do- The Houfe 6:rine, the Ho^fe of God is a polluted Neft of all ^{ muttd ^^^^ ^^ Wickednefs and Abominations, made up of Nc/}; no\- the molt ugly, defiled and perverfe Stones that are pJetcnder ^" ^^^^ Earth } wherc the Devil rules in all manner there can of llnrightcoufncfs. For fo our Adverfaries con- nj}. f^jpg^ ^^^ HiHory informs, the Church of Rome to have been, as fome of their Hifiorians acknowledge ; and if that be truly ih^ Houfe ofGod^ what may we call the Hoiife of Satan ? Or may we call it therefore the Houfe ofGody notwithftanding all this Impiety, becaufe they had a bareForm, and that vitiated ma- ny ways alfo ^ and becaufe they pretended to the name of Chrifilanityj tho' they were A?itlchriflian^ Devilll(h Rnd Atheifticd in their whole Prndice and Spirit, and alio in many of their Principles? Would not this infer yet a greater Abfurdity, as if they Jiad been fomethiog to be accounted of, becaufe of their Hypocrille and Deceit, and talfc Pretences? Whereas the Scripture looks upon that as an Ag- gravation of Guilt, and calls it Blaffhemy^ Rev. 2.9. Of two wicked Mcii, he is moil: to be abhorred, who covereth his Wickednefs with a vain Pretence of God and Righteoufnefs : Even fo thefe abomlru- hie Beafisj and fearful A^onfiers^ who look upon them- felvcs to heBlfljops in the Apofiate Churchy w^ere ne- ver a whit the better, that they falfly pretended to be the Succeilbrs of the ^oly Apollies y unlefs to Lye be commendable, and that Hypocrilie be the way to Heaven. Yea, were not this to fall into that Evil condemned among the Jews, Jer. 7. 4. Trufi ye not in lying words^ faying^ The Temple of the Lord^ the Temple of the Lord-, the Temple of the Lord are theU:, throughly amend your ways^ Sec. as if liich outward Names and Tilings were the thing die Lord regard ' ■ ed _^^ gpE tljt ^jintgip> 291 ed, and not inward Holinefs ? Or can that then be the Pillar and Ground of Truth, which is the very Sink and Pit of Wickednefs y from which fo much Error, Superflition, Idolatry, and all Abomination ipring? Can there beany thing more contrary both to Scripture and Reafon ? Secondly^ The Church is defined to be the Kingdom .2- _ of the dear Son of God^ into which the Saints are tran- j^^aj^ ^l'^'^ ftated'j being delivered from the Power of Darkncf. It ^ dy ««- is called the Body of Chrilt, which fr-om him by Joints '^'^^' and Bands having noitrijhment miniflred^ and knit toge- ther^ increafeth with' the increafe of God^ Col. 2. ip. But can fuch Members, fuch a Gathering, as we have demonltrated that Church and Members to be, among whom they alledge their pretended Au- thority to have been prefcrved, and through which they derive their Call ^ can fuch, I fay, be the Bo- dy of Chrifl, or Members thereof? Or is Chrifl the Head of fuch a corrupt, dead, dark, abominable Hinking Carcafe ? If fo, then might we not as well affirm againll the Apoftle, 2 Cor, 6. 14. That Right e- oiifnefs hath- fellowpip with Vnrighteonfnefsj that ^^g^^ ^^ hath communion with Darknefs^ that Chrifl hath co'n- ig^j^ip f^ffy cord with Belial^ that a Believer hath part with an In- 0^\i\mi\3 fide I J and that the Temple of God hath agreement with " ** ' Idols f Moreover, no Man is called the Temple of Ged^ nor of the Holy Ghoft^ but as his Vcfiel is pu-- .. rified, and fo he fitted and prepared for God to dwell in : And many, thus fitted by Chrift, become his Body, in and among whom he dwells and walks ; according as it is written, / will dwell in the??!., and ■ walk in themy and I will be their God^ and they jhall be J my People, It is therefore that we may become the ' Temple of Chrifl^ and People of God,, that the Apo- jlle in the follov;ing verfe exhorts, faying out of the Prophet, Wherefore come out from among them^ .1 and be ye feparate^ faith the Lord^ and touch not the ^y^ i^,"' ., unclean things and I will receive you ^ and I will be a father unto yoit^ and ye f}.ill be my Sons and Daughter s^ U 2 faith "9:^ PROPOSITION X. faith the Lord Almighty, But to what purpofe is all this Exhortation ? And why fhould we feparate from the Unclean, if a meer outward Peofeflioa and Name be enough to make the true Church j and if the Unclean and Polluted were both the Church and lawful Succeilbrs of the Apoflles, in- iieriting their Authority, and tranfmitting it to others ? Yea, how can the Church be the King- dom of the Son of Gody as contra- diftingui filed from the Kingdom and Fewer of Darhnefs f And what need, yea, what pofiibility of being Tran- flated out of the one into the other, if thofe, that make up the Kingdom and Power of Darknefs, be real Members of the true Church of Chrift ^ and not fimply Members only, but the very Paflorsr^ and Teachers of it? But how do they increafe in the Increafe of God^ and receive Spiritnal Noitrifliment from Chrifi the Head^ that are Enemies* of him in their Hearts by wicked works, and openly go in- to Perdition? Verily, as no Metaphylical and nice Diflindions, (that tho' they were pradically, as to their own private States, Enemies to God and Chrifi, and fb Servants of Satan ^ yet they were, prieft'f /r/- ^^ virtue of their Office, Members and Miniflers voioitf, Di-^ of the Church, and fo able to tranfmit the Sucj EncS u> ^^^^^") I ^^Y-> ^s fuch invented and frivolous Di« God by pra- ftinclious will not pleafe the Lord God, neithet Member 0/^^^^ he be deluded by fuch, nor make up the glaj his Church rious Body of his Church with fuch meer outfid^ hy Office. Hypocritical Shews, nor be beholden to fuch paint- ed Sepulchres, for to be Member^ of his Body, which is found, pure, and undefiled (and therefore he needs not fuch falfe and corrupt Members to make up the defeds of it :) So neither wi-ll fiich Diftindions fatisfie truly Tender and Chriftian Confciences : efpccially conlidering, the Apoftle is fo far from defuing us to regard that, as that we are exprefly commanded, to tm-n away from fuch as have a form of Godlinefs^ but deny the Power of it^ For ©f tfie ^iniQtp. 293 For we may well Obje^^ againll thefe, as the Poor Man did againfl the Proud Prelate, that went a- The Anfi^er bout to cover his vain and unchriftian-like Sumptu- fJ^^^Z ^ oufnefs, by diilinguilhing, that it was not as Bijhop^ proud pre- bttt as Prince^ he had allihat Splendor : To which the ^^^' poor Ruftick v/ifely is faid to have anfwered^ When the Prince goeth to Hell^ what jhall become of the Pre- Lite ? And indeed this were to fuppofe the Body qf Chrifl to be defedive, and that to fill up thefe de- fective places, he puts counterfeit and dead ftufF, inflead of real Living Members^ like fuch as lofe their Eyes,Arms or Legs, whomake counterfeit ones of Timber or Glafs inltead of them. But we can- not think fo of Chrift ^ neither can we believe, for the Reafons above adduced, that either we are to account, or that Chrifl doth account, any Man or M^n d. whit the more Members of his Body, be- caufe, tlfo' they be really wicked, they hypocriti- cally and deceitfully cloath themfelves with his Name pretended to it ^ for this is contrary to his own Dodrine, where he faith exprefly, John 15. .1, 2, 3, 4, 5, (5,6cc. That he is the Vine^ and his Difci- pies are the Branches ^ that, except they abide in him^ they cannot bear fruit \ and if they be Hnfruitfnl^ they fljall be caft forth as a Branchy and wither. Now I fup- ^ pofe thefe cut and withered Branches, are no more Braneh^lan true Branches, nor Members ot the Vine ^ they can ^^J^.^^. no more draw Sap nor Nourifhmcnt from it, after ment -, p that they are cut off, and fo have no more Virtue, ^^ frj^^p Sap, nor Life : What have they then to Boafl or " '^ "^' * Glory of any Authority, feeing they want that Life, Virtue and Nourifhment, from which all Authority comes? So fuch Members of Chrift, as are become dead to him through llnrightcoufnefs, and ^o de- rive no more Virtue nor Life from him, are cut joff by their Sins, and wither, and have no more any true or real Authority ^ aild their boafling of any, is but an Aggravation of their Iniquity by hy- pocrifie and deceit. But further, would not this U 3 make 294 PROPOSITION X. make Chrill's Body a meer fhadow and phantafm? Yea, would it not make him the Head of a life- lefs, rotten, llinking Carcafe, having only fome little outward falfe fhew, while inwardly full of rottennefs and dirt ? And what a Monfter would Held'upon thcfc Men make of Chrift's Body, by afligning it a Lifeiefs ^ real, pure, living, quick Head, full of Virtue and Tm-lhr^ Life ^ and yet tied to fuch a dead lifeiefs Body, as ^ouid that we have already defcribed thefe Members to be, ^' which they alledge to have been the Church of Chrift ? Again, The Members of the Church of Chrifi are fpecified by this Definition, to wit, as being t\\Q SanBified in Chrifi Jefif^j I Cor. 1.2. But this Notion of SHccejfion iiippofcth not only fbme Unflmdilied Members to be of the Church of Chrifi^ but even the whole to conlift- ot Unfandified Mem- bers^ yea, that fuch as, were protclled Necromancers^ and open Servants of Sat^n^ were the true Succeflbrs * In the ^^ ^^^ Apoflles, and m whom the Apoflolick Au- Life of Be- thority refided, thefe being the VeJlels, through ot /o/i/;^. whom this Succellion is tranfmitced ^ tho' many of of ^yiieder them, as all Protefta?7ts^ and alio Ibme Fapifis con- ^cfs^fot ^^^^^ attained thefe Oifices in the ( fo called ) a//r<:/;, Meph.'s. not only by fuch means as Simon Magpt^s fought it ^ %?^^%\m- ^"^ ^5^ m.uch worfc, even by Witchcraft, Murther, thrius Ah- Traditions, Money and Treachery, which Platina upon 7hfs ^^"^^^^^ confefleth '■' of divers Bifhops of Rome. Papefs {or §• XI. But fiich HS Objed not this Succefllon of Sf tV"^' ^^^ Church ( which yet moil Troteftants begin now end. '^ to do) diflinguifh in this matter, affirming. That in a great .4pofiaJ?e^ fptch as wa4 that of the Church of Rome, God may raife up }ome fmgidarly by his Spirit^ who from the Tefiimony of the Scriptures^ phceiving the Errors into which ^ ftich as hear the name of Chriftians, are fallen^ may infiruEi and teach them \ and then he* come Authorized by the Pc&ple^s joining with^ and ac^ cepting of their Minifiry only, MoIt of them alfb will affirm, That the Spirit herein h' ffibje^ivcy and not obje^ivc. Buff Cf tljt %inittxp. 295" But they fay ; That where a Church is Reformed^ Objeft. (fuch as tiicy pretend t\\t F rote fl^r/^t-ChHr ekes are) there an ordinary^ orderly Call is t/ecefjary ^ a?id that of the Spirit J as extraordinary^ is not to be fought after : Alledging/ That Res aliter fe habet in Ecclefia Confti- tiiendd^ qiuhn in Ecclefd Conftitmd ^ that is, There is a difference in the Conjiituting of a Churchy and after it u Conftititted. I anfwer^ This OhjcLlion as to us faith nothing^ Anfw, feeing we accufe, and are ready from the Scriptures to prove the Froteftants p;uilty of grofs Errors, and ^diference needing Reformation, as well as they did, and do tvoeen a the Fapifis : and therefore we may iulHy lay claim, Con/Hmting •C ^-' iJ 1 r r- 3- 'r< u \ Church, .r«d ir we would, to the lame Extraordinary CaJJ, ha- ^,,^ ^^ con. ving the fame Reafon for it, and as good Evidence (titured. to prove onrs, as they had for theirs. As for that Maxim, viz. That the cafe is different in a confitming Churchy and a Church confiitmedy 1 do not deny it ^ and therefore there may be a greater nicafiire of Power required to the one, than to the other; and God in his Wifdom diftributes the fame as he fees meet. But that the fame Immediate Aihilance of the Spirit is not neceliary for Minifters in a Gathered Church, as well as in Gathering One, I fee no folid Realbn alledged for it. For fure Chriit's Promife was, To be with hisC\\i\dvQato the end of the World ; and they need him no lefs to pre- ferve and guide his Church and Children, than to gather and beget them. Nature taught the Gentiles this Maxim, Non minor ^ Vtrtm^ qitam qiurere^ parta tucri, Englifhed thus; For to Defend what ye attain. Requires no lefs Strength than to gain. For ic is by this Inward and Immediate Operation of the Spirit (which Chriif hath promifed to leadhn Children with into all Trmh^ and to teach them all things ) that Chriftians are to be led in all fleps (as\vell lafl as lirfl) which relates to God's Ghry^ U 4 . and 2q6 proposition x: and their own Salvation ^ as we have heretofore fufficiently proved, and therefore need not now 'I'^ tf^Z' ^^P^^^ ^^' -^^^ ^^^^ly this Device of 5-^f^w, whereby tan for Men he has got Pcople to put the Immediate Guidings 7m\i\kai-^^^ Leadings of God's Spirit, as an excraordi- ing!f.?Vo#" nary thing, afar off^ which their Fore-fathers had, r^ fcrmcr j^^t which they now are neither to wait for, nor expecl, is a great caufe of the growing Afofiafie npon the many gathered Churches ^ and is one great Rcafon why a dry, dead, barren, lifelefs, ipiritlefs Miniflry, which leavens the People into tlie fame Death, doth fo much abound, and is {6 much overfpreading even the Protefiam Nations^ that their Preachings and Worfhips, as well as whole Converfation, is not to be difcerned from Tofiflj^ by any frefh living Zeal, or lively Power of the Spirit accompanying it ^ but meerly by the difference of fome Notions and Opinions. Objccl. §• ^n. Some unwife and unwary Trotefiams do fometimes Objed to us. That if we have fuch an Im^ mediate Call^ 06 we lay claim to^ we ought to confirm it by Miracles, Anfw, But this being an Objetflion once and again urg- ed againfl the Primitive Proteftams by the Papftsy wc ivhctker ii^^d but in fhort return the Anfwer to it, tliat ^^'^/^f/r-J they did to the Pafifts j to wit. That we need nat ry to confirm ^'^^^"^des^ becaitfe we -preach no new Gofpel^ but that the Gofpel ? v[>hich is already confirmed by all the Miracles of ChriCt John Bapi lit \ i ■ a n i i i ^ rr \ ■ i i cwd divers ^■'^'^ "^^ u^pojtles ^ and that we ojjcr nottJW^^ but tmtt Prophets which We are ready and Me to confirm by the Teflirnony of the Scriptures^ which both already acknowledge to be true : And that "john the Bapttft^ and divers of the Prophets did none, that we hear of, and yet were both Immediately and Extraordinarily fcnt. This is the common Proteftant Anfwer^ therefore may fuffice in this place \ tho', if need were, I could fay more to this purpofe, but that I iludy Bre- vity. ^. XIIL g)f t&g ^tnitop. 297 §. XIII. There is alfo another fort of Frotefiams^ to wit, the Engllfi} hdefendems-^ who differing from JuHonofthe the Calvinlfticd Fresbyterians^ and denying the Ne- mdcpen-ienc ceflity of this Succeffion^ or the Authority of any ^''""■'* National Cbiuh^ takG another way j affirming, That feich as have the benefit of the Scriptures^ any Company of Feople^ agreeing in the Principles of Trmh^ as they find them there declared^ may conflitute among them- felves a Church, without the Authority of any other *, and may choofe to themfelves a Pallor, who by the Church thpis confi-itnted and confenting^ is Authorized ^ requiring only the Affiftance and Concurrence or the Fafirors of the Neighbouring Churches, (if any be) not fo much as abiblutely necefTai^y to Audio- rize, as decent for Orders fake. Alfo they go fo far, as to affirm, That in a Church fo conflitute d^ any 0ted Brother (as they call them) if he find him- f^^^^^^ ^''^^ felf qualified thereto^ may inftruH:^ exhort^ and preach in the Church ^ tho" as not having the Paftoral Of- fice, he cannot adminifter that xvinch they call their Sacraments. To this I anfwer. That this was a good flep out of the Babylonifi} Darhnefs^ and no doubt did pro- ceed from a real Difcovery of the Truths and from the fenfe of a grea^Abufe of the promifcuous Na- tional Gatherings, Alfo this Preaching of the Gifted Brethren (as they called them) did proceed at firft rheirioft from certain lively Touches and Movings of the Spirit '^"^ ^^<^^>- cf God upon many : But (alas ! ) becaule they went not forward, that is much decayed among them ^ and the Motions of God's Spirit begin to be denied and rejeded among them now, as much as by others. But as to their pretended Call fiom the Scripture^ I The scrip- anfwer : The Saipture gives a meer Dcclara- ^"'c/!/''t" tion of true things, but no Call to particular Per- "rerfons in- fon ^ fb that tho' I believe the things there wrictea dividual. to be true, and deny the Errors whicli I find there teftified againfl: ^ yet as to thofe things, which maj 298 PROPOSITION X. may be my particular Duty, I am fliil to feek \ and therefore I can never be refolved in the Scripture, whether I (fuch a one by name) ought to be a Mi- nifler ? And for the refolving this Doubt, I mult needs recur to the Inward and Immediate Telli- mouiy of the Spirit *, as in the Propofition concern- ing the Scriptures more at large is fliewn. §. XIV' From all this then we do firmly con- clude, that not only in a general Apftafie it is needful. Men be extraordinarily Called, and raifed 11]) by the Spirit of God ^ but that even when feve- ral Allemblies or Churches are gathered by the Power of God, (not only into the Belief of the Principles of Truth, To as to deny Errors and He- relies, but alfo into the Life, Spirit and Power of Chriflianity, fo as to be the Body and Houfe of Chrill indeed, and a fit Spoufe for him) that he who gathers them, doth alfo, for the preferving Sr'j^i'^'i" ^^^^'^ ^^^ ^ ^'^^^7? fr^^i ^'^'^^ powerful Condition, 'ficjtionu raife up, and move among them by the inward im-' 'rui^^'^ mediate Operation of his own Spirit, Mlnlfters and Te/ichcrs to in^:^ud, and teach, and watch over them : who being thus called, are manifeft in the Hearts of their Brethren^ and their Call is thus ve- rified in them ; who by the feeling of that Life and Power that palletli through thfiii, being inwardly bailded up by them daily in the rmfl holy Faith ^ be- come the Seals of their Awfilejluf. And this is an- fwerable to another fayiag of tlie fame Apoflle Panly 2 Cor. 13.3. Since ye feek a proof of Ciorifi's /peaking in ??/?, Tohich to yoii'Wards Is not weak^ bm is mighty in you. So this is that which gives a true fiib(lamid Call and r/jf/r laying Title to 3. Mi^nifter^ whereby he is a real Succeflbr of Z^Ml^i^to' the Virtue, Life and Power that was in the Apoflles, Gid^'lnd Jiid not of the bare Name : And to fuch Miniflers, k^Til "* u^^ think the outward Ceremony of Ordination^ or Shadow/ ^ Inlying on of Hcinds^ not neceJliry *, neither can we trnJc"^ ■ ^^^ ^^^'"^ ^^^^ ^^' ^^ ' ^^^^^o ^^^' Adverlliries, who ufe mnth^'^iiy ackiovvlcdge, that the Virtue and Power of coq^ communicating the HolyGhoft by it is ceafed among them. And is it not then foolifli and ridiculous for them, by an apflj Imitation^ to keep up the Shadow, where the Subllance is wanting ? And may not they, by the fame Rule, where they fee Blind and Lame JMen, in imitation of Chrift and his Apoftles, bid themy^f and walk ? Yea, is it not in them a Mock- ing of God and Men, to put on their hands, and bid Men Receive the Holy Ghofi^ while they believe the thing impoffible, and confefs that that Cercymny hath no real Effed ? Having thus far fpokcn of the Cr//, I fhall proceed next to treat of the Qmlijlca- tions and Work of a true Miniller. •§. XV. As I have placed the true Call of a Mini- Queft.II. fler in the Motion of this Holy Spirit ; iio is the Power^ Life and Firtue thereof, and the pure Grace of Godl^^.^''^''. that comes thererrom, the chiej and ?r2ofi necejfary a M.oifhr. Qjiolif cation ^ without which he can no ways per- .form his Duty, neither acceptably to God, nor be- neficially to Men. Our Adverlaries in this cafe af- firm, that three things go to the making up of a Mi- hiHer, viz,, i. Natural Farts^ that he be not a fool, phjioa^jph^^ 2. Acquired Parts^ that he be learned in the Lan- ^'!^. schooi- guages, in Philofophy and School-Divinity. 3. The ^HZZer Grace of God. make a Gof- The two firfl they reckon necefTary to the being ^^-^'"'^^'y of a Minifler, fo as a Man cannot be one without them-, the third they fay goeth to the well-being of one, but not to the being -^ fo that a Man may truly be a lawful Minifler without it, and ought to be heard and received as fuch. But we (fuppoJing a Natural Capacity, that one be not an Idiot) judge the Grace of God indifpenfibly neceffary to the ve- ry being of a Minifler, as that without v;]iich any can neither be a true, nor lawful, nor good Minifler. As for Letter-Learnings we judge it not fo much ne- ceHary to the well-being of one, tho' accidentally foraetimes in certain refpcds it may concur,but more frequently it is hurtful than helpful ^ as appeared ' . ' . ' ill 300 PROPOSITION X. in the Example of Tanlerpts^ who being a Learned ^j^^^'/^^"^^ Man, and who could make an Eloquent Preaching, the Learned needed neverthclefs to be inftriided in the way of necejfity of Grace^ and then proceed to fay fome- thing of that Literature which they judge io need^ fuj. Proof L Firfl then, as we faid in the Call^ "> may we much more here. If the Grace of God be a necelTary Oim- lificatioft to make one a tme Qhriflian^ it muft be a Qn^lificatlon much more neceflary to conftitute a true A^nifier of Chrifiiamty. That Grace is necefla- ry to make up a trne Chrljhan^ I think will not be Offd>s Grace queilioned ^ fmce it is by Grf.cc we are faved^ Eph. 2. jfiore doth 8. It is the Grace of God th..it teacheth m to denyVn- ^ZfandLw.g^^^'^'^^fh ^'^^ the Ltifis nfth^ World, and to live God- i'sUTQ&chtr. Illy and Righteo/ffy, Tit. 2. 1 1, yea, Chrifl faith ex- ; prelly. That wlthsnt him we can do noth;ng^]o\\n i 5. 5* and the v/ay whereby Chrift helpeth, affifleth, and woiketh with m, is by his Grace: Hence he faith to Tanl, My Grace is fujfcient for thee. A Chriftian without Grace, is indeed no Chriflian, but an Hy- pocrite, and a falfe Pretender. Then I fay,. If Grace be neceffary to a private Chr'tftian^ far more to et Teacher among Chriflians, who mafi: be as a Father and JnflruBer of others ^ feeing this Dignity is befiowed Hfon fuch, as have attained a greater Meafitre than their Brethren. Even Nature it felf may teach us^ that; there is more required in a Teacher.^ than in thofe, that are Taught *, and that the Maflcr mnft be above and before the Scholar^ in that Art or Science, which he teach' eth others. Since then Chriftianity cannot be truly enjoy^ f 2 *^^' neither any Man denominated a Chriflian without Avg. ' the trm Grace of God ', therefore neither can any Man be T^ hl^ ^ ^^^^^ ^^^ /^Tp/i^/ Teacher of Chriftianity without it, "^Member of ^ Secondly ', No Man can be a Mini ft er of the Charch ^^^^^J^>\ of Or/-//?, which hhhBody, unlefs he be a Member Is recnvcl of the Body^ and rcccivc of the Virtue and Life of ^d Virtue iliQ/-Jc,id; Mead. py& Cf ttje ^tnlgcp. 301 But he that hath not true O'race^ can neither be a Member of the Body^ ntither receive of that Life and Nourifliment, which con:ies from the Head- Therefore far Tefs can he be a Minlfier to Edi-fie the Body. That he cannot be a Mmifler, who is not a Mem- ber, is evident ^ becaufe he who is not a Member, is fhnt out and cut off, and hath no place in the Body ; whereas the Minillers are counted amiOng the moffc eminent Members of the Body : But no Man can be a Member, unlefs he receive of the Virtue, Lifeand Nourijfhment of the Head : For the Members that receive not this Life and Nourilhment, Decay and Wither, and then are cut ofH And that every true Member doth thus receive Nourifliment and Life from the Headj the ApoHle exprelly affirmeth, Eph, 4. 1 6. From whvm the whole Body being fitly joyned to^ gether^ and compa^ied by that which every joynt fiippil- eth^ according to the ejfeEhml working in the rneafure of every part^ makes increafe of the Body^ unto the edify- ing of it felfin Love. Now this that thus is com- municated, and which thusuniteth the whole, isna other than the Grace of God ^ and therefore the Apo- llle v^ the fame Chapter, ver. 7. faith. But unto every one ofm is given Grace according to the me afire of the Gift ofChrifi'^ and verf. 11. he fheweth how that by this Grace and Gift^ both Apofiks^ Prophets^ EvaU" gelifls^ Paflors and Teachers^ are given for the Work of the Miniftry^ and Edifying of the Body of Chrifl:. And certainly then, no Man deflltute of Grace, is fit for this Work, feeing that all that Chriil gives, are fo qualified ^ and thefe that are not fo qualified^ are not given, nor fent of GhriH ^ are not to be heard, nor received, nor acknowledged as Afmi- fiers of the Gofpel '^ becaufehis Sheep neither ought, '^'".^^"'^ jior will hear the P^oice of a Stranger. This is alfo jJJ \ugb7^ clear from 1 Cor. 12. throughout^ for the Apo- "^'^w^''^^'^^'' Itle in that Chapter, treating of the diver fry ^/ g'^^'a K^i[4^ G'^fi^ and Members of the Bvdy^ fheweth .hovv by the^ 3Q2 PROPOSITION X. the worki /7^o^ the fame Spirit J in diW^ront ma?7ifefiati'' ons or meajltresj in the feveral Members of the Bodyy the whole Hody is edificd ^faying, verf. 13. Thatir^ are all Baptized by the 0?ie Spirit^ into One Body \ and then verf. 28. he numbers up the feveral Dif^en- fations thereof, which by God are fet in the Church through the various working of his Spirit, for the Edification of the whole. Then, if there be no true Member of the Body, which is not thus bap- tized by this Spirit, neither any thing, that work- - eth to the Edifying of it, but according to a Meafure of Grace received from the Spirit ^ furely without Grace none ought to be admitted to work or la- bour in the Body \ becaufe their labour and work without this Grace and Spirit, would be but inef- kdual. §. XVI. Thirdly ^ That this Grace and Gift is a mceffiry Oualification to a Mi//ifier^ is clear from that of the Apollle Peter^ i Pet. 4. 10, 11. As eve- ■ ry Man hath received the Gift^ even fo minifter the fame one to another^ ui good Stewards of the manifold Grace of God. If any Mart fveak^ let him fpeak a4 the Oracles of God : If any Adan minifler.^ let him do it 06 of the ahiitiy which God giveth : that God in all things may he glorified through Jejm Chrifir ^ to whom be Praife and Dominion for ever. Amen, From which ^ it appears. That thofe tliat mlnifler^ mult mi?2ifier The mini' accordiug to the Gift and Grace received \ but they Teb^theG^t ^^^^ ^^^^^ ^^^ ^^^^ ^ ^'^fi'' ^^ai^^^o^ minifter there- and Grace unto. Sccoudly, As good Stewards of the manifold received, q^^^^ ofGodi But how cau a Man be a good St e^ Good ste- '^^'^^^^ of that which he hath not ? Can ungodly wardfhip, of Men, that are not gracious therafelves, ht good gS^" a^ Stewards of the manifold Grace of God? And there- bauiidin^ f^re in the following Verfes he makes an exclufive SX'iwhy ^''""^^^^^^^ of fuch, that are HOt thus furnifhedv wsre.varj- faying, If any Ad.tn fpcak^ let him fpeak as the Ora^ flijp recei- ^^^^ ^^^ q^^ ^ ^^.^^ ^jr ^^^y Man miiJifter^ let him do it as of the ability that God givcth : which is as much as Sji tfie ^tmttvp. 303 as if he had faid. They that cannot thus /peak, and thus mlnifter^ ought not to do it : For this t //I denotes a neceflary Condition. Now what thiii ability is, is manifeft by the former words, to wit^ the Gift received, and the Grace whereof they are Stewards ^ as by the immediate Context and depen- dency of the Words doth appear : Neither can it be underflood of a meer natural Ability ^ becaufe Man in this Condition is faid, not to know the things of God^ and fo he cannot minifter them to others. And the following words fhew this alfo, in that he immediately fubjoyneth, T^m God in all things ■may he glorified: But furely God is not glorified, but greatly difhonoured, when natural Men from their meer natural Ability meddle in Spiritu- al Things, which they neither know nor under- hand. Fourthly • That Grace is a moil necejTary Qudifl^ Proof IV cation for a Mmifter^ appears by thofe Qualificati- ons, which thfe Apoftle exprefly requires, i Tim, 3. 2. Tit, T. &c, where he faith, A Bljhop muft he Blamclefs^ Vigilant^ Sober^ of good Behaviour^ apt to Teachy Patient J a lover of good Men *, 5^///?, Holy^, Temperate^ 04 the Steward of Gody holding fafi the faithfd Wordy as he hath been T'^ptght, Upon the other hand, He mnft neither be given to IVine^ nor a Striker^ nor CovetovtSy nor Trondj nor Self-willed^ nor foon Angary, Now I ask. If it be not impof- fible that a Man can have all thefe above-named uo^ can a Vertues, and be free of all thefe Evils, without ^^^XJrtnc^ the Grace of God i If then thefe Vertues ( for tlf/^Ir^tfee the producing of which in a Man, Grace is ab- g'^^'f ^^ folucely neceilary) be neceffary to make a true Minifter of the Church of Chrifl, according to the Apoflle's Judgment ^ furely Grace mull be necef- fary alfo. Concerning this thing, a learned Man, and well skilled in Antiquity^ about the time of the Reforma- ttouy writcth thus , Whatfoever is done in the Churchy either 304 PROPOSITION X. '^^ eaher for Orriamem or £dificano?2 of Religion ^ whether ^^^dTe'Tn ^^ c^^oofmg Magiftrates, or i^jflitmi?ig Miniflers of the the Church Chptrch ^ except it be done by the Miniflry of God^s Spi' mthout the y^j.^ which ts 04 it were the Sod of the Churchy it is vain Cyodu l^mty and wicked. For whoever hath not been called by the is vain and ^pi^if- of Qod^ to the great Office of God and Dignity of Apofile^np^ iU Aaron wa4^ and hath not entred iri by the Door^ which is Chrilt ^ but hath other ways rifen in the Church by the Window^ by the favours of Men^ Sec. truly fuch a one is not the Vicar of Chrift and his Apoftles^ but a Thief and Robber^ and the Vicar of Ju- Ss'^^an"* ^^^ Ifcariot^ and Simon the Samaritan. Hence it ivas ot'j Vicar} fo firiBly appointed^ concerning the EleElion . favino- Craee^ there /leeds no Jir?gi4lar Onalificarion ei- ther to a Chriftian^ or Adlniftcr \ for jeeing every Man hath thi6 Grace^ then no Aii^m 72ecds forbear to he a Mi- nlfter for want of Grace. I anfwer ^ \Ve have above flicwn, that there is ^/t/Tv. neceilary, to the making^ a IVliQiil:ci\ a fpeaal and par- ticHlar Call from the Spirit of God ^ which is fome- thing befides the llaiverfal Difpenfatioii ot Grace to All^ according to tliat of the Apoliie : Nj Man taketh this honour \i7ito himfelf hm he that is called of ' 5- 4' God^ as was Aaron. Moreover, we underfland by au have Grace^ as a Qualification to a Minlfler^ not the mcer Gods Grace, Meafure of ~L/^/jr, as it is given to reprove, and "^to^Righu! call him to Righteoiifnefs : but we underftand Grace^ oufnefs, but as it hath Converted the Soul, and Operateth^^^^^;;;^f^ Pov/erfully in it ^ as hereafter, concerning the mo its 'L- Work of Minifiers^ will further appear. So weun-f"!'''' ^/ , deritand not Men limply, as iiavmg Grace m tlicm, Fruits, a as a Seed^ ( which we indeed affirm All have in a ^^f^^JfP' meafure ) but we underftand Afen that are Graci- ^ vp^^ leavened by it into the Nature thereof^ fb as therel^y to bring forth thofe good Fruits of a blamclefs Converfation, and of Juftice, Holinefs, Patience and Temperance, which the Apoflle re- quires as neceflary in a true Chrijlian Bifhop and Mi- ni fier. Thirdly '^ They * Objed the Example of the falfe Object. 3 Prophets J of the PharifeeSy and 0/ Judas. Bntfirjl-j As to the falfe Prophets^ there can no-^f^'^jl^^^^^; thing be more foolifli and ridiculous ^ as if becaufe 32. upon there WQve falfe Prophets^ really falfe without the ^^^''•^•^ '^^ Grace of God, therefore Grace is not nccellary to Anfiv. a true Chriflian Minifter. Indeed if they had pro- ved, that true Prophets wanted this Grace, they had The faiij, faid fomcthing : But what have falfe Prophets com- ll[%l''"^ mon wuth trtte Mimfiers^ but that they pretend J^tt7he faiily that, which they have not ? And becaufe ^[''f'' ^-f falfe Prophets want true Grace, will it therefore ^ follow, that true Prophets ouglil not to liavc ir, ^3o7 PROPOSITION X. ' that they may be trne^ and not falfe f The Ex- ample of the Fharifees and Fricfis under the Law . will not anfwcr to die Gojjel-Times ^ becaufe God und?r7hT Tet apart a particular Tribe for that Service, and LawRrj4»£'f pai-ticiilar Families^ to whom it belonged by a VinJiX^it I'i'^ical Succejfwfi ^ and alfo their Service and Work F;>rd Service mult be pure c -d and undefiled from their in- ward Polkitions, and fo clean and holy^ that they may offer lip Spiritual Sacrifices^ acceptable to God by Jefm Cijrif^ 1 Pet. 2. 5. As to Jnda^j the Seafon of his The Mini- Minifiry w^as not wholly Evangelical, as beiag be- y?ry cf^ rb^ fore the Work was finijJied^ and while Chrifl him- chnfi before ^^^^' si^d bis Difciples were }et fubjcd ioihcJewijJy ■ he irork Ohfcrvances and Con fi it mi on s-^ and therefore hisCom- "IZ^m'r'^' mifilon, as well as'^that which the reil received with Legal f ',. 307 and extraordinary, he being immediately Called by Ciirill himfelf, and accordingly firrmjhed and .im- Judas tr^ . fowered by him to Preach, and do Miracles ^ which clTed'llf^^ immediate Commijfion our Adverfaries do not lb much chrifi, and as pretend to, and fo fall ihorc of "Judas^ who trull- f//Jyf ed in Chriil's Words, and therefore went forth v^hkhour and preached, without Gold or Silver^ ^^ ^'^'^^^ f^''^ ^^^ ilTliTdo- Journey ^ gt'^i^^g ft'eely as he had freely received ^ which aitho' they * our Ad-verfarics will not do, as hereafter Ihali be "^f'^^I^J.^'^^c oblerved: Alfo that Jud^vs at that time had not the ih irGrace- lealb meafur-e of God's Grace, I. have not as y<^t J/^^^jIfr^^ heard proved. But is it not lad, that even Prote- he Ldnot' flants lliould lay alide the Eleven good and faithful %^r^ll ; Apollies, and all the reil of the holy Difciples and cod^sorfce Minillers of Ghrilt, and betake them to that one^ atthattme. of whom it was tcltified, that he was a D^iy//, for a Pattern and Example to their AfirnJhyF Alas ! it is to be Regretted, tl?at too many of them refemble this Pattern over-much. Another Objection is ufuaily made againfl the Ne- Obied. cedity of Grace, ^That in cafe it were necejfiry^ then fuch as warned it could not truly admlnifier the Sacra- \!^^^tj^^^^ ments *, and c on fe quern ly the People would he left in doubts and infinite Jcruplcs^ as not knowing certainly whether they had truly received them^ becanje not know- ing infallibly whether the Admiftrators were truly Graci^ opi^s Men. But thisObjedion hitteth not us at all, becaufc ^.. the nature of that Spiritual and Chriftian IVorfijipy ^M' which we according to the Truth plead for, is fuch as is not ncccllarily attended with thcfc car- nal and outward Inllitutions -., from the admrniiirring of which the Obje^ion arifeth, and fo hath not any fuch Abfurdity following upon It ^ as will after- wards more clearly appear. §. XVIII. Tho' theii we make not Humane Learn- ^^^ ^^^ i;?^ ucceflary, yet we are far from excluding true Ltarajig*-? Learning-^ to wit, that Lf^r;;^;?^ which proceedeth from the Inward Tc?.chings and Inftnidtions of the X 2 SpidCj 3o8 PROPOSITION X. Spirit, whereby the Soul learneth the fecrec Ways of the Lord, becomes acquainted with many in- ward Travels and Exercifes of the Mind -^ and learn- eth by a living Experience how to overcome EviJ^ and the Temptations of it, by following the Lordj and wdkifig in his Light ^ and waiting daUy for Wif- dom and Knowledge immediately from the Revelation thereof'^ and fb layeth nf thefe Heavenly and Divine Ledbiis in the good Treafiire of the Heart ^ as honefl Miiry did the Sayings which flie heard, and Things which flie obferved: And alfo out of this Treafnre of the Soul, as the good Sir the ^ brings foVth things new and old '^ according as the fame Spirit moves, and gives a true liberty, and as need is for the Lord's Glory, whofe the Soul is, and for whom ^ and with an Eye to whole Glory, Oie, which is the Temple of God^ learneth to do all things. This is that good Learning which we think neceflary to a true Minifter-^ by aild through which Learning a Man can well inllrucfl, teach, and admonifh in due {qii^ow \ and tellifie for God from a certain Experi- ence ^ as did Davidj Solom'on^ and tlie holy Prophets of old, and the bleifed Apoftlesof our Lord jefus Cirrilt, Who tcfl^fed of what they had Jeen^ hear d^ felt, and handled oj the.. Word of Life, I John I . I . Mim- firing the Gift according ai they had received the fame, as (rood Stewards cf the manifold Grace of God ^ and preached not the uncertain Rumors of Men by hear- fay^ which they had gathered meerly m the Com- prehenlion, while they were llrangers to the thing in their own Experience in themfelves : as to teach People hov/ to believe, while themfelves were im- believing;, or how to overcome fin, while themfelves are (laves to it, as all ungracious Men are \ or to be-j lieve and liope for a{i Eternal Reward, which them- Tftrjilhe felves' have not as ^/ct arrived at, &c, ^'''litm^ §. Xl-X. But let us exaniiue thh Liter at pirc, whicl Greek a,]d thcy make fo necejiary- to the being of a Mini^ Hebrew. ^^., . ^s in thc &* place, the knowledge of th< Tongues^ The gcod learning which is nicc(fary to a true Minilier. titerdture of tijt ^UnittiK 309 Tongues^ at lea It of the Latin^ Greek and Hebrew. The Reafon for this is, That they may read the Scriptures, which is their only Rule, in the Origi,- nd Languages^ and thereby be the more capable to Commeiat upon it, and Interpret it, &c. That al- fo, which made this Knowledge be the more prized by the Primitive Proteflants^ was indeed that dark Barbarity that was over the World, in the drntu- ries immediately preceding the Reformation ^ the knowledge of the Tongues being about that i\m^^ Before the (until it was even then Rellored by Erafmns and ^^'^^^^ ^^^ fome others) almofl loll and extind. And timers of the Barbarity was fo much the more abominable, tn.at ^^f/ff^^^fj^ the whole Worlhip and Prayers of the People v/as /« the La- in the Latin Tongue-^ and among that vail number ""'^^''^'^• of Prlefts^ Monks and Fryars^ fcarce one of a thou- land underitood his Breviary, or that Mafs that he daily read and repeated : The Scriptures being, not only to the People, but to the greater part of the Clergy, even as to the Literal Knowledge of it, as a fealed Book. I fhall not at all difcommend the The zeai Zeal, that the firfi Reformers had againft this Babylo- ZtfofZ niflj Darkncfs^ nor their pious Endeavours to tran- firftRefonn- flate the Holy Scrqtnres ; but 1 do truly believe, ac- ^^^^^^"^l cording to their knowledge, that they did it can- didly : And therefore to ahfwer the jufl dcfires of thofe, that dellre to read them, and for other very j.^^ ^^^^. good Reafons, as maintaining a Commerce and Un- ledge of derflanding among divers Nations by thefe common c',Zr,S.. Languages, and other of that kind ;, v^e judge it ne- bie, md ceiTary and commendable,that thci'e be piblickSchools. ^ji^^^^_ "^' for the teaching and inflrudingfuch Youth, as are inclinable thereunto, in the Languages. Andalcho' that Pa^d Ignorance defervcd juilly to be abhorred and abominated ^ we fee nevefthelefs,that the true ^^/?r/?i^r/o;? conliils not in that Knowledge: Becaufe r^- p.ipifis altho' lince that time the Papifis^ flirred up through I'l^TnTJ- Emulation of the Protejlants^ have more applied /^d^e, efp*~ themfelves to Literature, and'ic now more t^iOu- j^iff^/''^ X ?, riflicth jro P R O P Q S I T I O N X. " rifhcth in their Vniverfaies and Cioyft'ers^ tharj be- fore, (elpecially in the IgncitUn or Jefmick SeEl) they are as far now as ever from a true Reformation^ and more obdured in their 2:)erniL ions Do[hri?ies. But all this will not make it a necellary Qiialification to 'a I\linif]:er, far lefs a more ncceffary Qiialification than the Grace of God, and his Spirit ^ becaufe the Spirit and Grace of God can makeup this want in the molt Rii flick and Ignorant-, biit this Knowledge The Spirit can no ways make np the want of the Spirit in the jvurpretl'^ molt LCcirned and Eloquent. For all that which of the Scrip- Man by his ov^^n Induflry, Learning and Knowledge [Tfr'fZm' i^ the La/'?gi{^ges\, can interpret of the Scriptures, or rbr Original find out, IS noching v/ithont the Spirit ^ he cannot Jv^w/l'S be ccriain, but may ftill mifs of the fen fe of it:, than. whereas a poor Iviaii, that knoweth not a Letter, when he heareth the Scriptures read, by the fame Spirit he can fay, Thn is true -^ c.vA by the fame Spi- rit lie can nfideriland, open and interpret it, if need be: ^ Yea', lie hading his Condition to anfvyer the Condition and Experience of the Saints of old, knoweth and pofleifcth the Truths there delivered, becaufe they are fealed and witnelTcd in his own Heart by the fame Spirit. And this we have plen- tiful Experience of, in many of thofe Illiterate Men, v^iiom God hath raifed up to be Minifters in his Church in this day •, fo that fome fiich, by his Spi- rit, have corrected fo me of the Errors of the Tran- flators^ as in the Third Propofition concerning the A ponr^hnf^' ScriptHres\y I before obferved. Yea, I know my felf tY>a!/ himjeljj that the Projejfor' lied :, and that the Spirit of God never find any fuch ching, as the ot-^ier affirmed : and the Bible being brought, it was found as the poor Shoe-m^.ker had j faid. ' §. XX. The fccond part of their Literature^ is ^ Loaia- Logick and Philofophy^ an Art fb little needful to a and HiiMo- true Minifler, that If one, that comes to be a ^^^'^^ fl'J'"^^"'/'^' Miniiler, hath had it, it isflifeft for him to forget Freacher. and lofe it y for it is the Root and Ground of ail Contention and De-bate, and the way to make a thing a great deal Darker, than Clearer. For under the pretence of Regulating Man's Reafon, into a certain Order and Rules, that he may find out (as they pretend) the Truth, it leads into fuch a Labyrinth of Contention, as is far m.ore fie to make a Sceptick^ than a Chriflian^ far lefs a iMi- niiler of Chriit ^ yea, it often hinders Man from a clear Underlbinding of things, tliat his own Reafon would give him^ and therefore, through its manifold Rules and divers Inventions, it often gives occaiion for a Man, that hath little Reafon, Foolilhly to fpeak much to no purpofe. Seeing a Man, that is not very Wife, may notwithffand- ing be a perfect Logidan-^ and then, if ye would inake a Man a Fool to purpole, that is not very Wife, do but teach him Li)gick:\\\A Vhiiofophy^ and whereas before he might have been fit for fome- tliing, he fhall then be good for nothing, but to fpeak Non-fenfe \ for thefe Notions will fo fwini in his Head, that they will make him extreamly Hufie about nothing. The nfe that wife Men and folid make of it, is, to fee the emptinefs thereof :, [gafcu''^/^ J^ therefore fiith oae. It is an An of Contention W f^^' ^^' ttn^- Darknefs^ by which all other Sciences are rendrcd more ^'"^^^' i obfcure^ and harder to be underflood. ' It it be urged. That thereby the Truth may bf ''i.ti'Ha'ncd and coy/firmed-^ and Hereticks confutid, X +' I 312 P R OPOS ITl ON X. u^''/h. I anfwer, The Truth, in Men truly Rational, nccdeth not the help thereof:, and fucli as are Ohilinate, this will not Convince ^ for by this they nuy learn twenty Tricks and DiHindions, liow to (hut out the Truth : And the Truth pro- ceeding from an honeil Heart, and fpoken forth * Luc.e Gfi- ^t"C>ni the Virtue and Spirit of God, will have andri E pi/}, uiovc Influence, and takefoo^ier, and more efFe- nh^z^'cap^. ctualiy, than by a Thoufand Demonflrations of Cent. 4. Logick., as that"^ Hcaihrn Philofiphcr acknowledged, y^/' Heathen ^^'^'^' Difputing v/ith the Chrlfiia?? BijhopSj in the phiioio, her CouTicil of iV.C(?, w\is lo Subtile, tiiat he could not 1!nhlbe^'B'- ^^^ overcome by tiiem ^ but yet by a few words fl3ops in ti^e fpokcn by a limple old Rufiick^ w^as prefently con- ^k-^'jfs ^^"^^^^ ^^y ^""^^^^ ^^^^ converted to the ChriHiaii convrrted to Faith ^ aud being inquired how he came to yield vlrh^'b^^'an ^^"^^"'^^ ignorant old Man, and not to the Bifiiops^ ip^iwraut old he faid. That they contended with him in his own way., ^h^',' ^Td ^''^^ ^^^ could ft ill give Words for Words ; but there ;,,.f. ' came from the old Man that Virtue^ v?hich he was not able to refifl. This freer et Virtue and Power ought to be the Loaick and Fhilofrofhy wherewith a true Chriilian Mimfter ought to be furnifiied ^ and for which they need not be beholden to ^ri- Nafiirai Jo fl^^^^' As to natural Logick^ by which rational gick ufejui. Men, without that Art and Rules, or Sophiftical Learning, deduce a certain Conclulion out of true Proportions, which fcarce any Man of Reafon wants:, we deny not the ufe of it, and I have fometimcs ufcd it in this Treatife, which alfo may ^^j^.^^^^^^ferve w^ithout that DiaUciick Art, As for the o- the Manner- thcr part of Philofrophy^ which is called, Moral., or rhlTn-^n ^^^^'^^^'S ^^ ^^ "^^ ^^ necelTary to Chriftians, who vot'ncedfuL havQ thc Rulcs of tbc Holy Scriptures, and the Gift of the Holv Spirit, by which they can be much ^;/,';4^'^;^: better inltruaed. The Phyfrcal and Metaphyfrcal taphyficiv-s part may be reduced to the Arts of Afedicine and "^'^^^^.J'^^jrthQ Mathematicks., which have nothing to do with the Truih. the Effence of a Chriftian Mimfter, And therefore the I the Apoftle Paal^ who well underllood what was good for Chriftian MiniHers, and what hurtful, thus exhorted the Colojjians^ Col. 2. 8. Beware Icfi any I\dan fpoil yon through Philofophy and 'vain De- ceit. And to his beloved Difciplc Timothy^ he writes alfo thus, 1 Tim, 6. 20. O Timothy, keep that which is committed to thy Tritfl^ avcidi?ig pro- fane and 'vain Bahl nigs ^ and oppofit ions of Science^ jalfiy fo called, §. XXI. Tlie third and main part of their Lite- ijr- ^ rhe ratiire is School- Divinity^ a Aio??fier made up of schooToivJ- fome Scriptural Notions of Trnth^ and the Hea- nity ohmxi^ thenifi Terms and Maxims-^ being, as it were, the f/^J.' '^^^' HeatheniJJj Philofophy Chrifianized^ cr rather, the A Letter- literal external Knowledge of Chrifi Heathenized. It is HcadienizM. Man in his firil:, fallen, natural State, with hisdevi- lifh Wifdom, pleafing himfelf with fome Notions of Truth, and adorning them with his own Ter- pentine and worldly Wifdom^ becaufe he thinks the Simplicity of the Truth too low and mean a thing for him : and fo defpifeth that Simplicity, wherefoever it is found, that he may fet up, and exalt himfelf, puffed up with this his monitrous Birth. It is the Devil, darkening, obfcuring, and vailing th.e Knowledge of God, with his fenfual and carnal Wildom ^ that fo he may the more fe- curely deceive the Hearts of the Simple, and make the Truth, as it is in it fclf, defpicable and hard to be known and underllood, by multiply- ing a Thoufand hard and needlefs Qiieilions, and endlefs Contentions and Debates. All which,whofo perfeclly knov/eth, he is not a whit lefs the Ser- vant of Sin, than he was ; but ten times more, 'm that he is exalted, and proud of Iniquity, and fo much the further from receiving, underftanding, or learning the Truth, as it is in its own naked Simphcity ^ becaufe he is full, learned, rich, and wife, in his own Conceit: and fo thofc, that are moft skilled in it, w'ear out their Day, and fpend their 314 PROPOSITION X. their precious Time about the inftnite and innu- merable Qiieltioiis they have feigned and invented concerning it. A certain learned Man called it, A twi'folci Dlfcipl'me^ as of the Ritce of the Centaurs, ■partly proceeding f'om divine S^iyirigs^ partly from fhilo- fophical Reafons, A Thouflmd of their Qiieftions they con fefs thenifeves to be no ways neceflary to Salvation •, and yet many more of them they could never agree upon, but are, and ftill will be, in /tf neidiefs cndlcfs Jaugliugs about them. The Volumes that fnf^nJrfs '^^^'^ ^^^^^^ wdtten about it, a Man in his whole jangiins^i. Age, tho' he lived very Old, could fcarce read \ and when he has read them all, he has but wrought himfelf a great deal more Vexation and Trouble of Spirit, than he had before. Thefe certainly are the Words 77mltipHed without Know- ledge^ by which Comfel hath been darkned^ Job. 38. 2. They make the Scripture the Text of all this Mafs^ and it's concerning the Senfe of it that their voluminous Debates arife. But a Man of a good upright Heart, may learn more in half an hour, and be more certain of it, by waiting upon God and his Spirit in the Hearty than by reading a Thoufand of their Volumes ^ which by filling his He;id with many needlefs Imaginations, may well flagger his Faith, but never confirm it: and in- deed thofc that give themfclves moll to it, are moll capable to tall into Error, as appeareth by the Example of OnV^A/, who, by his Learning, was one of the firlt, tlrat, falling into this way of In- terpreting the Scriptures, wrote io many Volumes, an:i m them fo many Errors, as very much trou- iVoerh-9 Ar- ^^^^^^ the Cliurch. Alfo Arritu led by this Gurioli- r\mfeiihtotY^ aud huni.me Scrutiny, defpillng the Simplicity ^chTfn^^^ of the Gofpcl, fell into his Error^ which was the caufe of that horrible Ikrelie, which ^o much trou- bled the Ciuirch ^ methinks the Simplicity, Plain- nefs, and Brevity of the Scriptures themfelves, ftnuld be a fuflident Reproof f.)r fuch a Science:, aiid ^f tijt Sl?Ultltrti, 3^5 and the Apoftles being Hoiiefl, Plain, Illiterate Men, may be better underflood by fuch kind of Men now, than with all that Mafs of Scholaftick Stuff, which neither Peurj nor Pai/l^ nor Joh?7^ ever thonglit of. §. XXII. But this Invention of Satan, where- fh^ Aiv^iia- with he began the yipoftafe^ hath been of dange- ^le and its rous Confequence ^ for thereby he at firlf fpoiled coXque"^cc. the Simplicity of Truth, by keeping up the Hea- thtnljl) Learmna^ which occaliontd fuch uncertain- ty, even among thofe called Fathers^ and ^'^^^^'^ ^^' ykiZx! ^do bate, that there are few of them to be found, „c,tL/:vct»H- who by reafon of this mixture, (So not only fre- ^'fl^\l'^^^ quently Contradict: one another, but thcmfelves^/,'4y;/7L alio. And therefore, when the Apnftafw grew^/A^^'^^ greater, he, as it were, buried the Truth witli^^-^* this vail of Darknefs, wholly (hutting out People from true Knowledge, and making the Learned (fo accounted) bufie thenifelves with idle and need- lefs Qiiellions^ while the weighty Truths of God were negledcd, and, as it were, went into Dcfiie- tude. Now, tho' the groiTcit of thefe Abufes be fwept away by Protcfiams'^ yet the evil Root flili remains, and is nourifhed and upheld, and upoii the growing hand, that this Science is kept up, and deemed neceilary for a Miniilcr: for, while the pure Learning of the Sprit oi Truth is defpifed, and ncglecled, and made inefftclual, Man's fallen ' earthly Wifdom is upheld ^ and fo in that he la- bours and works with the Scriftirres^ being out of the Life and Spirit thofe that wrote them were m^ by which they are rightly underllood, and made ufe of And fo he that is to be a Minilter, muffc learn this Art or Tmde^ of Merchandising with Merchandi- th^ Scriptures J and be that, which the Apollle ^^'"4^'^^^'" would hot be, to wit, a Trader with them^ 2 Cor. %'h!u7h: 2. 17. That he may acquire a Trick from a -^'^^ ^'P^ yerfe of Scripture,' 'by adding his own barren ^ ^''^* ^* ^' Notions and Conceptions to it, and his uncertain -^ Con- 316" P RQ P Q S I T 1 O N^ X. Conjectures, and what he hath ftollen out of Books, (for vvliich end he inuii: have of necedity a good many by him) and may each Sabbath-day (as they call it) or ofcner, make a Difcourfe for an Hour j^ad this Jong ^ and this is called the Prcachwg of the Word r ThevvLch- Wliereas the Gift, Grace, and Spirit of God, to m%ofthe teach, open and inflruct, and to preach a word in ^'°' ' feafon, is negledcd ^ and lO Man's Arts and Parts^ Tkm AntI- ^^^ Knoxvledgc and Wijdom^ which is froyn below^ fet thrift IS up and eftabliflicd in the Temple of God, yea, and ^holfit'^ above the little Seed-^ which in eftedl h Amichrift^ seedoft'he wotkiug in thc Myflery. And fo the Devil may be Kingdom, ^g gQQ^j .^^-^^ ^j^j^ ^ Minilf er,as the bell of them ^ for Hoxf> the lie has better skill in Z.^;7^;;^^^j-,and more Logick^Phi- b^^M\"7 ^^fiph '^^^^ School-Dhhiity^ than any of them ^ and oftloePriJlk^ows the Truth in the Notion, better than they GcfpeL aii^ and talks more Eloquently than all thefe Preach- ers. But what availeth all this ? Is it not all but as Death, as a painted Sepulchre, and dead Carcafe, without the Power, Life and Spirit of Chrillianity, which is the Marrow and Subffance of a Chriftlan Mlniftry ? And he that hath this, and can fpeak from it, tho' he be a poor Shepherd, or a Fiflier^ man, and ignorant of all that Learning, and of all thofe Qiiellions and Notions ^ yet i]:)eaking from the Spirit, his Miniflry will have more Influence towards the Converting of a Sinner unto God, than all of them who are Learned after the Flefh ^ as in that Example of the old iMan,at t\\Q Council of Nice^ did appear. 7ib^ Power §• XXIII. And if in any Age, fTnce the Apollles otGod by days, God hath purpofcd to flicw his Power by ^humlnts T^^"*^ Inftriimems^ for the battering down of that reftoungthe Carnal 2Lndi Heathcnifij Wifdom^ and reftoring again olTrmh?" ^be ancient Simplicity of Truth^ this is it. For in our Day, God hath raifed up \vitnefles for him- felf, as he did Fifher-men of old ^ many, yea, moll of whom, are Labouring and Mechanick Men ^ who altogether without that Learning, have, by the Power ^ ^C tt)i? ^imftrp> 317 Power and Spirit of God, llruck at the very Root and Ground of Babylon ; and in the Strength and Might of this Power, have gathered Thoufands (by reaching their Confciences) into the fame Power and Life, who, as to the outward part, have been far more knowing tlian they, yet not able to^ rellll the Virtue that proceeded from them. Of which I my ielf am a true Witnefs^ and can de- clare from a certain Experience, bccaufe my Heart hath been often greatly broken and tender 'd by The Fo^n- that Virtuous Life, that proceeded from the power* ^^^f^lf^l^^ fill Minillry of thofe Illiterate Men : So that by Men. their very Countenance, as well asWords, I have felt the Evil in me often chained down \ and the Good reached to and raifed. Vl^hat fliall I then fay to you, who are Lovers of Learning, and Admirers of Knowledge ? Was not I alfo a Lover and Admirer of it, w^ho alfo fought after it, according to my Age and Capacity ? P>ut it pleafed God, in his unutterable Love, early to withfland my vain En- . deavours, while I was yet but Eighteen Years ofJ/AuK^ Age:; and made me ferioufly to confider ( which /'■^•Z? <^^"- I v/ilh alfo may befall others) That xoithont Holl- '''"''''''''' fiefs and Regeneration^ no Man can fee God j and that the Fear of the Lord is the beginning of Wifdom^ job 28. 23, and to depart from Iniquity^ a good Vnderftanding * and how much Knowledge p^ffeth «/>, and leadeth away from that inward Qmetnefs^ Stilnefs and Hit- mility of Mlnd^ where the Lord appears, and his heavenly Wifdom is revealed. If ye confider theft things, then will ye fay with me, that all this Learning, Wifdom and Knowledge, gathered in this fallen Nature, is but as Brofs and Ditrg^ in comparifon of the Crofs of Chrift'^ efpecially being de- ftitute of that Power, Life and Virtue, which I perceived thefe Excellent ( tho' Defpifed, bccaufe Illiterate) WitneHes of God to be filled wuth : And therefore feeing, that in and among them, I,^ with many others, have t'omid th^ Heavenly Foodf that 3»^ PROPOSITION X. that gives Contentment^ let my Soul feek after this Learnings and wait for it for ever. Queft-.III. §. XXIV. Having thus fpoken of the Call and ^ ,.r ^ .Qiulificatio'nsofaGo/pd'Mrnifteri that which comes aMini/fer. Hcxt to DC conliuered, IS, M^hat hps proper Work u^ how^ and by what Rule he is to be ordered ? Our Ad- vcrilirics do all along go upon Outwards^ and there- fore have certain prefcribed Rules and Methods, contrived according to their Humane and Earthly Wifdoni : We, on the contrary, walk itill upon the Hime Foundation^ and lean always upon the im- ^riT^I mediate AOillance and Influence of that HolySfrrltj spirit of which God hath given his Children^ to teach them Order and all things, and lead them ia all things: Which vot of Con- ^ . . P 7 , ,, . . r jr^ I J r ,. fufiffn. Spiritj being the Spirit of Order^ and not or Con- jitfion^ leads us, and as many as follow it, into fuch a cornely and decent Order^ as bccometh the Church of God. But our Adverfaries, having Ihtit them- felves out from this immediate Counfel and Influ- ence of the Spirit, have run themfelves into many Coafniions and Diibrders, feeking to eilablifh an Order in this matter. For fome will havQ jh-fi a Chief Bijliop^ or Fopc^ to Rule and be Prince over all ^ and under him, by degrees, Cardinals^ Patriarchs^ popiili 0'- -Arch'Biftwps^ Prlefis^ Deacons j Sub-deacons-^ and be- uAvf&c. ^^^.^ ^^^^^' Acolnthl^ Tonforati^ Oftlarli^ &C. And in their Theology (as they call it) Profejfors^ Batchclorsy Botlors^ &c. And others are to have every Nation Independent of another, having its own Metropolitan or Patriarchy and the reft in order fubjed to him, as before. Others again are againll all Precedency amongft Paftors^ and Conftitute their Sab or di -nation HOC of Perfons, hut of Power : as firft the Confjfto- ry^ or SeJJlon-^ then the ClafsyOV Presbytery -^ then the Provincial-^ and then the National Synod or jljfembly. / Thus tbcy Tear one another^ and contend among y' themicives, concerning the Ordering, Diilinguilh- ing, and making their feveral Orders and Oifices -^ ■ coiiccraiag which there hath been no lefs Conteft, ■■■. . " not Cf ttjt ^tnttop, 319 not only by way of Verbal Difpute ^ but even by Fighting, Tumults, Wars, Devaftations, andBlood- fvars and 1 fhed, than about the Conquering, Overturning and ^bout < Eftablilhing of Kingdoms. And the Hijhries ot church co- late times are as full of the various Tragedies^ a^fted ^'^'■""^*^"^* -* upon the account of this Sfiritud and Ecclefiaftkd Monarchy and Commun-lVeMj^ as the Hifturies of old times, that gave account of the Wars and Con tells, that fell out both in the yljfyria??^ Perfian^ Greek and Roman Empires : Thefe lait upon this account, tho' among thofe that are called Chrifilans^ have been no lefs Bloody and Monflrous, than the former among Heathens^ concerning their outward Empires and Governments. Now all this, both among P^- ^hcGrwHi fifls and Protefiants^ proceedeth, in that they icQk and caufe ^ in Imitation to uphold a Form and Shadow oi^^^^'^f- things, tho' they want the Power, Virtue and Sub- Itance *, tho' for many of their Orders and Forms, they have not fo much as the Name in the Scrip- ture. But in oppofition to all this Mafs of For- mality, and heap of Orders, Rules and Govern- ments, we fay, ttje Suhfiance is chiefly to befottght after^ and the Power^ F'irtne and Spirit^ is to he known and waited for^ which is One in all the different Names and Offices the Scripture makes ufe of-, as appears by I Cor. 12.4. (often before-mentioned) There ar€ diverfities of Gifts^ hnt the fame Spirit. And after the Apoflle, throughout the whole Chapter, hath (hewn how one and the ielf-fame Spirit worketh in, and quickneth each Member ^ then in verfe 28. he lliewcth, how thereby God hath fet in the Church, firfl Apoflles^ fecondly Prophets^ Teachers^ &c. And likevvife to the fame purpofe, Eph. 4. 1 1 . he fhew- eth, how by thefe Gifts he hath given fame ^pofiles^ fome Prophets^ fame Evangelifls^ fome Paftors^ fome Teachers^ &:c. Now it was never Chrilt's purpolc nor the Apoflles, that Chriflians ihould ^fithout this Spirit and Heavenly Gift, fet up a Shadow and Form of thefe Orders, and to make fevcral Ranks and ^ , 320 PROPQSIT ION X. and Degrees, to ellablilh a Carnal Mini ft ry of Men's Tfc^^rc^rfet?/ making, without the Life, Power and Spirit of "^^t^ery ChiilT: This is that Work of Antldmft, and Myftery ofiniiuity, 0^ Imqiiityy that hath got up in the dark Night ^f Apoilafie. But in a true Church of Chrift^ ga- thered together by God, not only into the Belief of the Frificiples of Truth ^ but alfo into the Power, Life and Spirit of Chrift^ the Spirit of God is the Orderer, Ruler and Governour \ as in each parti- cular, fo in the general. And when they AfTemble Such 05 the togeti?er, to Wait upon God, and to Worfhip and spirit rets Auore him ^ then fuch as the Spirit fets apart for MimfU?^"^ the Mirnftry^ by its Divine Power and Influence, their Bre- 'opcniug their Mouths, and giving them to Exhort, %Z^^^^ Rcproveandlnftrud with Virtue and Powers thefe are thus of God ordained and admitted into the Mi- niftry^ and their Brethren cannot but hear them, receive them, and alfo honour them for their works fake. And fo this is not Monopoliz.ed to a certain Tie cfcr ^^^^^ ^^ ^^^^' ^^ ^^^^ ^'^^'^^J ( who are to that pur- andiJcks'. pofe Educated and brouglit up, as other carnal yir- tifts) and the reft to be defpifcd as Laicks ^ but it is left to tlie free Gift of God^ to choofe any, whom he fceth meet thereunto, whether Rich or Poor, ivomen may Scrvaut or M after. Young or Old, yea, Male or Fc- preach. j^^ie. And fuch as have this Call, verihe the Guf- pel, by preaching not in Speech only^ hm alfo in Power^ and in the-Holy Ghoft^ and in much fidncfs^ I Thcfl'. i. , 5. and cannot but be received and heard by the Sheep of Gji \ft. Objed. §. XXV. But if it be ObjcL^kd hcre^ That Ifeem hereby to make no diftinclion at all betwixt A4inifters and others ^ which is contrary to the Apoftle^ T^JW 9 i Cor. 12. 29. Are all Apoftles f Are all Prophet s'^i' Are all Teachers <' <1kC. From thence they iafuniate^ That J alfo contradict his Compartfon in ihat Chapter^ of the Church of Chrift with a Humane Body ^ as vyhere he faitb, verfe 27. If the whole Body ^ere an Eye^^ where were the tkaring ^ If the whole were Huaring-) where were were the SmeUlng^ &c. Jllfo the ApftLe not only thus diflingmjjjeth the Mlnifiers of the Church in general from the reft of the Members^ hnt alfo from themfehe.s y ^ naming them cllftinBly and feparately^ Afoftles^ Pro^ phets^ Evangelifls^ Paftors and Teachers^ &c. As to the kit part of this Objeftion, to which j4nfw. i. I fliall firll anfwer; it is apparent, that this diver- . fity of Names is not for to diftinguifh feparate orZmL Offices, but to denote the different and various rnakis no Operations of the Spirit ^ a manner of Speech fre- o^^rf- but quent with the Apoftje Fad^ wherein he fometimes wWcfc may expatiates to the illuftrating of the Glory and lf"lffther Praifc of God's Grace : as in particular, Rom. 1 2. 6. in one per>- Having then Gifts differing according to the Grace that *^^' is given m^ whether Prophecy ^ let U6 prophefie according to the proportion of Faith ^ or Miniftry^ let m wait on our Mini firing ^ or he that Teacheth^ on Teaching ^ or he that Exhortethy on Exhortation, Now none will fay from all this, that thefe are diftijiEh Officesj or do not or may not coincide in one perlbn, as may all thofe other things, mentioned by him in the fubfequent verfes, viz.. Of Loving^ being kindly Af- fellionedy Fervency of Spirit ^ Hofpitality^ Diligence^ Blef- (ingy Rejoycing^ &c. which yet he numbers forth as different Gifts of the Spirit, and according to this Objedion, might be placed as dillind and feparate Offices, which were mofl abfurd. Secondly 'y In thefe very places mentioned it is clear, that it is no real Diftindion of feparate Offices^ becaufe all acknowledge, that Paftors and Teachers (which the Apoltle there no lefs feparateth and diltingaiflieth, than Paftors and Prophets^ or Apoftles) are one and the fame, and coincide in the fame Office and Perfon ^ and therefore may be faid fo of the relt. For [Prophecy] as it fienifies the foretelling Prophecy r I- • • 1 J j-n.- o_ ^'r 1 ^ and pTophe- Gj things to come^ IS mdeed a dilLma Girt, but no lying, is diftindt Office^ and therefore our Adverfaries do *"'^^*'^^ -^s- not place it among their feveral Orders: Neither °"^''^^'"'' will they deny, but that both may be and have Y beeR 322 PROPOSITION X. been given of God to fome, that not only have been Pafiors and Teachers^ and that there it hath co- incided in one Perfon with thefe other Offices^ but alio to Ibme of the Lalcks : and fb it hath been found, according to their own Confefllon, without To propiie- the Limits of their Clergy^ Prophecy in the other fic, a Fri- fenlc, to wit, as it fignifies a Speakhig from the Spirit Tcachcrs'f ^f Triith^ is not ouly peculiar to Pajhrs and Teach- and of an ers^ who ought fo to Prophefie \ but even a common tbe saints. pj.[viiedge to the Saints. For the' to Inllruc% Teach and Exhort, be proper to fuch as are more parti- cularly called to the Work of the Mi-nifiry ^ yet it is not fo proper to them, as not to be (wiien the Saints are met together, as any of them are moved by the Spirit) common to others: For ibme A(^s belong to all in fuch a Relation : but not only to thofe within that Relation ^ Competmt omni^ fed nonfoH, Thus toy^^ and hear^ are proper Acts of a Man ^ feeing it may be properly predi- cated of him, that he heareth and feeth : yet are they common to other Creatures alfo. So to Pro- phepe in this kw^^^ is indeed proper to Mm ifiers and Teachers'^ yet not fb, but that it is common and lawful to other Saims^ when moved thereunto, tho' it be not proper to them by way of Relation : be- caufe, notwithilanding that Motion, they are not particularly called to the Work of the Mim'ftry ^ as appears by i Cor, 14. where the Apollle at large declaring the Order and ordinary Method of the Cliurch, lakh ^ vcrf. 30, 31. But if any thing he re- vealed to another^ that fitteth hy^ let the firfi hold his peace j for ye may all prophefie one by one^ that all may learn^ and all be comforted: which (heweth, that none is here excluded. Bat yet that there is Subordina- tion^ according to the various meafures of the Gift received, the next verfe Ilieweth \ And the fpirits of the Prophets are ftbjeEh to the Prophets : For God is not the Author of Confifion^ but of Peace, Now that Frophefying;j in this fenfe, may be common to all Saint. ^ appears ~^ "^ Cf ttie ggfnmp/ 323 appears by verfe 39. of the fame Chapter •, where fpeakingto C^//] in general, he faith ^ Whereforcy Brethren^ covet to Prophe/te : and verfe I. he exhorts them, faying^ Dejtre Spirit ml Gifts^bm rather that ye may Prophejie* Secondly ; As to Evangelifls^ the fame may be faid. ^^ are For whoever preaclieth the G'o/pf/ is really an £'z^^;?- ^„7'|^|!f^''^- gelift^ and fo confequently every ivxi^Minifier of the any may Gofpel is one : elfe what proper Office can they af- j^l^^/^^'""" lign to it, unlefs they ihould be fo foolifli as to affirm, now a-days. that none were Evangelifts^ hi\t Matthew^ Mark^ Luke and John^ who wrote the Account of Chrift's Life and Sufferings? And then it were neither a parti- cular Office, feeing John and Matthew were Apoftles, Mark and Lithe Paflors and Teachers j fo that there they coincided in one. And indeed it is abfurd to think, that upon that particular account the Apo- ftle ufed the word \lEvarigelift.~] Calvin acknow- ledgeth, T\\3.t fuch as preach the Gofpel in purity^ af- ter forne time of Apofafe^ may he truly called Evan- gelifts ^ and therefore faith, That there were Apoflles in his time-^ and hence the Pri)tej}ams^ at their firfh coming forth, termed themfeives Evangelici^ or Evangelicks, Lafily^ An Apofi-le^ if we look to the Etymology ivho u *•» of the word, ligniiicsO//^ that isfent) and in refpe(& ^poftic? Every trne Afmifier is fern of God^ in ^o far he is an Apoftle : Tho' the Twelve-^ becaufe of their being fpecially fent of Chrifi^ were therefore called Apoflles^ kaT i^o-^iiVf or per Emincraiam^ i. e. by way of Excel- lency. And yet that there was no Limitation to fuch rhey vp?rir ^ a Number, as fome foolifhly imagine, it appears, 1'f^uTff' becaufe after that Number was filled up, the Apo- mmber. ;] ftle Paul was afterwards ^o called : therefore we judge, that thefe are no diflindt feparate Offices, but only Names ufed upon occafion, to exprefs the more Eminent Arifing and Shining forth of God\^ Grace. As if any Minifter of Chrifi^ fhould now Profclyce or turn a whole Nation to the Chriftian Y 2 Faith, ^24 P R O P O S 1 T I O N X. PThcther a'-^'^^^^y ^l""^' ^""^ ^^^ ^^ diflin(ft Office; yet I doubt ny Man be HOt but both Pap'fis and Froteftants would judge it ^^[{[^ fL"^' tolerable, to call fuch an one an u^fofile^ or an Day. ^ Evangelift. For fome of the "jefmts call of their Sed Jlfoftles of /;7^/Vt, and of Jafan^ upon this al- Icdged account *, And Calvin teflifies, that there were A^oftks and Evangelifts in his time, upon the vpon vphat account of the Reformatory : Upon which account >hn Knox ^'^ ^^^^ known J<9^« Knox often called the ^po/?/^ TPa6 eaiLd of Scotland. So that we conclude, that Mi-nifiers^ r/scod* P'^fio'^s or Teachers^ do comprehend ^//;, and that the Office is but One. And tlierefore in that re- fpeft we judge, there ought to be no Precedency among them : To prove which, I fhall not iniifl, fee- ing it is fhewn largely, and treated of by fuch as have denied the Diocefan Efifcofacy^ as they call it. Anfpp. 2. §. XXVI. As to the firfl part of the OhjeEiion^ viz. That Ifeem to make no dijIincHon betwixt the Mi- nifier and People ; 1 Anf^ver : If it be underflood of libiTtyto a Liberty to Speak or P raphe fie by the 5p/m, I fay, all w, by the niay do that, when moved thereunto, as above is spirit. fhewn. But we do believe and affirm, that fbme are more particularly called to the Work of the Adiniftry ; and therefore are fitted of the Lord for that purpofe : whofe Work is more conflantly and particularly to inflrud, exhort, admoniffi, overfee, and watch over their Brethren ; and that as there is fomething more incumbent upon them in that refped, than upon every common Believer ; fb al- fo, as in that relation, there is due to them from the Flock fuch Obedience and Subjedion^ as is m'entioned in thefe Teff imonies of the Scripture, Heb.1^,1']. iTheJf.<^.ilji^. iTim.^A'], i Pet.<^.<^. Alfb befides thefe, who are thus particularly called Ilk ^c'afr ^^ ^^^ Minift:ry^ and conflant labour in the Word %%h7v^\' and Dodrine, there are alfo the Elders % who, tho' uows, the they be not moved to a frequent Teflimony, by Poor and c r~^ \ • -tTTj ri fatherids Way 01 Declaration ni Words ; yet as fuch as are grown grown up in the Experience of the bkfied Work of Truth in their Hearts, watch over and privately admonifh the Young, care for the Widows, the Poor and Fatherlefs ^ and care and look, that no- thing be wanting, but that Peace, Love, Unity, Concord and Soundnefs be preferved in the Church ofChrifij and this anfwers to the Deacons mention- ed ^tls 6. That wliich we oppofe, is, the diflindion of ^^^ ^'^^''- Laity and Clergy (which m the Scripture is not tocergy and be found) whereby none are admitted unto ^^^^IfT^'^Jl'' Work of the Mlniftry^ but fuch as are Educated at^ovpT^v,'* Schools on purpofe, and inftructed in Loglck and Philofofhy^ &c. and fo are at their Apprentice/hip to learn the u4rt and Trade of Treachlng^ even as a Man learns any other Art ^ wjiereby all other ho- nefl: Mechanlck Men^ who have not got this Heathen- ip Art^ are excluded from having this Priviledge. And fo he that is a Scholar^ thus bred up, mud not have any honell Trade, whereby to get him a Livelihood, if he once intend for the Mlmflry^ but he mufl fee to get him a Place, and then he hath his fet hire for a Livelihood to him. He mull: alfo be diflinguiflied from the reft, by the Colour ^^^'*'' ^^'"*- of his Clothes ^ for he mull only wear Blacky and mufl be a Mafter of Arts : But more of this here- after. §. XXVII. As this manner of feparating Men for the Mlnlftry is nothing like the Church in the Apo- ftles days, fo great Evils have and do follow upon it. For firft •, Parents, feeing both the Honour and Profit that attends the Clergy^ do allot their Chil- dren fometimes from their Infancy to it ^ and fo breed them up on purpofe. And others come to Age, upon the fame account, betake them to the fame Trade ^ and having thefe Natural and Ac- quired Parts, that are judged the neceflary Qiiali- fications of a Mini ft er^ are thereby admitted ^ and fo are bred up in Idicnefs and Plcafure, thinking Y 3 it 326 P R O P Q S I T 1 Q N X. it a difgrace for them to work with their hands ^ rfe^ciergyv only if they ftudy a little out of their Books, tp BooLTlhT^^^^'^'^ii'couviQ once or twice a Week, during Gift of God the running of an Hour-Glafs : Whereas the Gift, negieaed. q^.^^^ ^^^j Spirit of God, to Call, gift and qualific for the Miniftry^ is neglected and overlooked. And many Covetopis^ Cormpt^ E.tnhly^ Carnal Men, having a meer Shew and Form, but ftrangcrs to, and ut- terly ignorant of the inward Work of Grace upon their Hearts, are brought in and intrude them- felves^ and fo through them Death, Barren nefs and Darknefs, a ad by confequence SuperlHtion, Error and Idolatry, have entered and leavened the Church, And they that will narrowly obferve, fhall find, that it was thus t\\Q Apftafe came to take place ^ of the Truth of which I could give many Examples, which for Brevity's fake I omit. For fo the Office, Reverence and Refped due to it, were annexed to the mcer Name ^ fo that w'len once a Pilan was or- dained a Bijl)op or a Pr/f/'r, he was heard and be- lieved, tho' he had nothin,^ of the Spirit, Power land Life, that the true Apcfiles and Mimfters were in ^ that in a fhort time the SuccelTion came to be of the Name and Title, and the Office was thereto annexed, and not of the Nature, Virtue and Life. Which in efficd made them to ceafe to be the Mi- nifiry and Mlmfiers of Chrifi^ but only a Shadow and vain Image of it : which alfo decaying, v/as in fome Ages fo metamorphofed, that not only the Subftance was loft ; but the very Form wholly vi- rfo^ jtf^rrrrf- tiated, altered and marred; that it may be far cfc«)T/3C(7m- better faid of the pretended Chriftian Churchy as Theieul^i was difputcd of Thefepis.\ BodVj (which by the p/Vcfrf Boat, piecing of many new pieces of Timber, was wholly altered) whether indeed it were the Jame or another ? But in cafe that the firlt had been of Oak^ and the lalt pieces put in but of rotten F/r, and that alfo the Form had been fo far changed, as to be nothing like the firil j I think it would have fufr ferecl fercd no difpute, but might have ealily been con- cluded to be quite another, retaining nothing but the Name, and chatalfo unjuHly. Secondly^ From The Abuft this diftindion, of Uity and Clergy, this abufe airof^f^;;^, 'follows, that good^ ho?7efi, mechanic k Mer?^ and Others, enon of who have not learned the Art and Trade of Preach- cLfJ.,^"^ ing, and fo are not Licentiated according to thefe Rules they prefcribc unto themfelves ^ fuch, I fay, % being poireiTed with a falfe Opinion, that it is not lawful for them to meddle with the Miniftry^ nor that they are any ways fit for it, becaufe of the defect of that Literature ^ do thereby negled the Gift in themfelves, and quench many times the fure Breathwgs of the Spirit of God in their Hearts: which, ii given way to, might prove much more for the Edification of the Church, than many of the conned Sermons of the Learned. And fo by this means, the Apoltle's Command and Advice is llight- ed, who exhorteth, i Thejf. 5. 19, 20. Not to qnench the Spirit^ nor defiife Frophefying. And all this is dpne by Men pretending to be Chriftians^ who glory, that the firll Preachers and Propagators of their Religion 1 were fuch kind of plain mechanick Men, and illi- terate. And even Protefiants do, no lefs than Pa- Both Protc. fifts^ exclude fuch kind of Men from being ^//«/- p^"-^/^^"^_ fters among them ; and thus limit the Spirit and c//^^^ a£' Gift of God, tho' their Fathers, in oppolition to^^'^^^^^^l^ Fafifts, afferted the contrary^ and alfo their omning,wkT Hifiories declare, how that kind of Illiterate ^^^^ fr7butc/tT did, without Learning, by the Spirit of God, Retormau^. greatly contribute in divers places to the Refor- ®"' mation. By this it may appear, that as in Calling and Qua<' I'^fying-, fo in Preaching and Praying, and the other particular iteps of the Minifiry ; every true Mini- fter^ is to know the Spirit of God, by its Virtue and Life, to accompany and aflill him: But becaufe thi^v relates to Worfiip, I fliall i])eak of it more largely i^ phe next Propoiition j which is concerning Worflii^, 328 PROPOSITION X. The lafl thing to be confidered, and inquired into, is, concerning the Maintenance oj a Gofpel-Minifter : But before I proceed, 1 judge it fit to fpeak fome- thing in fhort concerning the Preaching of Women \ and to declare, what we hold in that matter. If^omenU Seeing Male and Female are one in Chrifi ^efm^ and ^Fr'uMng ^^^^t he hath given his Spirit no lefs to one^ than undfrayingtQ the Other ^ when God nioveth by his Spirit in a Aiferted. yiToman^ wx judge it no ways unlawful for her to Preach in the Allemblies of God's People. Neither think we that oiPad^ i Cor. 14.34. ^o reprove the Inconfiderate and Talkative Women among the Covin- thians^ who troubled the Church of Chrifi with their unprofitable Queftions -. Or that i Tim. 2. 11, 12. That Women ought to learn in filence^ not ufurfing Authority over the Man^ any ways Repugnant to this Dodrine ; becaufe it's clear, that Women have Vro- fhejied and Preached in the Churchy elfe had that fay- ing of Joel been badly applied by Peter^ Acts 2. 17. And (hc'm^ Panl himfelf in the fame Epiftle to theCo- rinthians^ giveth Rul«s how Women lliould behave f themfelves in their publick Preaching and Prayings it would be a manifeft Contradiction, if that place were otherwife taken in a larger fenfe : And the fame Pad fpeaks of a Woxnan that laboured with him in the Work of the Gofpel \ and it is written, ^as2i.9.^^^^ P^///p had four Daughters that Prophefied. And laftly^ It hath been obferved, that God hath EjfeEiually in this day Converted many Sods by the Mi- ?nftry of Women *, and by them alfo frequently com- Du ft TV ^^^'^^^ ^^'^^ ^^^^^^ ^^ ^^^ Children : Which manifefl: ^^ ' ' Experience puts the thing beyond all Controverlie. Mintners g^t uow 1 Ihall procced to fpeak oi the Maintenance nance. of Minifters. §. XXVIII. We freely acknov^ledge, as the Pro- J^rilpS^' p^/^^^" holds forth, that there is an Obligation up- md their on fuch, to whom God fends, or among whom he ^aTeT^'^^^ raifeth tip a Minifter^ that (if need be) they mini- fter to his Neceffities. Secondly^Thdit it is lawful for him him to receive, what is neceilary and convenient. To prove this, I need not in lift, for our Ad ver fa- nes will readily grant it to us ^ for the thing ive affirm is, that this is all that thefe Scripture-Tefti- monies, relating to this thing, do grant ;; Gal, 6. 6. I Cor. 9. 1 1, 12, 13, 14. I Ti?n. 5. 16. That which we then oppofe in this matter, is ^ F/V/, That it fliould be Conftrained and Limited. Secondly^ That it fliould be Superfluous, Chargeable and Sumptuous. And Thirdly^ Tlie manifeft Abufe thereof j of which ' I Ihall alfo briefly treat. As to the firfi^ our Adverfaries are forced to I. recur to the Example of the Law ^ a Refuge they ^^T^. ufe in defending moil of their Errors and Super- Maintenance ftitions, which are contrary to the Nature and Pu- rity of the Gofi^eL They fay, God appointed the Levites the Tithes ^ Objed. therefore they belong alfo to fnch^ 04 minifter in Holy Things under the Gofpel. I anfwer ^ All that can be gathered from this is, Anfw, that as the Vriefts had a Maintenance allowed them . under tlie Law^ '^ alfo the Mlnifters and Preachers appointed ^ under the Gofpel \ which is not denied: But che(^''^^^ ^c- Comparifon will not hold, that they fhould have /ir^GafpeU the very fame \ iincefirfi^ there is no exprefs Gofpel- poachers. Command fov it, neither by Chrill nor his Apoltles. Secondly^ The Parity doth no ways hold betwixt the Levites under the Law^ and the Preachers under the Gofpel ^ becaufe the Levites were one of the Tribes of Ifrael^ and fo had a right to a part of the Inheritance of the Land, as well as the reft of their Brethren *, and having none, had this allotcd to them in lieu of it. Next, the Tenth of the Tithes was only allowed to the Pr lefts that ferved at the Altar, the reft being for the Levites ^ and alfo to be put up in Store-Houfes, for entertaining of Widows and Strangers. But thefe Preachers^ notwithftanding they inherit what they have by their Parents, as well as other Men j yet claim the whole 330 PROPOSITION X, whole Tithes^ allowing nothing either to Widow or Stranger. But as to the Tithes^ I fhall not iniiit'^ bc- caufe divers have clearly and learnedly D'eaced of it apart ^ and alfo divers Prot eft ants do confefs them not to be jure Divino: and the Parity, as to the cjuota^ doth not hold ^ but only in general, as to the Ohligatian of a Maintenance, Which Mainte- nance^ tho' tlie Hearers be obliged to give, and fail of their Duty, if they do not ^ yet that it Reafon i. ought neither to be received, nor yet forced, I The Gofpci prove ^ becaufe Chrifl, when he fent forth his *7 acl/'d ^^ ApoHles, laid -^ Freely ye have received^ freely give^ v^thout fo Mat. lo. 8. and they had liberty to receive Meat much a and Drink, from fuch as offered them, to fupply their need. Which fhews, that they were not to feek or require any thing by force, or to flint, or make a bargain before hand •, as the Preachers^ as well among Papifts as Proteftants^ do in thefe days^ who will not preach to any, until they be fine liril of fo much a Year : But on the contrary, thcfe were to do their Duty, and freely to com- municate ( as the Lord fhould order them ) what they had received, without feeking or expeding a Reward. Nfc. Arnoi- The anfwcr of this, given by NicoLms Arnoldi^s^ ter^to"' Exercit. Theolog. Sed. 42, 43. is not to be for- Freely ye gotten ^ but iudccd to be kept upon Record for a aive/Sv. P^iT^ti^^l Remembrance of him and his Brethren : for he frankly anfwers after this manner ^ We have not freely received^ and therefore are not hound to give it freely. The Anfwer, I confefs, is ingenuous and good : For if thofe that receive freely, are to give freely ^ it would fcem to follow, by the Rule of Contraries^ that thofe who receive not freely, ought not to give freely ^ and I fhall grant it. Only they mufl grant me, that they preach not by and accord- ing to the Gift and Grace of God received ^ nor can they be good Stewards of the manifold Grace of God^ as every true Minlfter ought to bQ ; or th^a they have Cf t^t ^^iufttrp. 3 3^ have gocten this Gift or Grace by Money, as Simon gus, MagHs would have been compafTing it, iince they ^'"'''" ^''^ think themfelves not bound to give it without Mo- ney again. But to be plain, I believe he intended not, that it was from the Gift or Grace of God they were to preach ^ but from their acq/Aire d Arts and Studies^ which hath coil thern mucji' Labour, and alio fome I\loney at the Vniverfuy. And therefore, as he that puts his Stock into the publick Bank, expeds Intereil again -^ lb thele SchoLirs^ having fpent fome Money in learning the Art of Preaching, think they may boldly fay, they have it not freely \ for it hath coll them both Money and Pains, and therefore they exped both Money and Eafe again. Aud therefore as Amoldm gets Money for teaching his young Students x\\^Art and Trade of Preaching-^ fo he intends they Ihouid be rcpayed, before they give it again to others. It was of old fiid, Omnia venalia Rom^z^ i. e. All things are fet to fale at Rome*, are ft"ti but now the fame Proverb may be applied to Fra- p/^ ^f nequer : And therefore Ar?ioldui\ Students^ vfhen F.-ancquer they go about to Preach, may fafely feek and re- m^y^- quire hereby, telling their Hearers their Mailer's Maxim ^ Nos gratis non accepmm^ ergo neque gratis dare tenemitr. But then they may aafwer again, that they find them and their Mailer to be none of his Minifters ^ who, v/hen he fent forth his Dif- ciples, gave them this Command, Freely ye have re- ceived^ freely give \ and therefore we will have none of your teaching, becaufe we perceive you to be of the number of thofe, that look for their Gain from their f^-i. 5<^- n. Qiiarter, §. XXIX. Secondly ^ The Scripture-Tellimonics, that urge this, are in the fame nature of thofe, that ^^^^°" '^' prefs Charity and Liberality towards the Poor, and command Hoffuality^ &c. But tiiefe are not, nor can be flinted to a certain quantity, becaufe ^^^^""^^^7/ they are Deeds meerly Voluntary, where the Obe- no Man can diejicc to the Command iieth in the good will of ^^'"^ *''''"• •'' . the 332 PROPQS I T I O N X. the Giver, and not in the matter of the thing given ^ as Chrifl flicweth in the Example of the Widow's Mite. So that, tho' there be an Obliga- tion upon Chrifiians^ to minifter of outward tilings to their Minillers ^ yet there can be no definition of the quantity, but by the Giver's own confent *, and a liccle from one may more truly fulfil the Obligation, than a great deal from another. And therefore as j4tbs of Charity and Hofpitality can nei- ther be limited nor forced \ ^o neither can this. Objeft. If it be Objected, That Minifter s may and ought to exhort y ferfwade^ yea^ and earneftly frefts Giiriflians (if they find them defective therein) to A^s of Charity and Hofpitality^ and fo may they do alfo to the giving of Maintenance, Anfw. I Anfwer *, All this faith nothing for a ftinted and forced Maintenance^ for which there cannot fo much as the fhew of one folid Argument be brought from Scripture. I confefs, Minifters may ufe Exhortati- on in this, as much as m any other cafe, even as paul'j tm' ^^^^ Apoflle did to the Corinthians^ fhewing them hour was, their Duty: But it were fit for Minifters^ that fo i^lmil^t"^ do, that their Teftimony might have the more bevcithnit weight, and be the freer of all fufpition of Cove- chars^e, toufuefs and Self-interefl, that they might be able to fay truly, in the fight of God, that which the fame Apoftle fubjoyns upon the fame occafion; I Cor. p. I 5, i(^, 17, I 8. But I have ufed none of thefe things. Neither have I written thefe things^ that it JJwiild be fo done unto me : For it were better for me to die^ than that any Man ^widd make my Gloryirfg void. For tho^ J p'each the Gofpel^ I having nothing to glory of^ for necejfity u laid upon me^ yea^ wo is unto me^ if I freach not the Gofpel. For if I do this thing willingly^ J have a Reward'^ hnt if again ft my will^ a^difpenfation of the Gofpel is com??iitted nnto me. What is my reward then ? F'erily^ that when I preach the Gofpel^ I may make the Gofpel of Chrift without charge^ that J abitfe not my power in the Gofpel. Thirdly ', cf t&e a^imflvp. 333 Thirdly ^ As there is neicher Precept nor Exam- ^eafon 3. pie for this forced and Hinted Maintenance in the [^mi\\ ccweted Scripture *, fo the Apoftle, in his folemn farewel to "^ body's the Payors and Elders of the Church of Ephefm^Qji^^ °^ guards them againll it, Alls 20. 33, 34, 35. But> if the thing had been either lawful or pradifed, he would rather have exhorted them to be content with their Hinted Hire, and not to covet more ^ whereas he fheweth them, Kr/, by his own Ex- ample, that they were not to covet or expert any Man's Silver or Gold. Secondly^ that they ought to work with their Hands for an honefl liveiyhood, as he had done. And Laftly^ he exhorts them fo to do from the words of Chrifl, Becaafe it ts a more huffed thing to give^ than to receive ^ fliewing that it is fo far from a thing that a true Minifter ought to aim at, or exped, that it is rather a burthen to a true Minifter, and crofs to him, to be brought upon neceflity fo to lack. §. XXX. Fourthly J If a forced and Hinted Main- j^^^^^^ tenance were to be fuppofed, it would make the **' Minilters of Chrifl jufl one with thofe Hirelings, ^^o Hireling whom the Prophet cryed out againft. For cer- fi^^^^s ^f^^ tainly, if a Man make a Bargain to Preach Z0ch[!fii People for fo much a Year, fo as to rcfufe to Preach, unlefs he have it ^ and feek to force the People to give it by Violence ^ it cannot be de- nied, that fuch a one paeached for Hire, and fo looks for his Gain from hi^ Qnarter \ yea, and fre fares . War againft fuch as put net into his Month : But this " * -' is the particular fpecial Mark of a falfe Prophet, and a,n Hireling, and therefore can no ways belong to a true Minifler of Chrill. Next, that a fuperfluous Maintenance, that is, more than in reafon is needful, ought not to be ^'J^o^Sbnt, received by Chrillian Miniflers, will not need ^^^d Papifb much Proof, feeing the more Moderate and Sober, ^•^^^^'"^^; both araoog Papifis and Proteflams^ readily confefs Excefs cf^ it, who with one Voice exclaim againil the ex- ^J^,!!^!^.^''' cejjive 3H PROPOSITION X. cejjive Revenues of the Clergy : And that it may not want a Proof from Scripture, what can be more plain, than that of the Apoftle to Timo- tljyf I Tim. 6. 7, 8, 9, 10. where he both fliews wherewith we ought to be Content, and alio the hazzard of fiich as look after more ; and indeed,rmce that very Obligation of giving Maintenance to a Minifter, is founded upon their Need, and fuch as have opportunity to Work, are commended ra- ther in not Receiving, than in Receiving \ it can no ways be fiippofed lawful for them to receive more then is fufficient. And indeed, were they truly Pious and Right, tho' Neceflitous, they would rather incline to take too little, than be gaping af- ter too much. II. §. XXXI. Now, that there is great excels and abufe hereof among Chriflians, the vaft Revenues The Excefs wliich thc Bifhops and Priells have, both Pafft ^{rf^'ftops and Protcftam^ do declare ; lince I judge it may be Revenues, f^iid without any Hyperbole^ that fome particular Perfons have more paid them Yearly, than Chrift and his Apolllesmade ufe of in their whole Life- time ^ who yet wanted not what was needful as to the outward Man, and no doubt deferved it far better, than thofe that enjoy that fulnefs. But it is manifeif, thefe Bifiops and Priefis love their fat Benefices, mid the Pleafare and Honour that at- tends them^ fo well^ that they pnrpofe neither to follow Chrift:^ nor his Afofiles Example or Advice in this matter. Object. But it's ufually ohjeEledj That Chrift ians are be- come fo hard-hearted^ and generally fo little heed fpi^ ritual Things^ that if Afinifters had not a fettled and ftimed A^.timenancg^ fecnred them by Law^ they and their FumUies might Starve for want of Bread, AnCm lAnfwer^ This Objection might have fome ^^ * weight, as to a carnal Miniltry, made up of natu- ral Men, who have no Life, Power, nor Virtue with them;,and fo may infuiuatc fome need of fuch a Main- tenance tenance for fuch a Miniftry : But it faith nothing as to fiichas are called and fent of God, who fends m Mm T^^y^^^nt^d away faring ufon his own Charges \ and fb go forth whom hod * in the Authority and Power of God, to turn Peo- f^"^ > ^^*7 pie from Darknefs to Light^ for fuch can truft to tViTuands^ him that lendeth them, knowing that he rcquireth nothing of any, but what he giveth Power to . perform ; and fo when they return, if he inquire, can fay, they wanted nothing. And fuch alfo when they ftay in a place (being immediately furnifhed by God, and not needing to Borrow and Steal what they Preach from Books, and take up their time that way) fall a working at their lawful Imployments, and labour with their Hands, as Fad did, when he gathered the Church at Corimh. And ifldeed, if this Objedion had any weight, the Apoftles and primitive Paltors fliould never have gone forth to Convert the Nations, for fear of Want. Doth not the Doctrine of Chrift teach us to Venture all, and Part with all, toferveGod? Can they then be accounted Miniflers of Chrift, . who are afraid to Preach hini, left they get not Money for it ^ or will not do it, until they be fure of their Payment ? What ferves the Miniftry for, but to Per fed the Saints, and fo to Con- vert them from that hard-heartednefs ? But thou wilt lay, I have laboured and ^reached to Qbiecl, them^ and they are heard-harted fiill^ and will not give me any thing-. Then furely thou haft either not been fent to a r *: thcn\ of God, and fo thy Miniftry and Preaching ^-'^'^ hath not been among them in the Power, Virtue, and Life of Chrift, and fo thou deferveft nothing ^ or elfe they have rejedtcd thy Teftimony, and fo art not worthy^ and from fuch thou oughteft not to exped, yea nor yet receive any thing, if they would give thee ; but thou oughteft to fiake #5}f^/°;'^'^ the Duft from thy Feet^ and leave them. And how thy refilno- frivolous this ObjedioH is, appears, in that in ihQ^^yJhuketbt!' ' * 1 ' J I a DiiA from QaYkQll of thy Feet. 336^ PKOPQSiTION X. darkell and mofl fiiperftitious Times, the Triefts Revenues increafcd mofl, and they were moil rich- ly rewarded, tho' they deferved leafl. So that he that is truly fent of God, as he needs not, ^o Heither will he be afraid of Want, lb long as he ferves fo good a Mafler ^ neither will he ever for- bear to do his Work for that Cauie. And in- deed fuch as make this Objection, Ihew truly that they fcrve not the Lord Chrifi^ but their own B,el]y, and that makes them fo anxious for want of Food to it. III. §. XXXII. But Laftly, as to the y4hHfes of this kind of Maintenance ^ indeed he, that would go ^J],y"^^^'^>^- through them all, tho' he did it paflingly, might Maintenance make of it alonc, an huge Volume, they are fo brings, great and numerous. For this Abufe, as others crept in with the ylpofiafa^ there being nothing of this in the primitive Times: then the Miniflers claimed no Tithes j neither fought they a (tinted or forced Maintenance^ but fuch as wanted, had their ncccility fupplied by the Church ^ and others wrought with their Hands. But the Perfecutions being over, and the Emperors and Princes coming under the Name of Chr'ifiia?js^ the Zeal of thofe great Men was quickly abufed by the Covetoiifnefs of the Clergy^ who foon learned to change their Cottages wjch the Palaces of Princes^ and refled not, until by Degrees fome of them came to be Princes themfelvcs, nothing Inferiour to them in Splendor, Luxury and Magnificence ^ a method of living, that honeft Peter and Joh?i^ the Fijler-men^ and Pad the Tent-rnaker^ never coveted *, and perhaps as little imagined, that Men pretending I to be their Succcflbrs, fnould have arrived to thefe ^ things. And fo foon as the Bifliops were thus feated and conflitute, forgeting the Life and Work of a Chriilian, they went ufually by the Ears togethcf, abovjt the Precedency and Revenues, each coveting the Chicfeil and Fa ttell Benefice, Ir iapf ttie ^mflrp^ 337 It is alfo to be regretted to think, how foon this Mifehief crept in among Froteftams -^ who had fcarce J^^l^i^allng well appeared, when the C/^r^ among them began /^^rpfe^Hf be to fpeak at the old rate, and Ihew, that tho' they p^p^^ y^^ had forfaken the Bilhop of Reme^ they were not forfake tht refolved to part . with their old Benefices : and ^^J^^^^^J'^ therefore fo foon, as any Princes or States fhook off the Pope's Authority, and fo demolifhed the jihbies^ Nunneries^ and other Monuments of Siiperfil" tion j the reformed Clergy began prefently to cry- out to the Magiflrates, to beware of medling with the Churches Patrimony -^ feverely exclaim- ing againfl making a lawful life of thofe vail Revenues, that had been fuperftitioufly beftow- ed upon the Church ( fo called ) to the Good and Benefit of the Common-wealth, as no lefs than Sacriledge, But by keeping up of this kind of Maintenance for the Mlniftry^ and Clergy-men^ fo called ^ there i. Tkecitv' is firft a bait laid for Cgvetonfiiefs^ which is Idola- ^'^V^^" try^ and of all' things moft Hurtful^ fo that for ''^'' Covet oHpnefs fake, many being led by the deilre of filthy Liter e^ do apply themfelves to be Minifters, that they may get a Livelyhood by it. If a Man have feveral Children, he will allot one of theiii to be a Miniller, which if he can gee it to be, he reckons it, as good as a Patrimony ^ fo that a fet Benefice hath always a good many Expedants, and then what Bribing, what Courting, what In- dultry, and fhameful Adions, are ufed to acquire thefe things, is too openly known, and needs not to be proved ? The Scandal that here-through is raifed among Chriflians, is fo manifeft, that it is become a Pro- ' verb, that the Kirk is always Greedy. Whereby the Gift and Grace of God being neglected, they Ki^f^PrJ- have for the moft part no other Motive or Rule, ^^''*- in applying themfelves to one Church more than another, but the greater Benefice. For the' they 2, hypoed:^ 338 PROPOSITION X. hypocritically pretend, at their accepting of, and entring unto their Church, that they have nothing before them, but the Glory of Godj and the Salva- tion of Souls •, yet if a richer Benefice offer it felf, they prefently find it more for God's Glory, to remove from the firfl, and go thither. And thus they make no difficulty often to change, while notwithftanding they accufe us, that we allow Minifters to go from place to place, and not to be tied to one place j but we allow this, not for the gaining of Money, but as moved of God. For if a Minifter be called to Minifter in a particular Place, he ought not to leave it, except God call him from it, and then he ought to obey : for we make the Will of God^ inwardly revealed^ andmt the Love of Money y and more Gain^ the Ground of removing. Secondly \ From this Abufe, hath proceeded that 2. The ckT' Luxury and Idlenefs^ that mofl of the Clergy live gy's Luxury, '^^^ cvcn anioug Proteftants^ as well as Tapfls^ to the great Scandal of Chriflianity. For not having lawful Trades, to work with their Hands, and being fo Superfluoully and Sumptuoufly Provi- ded for, they live in Idlenefs and Luxury : And there doth more Pride ^ Vanity^ and worldly Glory appear in their Wives and Children^ than in molt others^ which is open and evident to alb Thirdly^ They become hereby ^o glued to the Theckt-^^^ of Motley^ that there is none like them in gy^s crmhy. Malice^ Rage and Cruelty : if they be denied their Hire, they Rage like drunken Men, Fret, Fume, and as it were, go Mad. A Man may fooner fa- tisfie the feverell Creditor, than them ^ the gene- ral Voice of the Poor doth confirm this. For in- deed they are far more Exad in taking up the Tithes of Shee^^ Geefe^ Swine and Eggs^ &c. and look more narrowly to it, than to" the Members of their Flock ; they will not mifs the leafl Mite ^ and <3Df ttjt ^tUttttp^ 339 and the pooreft Widow cannot efcape their ava- ritious Hands. Twenty Lies they will hear un- ^^J^^^ reproved ^ and as many Oaths a Man may Swear e/cape^'fhe in their hearing, without offending them^ ^^^d'^HaS^^^ greater Evils than all this, they can overlook. But ^ if thou owell them ought, and refufell to pay it^- then nothing but War will they Thunder againft thee, and they will fligmatize thee with the hor- rible Title of Sacriledge^ and fend thee to Hell without Mercy *, as if thou hadft committed the Sin againfl the Holy Ghofl. Of all People vve can beft bear witnefs to this*, for God having j-;^^ ^^^^ ^y. ihewnus this Corrupt and Antichriftian Miniltry, Ami-chnfu and called us out from it, and gathered us unto ^^i'j.f "^^' his own Power and Life, to be a y^p^r^z^^? PeofU^ fo that we dare not joyn with, nor hear thefe Antichriflian Hirelings, neither yet put into their Mouths, or feed them : O ! what Malice, Envy, and Fury hath this raifed in their Hearts againfb us? That tho' we get none of their Wares, nei- ther will Buy them, as knowing them to be Naughty yet will they force us to give them Money : and becaufe we cannot for Gonfcience fake do it, our Sufferings have upon that account been unutterable. Yea, to give account of their Cruelty, and feveral forts of Inhumanity ufed a- gainft us, would make no fmall Hiftory. Thefe avaritious Hirelings have come to that degree of Malice and Rage, that feveral poor labouring Men have been carried Hundreds of Miles from their • own Dwellings, and fhut up in Prifon, fome Two, fome Three, yea, fome Seven Years toge- ther, for the value of one Pound Sterling, aad left. I know my felf a poor Widow, that for a iVidQu> the Tithes of her Geefe^ which amounted not to f^'- ^^^Tithe five Shillings, was about four Years kept in Pri- bo,^%lr *"' fon, Thirty Miles from her Houfe, Yea, they '^^^ars tn by Violence for this caufe have plundred of Mens ^''^^^"' Goods, the Hundred -fold ^ and prejudiced much Z % more: 340 PROPOSITION X. more: yea. Hundreds have hereby fpilt their In- soine lofi uocent Blood, by dying in the filthy noifom Holes fn'nJfiT' ^"^^ Prifotis. And fome of the Prlefts have been Moles, fome fo Inraged, that Goods thus ravifhed could not (a- IhTrrtfit "sfie thaiT •, but they muft alfo fatisfie their Fury ^c. ' by beating, knocking, and wounding v^ith their hands Innocent Men and Women, for refufmg (for Confcience fake) to put into their Mouths. The only way then foundly to Reform and Re- move all thefe Abufes, and take away the ground and occalion of them, is, to take away all ftint- ed ^nA forced Maimer! ance and Stipend: and feeing thofe things were anciently given by the People, that they return again into the publick Treafure ^ and thereby the People may be greatly benefitted by them, for that they may fupply for thofe publick Taxations and Impofitions, that are put upon them, H^hofo heap and m'ay cafe themfelves of them. And whoever Jhe^hie!'^ call or appoint Teachers to themfelves, let them /e/r/jfmpri?- accordingly Entertain them : And for fuch as are %AVnd!'^ called and moved to the Miniftry by the Spirit of God, thofe that receive them, and tafle of the good of their Miniflry^ will no doubt provide things needful for them, and there will be no need of a Law to force a Hire for them : for he that fends them, will take care for them ^ and they alfb, having- Food and Raiment-^ will therewith be con- tent. The Dife- §* ^XXJII. Thc Sum thcu of what is faid, is, rence be That the Aiinijtry that we have pleaded for ^ and which ^mniVryof ^^/^ ^^^ Lor^ hath raifed up among ^, ^, in all its part s^ the Quakers like the tnte Miniilry of the jipoftles and Primitive viteH^rics. ^^^^^^h. Whereas the Miniflry our Adv erf arte s feck to upheld and plead for ^ Oi it doth in all its parts differ from them ^ jG, on the other handj it U very like the falfe Pro- phets andTeachers^ teflified againfl and condemned in the '.. Scripture ; as may be thus briefly illuftrated. I, The I . The Mmiftry and Minifters we fie ad for ^ are fuch ^^^ ^^^^^ as are immediately called and fent forth by Orrift and Mknheri his Sprit mto the Work of the Minifiry : So were the^*^^* holy Apofties and Prophets, as appears by thefe places, Mat. 10. i, 5. JE'pk 4. 11. Heb. 5.4. 1 . Bat the Mlniflry and Minifters our Oppofers plead for^ are fuch as have no immediate Call from Chrift^ to whom the Leading and Motion of the Spirit is not rec- koned neceffary ^ bnt who are caHed^ ferjt forth^ and or^ dained by wicked and mgodly Men : Such were of old the falfe Prophets and Teachers, as appears by thef^ places, Jer, 14. 14, 15. item, chap. 23. 21. and 27. • 2. The Minifters we plead for ^ are fuch as are aBed True Mini- and led by God's Spirit^and by the Power and Operation of^^^'^^^''^'' his Grace in their hearts^ are in fome meafure Converted and Regenerate j and fo are good^ holy^ and gracions Men : Such were the holy Prophets and Apoflies, as appears from i Tim, 3. 2,3,4,5,6. Tit. i. 7,8,9. 2. But the Minifters our Adverfaries plead for^ are fuch to whom the Grace of God is no needful Qnalifica-' tion ^ and fo may be true Minifters^ according to them^ tho^ they be ungodly^ unholy^ and profligate Men: Such were the fal^ Prophets and Apofties, as appears from Mic. 3. 5,1 1 . 1 Tim. 6. 5,<5,7,8, &c. 2 Tlm.^.i. 2 Pft. 2.1,2, 3. 3. The Minifters we plead for ^ are fuch as aB^ movcy TtueMhi' and labour in the Work of the Miniftry •, not from their ^'^^ ^^ ^^^' own meer natural Strength and Ability^ but as they are aBed^ moved^ ftpported^ ajfifted and influenced by the spirit of God^ and minifter according to the Gift received^ as good Stewards of the manifold Grace of God : Such were the holy Prophets and Apofties, i Pet. 4. i o, 1 1 . I Cor. 1 . 17. I Cor. 2. 3,4, 5, 1 3. ABs 2.4. A'fat, 10.20. Mark IS- i^' Luke 11.12. iCor. 13. 2. 3. But the Minifters our Adverfaries plead for ^ are fuch as wait not for^ nor expeB^ nor need the Spirit of God to aB and move them in the Work of the Afmiftry ^ biff what they do^ they do from their own meer natural % 3 Strength 342 PROPOSITION X. Strer?(rth and Ability^ and what they have gathered And fiollen from the Letter of the Serif tnre^ and other Boohy and fo fpeak it forth in the frength of their own Wifdem and Eloquence J and not in the Evidence and Demonflra- tion of the Spirit and Power : Such were the fallfe Pro- phets and ApoHles, as appears, Jer, 23. 30, 31, 32, 34,&:c. I C/ Day of the Week is the Ami-tyfe there- ^ay.^''''^'' of, or thQtruQ Chriftian Sabbath 'j which, with Cal- 'vin^ we believe to have a more Spirit ml fenfe : and therefore we know no Moral Obligation by the fourth Comfhandj or elfewhere, to keep the Firfi Day of the Week more than any other, or any Holi- nels inherent in it. But firfl^ for as much as it is necefHu'y, that there be fome time fet apart for the Saints to meet together to wait upon God : And thdit fee en dly fit is fit at fome times they be freed from 350 PROPOSITION XL from their other outward Affairs : And that thirdly^ Reafon and Equity doth allow, that Servants and Beaits have fome time allowed them^ to be eaied from their continual Labour : And that fourthly^ it appears^ that the Apoflles and Primitive Chri- ftians did ufe the Firfi Day of the Week for thefe purpofes ^ We find our felves fufficiently moved for thefe Caufes to do ^o alfo, withoHt fuperfliti- oufly draining the Scriptures for another reafon : which that it is not to be there found, many Fro- tefiamsj yea, Calvin himfelf, upon the fourth Com- mand^ hath abundantly evinced. And tho' we therefore meet, and abllain from working upon this Day J yet doth not that hinder lis from having Meetings alfo for IVorJhip at Other times. §. V. Thirdly ; Tho' according to the Knowledge of God, revealed unto us by the Spirit, through that more fall Difienfation of Light ^ which we be- lieve the Lord hath brought about in this day, we judge it our Duty to hold forth that Pure and Spiritual Worihip, which is acceptable to God, and anfwerable to the Teflimony of Chriil and his Apo- flles ^ and likewife to teftifie againfl, and deny not only manifell Superflition and Idolatry, but alfb all formal Will-Worfliip, which (lands not in the Power of God : Yet, I fay, we do not deny the Sp h7be whole Worfhip of all thofe, that have born the Apojiafie. Name of Chriftians even in the Apollafie, as if God had never heard their Prayers, nor accepted any of •them : God forbid we fliould be fo void of Cha- rity I* The latter part of the Propofition fheweth the contrary. And as we would not be fo ahf^rd on the one hand to conclude, becaufe of the Errors and Darknefs that many were covered and fur- rounded with in Babylon^ that none of their Prayers were heard or accepted of God^ fo will we not be fo unwary on the other, as to conclude, that be- caufe God heard and pitied them, fo we ought to concinuc in thefe Errors and Darknefs, and not come cf moitbiv* 3S come out of Babylon^ when it is by God difcovered unto us. The Pofijh Mafs and F^effers I do believe ][};,}/;jf to be,as to the matter o^thtm^ahdminable Idolatry and vefpeu, Suferftitlon^ and fo alfo believe the Troteftants -, yet will neither / or they affirm, that in the Darknefs of Fofery no upright-hearted Men, tho' zealous in thefe Abominations, have been heard of God, or accept- ed of him : Whocandenyjbut that both Bernard and Bernard and BonaventHre^ T^mUrm^ Thomas a Kemfis^ and divers Bonaventure, others have both known and tailed of the Love Thomas'i of God, and felt the Power and Virtue of God's Kempis Spirit working with them for their Salvation ? J^^^/^^ And yet ought we not to forfake and deny thofe of God. Superftitions, which they were found in? The Cal- viniftical Fresbyteriam do much upbraid (and I fay not without Realbn ) the Formality and Deadnefs of the Epifcopalian and Lutheran Litnrgies \ and yet, tH^ ^'-^^^^ as they will not deny, but there have been fome ^^^^^* good Men among them ; fo neither dare they re- fufe, but that when that good flep was brought in by them, of turning the publick Prayers into the vulgar Tongues, tlio' continued in a Liturgy^ it was acceptable to God, and Ibmetimes accompa- nied with his Power and Prefence : Yet will not the Presbyterians have it from thence concluded, that the Common-Prayers fhould ftill continue *, fo likewile, tho' we fnould confefs, that, through the Mercy and wonderful Condefcention of God, there have been upright in Heart, both among Papifis and Prot eft ants ^ yet can we not therefore approve of their Way in the General, or not go on to the upholding of that Spiritual Wor- jlnpy which the Lord is calling all to, and fo to the teftifying againft whatfoever Hands in the way of it. §. VI. Fomky ^ To come then to the State offf^^/^l^ the Controverfie^ as to the pMck Worjhip^ we judge in pubUck, it the Duty of all, to be diligent in the AfTem-^'^^"^^* bling of themfelves together (and what we have been 352 PROPOSITION XI. been, and are, in this matter, our Enemies in Great Britain^ who have ufed all means to hinder our AfTembling together to Worfhip God, may bear witnefs ) and when AfTembled, the great Work . of one and all ought to be to wait upon God ^ and returning out of their own Thoughts and Imagi- nations, to feel the Lord's Pre£^nce, and know a gathering into his Name indeed, where he is in the midft^ according to his Promife. And as every one is thus gathered, andfo met together inwardly in their Spirits, as well as outwardly in their Perfons *, there the fecret Power and Virtue of Life is known to re- frefh the Soul, and the pure Motions and Breathings of God's Spirit are felt to arife ^ from which, as Words of Declaration, Prayers or Praifes arife, the acceptable Worfhip is known, which Edifies the Church, and is well-plea fing to God, And no Man here limits the Spirit of God, nor bringeth forth his own conned and gathered Stuff, but evefy one puts that forth, which the Lord puts into their Hearts: and it's uttered forth not in Iks ghriaus Mau's Will and Wifdom, but '?> the Eviden^.e and l>%fycnktiori Demonfiration of the Spirit^ and of Power. Yea^ t^o' there be not a word fpoken, ja is the true Spi- ritual Worfhip performed, and the Body of Chrift edified^ yea, it may, and hath often fallen out among us, tha.t divers Meetings have pafl without one word *, and yet our Souls have been greatly edified and refrefhed, and our Hearts wonderfully overcome with the fecret Senfe of God's Power and Spirit, which without words hath been mi- niflred from one VefTel to another. This is in- deed ftrange and incredible, to the meer natural and carnally-minded Man, who will -be apt to judge ajl time loil, wliere there is not fomething fpoken, that's obvious to the outvvrard Senfes ; and therefore I ihall inlift a little upon this Subjed, as one that can fpeak from a certain Experience, and not by meer Hear- fay, of this wonderful and glorious j3Df molV^ip. 353 glorious Difpenfation , which hath lb much the more of the Wifdom and Glory of God in ic, as it's contrary to the Nature of Man's Spirit, Will and Wifdom. §. VII. As there can be nothing more oppofite to the natural Will and Wifdom of Man, than this waiti%%. fUent waiting Hpo?i God^ fo neither can it be obtain- ^".^^'^ «*' ed, nor rightly comprehended by Man, but as he ^*"*'^* layeth down his own Wifdom and Will, fo as to be content to be throughly fubjed to God. And therefore it was not preached, nor can be fo pra- difcd, but by fuch as find no outward Ceremony, no Obfervations, no Words ^ yea, not the belt and purcll Words, even the words of Scripture, able to fatisfie their v*^eary and afflided Souls : be- caufe where all thefe may be, the Life, Power, and Virtue, which make fuch things effectual, may be wanting. Such, I lay, were necelTitated to ceale from all outwards, and to be filent before the Lord ^ and being direded to that inward Princi- ple of Life and Light in themfelves, as the moft excellent Teacher, which ca?2 never be removed intoiik. 50. 20, a Corner^ came thereby to be learned to wait upon God in the meafure of Life and Grace received from him, and to ceafe from their own forward Words and Adlings, in the natural Willing and Comprehenfion, and feel after this inward Seed of Life ^ that as it moveth, they may move with it, and be aded by its Power, and iafluenced, whether to Pray, Preach or Sing. And lb from this Principle of Man's being Silent, and not ad- ing in the things of God, of himfelf, until thus aded by God's Light and Grace in the Hearty did naturally fpring that manner of fitting Silent to- gether, and waiting together upon the Lord. For, many thus principled, meeting together in the pure Fear of the Lord, did not apply them- felves prefently to Speak, Pray or Sing, &c. be- ing afraid to be found ading forwardly in their A a owr* ^354 P R Q P Q S I T I O N XL own Wills ^ but each made it their work to retire inwardly to the Meafure of Grace in themfelves, not being only Silent as to Words, but even ab- flainiiig from all their own Thoughts, Imagina- tions and Deiires ^ fo watching in a holy Depen- dance upon the Lord, and meeting together not rvhatit is to only oucwardly in one place, but thus inwardly meetin}e(\is [j^ Q.^j^ Splritj and in One Name of Jefpis^ which is his Power and Virtue^ they came thereby to en- joy and feel the arillngs ot this Life, which as it prevails in each particular, becomes as a Flood of Kefreihment, and ovenpreads the whole Meet- ing. For Man, and Man's part and Wifdom, being denied and chained down in every individual, and God exalted, and his Grace in Dominion in the Heart ;;, thus his Name comes to be One in all^ and his Glory breaks forth, and covers all^ and there is fuch a holy Awe and P^evcrence upon every Soul, that if the natural part fhould ariie in any, or the wife part, or what is not one wkh the Life, k would prefently be chained down, and judged out. .And when any are through the breaking forth of this Power, conftrained to utter a Sentence of Exhortation or Praife, or to Breathe to the Lord in Prayer^ then all are fenfible of Prov. 27. it^ for the Hime Life in them anfwers to it, as in ^' Water^ Face anfwereth to Face. This is that cUvifir and ffiritnal WorJJnp^ which the World neither knowcth nor underitandeth, which the J^dtitre''^ ^"^TiI^k" ^y^ ^^^^^ ^^^ ''^^^* ^^^ "''^^^y ^"^^ gr(:^t are the Meetings. Advantages which my Soul, with many others, hath tailed of hereby, and which would be found of all fuch, as would feriouOy apply themfelves hereun- to. For, when People are gathered thus together, not meerly to hear Men, nor depend upon them ^ but all are imvjrdly tauaht to (lay their Minds upon l!a. 10. 20. , , , ■-, ^ A ^ • I • r ' o: 2(^. 3» the Lordj and vjuit jor hts Appearance tn their Hearts ^ thereby the forward working of the Spirit of Man is flayed and hindred from mixing it felt wich with the Worfliip of God ^ and the Form of this Worfhip is fo naked and void of all outward and worldly Splendor, that all occalion for Man's Wifdom to be exercifed in that Superftition and Idolatry, hath no lodging here j and fo there be- ing alfb an inward quietnels and retirednefs of Mind, the Wltnefs of God arifeth in the Hearty and the Light ofchrift Ihineth, whereby the Soul com- eth to fee its own Condition. And there being many joyned together in this fame work, there is an inward Travel and Wreflling \ and alfb, as the Meafure of Grace is abode in, an overcoming of the Power and Spirit of Darknefs. And thus we are often greatly flrcngthned and renewed in the S fir its of our Minds ^ without a word ^ and ^^^^ ^* ^^* we enjoy and pofTefs the Holy Feilorv[l}ip and Com- munlon of the Body and Blood of Chrifi^ by which our inward Man is nourifhed and fed : Which makes us not to dote upon outward Water^ and and Breads and Wine^ in our fpiritual Things* Now as many thus gathered together, grow up in the Strength, Power and Virtue of Truth ; and as Truth comes thus to have Victory and Dominion ia their Souls ^ then they receive ^^^p^akhg t& Utterance, and fpeak fteadily to the Edification EcHficati&tu of their Brethren, and the p^re Life hath a free paflage through them ; and what is thus fpoken, edifieth the Body indeed. Such is the evident cer- tainty of that divine Strength, that is communi- cated by thus meeting together, and w^aiting ia Silence upon God ^ that fometimes when one hath come in, that hath been unwatchful, and wan- dring in hjs Mind, or fuddenly out of the hurry of outward bufinefs, and fo not inwardly gathered with the refl^ fo foon as he retires himfelf inward- ly, this Power being in a good meafure raifed In the whole Meeting, w411 fuddenly lay hold upon his Spirit, and wonderfully help to raife up the Good in him, ajid beget him into the fenfe of the A a 2 35<^ PROPOSITION XI. fame Power, to the melting and warming of his Heart : even as the warmth would take hold upon a Man, that is cold, coming into a Stove ^ or as a Flame will lay hold upon fome little combuflible matter being near unto it. Yea, if it fall out, that feveral met together be Rraying in their Minds, tho' outwardly fdent, and fo wandering from th^ meafure of Grace in themfelves ( which, through the working of the Enemy, and negligence of feme, may fall out) if either one come in, or may be in, who is watchful, and in whom the Life is raifed in a great meafure ^ as that one keeps his place, he will feel a fecret Travel for the reft, m a Sympa- thy with the Seed-y which is opprelFed in the other^ and kept from ariling by their Thoughts and Wan- derings, And as fuch a faithfil '-iir v^^aits in the Travei^one ^'"'^M-) ^^^ kceps in this Dhmi: Worh God often- for anotker times aufwers the fecret Travel and Breathings of Meti^fngs. ^^^^ ^^^^ ^^^^"> through fuch a one j fo that the reft will find themfelves y^rr.-r/;' [mitten^ without words : and that one will be as a Midwife^ through the fe- cret travel of his Soul, to bring forth the Life in them ^ juft as a little Water thrown into a Pump brings up the reft j whereby Life will come to be raifed in all, and the vain Imaginations brought down : and fuch a one is felt by the reft, to mini- fter Life unto them without words. Yea fome- times, when there is not a word in the Meeting, but all are filently waiting^ if one come in, that is rude and wicked, and in whom the Power of Dark- nefs prevaileth much, perhaps with an intention to mock, or do mifchief ^ if the w^hole Meeting be gathered into the X//r, and it be raifed in a good ^^^^^^^^*' meafure, it will ftrike Terror into fuch an one^ rlrr^^L^and he will feel himfclf unable to refift^ but by '-^ho^n^ ** the fecret ftrength and virtue thereof, the power of Darknefs in him will be chained down : and if the Day of his Vilitarion be not expired, it will reach to the meafure of Grace hi him, and raife it up up to the Redeeming of his Soul. And this we often bear witnefs of ^ fo as we had hereby fre- r- rncct together, for every one to watch and wait upon ^Uetin&l! ^^^ '^ themfelvesj and to be^^t^^r^^ from all Vifi- bles chereinto. And as every one is thus flated, they come to find the Good arife over the^-z;//, and the Pare over the Impure^ in which God reveals him- felf, and draweth near to every Individual ^ and i fo he in the midil in the General : Whereby each not only partakes of the particular Refrefhment and Strength, which comes from the Good in himfelf ^ but is a fharer of the whole Body, as being a li- ving Member of the Body, having a Joint Fellow- ftip and Communion with all. And as this Wor- fhip is fledfaftly preached, and kept to, it becomes eafie; tho' it be very hard at firit to the Natural Man, whofe roving Imaginations, and running Worldly Defires are not fo calily brought to lilence. And therefore the Lord often-times, when any turn towards him, and have true defires thus to wait upon him, and find great difficulty through the unflayednefs of their Minds, doth in condefcen- tion and compafTton caufe his Power to break forth in a more flrong and powerful manner. And when the 'Mind finks down, and waits for the Appearance of Jjife^ and that the Power of Darknefs in the Soul wreftles and works againfl it, then the good Seed, as it arifcth, will be found to work as Phy- lick in the Soul ; efpecially if fuch a weak one be in the AlTembly of divers others, in whom the Life is arifen in greater dominion : and through the contrary workings of the Power of Darknefs, there Erautfnrfja-Will be fouud an inward flriving in the Soul, as cob ftrove in really in the Myftery, as ever Efan and Jacob ftrove ^^If' ia RebechaWs Womb. And from this Inward Tra. vel, while the Darknefs feeks to obfcure the Lightj and the Light breaks through the Varknefsj ( which .:.:>. always i ^ ^t mt^VWV' 359 always it will do, if the Soul give not its ftrength to the Darkiiefs) there will be fuch a painful Tra- vel found in the Soul, that will even work upon the outward Man; fo that often-times, through the working thereof, the Body will be greatly fhaken ; and many Groans, and Sighs, and Tears, even as the Pangs of a Woman in Travail, will lay Iiold upon it. Yea, and this not only as to one : but when the Enemy ( who, when the Chlldre-fj of God aflemble together, is not v/anting to be prefent, to fee if he can let their con:fort) hath prevailed in any mea- fure in a whole Meeting, and flrongly v/orketh a^ gainib it, by Threading and propagating his dark Power, and by drav/ing out the Minds of fuch as are met, from the Life in them ; as they come to be fenfible of this Power of his, that works againfl: them, and to wrellle with it by the ArmoHr of Light '^ fomeiimes the Power of God will break forth into a whole Meeting \ and there will be fuch X^lZl^^l an Inward Travel, while each is leeking to over- aviaoriem come the Evil in themfelves, that by the ftrong *^''"^» contrary workings of thefe oppolite Powers (like the going of two contrary Tides) every Individual will be ilrongly exercifed, as ii\ a Day of Battle^ and thereby Trembling, and a Motion of Body will be upon mofl, if not upon all : which, as the Power of Truth prevails, will from Pangs and Groans, end with a fweet found of Thankfglvlng and Praife, And The Name ' from this the Name of Quakers^ i. e. TremUers^ was ^^^^^'^^/*"' firfl Reproachfully cafi: upon us ; which, tho' it h^ fprmV' none of our choofing, yet in this refpcd wc are not fiiamed of it ; but have rather reafon to rejoyce tlierefore, even that we are fenfible of this Power, that hath often-times laid hold upon our Advcrfa- ries, and made them yield unto us, and joyn with us, and confefs to the Truth, before tlvey had any diitinct or difcurllve Knowledge of owr DoEtrwes'^ fo that fometimes many at one Meeting have been phus Convinced: and this Power would fometimes A a 4 alfgi ret Silence is no Lavp -, but fVords ySo PROPOSITION XL alfo reach to, and wonderfully work even in little Children, to the Admiration and Aftonifhment of many. §. IX. Many are the blefled Experiences, which I could relate of this Silence^ and manner of Worflnf^ k'noLa^] yet do I not fo much commend and fpeak oi Silence^ but Words 3s if yjQ }-^3j 3 L^v^ JQ ij- ,-Q fi^^jt- Q|j(- pyaywg or Preachings or tied our felves thereunto \ not at all : For as our IVorjlnp condlleth not in the Words^ fo ntither in Silence ^ as Silence \ but in an holy depen- dence of the Aiind Hfon God: from which dependence flence necelTarily follows in the firfb place, until rvords can be brought forth, which are from God's Spirit. And God is not wanting to move in his Children^ to bring forth words of Exhortation or Prayer, when it is needful ^ fo that of the many Gatherings and Meetings of fuch as are convinced of the Truth, there is fcarce any, in whom God raifeth not up fome or other to minifter to his Bre- |:hren^ that there are hw Meetings that are altoge- ther yj/f^/f. For when many are met together in this one Life and Name, it doth moft naturally and frequently excite them to pray to, and praife God^ and llir up one another by Mutual Exhortation and Inflrudions ^ yet we judge it needful, there be in the firil place fome time of filence ^ during which, every one may be gathered inward^ to the Word and Gift of Grace, from which he that mi- nillreth may receive ftrength to bring forth what he miniilreth ^ and that they that hear, may have a fenfe to difcern betwixt the preciom and the vile^ and not to hurry into theExercife of thefe things,fo foon as the Bell rings, as other Chriflians do. ^ea, and we doubt not, but affuredly know, that the Meeting may be good and refrefhful, tho' from the fitting down to the riling up thereof, there hath not been a word as outwardly lj)oken ^ and yet Life may have been known to abound in each particular, and an inward growing up therein and thereby \ yea. yea, fo as words might have been fpoken accepta- ^^ biy, and from the Life : yet there being no abfolute Jce%iy for neceflity laid upon any fo to do, all might have ^•^'"^^^ tho> chofen rather cpiietly and /ilemly to poflefs and en- x'/fe/Jt joy the Lord in themfelves. Which is very fweet f^^w^^- and comfortable to the Soul, that hath thus learn- ed to be gathered out of all its own Thoughts and Workings, to feel the Lord to bring forth both the Will and the Dced^ which many can declare by a blelTed Experience. Tho' indeed it cannot but be hard for the Natural Man to receive or believe this DoBrine: and therefore it mull be rather by a lenfible Experience, and by coming to make Proof of it, than by Arguments, that fuch can be con- vmced of this things feeing it is not enough to believe it, if they come not alfo to enjoy and pffefs it. Yet m Condefcention to, and for the fake of fuch as may be the more willing to apply them- felves to the Practice and Experience hereof, that they found their Undcrllandings convinced of it, and that it is founded upon Scripture and Reafon ; I find a freedom of Mind to add fome few Confi- derations of this kind, for the Confirmation hereof, belides what is before mentioned of our Experience. §. X. That to wait n^on God^ and to watch before Tow^itani hiwj is a Duty incumbent upon all, I fuppofe none ^naM^IH' will deny ^ and that this alfo is a part of IVorjlnp^ the scrip- will not be called in queftion: lince there is fcarce^"**"' any other fo frequently commanded in the Holy Scriptures^ as may appear from Ffalm 27. 14. &: 37' 7-) 34' Pyov. ^o. 22. Ifai. 30. 18. Hofca 12. 6. Zach. 3. 8. Mat. 24.42. & 25. 13. & 26, 41. Mark 13.33. &35-37' Lnhe 2i.-^6. ^t^j 1.4. & 20.31. iCor, 16. 13. Col. 4. 2. I Thejf. 5.6. 2 Tim. 4. 5. i Pet, 4.7. Alfo this Duty is often recommended with very great and precious Promifes, as Pfalm 25. 3. & 37.9. ^69.6. Ifai.^2.2^, Lam.s.2^^26. They that wait upon the Lord^flj all renew their JhengthjScc.Jfa.^o.^ i . Now, how is this waiting upon God, or watching before him. 3^2 PROPOSITION XI. hira, but by this filence^ of which we have (poken ? Which, as it is in it felf a ^reat and j>ri?7cipal Duty ^ fo it necedarily in order both of Nature and Ttme precedeth all other. But that it may be the bet- ter and more perfedly underltood, as it is not only an outward SUence of the Body, but an inward Silence of the Mind, from all its own Imaginations and Self-cogitations -^ let it be confidered, according to Trnth^ and to the Principles and DoBrines heretofore affirmed and proved, that Man is to be conlldered in a twofold relped, to wit, in his natural^ mrege- nerate and fallen State \ and in his fpiritual and renew ^ ed^ Condition : from whence arifeth that diftindtion of the Natnral and Spiritual Man^ fo much ufed by the Apoftle, and heretofore fpoken of Alfo thefe two Births of the Mind, proceed from the two Seeds m Man refpedively ^ to wit, the good Seed and the evil : And from the evil Seed doth not only pro- ceed an manner of grofs and abominable Wicked- whencc ^^^^ and Profinity ^ but alfo Hypocrilie, and thofe i*ickednef- W ickedneffes^ which the Scripture calls TpiV/VW ; be- thaTlre ^^"^^ ^^ is the Serpent working in and by the Natu- fpirituai. ral Man ia things that are fpiritual^ which having a fhew and appearance of Good, are fo much the more hurtful and dangerous, as it is Satan transfor- med and transforming himfelf into an ylngel of Light, And therefore doth the Scripture fo preiTingly and frequently (as we have heretofore had occafwn to ob- fervc ) fhut out and exclude the Natural Man from medling with the things of God^ denying his endea- vours therein ^tho' afted and performed by the rnoft eminent of his Parts, as of Wifdom and Utterance. Alfo this fpiritual Wickcdnefs is of two forts,tho' both one in kind, as proceeding from one Root ^ yet differing in their Degrees, and in the Subjeds alfo fometimes. The one is, when as the Natural Man is medling with, and working in the things of Religion^ doth from his own Conceptions and Divinations af- firm or propofe wrong and erroneous Notions and ' ' Opinioji^ Opinions of God and things fpiritual, and invent ^^'J^^^^/"// Supedlitions, Ceremonies, Obfervations and Rites ^,-^ /P;,g> in Worihip -^ from whence have fprung all the He- relies and Superflitions, that are among Chrlftians, The other is, v/hen as the Natural Man, from a meer Convi^ion of his Underflanding, doth in the forwardnefs of his own will, and by his own natu- ral ftrength, without the influence and leading of God's Spirit, go about either in his Llnderll-anding to imagine, conceive, or think of the things of God, or adually to perform them by Preaching or Pray- ing. The firft is a milTing both in Matter and Form •, The Second is a retainig of the Form with- J{J^^^^^'^'^' out the Life and Subflance of Chriftianity^ becaufe xf herein a Chriftlan Religion confifteth not in a meer Belief of -''«^^'"^- true Do^rlnesj or a meer Performance of j^^s good in themfelves ^ or elfe the bare Letter of the Scrip- ture, tho' fpoken by a Drimkardy or a Devil^ might be laid to be Spirit and Llfe^ which I judge none will be fo abfurd, as to affirm : And alfo it would follow, that where the Form of Godlinefs is, there the Power is alfo^ which is contrary to the exprefs words of the Apoflle. For the Form of Godlinefs cannot be faid to be, where either the Notions and Opinions believed are erroneous and ungodly, or the Ads performed evil and wicked ^ for then it would be the Form of Ungodliaefs, and not of Godlinefs : But of this further hereafter, when v^c (hall fpeak particularly of Preaching and Praying, Now, tho' this laft be not fo bad as the former ^ yet it hath made way for it : For Men having firft de- parted from the Life and Subftance of true Religion and WorJInp^ to wit, from the inward Power and Virtue of the Spirit, fo as therein to Ad, and there- by to have all their Adions enlivened^ have only re- tain'd the Form and Shew, ::o wit, the true words and appearance : and fo ading in their own natural and imrenewed Wills iu this Form, the Form could not, but quickly decay, and be vitiated. For the working ■• : aiid 3<^4 P R O P O S I T I O N XI. and adive fpirit of Man could not contain it felf within the fimplicity and plainnefs of Truth ^ but giving way to his own numerous Inventions and Imaginations, began to vary in the Form, and adapt it to his own Inventions ^ until by degrees, the Form of Godlinefs, for the moH part, came to be loft, as well as the Power. For this kind of Ido- latry^ whereby Man loveth, idolizeth, and liuggeth Idolatry his own Conceptions, Inventions, and Produd of Its'cwncon- .^^^ 9^^^ Braiu, is fo incident unto him, and feated ceivings. in his fallen Nature ^ that fo long as his natural fpirit is the firft Author and Ador of him, and is that, by which he only is guided and moved in his Worfliip towards God, fo as not firft to wait for another Guide to dired him ^ he can never perform the pure Spiritual Worlhip, nor bring forth any thing, but the fruit of the firft, fallen, natural and corrupt Root. Wherefore the time appointed of God being come, wherein by Je- ff^ Chrift he hath been pleafed to Reftore the true Sfirltital VForJlnp -^ and the outward Form of Worjhip^ which Was appointed by God to the Jews ^ ^^r^rm^/ 2nd whereof the manner and time of its perfor- worfliip,6«Mnance was particularly. determined by God him- ■pref/rii'ef ^^^^'> ^ciug come to au end, we find, that Je/ns by cbrifi. Cljrifl^ the Author of the Chnftlan Religion^ pre- fcribes no fu Form of IVorJlnp to his Children, un- ^ der the more pure Adminiftration of the lo^rdl Prayer T\ pre- ^he New Covenant'^ ^ fave that he only fcribed Form of Prayer, mnd tclls them. That the Wor(lnp noW tO be therefore of Worfliip, air en r ;• r ■ ■ / J-./ c-.v hy Chrift to h!schndren. ferjormed IS Spinmal^ and m the Spirit, I anfwtr •, f/V/?, This can- not be ftbjcLted by any ^ottofChriJiians^ that I know, bccaufe there are none who life not other Prayers, or that limit their Worfliip to this. Secondly^ This was commanded to the Dilcipl&s whilo yet weak, before they had receiv.d the Dil'pcnfation ot" the Goipei -, rot that they fliould only life it in Praying, but that he might thew them by one Example how that their Prayers ought tg befhort, and not like the long Prayers of the Pharifees, And that this was the Ufe of ir, appears by a!! the Prayers, which divers Saints afterwards made ufe of, whereof the Scripture makes mention : for none made ufe of this, neither re- peated if, but uftd other words, according as the thing required, and as the Spirit gave utterance. Thirdly^ That this ought to be fo undcrftood, appears from ^(7m. 8. 2d. of which afterwards mention (hall be made at greater length, where the Apo(He faith, PTe knovp not what voejhould pray for as we ought ^ but the Spirit it felf maketh intercejfjon for Iff, &c. But if this Prayer had been fuch a prelcribed Form of Pra)cr to the Churchy that had not been true ; neither had they been ignorant, what to pray, nor fliould they have needed the help of tkc Spirit to teach thcqji. And And it's efpecially to be obferved, that in the whole New Teftament there is no order nor com- mand givjcn in this thing, but to follow the Reve- lation of the Spirit, fave only that general, of Meeting together ^ a thing dearly owned, and dili- gently pradlifed by us, as fhall hereafter more ap- pear. True it is, mention is made of the Duties of Prayings Preaching and Singing ; but what Order ^J",7sFn''«^/a* or Method fhould be kept in fo doing, or that pre- spiriu ° fently they fhould be fet about fo foon as the Saints are gathered, there is not one word to be found : yea, thefe Duties (as fhall afterwards be made ap- pear) are always annexed to the AfFiflance, Lead- ings and Motions of God's Spirit. Since then Man in his Natural State, is thus excluded from ading or moving in things Spiritml^ how or what way fhall he exercife this firfl and previous Duty of J^]'^*^'<^/^ Waiting upon Cod^ but by fdence^ and by bringing B,Lt nu that Natural Part to filencef Which is no other V^^f^rmed^. ways, but by abitaining from his own Thoughts and Imaginations, and from all the Self-workings and Motions of his own Mind, as well in things materially goody as evil ; that he being filent^ God mdyfpeak in him^ and t\\Qgpad Seed may arife. This, tho' hard to the Natural Man, is fo anfwerable to Reafon, and even Natural Experience in other things, that it cannot be denied. He that com- eth to learn of a Mailer, if he exped to hear his Mafler, and be inflruded by him, muft not conti- iMafitl nually be fpeaking of the matter to be taught, ^^<^ ^^ and never be quiet ; otherwifc how fhall his Ma- •^^''''''"'' Iter have time to inilrud him ? Yea, tho' the Scholar were never fo earneft to learn the Science j yet would the Mafter have reafon to reprove him, as untoward and indocile ^ if he would always be medling of himfelf, and ftill fpeaking, and not wait in filence patiently to hear his Mafler in- flrudling and teaching him ^ who ought not to open his Mouth, until by his Mafler he were com- manded S66 PROPOSITION XL Vdnt. To tVait in Silence, manded and allowed fo to do. So alfo, if one of a Prince werc about to attend a great Prince, he would and his ser- -j^Q tliought an impertinent and imprudent Ser- vant, who, while he ought patiently and readily to wait, that he might anfwer the King when he fpeaks, and have his Eye upon him, to obferve the leaft Motions and Inclinations of his Will, and to do accordingly, would be flill deafening him with Difcourfe, tho' it were in Praifes of him ; and run- nmg to and fro, without any particular and imme- diate Order to do things, that perhaps might be good in thenifelves, or might have been com- manded at other times to others : Would the Kings of the Earth accept of fuch Servants or Service ? Since then we are commanded to Wait upon God diligently v and in fo doing it is promifed, that our Strength flrall be renewed j this Waiting can- not be performed but by a Silence^ or cejfation of the Natural Part on our fide : fmce God manifefls himfelf not to the outward Man or Senfes, fo much as to the inward, to wit, to the Soul and Spirit. If the Soul be flill thinking and working in her own Will, and bufdy exercifed in her own Imaginations, tho' the matters, as in themfelves, may be good concerning God ^ yet thereby fhe in- capacitates her felf from difcerning the ////, fmall Voice of the Spirit, and fo hurts her felf greatly, in that fhe negleds her chief Bufinefs of Waiting upon the Lord : Nothing lefs, than if 1 fhould bufie my felf, crying out and fpeaking of a Bufinefs, while in the mean time I negled to hear One, who is quietly whifpering into my Ear, and in- forming me in thofe things, which are mofl need- ful for me to hear and know concerning that Bu- finefs. And fincc it is the chief Work of a Chri- ftim to know the natural Will in its own proper Motions crucified^ that God may both move in the Ad and in the Will-, the Lord chiefly regards this profound Subjection and Self-denial. For fome Men pleafe The think ing bufte Soul ex- cludes the Voice of God. pleafe themfelves as much, and gratifie their own fenfual Wills and Humours in high' and curious Spe- spici'ilTi- chUtions of Religion^ affeding a Name and Reputa- om, tion that way ^ or becaufe thofe things by Cuftom, or other ways, are become pleafant and habitual to them, tho' not a whit more Regenerated, or inwardly Sandified in their Spirits ^ as others gra- tifie their Lults in ABions of Senfmlity : and there- senfusi itt* fore both are alike hurtful to Men, and linful in <^'^'^<*^'<^«*« the fight of God *, it being nothing but the meer fruit and effed of Man's natural and unrenewed Will and Spirit. Yea, fhould one ( as many no doubt do ) from a fenfe of Sin, and fear of Punifh- ment, feek to terrifie themfelves from Sin, by multiplying thoughts of Death, Hell and Judgment, and by prefenting to their Imaginations the Hap- Thoughts of pinefs and Joys of Heaven, and alfo by multiplying Heu^toLep Prayers and other Religious Performances ^ as thefe ^«/ ^'"^ ^''^ things could never deliver him from one Iniqui- ^'^"'^''*'"* ty, without the fecret and inward Power of God's Spirit and Grace ^ fo would they fignifie no more, than the Fig-leaves^ v\rherewith Adam thought to cover his Nakednefs, And feeing, it is only the Produd of Man's own natural Will, proceeding from a Self-love, and feeking to favc himfelf, and not arifing purely from that Divine Seed of Righte^ oitfnefs^ which is given of God to all for Grace and Salvation, it is rejeded of God, and no ways acceptable unto him ^ fince the Natural Man, as Natural, while he Hands in that State, is with all Jiis Arts, Parts and Adings, reprobated by him* This great duty then of waiting upon God, muft needs be exercifed in Man's denying Self, both ^,'^I^Lf inwardly and outwardly, in a itill and meer de- ^"" pendance upon God, in abftrading from all the Workings, Imaginations and Speculations of his own Mind*, that being emptied as it were of him- felf, and fo tlironghly crucified to the natural Pro- duds thereol-^ Ik may be fit to receive the Lord, v/ho 3(58 PROPOSITION XL who will have no Co-partner, nor Co-rival of hb Glory and Power. And Man being thus Hated, the little Seed of Rightcoiifjiers, which God hath planted in his Soul, and Chrifl hath purchafed for him, even the meafure of Grace and Life ( which is burthened and crucified by Man's natural Thoughts and Imagirtations ) receives a place to arife, and Birtb!''^^ becometh a holy Birth, and Geniture inMan'^ and is that Divine Air^ in and by which Man's Soul and Spirit comes to be leavened : And by wait- ing therein, he comes to be accepted in the fight of God, to ftand in his Prefence, hear his Voice, and obferve the Motions of his holy Spirit. And {q Man's place is to wait in this \ and as hereby there are any objeds prefented to his Mind con- cerning God, or things relating to Religion, his Soul may be exercifed \n them without hurt, and to the great profit both of himfelf and others ; becaufe thofe things have their rife not from his own Will, but from God's Spirit. And therefore^ as in the arifings and movings of this, his Mind is flill to be exerciied in Thinking and Meditating ; no Quakers ^ ^^^ ^^^ ^^^ more obvious ads of Preaching and Are againji Praylug I And fo it may hence appear, we are mnd!''^'"^ not againll Meditation, as fome have fought falfly to infer from our Dodrine^ but we are againfl VurT^s ^'^' ^^^^ Thoughts and Imagmatiom of the natural Man, Thoughts au in his own Will, from which all Errors and He- w7find ^'^^' ^^fies concerning the Chriftian Religion, in the whole World, have proceeded. But if it pleafe God at aaiy time, when one or more are waiting tipon him, not to prefent fuch objects, as give them occafion to exercife their Minds in Thoughts and Imaginations^ but purely to keep them in this holy Dependence ^ and as tiiey pcrfift therein, to caufe his fccret Refreflnnent, and the pure In- comes of his holy Lite, to flow in upon them \ then they have good reafon to be content, becaufe by this (as we know by good and blefled Expe- rience ) rience) the Soul is mere flrengthened, renewed, and confirmed in the Love of God, and armed 7fcj^^c7«/^'^^. againft the Power of Sin, than any way elfe : This ."hTt?' tL being a fore-tafte of that real and fenfible Enjoy- ^o/y ufe ment.of God, which the Saints in Heaven daily "^ ^ * poflefs 'j which God frequently affords to his Chil- dren here, for their Comfort/ and Encouragement, eipecially when they are aflembled together to wait upon him, ^. XI. For there are Two contrary Towers^ or Spirits i ^'^^^f^^^, to Wit, the Power and Spnt of this Worlds m wnicn 4a without the Prince of Darknefs bears rule, and over as many *Jr^^^^^^ as are aded by it, and work from it ^ and the Power lot accept or Spirit of God^ m which God workcth, and bear- ^''• eth rule, and over as many as ad in and from it. So whatever be the things that a Man thinketh of, or afteth in, however Spiritual or Religious^ as to the Notion or Form of them, fo long as he aAeth and moveth in the natural and corrupt Spirit 'and Will ^ and not from, in and by the Power of God, he Unneth in all, and is riot accepted of God* For hence both the plowing and praying of the Wicked is prov. 21.4, fin : as alfb' whatever a Man adls in. and from the Spirit and Power of God, having his Underftand- ing and Will influenced and moved by it, whether it be A(^ions RdigioHs^ Civile or even Natural^ he is accepted in fo dAing in the fight of God, and is hleffed in them. From what is faid, it doth ap-Ja* i- 25*^ pear, how frivolous and impertinent their Obje^lion is, that fay, they wait npon God in praying and preach- ing *, fince Waiting doth of it felf imply a pafftve De- pendence^ rather than an AB;ing. And fince it is, ^^ p^^^ and Ihall yet be more fhewn, that Preaching and andFreaS Praying without the Spirit, is an offending of God, J^5v/"/L^' not a waiting upon him ^ aad that Praying and ofence t^ Preaching by the Spirit, prc-fuppofes necefTarily a ^''^^ filent waitings for to feel the motions and influence of the Spirit to lead thereunto ^ and lajlly^ that in ftveral of thefe places, where Fraying is Gommai:d- Bl^ ' ed. 370 P R O P O S I T I Q N XL cd, ^s Mat. 16.^1, Ad[ark IS- 33' Luke 11.^6. iFet, •4. 7. Watching is fpecially prefixed, as a previous Preparation thereunto^ fo that we do well and certainly conclude, that fince Walt'mg and Watchwg are fo particularly commanded and recommend- ed, and cannot be truly performed, but in this in- rvard Silence of the Mind from Men's own Thoughts and Imaginations ^ this Silence is, and mull necelTa- riiy be, a fpecial and principal part of God's Wor- Jhp. II. §. XII. But Secondly^ The Excellency of this fdent rfotf fiient rvaiting upon God^ doth appear, in that it isimpofli- ^Deviuln-^ ^Ic for the Enemy^ viz. the Devil^ to counterfeit it, not com- fo as for any Soul to be deceived or deluded by him ■ierfat. ^^ ^.j^^ Exercifc thereof. Now in all other matters, he may mix himfelf-in with the natural Mind of Man, and fo, by transforming himfelf, he may de- ceive the Soul, by bufying it about things perhaps innocent in themfelves, while yet he keeps them from beholding thepz/y^ Light of Chrift-^ and fo from knowing diftindly his Duty, and doing of it. For that Envious Spirit of Man's Eternal Happinefs kuoweth well, how to accommodate himfelf, and fit his SnareS; for all the feveral Difpofitions and Inclinations of Men : if he find one not fit to be engaged w^ith grofs Sins, or Worldly Lufts, but ra- ther averfe from them, and Religioully inclined, he can fit himfelf to beguile fuch an one, by fuf- fering his Thoughts and Imaginations to run upon Sprit uai matters^ and fo hurry him to work, act, and meditate in his own Will. For he well knoweth, that fo long as Se/f bears rule, and the Spi- rit of God is not the principal and chief Ador, Man is not put out of his reach : fo therefore he can ac- ^rl'^runt' ^^^^"^P^^^y ^^""^ ^'^'^X/^ ^^ ^^^^' u4ltar^ the Treacher to the ^Tudy^can- P^dpity thc Zealot to liis Prayers^ yea, the Don:or and vet jhutthe Profejfor of Divinity to his 5r/^i^' ^ and there he can Drill m, chearfully fulTcr him to labour and work among his Books, yea, and help him to find out and iuve/it fub- tile tile Diftiiiftrons and Quiddities, by which both his Mind, and others through him, may be kept from heeding God's Light in the Confcience^ and waiting upon him. There is not any Exercife whatfoever, wherein he cannot enter, and have a chief place, fo as the Soul many times cannot difcern it, ex- cept in this alone : for he can only work in and by the Natural Man, and his Faculties, by fecretly ^ ading upon his Imaginations and Defires, &c. and therefore, when he (to wit, the Natural Man) is lilent, there he muft alfo lland. And therefore when the Soul comes to this Silence^ and as it were, is brought to nothingnefs, as to her own work- ings, then the Devil is fliut out ^ for the ^wre Pre- fsnce of God^ and jln-aing of his Light he cannot abide, becaufe fb long as a Man is thinking and meditating as of himfelf, he cannot be fure, but the Devil is influencing him therein ^ but when he comes wholly to be filent, as th^ ptrc Light oi God fiiines in upon him, then he is fure that the Devil is fhut out ^ for beyond the Imaginations he can- not go, which we often find by lenfiblc Experi- ence. For he that of Old is faid to have come to the gather ir/g togetlnr of the Children of Godj is not wanting to come to our Affcmblies. And indeed he can well enter and work in a Meeting, that's filent only as to words, either by keeping the Minds in various Thoughts and Imaginations, or by ftupifying them, fo as to overwhelm them with a fpirit of heavinefs and ilothfulnefs : but when wx r<:tire out of all, and are turned in, both by be- ing diligem and watchful upon the one hand, and alfo filent and retired out of all our Thoughts upon the other ^ as we a])ide in this fure place, we feel our felves out of his reach. Yea, oftentimes the Power and Glo-ry of God will break forth and appear, juft as the bright Sun through many Clouds and Mifls, to the difpelling of that Power of Darknefs ^ which will alio be fenlibly fek, feeking* to cloud and B b 2 darken 372 PROPOSITION XL darken the Mind, and wholly to keep it from purely waithig upon God. III. §. Xill. Thirdly ', The Excellency of this Worflji^ Jhi\TZ'e ^^^^^^ appear, in that it can neither be Hopped, oZ^Unlt nor internipced by the Malice of Men or Devils, fn^lm^ted ^^ ^^^ Others can. Now interruptions and ftop- byMlTor pings of Worfhip may be underflood in a two- 3eviu. fold refped, either as we are hindered from Meet- ing^ as being outwardly by Violence feparated one from another; or when permitted to Meet together^ as we are interrupted by the Tumult, Noife and Confufion, which fuch as are Malici- ous may ufe, to molefl or diflract us. Now in both thefe refpects, this Worjhlp doth greatly over- pafs all others : For how far fo ever People be feparate or hindered from coming together, yet as every one is inwardly gathered to the meafure of Life in himfelf, there is a fecret Unity and Fellow- fliip enjoyed, which the Devil and all his Inflru- ments can never break or hinder. But fecondly •, It doth as well appear, as to thofe Molellations which occur, when we are- met together, what advantage this rrtie and fpiritttal Worjlnp gives us beyond all others ; feeing in delpight of a Tbou- fand Interruptions and Abufes, one of which were fuflicient to have flopped all other forts of Chri- ftiansy we have been able, through the Nature of this Worjlnp^ to keep it uninterrupted as to God \ and alfo, at the fame time, to (hew forth an Example of our Chriftian Patience towards all, even often- times to the reaching and convincing of our Op- pofers. For there is no fort of Worfliip ufed by others, which can fubfift ( tho' they be permitted so meet) unlefs they be either Authorized and Proteded by the M;agiflrate, or defend themfelves with the Arm of Flefh : But we at the fame time exercife VVoflliip towards God, and alfo patient- ly bear the Reproaches and Ignominies, which Chrifi profhefad ftiould bc fo incident and frequent to fl)f MlOjCbtP^ 373 to Chriftians. For how can the Papifis fay their Mafs^ if there be any there to diflurb and inter- ^^^ ^^^, rupt them? Do but take away the A/^/j'^o*?^, the nii^ of the Chalicey the Hofi, or the Prieft^s Garments', yea, do i;^;/^^^^^^^^ but fpill the Water, or the Wine, or blow out the Candles (a thing quickly done) and the whole bu- finefs is marred, and no Sacrifice can be offered. Take from the Luther ansy or Efifcopalians, their Li- The vrotc- ttirgy, or Common-Prayer-Book, and no fervice can ,^.J"^'/j'/ be faid. Remove from the Calvinifts, Arminians, Anahsiptias, Socinians^ Independents, or Anabaptifts, the Pulpit, the Bible, and the Honr-Glafs -, or make but fuch a noife, as the Voice of the Preacher cannot be heard ; or ^ diflurb him but fo, before he come -, or ftrip him of his Bible or his Books, and he muft be dumb : for they all think it an Herefie to wait to fpeak as the Spirit of God giveth utterance -, and thus eafily their whole Worihip may be marred. But when ^People meet together, and their Worfhip conllfl- eth not in fuch outward Ads, and they depend not upon any ones ipeaking ; but meerly fit down to wait upon God, and to be gathered out of all Vifibles, and to feel the Lord in Spirit*, none of thefe things can hinder them, of which we may fay of a Truth, We are fenfihle Witnejfes, For when the Magiftrates, ftin'ed up by the Malice and Envy of our Oppofers, have ufed all means poflible (and yet in. vain) to deter us from meeting together, and that openly and publickly in our own hired Houfes, for that purpofe*, both Death, Banifhments, Im- r^^-^"f^^- prifonments. Finings, Beatings, Whippings, and '(^akfrs% other fuch Devilifh Inventions, have proved in- thdr Reit- effedual to terrifie us from our holy AJfemblies, tgu ^'''' And we having, I fay, thus often- times purchafed our Liberty to meet, by deep Suferings -, our Op- ^ pofers have then taken another way, by turning in upon us the worfl and wickedcfl People, yea, the very Off'-fcourings of Men, who by all man- ner of inhumane, beaflly and bruitijlj Behaviour, have B b 3 ^ foughc :.74 PROPOSITION XL Ibughc CO provoke ns, weary us, and molell iis:^ buL in vain. It would be almoil incredible to de- clare, and indeed a fhajue, that among Men pre- tending to be Chrifiians^ it lliould be mentioned, what things of this kind Men's Eyes have fecn, and I my lelf, with others, have Ihared of in Suf- fering! There they have often beaten us, and caft water and dirt upon us ^ there they have danced, leaped, fung, and fpoken all manner of profane and ungodly words ^ ofrcred Violence, and fhamful Be- liavioi^r, to grave VV^omen and Virgins ^ jeered, mocked and fcoffed, asking us, If the Spirit wa^ not yet come f And much more, which were tedious here to relate : and all this while we have been jcrioufly and filently facing together, and waiting upon the Lord. So that by thefe things our inward and fpiritual Fellowlbip with God, and one wich another,in the ptre Life of Right eouf 7efs ^haih not been hindered. But on the contrary, the Lord know- ing our Sufferings and Reproaches for his Teifi- mony's fake, bach can fed his Power and Glory more to abound among us, and hath mightily re- frefhed us by the fenfe of his Love, which hath filled our Souls ^ and ib much the rather, as we found our felves gathered into the Name of the Frov. 18.10. Lord J which is the firong Tower of the Righteous j whereby we felt our felves Iheltered from re- ceiving any inward hurt through their Malice: and alio that he had delivered us from that vain Name and Profeffion of Chriftiamty^ under which our Oppofers were not afhamed to bring forth thofe bitter and cur fed Fruits. Yea, fometimes in the midll of this Tumult and Oppofition, God would PowerfiiUy move fome or other of us by his Spirit, both to teflifie of that joy, which not- withflanding their Malice we enjoyed, and power- fully to declare, in the Evidence and Demonftra- tion of the Spirit, againft their Folly and Wichd- m[s\ fo as the Power of Truth hath brought them 10 C'f are partakers of the Nevo Covenant^ Difpenfation^ and Jj^j^N^o'.- Difclples of Chrlft indeed, fliaring with him in thaty;7/> doc^^ Spiritual PForf!}lp. which is performed in the Spirit ^^^'^, ^"^ and mTruth'^ becauie as he was, fo are we m this World. For the 0/^ G>i/^/Mr.'^-H'Wy/;/p had an out- ward Glory ^ Temple J and Ceremonies^ and was full of outward Splendor and Majefly^ having an out- ward Tabernacle and Ahar^ beautiiied with Gold^ Silver^ and Precious Stones ^ and their Sacrifices were tied to an outward, j)articular Place, even the out- ward Moimt Sinn \ and thole that Prayed, behoved to Pray with their Face^ towards that outward Tem- ple : And therefore all this behoved to be protected by an outward Arm. Nor could the "fevos peace- B b 4 " ably _^l6_ PROPOSITION XL ably have enjoyed it^ but when they were fecured from the Fiolence of their outward Enemies : and therefore when at any time their Enemies prevailed over them, their Glory was darkned, and their 5^- crifices flopped \ and the Face of their IVorjJnp mar- red : Hence they Complain, Lament, and Bewail the deftroying of the Temple^ as a lofs irreparable. But JefHs Chrift^ the Author and Inflituter of the New Covemnt'lVorjhip^ teftifies, that God is neither The New to be IVorJlnpped in this, nor that place^ but in the Spi- ^fTorMp' is '^i^ and in Truth: and forafmuch as his Kingdom is jnvpard. not of thls Worldj neitlier doth his IVorJhlp conlift in it, j^hn 18.3^. ^^ ^^^^ ^jj.j^^^ ^1^^ Wifdom^ Glory^ Riches or Splendor of this World, to Beautifie or Adorn it^ nor yet the outward Fower or Arm of Flejh to maintain, up- hold, or proted it^ but it is' and may be performed by thofc that 21'Q SpiritHally minded^ notwithftanding all Oppojition^ Violence^ and Malice of Men \ becaufe it being purely Spiritual^ it is out of the reach of Natu- ral Men to interrupt or molell it. Even as Jefas Chrifl the Author thereof, did enjoy and poflefshis Spiritual Kingdayn^ while Oppreffed, Perfecuted, and Rejeded. ofMen^and as in defpiteof the Malice and Rage of the Devil^ he [polled Principalities and Powers^ triumphing Co!. 2. m. ^'^^^ them^ and through Death defiroyed himy that had . * ' the Power of Deaths that is^ the Devil '^ foalfoallhis Followers both can and do WorjljipXum^ not on- ly without theArmof Fkih to protect them, but even when OpprefTed. For their Worjlnp being Spl- c m imr-'''^^^^^^^ ^^ ^y the Power of the Spirit dcfejided and jhips cannot ma'mtain^d'^ but ijuch Worjhips as arc Carnal^ and ftand with- confiH in Carnal and Omward Ceremonies and Obfer- 7f FiejhJ'^ vations^ need a Carnal and Outward Arm to pro- ted and defend them, elfe tiiey cannot (land and fubfifl. And therefore it appears, that the fcveral Worjlnps of our Oppofers^ both Papifts and Protejiams^ are of this kind, and not the true Spiritual and New Covenant'lVorJljip of Chrijl '^ bccaufc, as hath been oblcrvcd, they cannot Itaad without the Protedi- QL or Countenance of the outward M^glflrate^ nei- ther g)f daiOlttlip. 377 ther can be performed, if there be the leaft Op- pofition : For they are not in the patience of Jefpu^ to Serve and Worfhip him with SHJferwgs^ Igmmi^ mesj Calumnies^ and Refroaches. And from hence have fprung all thofe Wars^ Fightings^ and Blood-fljed among Chrifliansj while each by the Arm of Flefh en- deavour'd to defend and proted their own Way and Worjhip : And from this alfb fprung up that Mon- flrous Opinion of Perfecutlon j of which we fhall ipeak more at length hereafter. §. XV. But Fourthly : The Nature of this Wor- jy^ fhip, which is performed by the Operation of the rrue wor- Spirit^ the Natural Man being filent, doth appear ^'^i". .^Jj: from thefe words of Chrift, Johri ^-iSj 24. Bm the "by^chrift, hour Cometh^ and novo is^ when the true Worjlnppers pall Worfhip the Father in Spirit and in Truth : For the Father feeketh fetch to Worjhip him, God is a Spirit^ and they that Worjhip him^ miifi Worjinp him in Spirit and in Truth, This Teftimony is the more Ipecially to beobferved, for that it is both the^r/, chiefejl^^ and moft ample Tejlimonyj which Chriji gives us of his Chrijl-ian Worjinp^ as different and contra-diftinguifh- ed from that under the Law, For Firfl, he Ihew- eth that the feafon is now come, wherein the Wor^ jhip muft be in Spirit and in Truth ^ for the Father feek- ethfuch to Worjhip him : So then it is no more a Wor- fhip confifling in outward Obfervations, to be per- formed by Man at fet Times or Opportunities^ which he can do in his own Will, and by his own Natu- ral Strength i for elfe it would not differ in Mat- ter, but only in fome Circumflances, from that un- der the Law, Next, as for a Reafon of this Wor- The it^^ifon jhip^ we need not to give any other, and indeed none 9j;'^ ^^^^^ can givea better than that which C^r//? giveth,which ftTpln^^I I think fhould be fufficient to fatisfie every Chrifiia-n^ "^'f- to wit, GOD is a SPIRIT^ and they that Worjhip him^ mujl Worjhip him in Spirit and in Truth, As this ought to be received, becaufe it is the Words of Chriji j fo alfo it is founded upon fo clear a Demon- i ftration 378 PROPOSITION XL monftration of Reafoiijasfufficiently evidenceth its Ferity. For Chrifl excellently argues from the Analogy that ought to be betwixt the ObjeB^ and. the Worjlnp directed thereunto : God is a Spirit ^ A^§* Therefore he mnfi he worjhipped m Spirit. This is fo certain, that it can fuffer no Contra- didion; yea, and this Analogy is fo neceflary to be minded, that under the Law^ when God inlti- tuced and appointed that Ceremonial Worfhip to the Jews^ bccaufe that Worfhip was Outward, that there might be an Analogy ^ he faw it neceflary to Condefcend to them as in a fpecial manner, to dwell betwixt the Chernhlms within the Tabernacle^ and afterwards to make the Temple of Jernfalem in a fort his habitation, and caufe fomething of an om- ward Glory and Majefty to appear, by caufing Fire from Heaven to confume the Sacrifices^ and filling The Glory of xhQ Temple v^\t\\ z Cloud ', Through and by which Temp/T''^ Mediums, Vifible to the outward Eye, he mani- fefled himfelf proportionably to that Outward Worfhip, which he had Commanded them to per- form. So now under the New Covermnt, he feeing meet in his Heavenly Wifdom to lead his Children in a Path more Heavenly and Spiritnal, and in a Way both more eafie and familiar^ and alfo pnrpollng to difappoint Carnal and Outward Obfervations^ that his may have an Eye more to an inward Glory and King- dom^ than to an outward^ he hath given us for an Example hereof, the Appearance of his Beloved Son, the Lord Jefus Chrill, who (inflead that Mofes m ^rom delivered the Jfraelites out of their outward Bondage^ Outward, 0 and by outwardly Deftroying their Enemies ) hath S/iL'''^'"delivered .and doth deliver us by Suffering, and frominward Dyiug by the Haiids of his Enemies *, thereby Tri- siavery. ^^pi-fj^g ovcr thc Devil^ and his, and our inward Enemies^ and delivering us therefrom. He hatk alfo inflituted pn /^w^r,^ and Spirit u d Worfijip : fo that God now tieth not his PeoJ^le to the Temple of Jenifalcm Cf mmWV* 379 Jemfalem^ lior yet unto outward Ceremonies and Ohfervations \ but taketh the Heart of every 'Chrifllan for a Te-wp/e to dwell in^ and there im- mediately appeareth, and giveth him diredions how to ferve him in any outward Ads. Since, as Chrilt argueth, God is a Spiritj he will now be worihipped in the Spirit, where he reveals him- felf, and dwelleth with the contrite in heart. Now, hnce it is the Heart of Man that now is become the Temple of God^ in which he will be worfhip- ped, and no more in particular outward Temples, (fince as blefTed Stephen faid, out of the Prophet, to the Profefling "fews of Old, Ihe Mofi High dwel- leth not in Temples made with hands ) as before the Glory of the Lord defcended to fill the outward Temple, it behoved to be purified and cleanfed, and all polluted ftuff removed out of it j yea, and the place for the Tabernacle was overlaid with Gold, the moH: precious, clean, and cleareft of Metals : So alfo before God be v/orfliipped in the inward Temple of the Heart, it mull alfo be purged of its own Filth, and all its own Thoughts and Imaginations, that fo it may be fit to receive the Spirit of God, and to be acled by it. And doth not this diredly lead us to that inward Si- lence^ of which we have fpoken, and exadly point- ed out? And further, This Worfhip muft be in Truth ^ intimating, that this Spiritual Worfliip, thus aded, is only and properly a true Wonlup ^ as being that which, for the Reafons above ob- ferved, caimot be counterfeited by the Enemy, nor yet performed by the Hypocrite. §. XVI. And tho' this Worjhlp be indeed very different from the divers ellablifhed invented Wor- fhips among Chrlflians^ and therefore may feem flrange to many ^ yet hatii it been tellified of^ commended and pradifed, by the molt Pious of all forts, in all Ages, as by many evident Teltimonies might be proved. So that from the profefling and 38o PROPOSITION XL and pradiling thereof, the Name of Myfikks hath arifen, as of a certain Sed, generally commended ^^Jf^My-by all ; whofe Writings are Kill both of the Expla- fticks tf«w«g nation and of the Commendation of this fort of ffe^/rlnwa^d Wovflji]^ ^ wherc they plentifully aflert this inward ixercUe, Introverfion and Ahfir action of the Mlnd^ as they call ^sanaa -^.^ yj;^^ ^^ Images and Thoughts^ and the Trayer of Printed An. the Will : Yea, they look upon this, as the heighth ^*^'<^57.of chrtfiian TerfeEiion'^ fo that fome of them, tho* profefled Pafifls^ do not doubt to affirm, That fnch AS have attained.' this method of Wor^oi^^ or are aim" ing at itj (as in a Book, called Sanda Sofhia^ put out by the Englijh BenediBinesy Printed at Dowayy 5^^ ?"?^'^ Anno, 1557. Traft. r. Sed. 2. cap. 5.) need noty nor Tefiimony ottght to tronhk or bufie themfelves with frequent and nn* for the Sfri' neceffary ConfefUons. with exerciflnf Corporal Labours and ritual tVor- a n. • - i r r rr i rr t ^ -n i /hip^againfi yi^jtentteSy the Hjmg 0] yocal yomntary Frayersy the their Maffes hearing of a number of MaJfeSy or fet DevotionSy or iitiJai. ^' Exercifes to Saimsy or Prayers for the Deady or ha^ ving folicitous and difira^ing Cares to gain hdulgencesy by going to fuch and fuch Churchesy or adjoining ones felf to ConfraternitieSy or int angling ones felf with Vows snd Promifes ; becaufe fuch kind of things hinder the Soul from obferving the Operations of the Divine Spirit in ity and from having liberty to follow the Spirit y whi^ ther it weuld draw her. And yet who knows not, but that in fuch kind of Obfervations the very Sub- ftance of the Popijh Religion confifteth ? Yet never- thelefs, it appears by this, and many other paf- fages, which out of their Myfiick Writers might be mentioned, how they look upon this Worjhipy as excelling all other *, and that fuch as arrived here- unto, had no abfolute need of the others : Yea, ( fee the Life of Balthazar AlvareSy in the lame Sancia Sothiay Trad. 3. Sed. i. cap. 7.) fuch as tailed or this, quickly confefTed, that the other Forms and Ceremonies of Worjhip were ufelefs as to them y neither did they perform them, as things jaecelTary, but mecrly for Order or Examples fake. And And therefore, tho' fome of them were fb over- clouded with the common Darknefs of their Pro- i fcflion, yet could they affirm, that this Spirit nat I Worflnp was ftill to be retained and Ibught for^ I tho' there be a neceflity of omitting their out- j ward Ceremonies. Hence Bertiard^ as in many other places, fo in his Epifile to one William^ Abbot fenLg %7 of the lame Order, faith. Take heed to the Ride h^,r ye at other times ajjert f ^ I ^nfwer firlt : To jneet at fet Times and Places, ^^J^- is not any ReUgiom JtB^ or part of PVorJhip in it felf ^ rHbUck but only an ontward Conveniency^ necellary for Our ^f "^i feeing one another, fo long as we are clothed with ^anlitiRea- this outward Tabernacle : and therefore our Meeting /*» ^if^^*' at fet Times and Places is not a part of our Wor^- jljif^ but a preparatory Accommodation of our out- ward Man, in order to a publick vilible IVorJhip-^ fince we fet not about the vifible Afts oiWorjhip^ when we Meet together,until wcbe led thereunto by t\{t Spirit of God. Secondly : God hath ^cqr meet, fo long as his Children are in this Worlds to make ufeof the outward Senfes, not only as a means to convey Spiritnal Life^ as by /peaking^ prayings praijing^ &c. which cannot be done to mutual Edification, but when we hear and fee oiie another ; but alfo for to entertain an outward, vifible Teftimony for his Name in the World : He caufeth the Inward Life ( which is alfo many times not conveyed by the outward Senfes ) the more to abound, when his Children Allemble themfelves diligently together to wait upon him *, that a6 Iron Pro- 27. ^^ fimrpeneth Iron^ fo the feeing of the Face one of ^^' another, when both are inwardly gathered unto the Life^ givetli occafion for the Life fecretly to rife, and pafs from Veffd to f^ejfel. And as many Candles ligfited and put in one Place do greatly augment the Light ^ and make it more to fhine forth '^ fo when^ many are gathered together into the fame Life^ there is more of the Glory of God, and his Power appears, to the Refrelhment of each Individual ^ for that he partakes not only of the Light andL//^ raifcd in himfelf, but in all therefb. And therefore Chrift hath particularly promifed a Blefling to fuch, as Aflcmble together in his Name^ feeing he will be in the midft of thcm^ Matth. 18- 20. 384 P RO P Q S I T I O N XI. 20. And the Author to the Hebrews doth precifely prohibit the negled of this Duty, as being of very dangerous and dreadful Confequence, in thefe words ^ Heb. i o. 24. jind let m confider one another^ to provoke unto love^ and to good works'^ not forfahng Membiina ^^^^ Ajfembling of our felves together^ as the manner of ofour pelves fome is \ — For if we fin wilfully^ after that we have 'fLguaed.' rf c-^/V^^ the knowledge of the Trnthj there remaineth no more Sacrifice for fins. And therefore the Lord hath fhewn, that he hath a particular refpeft to fuch, as thus AfTemble themfelves together, becaufe that thereby a publick Teftimony for him is up- held in the Earth, and his Name is thereby Glo- rified ^ and therefore fuch as are right in their 5p/- ritsy are naturally drawn to keep the Meetings of Cod's People, and never want a Spiritual influence to lead them thereunto : And if any do it in a meer cuftomary way, they will no doubt fuffer Condem- nation for it. Yet cannot the appointing of Places and Times be accounted a Ceremmy and Obfervation, done in man's IVili, in the Worjhip of God ^ feeing none can fay that it is an u^B of IVorjhipj but only a meer prefenting of our Perfons in order to it, as is above-faid. Which that it was pradifed by the Primitive Church and Saints^ all our Adverfaries do acknowledge. Objeft.3 L^ftly-^ fome objeft ^ That this manner of Worjhip in Silence, is not to be found in all the Scripturd jinfw. ^ Anfwer\ Wemakenot Silence to be the folc In Waiting matter of our Worjhip ; fince as I have above-faid, {?»/ Gw?'" ^^^^^ ^^^ ^^^y Meetings, which are feldom (if ever) dance, ^^si- altogether filent -, fome or other are flill moved ''^""^'f'^P'QithQV to Preach, Pray, or Praife : and fo in this, ^ ' our Meetings cannot be but like the Meetings of the' Primitive Churches recorded in Scripture, lince our Adverfaries confels, that they did Preach and Pray by the Spirit. And then what Abfurdity is it to fuppofe, that at fome times the Spirit did not move them to thefe outward A^s^ and that then they were were filent ? fince we may well ccnclude, they did not fpeak, until they were moved ^ and fo no doubt had fometimes lilence, ^tJ. 2. i . before the Spirit came upon them, it is faid, — They were all with one accord in one place : and then it is faid. The spirit fnddenly came upon them '^ but no mention is made of any one f]^eaking at thdt time^ and I would willingly know, what ytb/ardity ouv Adver- [dries can infer, fliould we conclude, they were a while filent ? But if it be urged, Tliat a whole Silent Meeting i^^. cdmiot he foimd in Scripture, lAnfiver : Suppojing fuch idling v/ere riot re- ji^r^^ corded, it will not therefore follow, that it is not Lawful*, feeing it naturally foljoweth from other Client Meet ^ Scripture-Precepts^ as we have proved this doth, ingsdrrprc/- f or feeing the Scriptnre commands to meet toge- Icvip^ture^ ther, and when met, the Scripture prohibits Pray- Reafjn, ers or Preachings^ but as the Spirit movcth thereunto : If People meet together, and the Spirit move not to fuch A(as, it will neceflariiy follow, that they mull be fdent. But farther,there miglic have been many fuch things among the Saints of 0/^,tho' not recorded in Scripture j and yet we have enough in Scripture^ fignifying, that fitch things were. For Job fat lilenc Seven Days with his Friends together ^ Here was a long Silent Meeting : See alio Ez.ra 9. 4. and Ez.ekiel 14. I. and 20. I. Thus having Ihewn the E}t- cellency of this WorJJjip^ proving it from Scripture and Reafon^ and anfwered the Objedions, which are commonly made againll it^ which, tho' it may fuffice to the Explanation and Proof of our Pro- pofition ^ yet I iliall add fomething more particu- larly of Pr^^jck'w^, Prayings and 5//;^/^7^, ancifo pro- ceed to the following Proposition. §. XVIIl. Preachings as it's ufed both among \. Papifis and Protejlants^ isforonc Man to take fome ^^'^^'^^ Place or Vcrfe of Scripture, and thcvcon Speak for l7tf1hf '' an Hour or Two, what he harh Studied and Kre- i''oreffa/;r.» C c meditated ' '385 PR"aPOSITIQN XL meditated in "his Giofet, and gathered together Taif^'bonr ^^"^ ^^^ ^^^'^ Inventions, or from the Writings or tm. and Obfervations of others •, and then having got it by Heart, (as a School-boy doth his Lepn) he brings it forth, and repeats it before the People. And how much the fertiler and llronger a Man's l/ivemiorih^ and the more Induftrious and Laborious he is in Colleding fuch Obfervatio?7s^ and can utter thcni with the Excellency of Sfeech and Humane Elo^ quence^ fo much the more is he accounted an Able and Excellent Preacher. Tr^/^pteach- To this we Oppofe, that when the Saints are met \v.g by the together, and every one gathered to the Gift and ^'"^* Grace of God in themfelves, he that Miniftreth, being aded thereunto by the arifing of the Grace in himfelf, ought to fpeak forth what the Spirit of God furnifheth him with ^ not minding the Eloquence and Wifdom of Wordsj but the Demon ftration of the Spirit andofPoir^r: and that either in the Inter- preting feme part of Scripture^ in cafe the Spirit, which is the good Remembrancer, lead him fo to do^ or otherwile Words of Exhortation^ Advice^ Reproofy and hifiru^ion-y or thefenfe offome 5p/n>/M/ Experiences: all which will flill be agreeable to the Scripture^ tlio' perhaps not relative to, nor found- ed upon any particular Chapter or Ferfej as a TeA-t. Now let us Examine and Confider, which of thefe two forts of Preaching is mofb agreeable to the Precepts and FraUice of Chrifi and his JlpoJHeSj and the Frimiti've Churchy recorded in Scripture ? For Firfi^ as to their Fr caching upon a Text^ if it were not meerly Cuflomary or Premeditated, but done by the immediate motion of the Spirit^ we Ihould not blame it '^ but to do it as they do, there is neither Frecept nor Fra^ice^thztewevl could obferve in thtNewTe- ftamentj as a part of the Infiituted Worlhip thereof. Ob)ea. But tkey Alledge^ That Chrifi took the Book of 'Ifaiah, and read out ofit^ andfpake therefrom ^ and that Peter Preached froma femencc of the Prophet Joel. I anfwer. That Chrifi and Peter did it not, but as ^nfw. immediately aded and moved thereunto by theSpi- . rit of God, and that without Premeditation ^ which l'Jl'^^% I fuppofe our Adverfaries will not deny : la which freaking vai cafe we willingly approve of it. But what is this I'^J^JJ^^' to their cuftomary conned way, without either waiting for, or expeding the Movings or Leadings of the Spirit ? Moreover, that neither Chrifi nor Fet€K did it as a fettled Cuflom or Form, to be conftantly pradifed by all the Minillers of the Church, appears, in that moft of all the Sermons recorded of Chrifi- and his Afoftles in Scripture, were without this ^ as appears from Chnft\ Sermon upon the Mount, Mat. 5. i, (Sec, Mark 4. I, &c. and Faur% Preaching to the Athe- nians^ and to the Jews^ S:c. As then it appears,; that this method of Preaching is not grounded up- on any Scripture-Precept ^ fo the Nature of it is contrary to the Preaching of Clirift under the Nevc^ Covenant^ as expreft and recommended in Scrip- ture. For Chrifl in fending forth his Difciples, exprefly mentioneth, that they are not to fpeak of or from themfelves, or to fore-cafb before hand ;> but that which the Sprit in the fame hour jhali teach thetn \ as is particularly mentioned in the Three Evangelifls, Mat, \o.zo. Mark 13. 11. LnkeAi.iii Now if Chrift gave this Order to his Difciples, be- - fore he departed from them, as that which they were to pradife, during his abode outwardly with them ; much more were they to do it after his de- parture, lince then they were more efpecially to receive the Spirit, to lead them in all things^ and to bring all things to their remembrance^ John 14. l6i And if they were to do fo, when they appeared before the Magiftrates and Princes of the Earth, much more m the Worfhip of God, when they Hand fpecially before him \ feeing, as is above fhevvn, his Worfhip is to be perforftied in Spirit : And therefore, after their receiving of the Holy CC 1 Chofiy 388, . PROPOSITION XL Ghoft^ ic is laid ui^^ 2. 4.- They fyaks 04 the Sprit gave them utter mce'^ not what they had lludied, and gathered from Books in their Clofets in a pre- meditated way. « «.r c FrancifcHs Lamhertm before cited, fpeaketh well, Lambertiis and Ihcweth their Hypocnne^ Trm, 5. of Prophecy^ 2 T a^ai^J}' ^^^^^' ^' ^^y^^^§5 ^•'^^^ ^^^ f^^y ^^T^j ^^^^ g^^ry in \ the Prieft'j their Inventions^ who fay^ a brave Invention^ a brave I Jiudied In- lyiif^Yition ! This they tall Invention^ which themfelves Figments, have made np ^ bm what have the Faithful to do with fiich kind of Inventions ? It is not Figments^ nor yet In^ ventionsj that we will have ; bnt things that are folid^ invincible^ eternal and heavenly '^ not which Men have invented^ but which God hath revealed : For if we be" lieve the Scripture^ our Invention profit eth nothings but to provoke God to our ruine. And afterwards \ Beware (faith he) that thou determine not precifely to fpeak what before thou hafi meditated^ whatfoever it be ^ for ' tha' it be lawful to determine the Text^ which thou art to expound^ yet not at a^l the Interpretation ^ left^ if thou fo dofij thou take from the Holy Spirit that which is his % to wit^ to direct thy Speech^ that thou may^fi Prophejie in the Name of the Lordj void of all Learn- ings Adeditation and Experience^ and as if thou hadft ftudied nothing at ally committing thy Hearty thy Tongue^ and thy felf wholly unto his Spirit^ and trufting nothing to thy former Studying or Meditation j but faying with thy felf y in great Confidence of the Divine Promife^ The Lord will give a word, with much Power, unto thofe that preach the Gofpel. But above all things^ be careful thou follow not the maymer of Hypocrites, who have written almofi word by wordy what they are to fayj as if they were to repeat fome P^erfes upon a T^jeatre^ having learned all their Preachings as they do that aB Tragedies. And afterwards^ when they are in the place of Prophesying^ pray the Lord to diretb their Tongue y but in the mean timey jhutting up the way of the Holy Spirity they determine to fay nothingy but what they have written. 0 unhappy kind of Prophets, yeay and and truly curfed^ which defend not Hpon God^s Spirit^ but upon their own Writings or Meditation ! Why pray- eft thoM ;to the Lord^ thou falfe Prophet^ to give thee his Holy Spirit^ hy which thou mayft [peak things pro- fitable j and yet tho^ repelleft the Sfirit / Why preferreft thou thy Meditation or Study to the Spirit of God ?' Otherwife^ why committefl thou not thy felf to the Spi- rkr §. XIX. Secondly \ This manner of Preaching, as 2.rfc^ words nfed by them, ( confidering that they alfo affirm, ^om'hr^gl. That it may be^ and often is^ performed by Men^ who begets not ' are wicked^ or void of true Grace) cannot only not '^'^^^''* edifie the Church, beget or nourifh true Faith, but is deftrudive to it *, being diredly contrary to the Nature of the Chriftian and Apoftolick Miniftry^ men- tioned in the Scriptures : For the Apofiie preached the Gofpel not in the wifdom of words^ left the Crofs of Chrift jhould be of none effect ^ i Cor. I. 17. But this Preaching, not being done by the Adings and Movings of God's Spirit, but by Man's Inventioa and Eloquence, in his own Will, and. through his natural and acquired Parts and Learning, is in the Wifdom of Words j and therefore the Crofs of Chrift is thereby made of none effed. The Apo- ftles Speech and Preaching was not with enticing words of Aian^s Wifdom^ but in Demon ft-ration of- the Spirit and of Power j That the Faith of their Hearers Jljould not ftand in ihe Wifdom of Men^ but in the Power of God^ I Cor. 2. 3,4, 5. But this Preaching, having nothing of the Spirit and Power in it, both the Preachers and Hearers confefling they w^ait for no fuch thing, nor yet are often-times fenfible of it, mull needs fland in the enticing words of Man's Wifdom ^ fince it is by the meer Wifdom of Man it is fought after, and the meer Strength of Man's Eloquence and enticing Words it is uttered ^ and therefore no wonder, if the Faith of fuch as hear and depend upon fuch Preachers and Preach- ings, ftand in the Wifdom of Men, and not in the Cc 3 Power 390 PROPOSITION XL Power of God. The Apoftles declared, That they Jvake not in the words which Mans Wifdom teacheth^ but which the Holy Ghoft teacheth^ I Cor. 2.13. But thefe Preachers confefs, that they are ftrangers to the Holy Ghofl his Motions and Operations, neither do they wait to feel them ^ and therefore they fpeak in the words, which their own natural Wifdom and Learning teach them, mixing them in, and ad- ding them to fuch words , as they fteal out of the Scripture, and other Books ^ and tlierefore fpeak not, what the Holy Ghofl: teacheth. ^. rru9 Thirdly-^ This is contrary to the Method and ^j!,ThoTwa4 Order of the Primitive Churchy mentioned by the to fpeak by Apoille, I Cor. 1 4. 30, ^f. whctc ia Preaching eve- JeveUrton. ^^ ^^^ j^ ^^ ^^-^^ ^^^ ^-^^ Revelation^ and to give place one unto another, according as things are revealed. But here there is no waiting for a Re^ vdatiorij but the Preacher muft fpeak, and not that which is revealed unto him, but what he hath pre- pared and premeditated before-hand. 4. Thespi- Laftly ^ By this kind of Preaching, the Spirit of lutb^vMs^^^j which fhould be the chief Inftruder and to be the Teacher of God's People, and whofe Influence is redciter, ^j^^j. ^^Yy^ which makes all Preaching effedual and beneficial for the edifying of Souls, is fhut out ^ and'Man's natural Wifdom, Learning and Parts, fee up and exalted: which (no doubt) is a great and chief Reafon, why the Preaching among the gene- rality of Chriftians is fo unfruitful and unfuccefsfuL Yea, according to this Do7,^^^*2 in fo doing. Neither particular Adtions, nor yets'^^^'? whole Congregations (as we above obfer- ved ) are to be meafured by the Ads of God's Gondefcention in times of Ignorance. But belides, in hath often-timcs fallen out, that God, having a regard to the Simplicity and Integrity either of the Preacher or Hearers, kath fallen in upon the Heart of a Preacher by his Power and Holy In- fluence, and thereby hath led him to fpeak .things which were not in his Premeditated Difcourfe, and which perhaps he never thought of before : and thofe palling Ejaculations, and Unpremedita- ted, but Livijig Exhortations, have proved more Beneficial and Rcfrefliful both to Preacher and Hearers, than all their premeditated Sermons. But all that will not allow them to continue in thefe things,, which in themfelves are not approved \ but contrary to the Pradice of the ApofUes, when God is railing up a People to fcrve him, according to the Primitive Purity and Spirituality j yea, fucll Ads of Go£s Omdefcention^ in times of Darknefs and Ignorance, fliould engage all more and more to follow him, according as he reveals his moll perfe^ and fpiritnal Way. CC4 S.XXL 392 PROPOSITION XL ■ II §. XXi. Having hitherto fpoken of Preaching ^ ^f Prayer, now it is fit to fycak ot Prayin^^ concerning which v\-^rd'l^'di- the like Controveriic arifeth. Our Adverfaries, flhquijvd whofe Religion is all for the moftpart oHtfide^ and "V^ri^^^^^'^uch whole Ads are the meer produd of Man's natural Will and Abilities ^ as they can Preach, fo can they Pray when they pleafe, and therefore have their fet particular Prayers. I meddle not with the Gontroverlies among themfelves concerning this; fome of them being for fet Prayers^ as a Liturgy •, others for fuch, as are conceived ex tempore : It fuf- fices me, that all of them agree in this, That the Motions and Influence of the Spirit of God are net necefiary to be previous thereunto :i and therefore rhe pricfh thcy have fet times in their publick Worfhip, as be- frJJch^Jid foi'c 2nd after Preaching, and in their private Devo- Pray, deny tion, as Moming and Evening, and before and af- tc spirit, ^^^. p^i^^t, and other iiich occafions ; at which they precifely fet about the performing of their Pray- ers, by fpeaking words to God, whether they feel any Motion or Influence of the Spirit, or not : fo that fome of the chiefell have confelTed, that they have thus prayed, without the Motions or Af- fiHance of the Sjurit, acknowledging, that they finned in fo doing i^ yet they faid, they look upon • it as their Duty to do fo, tho' to pray without the Spirit be fm. : We freely confefs, ihiit Prayer is both very profitable, and a neccifary Duty com- manded, and fit to be pradifed frequently by all Chriftidijs : But as we can do nothing without Ghrirt, fo neither can we Pray without the con- currence and afliftance . of his Spirit. . Bat, that the State of the Controverfie may be the better un- clerftood, let it be . conlidered, Firfl^ That Prayer prhat h,- is twofold, Lnvard and Outward. Inward Prayer is .v-n-Ji-ray- ^h^^ f^^-y^j. t^'ning of the Mind towards God^ where- by, being fecrcrty touched and awakened by the Ijight of Chrifi in the Gonfcience, and fo bowed down under rhe fcnfc of ics Iniquirics, Unworthi- nefs cr M- flDf mOtft)if. 393 nefs and Mifery, it looks up to God ^ and joining ifTue with the fecret fhinings of the Seed of God^ it breathes towards him, and is conltantly breathing forth Ibme fecret Defires and Afpirations towards him. It is in this fenfe, that we are.fo frecjuently in Scripture commanded to Pray continually^ Luke i8. I. i,Thef 5. 17. Efh. 6. 18. Lnke 21.35. Which cannot be underftood o^ outward Prayer^ be- caufe it were impoflible, that Men fhould be al- Wa^'s upon their Knees, exprelling words of Prayer ^ and this would hinder them from the Exercife of thofe Duties no lefs pofitively commanded. Out- ward Prayer is, when as the Spirit (being thus in the Exercife of Inward Retirement, and feeling ^^ the Breathing of the Spirit of God to arife power- ward pray fully in the Soul ) receives Strength and Liberty, ^^ '^• by afuperadded Motion and Influence of ihQ Spirit ^ to bring forth either audible Sighs^ Groans^ or Words ^ and that either in publick AfTemblies, or in private, or at Meat, &c. As then Inward Prayer is necejjary at all times j fb, inwardpray- fo long as.the Day of every Man's Fiptation lalleth, ^ "^fdlary t n r n If-* /-'^f all times, lie never wants lome Influence, lefs or more, tor the Pradife of it ^ becaufe he no fooner retires his Mind, and confiders himfelf in God's prefence, but he finds himfelf in the Praclife of it. The Outward Exercife of Prayer^ as needing a greater and fuperadded Influence and Motion of the ^'*rT)Z^d9th Spirit, as it cannot be continually Pra (3:1 fed, fo nci- ''^'7«""^'^/«.- ther can it be fo readily, fo as to be effeaually ^euc/f'"^ perfornied, until his Mind be fometime acquainted with the Inward J therefore fuch as are diligent and and watchful in their Minds, and much retired in the Exercife of this Inward Prayer^ are more capa- ble to be frequent in the ufe of the Ontward^ be- caufe that this Holy Influence doth more conllant- Jy attend them, and they being better acquainted |with, and accuftomed to the Motions of God'?. Spirit^ ;an eafily perceive and dilcern them. And indeed, / ■ as 394 PROPOSITION XL as fuch who are moll diligeat have a near accefs to God^ and he taketh moll delight to draw them by his 5/?/n>, to approach and call upon him \ ^o when many are gathered together in this watchfnl Mmd^ God doth frequently pour forth the Spirit of Pray- cr among them, and llir them thereunto, to the Edifying and Building up of one another in Love. But becaule this Omxvard Prayer depends upon the Inward^ as that which mull follow it, and cannot be acceptably performed, but as attended with a fuperadded Influence and iMotion of the Sfirity therefore cannot we prefix fet Times to Pray TzfctTlmes ^'^^^^^^(y? ^o as to lay a necefllty to fpeak words pospeakTnd ^^ fuch and fiich times, whether we feel this Hea- umVtGod ^'^^^^^ Influence and Afliflance, or no ; for that we judge were a tempting of God^ and a coming be- fore him without due Preparation. We think it fit for us to prcfent our felvcs before him by this Inward Retirement of the Mind^ and fo to proceed further, as his Spirit fliall help us and draw us thereunto ; and we find, that the Lord accepts of this, yea, and feeth meet fometimes to exercife us in this filent Place, for the trial of our Patience^ without allowing us to fpeak further ^ that he may teach us not to rely upon outward Performance^ or fatisfie our felves,as too many do, with the fay- ing of our Prayers Vj and that our dependence upon him may be the more firm and conftant, to wait for the holding out of this Scepter^ and for his al- lowance to draw near unto him, and with great freedom and enlargement of Spirit upon our Hearts towards him. Yet neverthelefs we do not deny, but fometimes God^ upon particular Occafions very fuddenly, yea, upon the very firll turning-in of -. the Mtndy may give Power and Liberty to bring forth Words or Ads of outward Prayer^ fo as the Soul can fcarce difcern any Previous motion, but &dci9 Sin, as the iuflueuce and bringing forth thereof may be as hi rfayfr'.^^ ^^^^' fi"^^^ C^M^/ j ncvertheiefs that faying of » Bernard Bernard is true, that All Prayer is Ifike-warr/j^ which hath not an Inffiration preceding it. Tho' we affirm, that none ought to go about Prayer without this Motion : yet we do not deny, but fuch Sin^ as neg- lect Prayer ^ but their Sin is, in that they come not to that Place, where they may feel that, that would lead them thereunto. And therefore we queilion not, but many, through negledt of this Inwayd Watchfulmfs and Retirednefs ot Mind^ mils-many Precious opportunities to Pray^ and thereby are guilty in the fight of God •, yet would they Sin^ if they fiiould fet about the Ad, until they firft felt the Influence. For as he grofly offends his Mafier^ that lieth in his Bed and ileeps, and neglects to do his Mafier's Enfinefs ^ yet if fuch an one ihould fud- ^ parwari denly get up, without putting on his CloathSy and a care- or taking along with him thofe necefraryToo/jand'j;fj!/^^'^^^^^ Inftniments^ without which he couW not poffibly tbei'rDutj. Work, and fiiould forwardly fall a doing to no pur- pofe, he would be fo far thereby from repairing his former Faulty that he would jufl:ly incur a new Cenfure : and as one, that is Carelels, and other ways Bufied,raay mifs to hear one fpeaking unto him, or even not hear the Bell of a Clock, tho' flriking hard by him; fo may many through Neligence, mifs to hear God often-times calling upon them, and giving them accefs to Pray unto him : yet will not that allow them, without his liberty, in. their own Wills to fall to Work. And laflily : Tho' this be the only true and pro- per Method of Prayer, as that which is alone ac- ceptable to God ; yet fliall we not deny, but he often- times anfwered the Prayers^ and concurred with the De fires of fome, efpecially in times of Darhiefs^ who have greatly erred herein, fo that ©/rfe«^/> "^ fome that have lat down informal Prayer^ tho' far ^^^ ^^d of^ wrong in the Matter as well as Manner, without ^^/"Jf^^. the airifl:ance or influence of God's Spirit *, ycters, have found him to take occafion there- through to break 39C' PROPOSITION XL break in upon their Souls, and wonderfully tender and refrefh them: yet, as in Preaching and elfe- where hath afore been obferved, that will not prove any fuch TraBices^ or be a juft Let to hinder any from coming to fraEHfe that pHre^ Spiritual and Acceptable Prayer^ which God is again refloring and leading his People into, out of all Suj^erftitions and meer Empty Formalities. The State of the Co;/- trovcrfi-e^ and our Senje thereof, being thus clearly Stated, will both obviate many OhjeBions^ and make Fafv, stiri- the Aufwer to others more Brief and Eafie. I fhall firfl taai Frayer ^^Q^Q this Spiritual Prayer by fome fhort Confide- Slpmrc."^ rations from 5mprA/r^^ and then Anfwer the Ob- jedionsof our Oppofers, which will alfo ferve to refute their Method and Manner thereof. I. §. XXII. And Kr/, That there is a necefTity of Gad^s spirit this hward Retirement of the A4ind^ as previous to 7at!i'e ^tbe P^ayer^ that the Spirit may be felt to draw thereunto. Mind to appears, for that in moft of thofe places, where rrayer, py^yer is commanded. Watching is prefixed there- unto, as neceflary to go before^ ?ls Matth. i^, ^%. Mark 13.33. & 14.38. Luke 21. 3<^. from which it is evident that tliis Watching was to go before Prayer. Now to what end is this Watching^ or what is it, le,.:. 6 i^^hiK a waiting to feel God'% Spirit to draw unto Prayer^ that fo it may be done acceptably ? For fince we are to Pray always in the Spirit^ and cannot pray of our felves without it acceptably, this watch- ing mud be for this end recommended to us, as preceding P'Aty^r, that we. may Watch and Wait for thefeafonable time to Pray^ which is, when the Spirit moves thereunto. il. Secondly^ This Neceflity of the Spirit's moving :veknox9nat:m ^^^ ^^ ^^^^^ ^^ taught and pradiled, I doubt conjimthe not but it fliould be lawful for us fb to do, un- ^f^tra'- ^^^ there fhould appear fome manifeft and evi- j/i/" '^^^ dent Hypociifie and Delufion. But feeing they confefs, that they Pray without the Spirit^ and feeing God hath perfwaded us, that fuch Prayers are abo- minabUy how can we with a iafe Confcience join with an Abomlnatio-n / That God fometimes conde-' fcen^ fcends to them, w€ do not deny (albeit now, when the Spritud IVorjlnp is openly proclaimed, and all are inviced unto it, the cafe is othervvife, than in thofe old times of Apoftafie and Darknefs) and therefore, albeit any flioiild begin to Pray in our prerence,'not expecting the Motion of the Spirit^' yet if it manifefbly appear, that God in condefcen- fion did concur with fuch a one,- then according to God's Will, we (liould not rcfufe to join alfo ; but this is rare, lefb tlience they fhould be con- firmed in their falfe Principle. And albeit this feem hard in our Profeflion, neverchelefs it is fo confirmed by the' Authority both of Scripture and right Reafon, that many convinced thereof, have embraced this part before other 7 r//r^j, which were ealier, and as they Teemed to fome, clearer. Amon^ whom is memorableof late Years ^/fAT^w^^r S^^/>7, a Magiflrate of the City of Aberdeen^ a Man very mo- dell, and very averfe from giving offence to others ^ who neverthelels being overcome by the Power of Truth in this matter, behoved for this caufe to fe- parate himfelf from the publick Aflemblies and Prayers, and join himfelf unto us : Who alfo gave the reafon of his Change, and likewife fuccindly, but yet fubflantially, comprehended this Contro^ verfie, concerning Worjlnp^ in fome ihort Qiieflions> which he offer'd to the publick Preachers of the City^ and I think meet to infert in this place. 1 . Wloether or not flwuld any AEb of God's IVorJliip Query.. be gone abont^ withoitt the Motions^ Leadings and AU- ings of the Holy Spirit ? -^'^f"^ ^.«^-^. 2. If the Motions of the Spirit he necejfary to everj ^^^^^^^p^^,' particular Diity^ whether fljonld he be waited apon^ that p-'f-d to the all oHr Ad:s and Words may he according a.i he gives l}!atare in utterance and ajfifiance ? Aberdeen. 3. Whether every one that hears the Name of a Chri- ftian, or profejfes to hs a Proteflant, hath f itch an un- interrupted meafiirc thereof that he may^ without wait^ ing^ go immediately about the Duty f 13 d 4- Jf 402 PROP O S n 1 O N XI. 4. J f there he ajtindif^ofition and unfit nefs atfome times for fetch Exercifes^ at leafl as to the Spiritual and Lively Performances thereof whether ought they to be performed in that Cafe^ and at that Time ? 5. If any Dnty be gone ah out ^ under pretence that it is in obedience to the External Command^ without the Spiritual Life and potion neccffary ; whether fetch a Duty^ thus performed^ can in Faith be expeEied to he accented of God^ and not rather reckoned as a bringing ttvit.i6.i'ofejly^),;gg piyg hcforc thc Lord '^ feeing it is performed (at heft) by the ftrength of natural and acquired Farts^ and not by the ftrength and affiftance of the Holy Ghofty which was typified by the Fire that came down ft om He a- ven^ which alone behoved to confume the Sacrifice^ and no other f 6". Whether Duties^ gone about in the meer ftrength ef natural and. acquired Farts (whether in publick or private) he not as really^ upon the matter^ an Image of Mans Invention^ a^ the Popilll Worfijip^ tho^ not Jo I grofs in the outward appearance ? And therefore whether ^ it he not as real Super ft ition to countenance any Worfinp of that nature^ as it is to countenance Popifh Worfinp^ tho^ there be a difference in the degree ? 7. Whether it be aground of Offc?Jce^ or juft Scan^ dal^ to countQnance the Worfenp of thofe^ whofe profejfed Trinciple it ts^ neither to fpeak for Edification^ nor to pray J but as the Holy Ghoft ftmll he pleafed to affift them^ in fome meafure^ lefs or more ^ without which they rather choofe to be felcntj than to fp^ak without this In- fluence f Unto thefe they anfwerccl but very coldly and. faintly ^ whofe Anfwers likevvife long ago he re- futed. Seeing then God hath called us to his Spiritual Worfhip, and to teflifie againft the Humane anc' Voluntary VVorfliips of the Apoflafy, if we di( hfeTifirh-^^^ this way iland Immoveable to the Truth re- mj-wg fo'r' yc^l^dy but fliould join with them, both our Te- ^'^^^ ftimony for God would, be wcafoied and loll, an< it would be impoflible fteadily to Propagate t'liis Worfhip in the World, whofe progrefs we dare neither retard nor hinder by any Ad of ours ^ tho' therefore we fhall lofe not only Worldly Honour, but even our Lives. And truly many Proteftams^ through their unfleadinefs in this thing, for poli- tick ends, complying with die Topjl7 Abominations^ have greatly fcandalized the* Profeflion, and hurt^,^^^^ ^^. the Reformation : As appeared in the Example ofsamiy his the EUEior of Saxony^ who, in the Convention at ^^^^"^^''^IJ; uingbdrg^ in the Year 1530, being commanded by tefknts. the Emperor Charles the Fifth, to be prefent at the Mafs^ that he might carry the Sword before him, according to his place •, which when he jullly fcruplcd to perform, his Preachers taking more care for their Prince's Honour, than for his Con- fcience, perfwaded him that it was lawful to do it againft his Confcience. Which was both a very bad Example, and great fcandal to the Reforma- tion, and difpleafed many ^ as the Author of the secondly „» Hiftory of the Council of Trent, in his Firfl Book, l^^fl""' well obfcrves. But now I haflen to the Objedions spiritual of our AdveiTaries, againft this Method of Pray- ^nSd. ing. §. XXV. Firft ^ They obied. That iffich particn- Objedrt lar Influences were needful to outward A^s of Worfliif, then they jhodd alfo ht needful to inward Afts^ to wit^ deflre and love to God : But this is ahfurd '•, Tloerefore alfo that f^om whence it follows, I anfwer^ That which was faid in the State oi AnfW'> the Contr over fie ^ clear eth this ^ becaufe, as to thofe general Duties, there never wants an Influence, fo long as the Day of a Man's Vifitation lafteth ^ du- ring which time, Cod is always near to him, and wreftlin^ with him by his Spirit, to turn him to himfcU ^ fo that, if he do but ftand ftill, and ceafe from his evil thoughts, the Lord is near to help him, &c. But as to the outw^ard Acts of Prayer, D d 2 they 464 PROPOSITION XI. they need a more fpecial Motion and Influence, as hath been proved. Obied.2 Secondly ^ They object, That it might be alfo attedg- edj that Men ought not to do moral Dnties^ as Children to honour their Parents^ Men to do right to their Neigh- bour s^ except the Spirit move them to it. jl-^c^^ I anfwer ^ There is a great difference betwixt thefe General Duties#betwixt Man and Man, and the particular exprefs Adls of Worfhip towards God : The one is meerly Spiritual, and commanded by God to be performed by his Spirit ^ the other anfwer their End, as to them, whom they are im- mediately direded to, and concern, tho' done from a meer natural Principle of Self-love : Even as Bea^s have natural Affedions one to another, and therefore may be thus performed. Tho' I fhall not deny, but that they are not Works accepted of] God, or beneficial to the Soul, but as they are done in the Fear of God, and in his BIciTing, in which his Children do all things ; and therefore arc accepted and blelFed in wliatfoever they do. Obje €)f moitiyiv. 405^ God. That the Natural AEls of the Wicked and Unregenerate are [mfnlj is not denied ^ tlio' not as in thcmfelves, but in fo far as Man in that ftate is in all things reprobated in the fight of God. Fourthly \ They objed^, That wicked Men may^ ac- Objeft.4 cording to this DoEirine^ forbear to fray for Tears to- gether^ alledging^ they want a Amotion to it. I anfvver ^ The falfe pretenx:es of wicked Men ^nfw, do nothing invalidate th€ Truth of this Dodrine ^ for at that rate there is no Doftrine of Ghrill, which Men might not turn by. That they ought not to pray withont the Spirit^ is granted ^ but then they ought to come to that place of watching.^ j-^at mcked where they may be capable to feel the Spirit's Men negie^ Motion. They fin indeed in not Fraying ^ but the %\^e%tit caufe of this Sin is their not Watching : So their to pray. negled proceeds not from this Dodrine, but from their difbbedience to it , feeing if they did pray v/ithout this, it would be a double Sin, and no ful- filling of the Command to Fray : nor yet would their Frayer, without this Spirit, be ufeful unto them. And this our Adverfaries are forced to acknowledge in another cafe : for they fay, It is a Duty incumbent on Chrifiians to frequent the Sacrament of the Lord's Suffer (as they call it^) Yet they fay. No Man ought to take it unworthily : yea, they plead, that fuch as find themfelves unprepared, mufl ab- ftain^ and therefore do v^wd^A^jExcommunicate^tva from the Table. Now, tho' according to them it be iieceflary to partake of this Sacrament :i yet it is alfo necelTary, that thofe that do it, do firfl ex- amine themfelves, left they eat and drink their own Condemnation : and tho' they reckon it fin- fd for them to forbear, yet tbey account it more finful for them to do it without this Examina- tion. Fifthly^ They object, AEls^.ii. where Vcttv com- Q\;^^ck,2 manded Simon. Magus, that wicked Sorcerer^ to fray\ D d 3 from 4o5 PROPOSITION XL from thence inferring, That wicked Men may and ought to Pray, 'A?7fiv. I anfwer ^ That in the citing of this place, as I have often obferved, they omit the firfl and chief- Tb^serccrer ^^ ^^^^ ^f ^^q verfe, which is thus, yltis 8, V. 22. but' not ' Rcfent therefore of thU thy wickednefs^ and fray Godj vithout^^e- jjr pylja^s the thought of thine heart may be forgiven pcntance. ^^^^^ ^^ ^^^^ he bids him firfl Repent. Now the leafl meafure of true Repentance cannot be with- out foniewhat of that inward Retirement of the Mind, which w^efpeak of: And indeed where true Repentance goeth firfl, we do not doubt but the Spirit of God will be near to concur with, and influence fuch, to pray to, and call upon God. Obie(?l: 6 ^^^ Lafily ^ They Objed, That many Prayers be- gun -without the Spirit^ have proved effeUpial *, and that the Prayers of wicked Men have been heardj and found acceptable^ as Ahab'j. A r This Objedlion was before folved. For the A^s . , "^^' of God's Compaflion and Indulgence, at fometimes, and to fome perfons, upon lingular extraordinary occa lions, are not to be a Rule of our Adtions. For if we fhould make that the meafure of our Obedience, great inconveniences would follow •, as is evident, and will be acknowledged by all. Next^ We do not deny, but wicked Men are fenfible of the Motions and Operations of God's Spirit often- times, before their day be expired ; from which they^ may at times pray acceptably ^ not as re- maining altogether Wicked, but as entering into Piety, from whence they afterwards fall away. • §. XXVI. As to the 5/;7^/w^ o/P/^/^T^j, there will -*• not be need of any long Difcourfe^ for that the 0/ Singing cafe is jull the lame, as in the two former, of pfairrs. Preaching and Prayer. We confefs this to be a part of God's Worlliip, and very fweet and re- frcfhfiil, when it proceeds from a true fenfe of God's Love in the Heart, and arifes from the Di- vine Influence of the Spirit, which leads Souls to • breathe i M- ^ ^^^'' - H* ^S* £0/7. (5. 1 8, &c, / . ^ •. . But ^f ©apttfiu* 4^9 But the Worfljlp^ Treaching^ Vray'mg and Singings ^^^ ^^^^^ which onr Adverfaries plead for^ and which we oppoje^ fanes iVor- is a Worjlnp which is both hegun^ carried on^ and con- ^^P- eluded in Mans own Natural Will and Strength, with- out the motion or influence of God's Spirit ^ which they judge they need not wait for^ and therefore may be truly aUed both oi in the matter and manner^ by the VVick^nefs of Men. Such was the Worjhip and vain Oblationsj which God always rejeded, as apppears from Ifa. 66. 3. Jer, 14. 1 2, &c. 7/^. i . 1 3. T^rov. 1 5. 29.?o^p. 31. PROPOSITION XII. Concerning Baptifm. As there is one Lord, and one Faith, fo there is one Baptifm^ which is not the putting away the Filth of the Flefh^ but the Anfwerof agoodConfcience ^ ^^ before God, by the Refurredion of Jefus Chrift. i pei.^^.^ic And this Baptifm is a Pure and Spiritual things to Rpm. 6. 4» TP/r, the Baptifm of the Spirit and Fire^ by which TPf coL 2*. 12. are buried with him^ that being waflied and purged ipVn 3. 50. from ourSins^ we may walk in the newnefs of Life : ' ^^'^' ^^' Of which the Baptifm of John was a Figure^ which was commanded for a time^ and not to continue for ever ; as to the Baptifm of Infants^ it is a meer Humane Tradition^ for which neither Precept nor PraEiice is to he found in all the Scripture* §. I. y Did fufficiently demonflrate, in the Expla- X nation and Proof of the former Propo- fition, how greatly the Profejfors of Chriflianity^ as well Prot eft ants as Papifls^ were degenerated in the matter of IVorjJnp^ and how much Strangers to, and averfe from that true and acceptable IVor- jJnp^ that is performed in the Spirit of Truths be- caufe 410 PROPOSITION XIL caufe of Man's natural Propenfity in his fallen State to exalt his own Inventions^ and to intexmix his own frcm whence Work and TroditB in the Service of God : and from Idolatries ^his Root fprung all the idle Worfliips, Idolatries, "sup^r/iJ-'^ and numerous Superftitious Inventions among the ens did Heathens, For when God in Condefcenfion to his ff^i"i' chofen People, the Jews^ did prefcribe to them by his Servant Mofes^ many Ceremonies and Obferva- tions^ as Tyfes and Shadows of the Snh fiance^ which indue time was to be revealed ^ which confilled for the moil part inWafhings,outward Purifications and Cleanfings, which were to continue, until the time of Reformation^ until the Spiritual Worjlnf fhould be let up ^ and that God by the more powerful pouring forth of his Sprite and guiding of that Anointings fhould lead his Children into all Truths and teach them to Worfhip him in a way more Spiritual and acceptable to him, tho' lefs agreeable to the Car- nal and Outward Senfes. Yet notwithllanding God^S Condefcenfion to the Jews in fuch things, we fee that that part in Man, which delights to fol- low its own Inventions s could not be retrained, nor yet fatisfied with all thefe Ohfervations \ but that often-times they would be either declining to the other Superfiitiens of the Gentiles^ or adding fomc new Oblervations and Ceremonies of their own: To which t^ey were fo devoted, that they were flill apt to prefer them before the commands of God, and that under the Notion of Zeal and Piety. This we fee abundantly in the Example of Thevh^u- the Pharifees^ the Chiefefl Sedl among the Jews^ rb- fTf whom Chrifb fo frequently reproves for making mons. the '^oid the Commandments of God by their Traditions^ Jews. Matth. 15.5, 9, &c. This Complaint may at this day be no Ids juftly made, as to many, bearing the the Name of Chrifiiansj who have introduced many things of this kind, partly borrowed from thcjervsy which they more tenacioufly flick to, and more carneftly contend for, than tor the weightier Points of <3Df 2Bapttfm. 411 of Chriftianity ; becaufe that Self yet alive, and ru- ^ . . ling in them, loves thtiv O'N^ Invennons better than /„ chrifle^i' God's Commands. But if they can by any means f^y^^'t^^ llretch any Scripture- Pra^lice^ or Conditional Precept th^]e^s$^a^ or Per mljfiony fitted to the Weaknefs or Capacity G-ntiic$, of fome, or appropriate to fome particular Difr penflition, to give fome Colour for any of tliefe their Inventions ^ they do then fo tcnacioully flick to them, and fo obflinately and obftreperoufly plead for them, that they will not patiently hear the moft folid Chrlfilan Reafons againfl them. Vv^hich Zeal, if they would but ferioully Examine it, they would find to be but the prejudice of Ednca- tlonj and the love of 5f//, more than that of God^ or his Pure WorJJnp. This is verified concerning ^r 5^^^,, thofc things, which are call'd Sacraments^ about luents fo which they are very Isnorant in Reliaioi^s Comrover- "''^"^ ^'''"" fies^ who underftand not how much Debate, Con- tention, Jangling, and Qiiarrelling there has been among thofe call'd Chrlfilans: So that I may fafely fay, the Comrover fie about them, to wit, about their Number^ Nature^ V^lrtue^ Ejjicacy^ Admifiiftratlony and other things, hath been more than about any other DoEtrlne of Chrlft^ whether as betwixt Pafijfs and Proteftams^ or among Pr(9fc/?^;?rj betwixt them- felves. And how great prejudice thefe Controvert fies have brought to Chriftians^ is very obvious ; whereas the things contended for among them, are for the moft part but empty Shadows, and meer Out'fide things : as I hope hereafter to make ap- pear to the patient and unprejudicate Reader. §. II. That which comes firft under Obfervation, is the Name \^Sacrament^'} which is ft range, that Chrlfilans fhould ftick to, and Contend fo much for, ^/.^ ^^^^ fnice it is not to be found in all i\\q Scri^ti^re *, but f/ sacra- was borrowed from the A/i/zMry O^r/jj- amone, ttie?'!"'/."-"^ Heathens^ trom whom the Chrlfilans^ when they be- scrip m-e ) gan to uipofi at lz.e^ did borrow many Suferfiitlo!ts^r..^^'^^^_f^ Terms and Obfervatlans^ that they might thereby Heathcnl. Ingratiate 412 PROPOSITION XII. Ingraciatethemfelves, and the more eafily gain the Heathens to their Religion ;, which pradice, tho' perhaps intended by them for good, yet, as be- ing the fruit of Humane Volley^ and not accord- ing to Gq£% Wifdom^ has had very pernicious Gon- fequences. I fee not, how any, whether Vapfts or Protefiaynsj efpecially the latter, can in reaibn quar- rel with us for denying this Term, which it feems the Spirit of God faw not meet to infpire the Pen-men of the Scriptures to leave unto us. Objed.i But if it be fa id, That it is not theName^ hut the Thing they contend foir : Anfw. I Anfwer : Let the Name then, as not being Scrip- tural^ be laid afide, and we fhall fee at firll: entrance, how much Benefit will redound by laying afide this Traditional Term, and betaking us toplain- nefs of Scrifture- Language, For prefently the great Contefl about the number of them will vanifh; feeing there is no Term ufed in Scripture, that can be made ufe of, whether we call them Inftitu- tlofis^ Ordinances^ Precepts^ Commandments^ Affoint- ments^ or Laws^ &c. that would afford ground for fuch a Debate ^ lince neither will Fafifts affirm, that there are only Seven^ or Protefiants only Two of any of thefe afore-mentioned. Objec^.4 If it be faid. That this Controverfie arifes from the Definition of tlj£ Things oi well 04 fom the ISlame* Anfw, It will be found other wife : For whatever way ^ ^ofst '^'^^ ^^^^ ^^^^^ Definition of a Sacrament^ whether crsraent a- as an outward vifible Sign^ whereby inward Grace is f^^ke^""' conferred^ or only fignified. This Definition will a- tivng;i> ^ gree to many things, which neither Pafifls nor Protefiants will acknowledge to be Sacraments, If they be exprefTed under the Name of Sealing Or- dinances^ as fbme do, I ould never fee either by Reafon or Scriprurt, how this Title could beap- i^at Seal- P^'^P^^'^^^' ^^ them, more than to any other Chri- LigOrdl. fiian^ Rellgiopts Perforynance : for that mufl needs ranee d;^'; properly be a Sedlv.y Ordinance^ which makes the Perjons Cf ^aptifm. 41 Terfons receiving it itifalUbly certain of the Promife^ or thin^fealedto them. If it be faid, It isfo to them that are faithful. Objed.3 1 Anfwer : So is Praying and Preaching, and do- ing of every good Work : Seeing the partaking or J^f^* performing of the one, gives not to any a more certain Title to Heaven, yea (in fome refped) not fo much, there is no Reafon to call tjiem fo, more than the other. Belides, we find not any thing called the. Seat ^^A Pledge of our Inheritance^ but the 5p/m of Co^ ^ it is by that we are faid to hefealed^ Eph. i. 14. ^' 4. 30. which is alfo termed the Eamefi of our Inhe^ ritance^ 2 Cor. 1. 22. and not hj outward Water or Eating znA Drinking'^ which as the Wickedeft of ^^^^^^^^ Men may partake of, fo many that do, do notwith- hgdst'b n^ flanding it, go to Perdition. For it is not outward ^^^f^^^-* Wajhing with Water^ that maketh the Heart clean^ by which Men are fitted for Heaven ; And as that which goeth into the Mouthy doth not defile a Man^ he- caufe it is ^ut forth again^ and fo goeth to the Dung- hill-^ neither doth any thing which Man eateth, purifie him, or fit him for Heaven. What is faid here in general, may ferve for an Introdudion, not only to this Propofition, but alfo to the other concerning the Suffer. Of thefe Sacraments (fo •call'd) Baptifm is always firll numbered, which is the Subjed of the prefent Propofition *, in whofe Explanation I ihall firfl demonftrate and prove our Judgment ^ and then Anfwer the Objections, and Refute the Sentiments of our Oppolers. As to the firfl part, thefe things following, which are briefly comprehended in the Propofition, come to Part L be propofed and proved. §, III. Firfl : That there is but oneBaftifm^ as well Prop. L as but one Lord, one Faith, &c. Secondly, That this one Ba^tifm^ which is the Baftiftn }[^ of Chrifi^ PS not a waflnng with^ 9r dipping in Water ^ hut a heinz Bavtiz.ed by the Spirit, '^ '^ ■> " Thirdly, 414 P RQ P Q S I T I O N Xlf. 111. Thirdly, jKn the Baptifm of John wa6 but a Fi- (Titre of this J and therefore^ a.s the Figure^ to give 'place to the Sttbflance j which tho! it be to continue^ yet the other is ceafed. Prop. 1. As for the firfi^ viz. That there is but one Baptifm^ there needs no other proof than the words of the One Bap- Text, Eph. j\., 5. One Lordy one Faitby one Baptifm : ttfm proved, ^j^g^-e the Apoftk pofitively and plainly affirms^ that as there is but one Body^ one Spirit^ one "Faith one Gody &c. fo there is but One Baptifm. Objcd:.! As to what is commonly alledged by way of Explanation upon the Text, That the Baptifm of Water and of the Spirit make itp this One Baptifm^ by virtne of the Sacramental ZJnion. ^ r^ I anfvver j This Expolltion hath taken place, not becauic grounded upon theTeftimony of the Scrip- ivhether ^^"'^"^ ^^^ becaufe it wrefts the Scripture to make Two Bap- it fuit to their Principle of TVater- Baptifm \ and 'io ^uptbToL ciiere needs no other reply, but to deny it, as being repugnant to the plain words of the Text*, which faith not, that there are two Baptifms^ to wit, one of Watery the other of the Spirit^ which do make up One Baptifm ^ but plainly, that there is One Baptifm^ as tb.ere is One Faithj and One God, Now there go- eth not two Faith Sj nor two Godsy nor two Spirits^ nor two Bodies^ whereof the one is Outward and Elementary, and the other Spiritual and Pure, to the making up of the one Faithy the one Gody the one Bodjy and the one Spirit \ fb neither ought there to go Two Baptifms to make up the One Baptifm. Ob^ed.2 But fccondlyj if it be laid. The Baptifm is hut one^ whereof Water is the one party to wity the fign j and the Spirity the thing (ignifiedy the other, Anfw. ^ anfwer y This yet more confirmeth our Do- drine : For if Water be only the figny it is not j/warcrftf the matter of the One Baptifm (as^fliall further l^ifJctL' hereafter by its Defniition in Scripture appear) mufin-main ^nd we are to take the One Bapttfm tor the matter of it, not for the fgn^ or figure ^iid type^ that went before. €)f 2Saptifm. 415 ^ before. Even as where Chrift is called the One Of- fering in Scripture, tho' he was typified by many Sacrifices and Ojferings under the Law, we under- ftand only by the One Offerings his offering himfelf upon the Crofs ^ whereof tho' thofe many Offerings were Signs and Types; yet we fay not, that they go together with that Offering of Chrift^ to make up the One Off'ering : fo neither, tho' Heater- Baftifm was a Sign of Chrift' s Baptifm^ will it follow, that it goeth now to make up the Bapifm of Chrift, If any fhould be fb abfurd, as to affirm. That this One Baptifm here^ was the Baptifm of Water ^ and not of the Spirit : That were fooiiflily to contradid the pofi- tive Teflimony of the Scripture, which faith the contrary ; as by what followeth will more amply appear. Secondly ; That this One Baptifm, which is the propi 11. Baptifm of Chrift^ is not a wajlnng with water ^ appears, firft^ from the Teflimony of John^ the proper and Proof L peculiar Adminiflrator of Water-Baptifm, Mat, 3. XI. I indeed baptize yopt with water unto Repentance \ The iif^- hut he that cometh after me^ is mightier than /, whofe ^^^'^^ ^^' , ftooes I am not worthy to hear ; he jhall baptiz^e yon with Baptifm, the Holy Ghoft^ and with Fire, Here John mentions <^"^ <^hriftv two manner of Baptifms^ and two different Bap- tifmsj the one with Water, and the other with the Spirit j the one whereof, he was the Minifter of-, the other whereof, Chrifl was the Minifter of: and fuch as were baptized with the firfl, were not therefore baptized with the fecond : / indeed bap- tiz.e you^ but he jlmll baptiz^e yoif, Tho' in the prefent time they were baptized with the Baptifm of Wa- • ter ; yet they were not as yet, but were to be, baptized with the Baptifm of Chrifl. From all which I thus argue : If thofc that were baptized with the Baptifm of Arg. i; Water, were not therefore baptized with the Bap- tifm of Chrifl^ then the Baptifm of Water is not the Baptifm of Chrifl : But 416 PROPOSITION XIL But the firjt is true ; Therefore alio the lafi. And again, Arg. 2. If he, that truly and really admrniftred the Bap- tifm of Water, did notwithftanding declare ^ that he neither could, nor did baptize with the Baptifm of Chrift: ^ then the Baptifm of Water is not the Baptifm of Chrift : But the firfi is true ^ Therefore, &c. And indeed to underftand it other wife, would make Johns words void of good fenfe : For if their Baptifms had been all one, why Ihould he have fo precifely concra-dillinguifhed them? Why fhould he have faid, that thofe, whom he had already baptized, fhould yet be baptized by another Bap- tifm ? Objeft. If it be urged. That Baptifm with Water was thu one part^ and that with the Spirit the other part^ or effect only of the former : \Anfa. I anfwer ^ This Expofltion con^tradrcls the plain ^n^BaptiCn ^ords of the Text. For he faith not, I hapti^^e yott IS no Part with Water ^ and he that cometh after jhall produce the "Z^^hnf^ effeBs of thU my Baptifm in yon by the Spirit^ &c. or ' " ije fjall accomplijlj this Baptifm in yon ^ but. He jhall haptiz^e yon. So then, if we underlland the word truly and properly, when he faith, / baptize yon ; as confenting, that thereby is really fignified, that he did baptize with the Baptifm of Water v we jnufb needs, unlefs we olier violence to the Text, underfland the other part of the Sentence the fame way ^ that where he adds prefently, Bnt he jhall baptiz.e yon^ &c. that he underflood it of their be- ing truly to be baptized with another Baptifm, than what he did baptize with : elfe it had been nonfenfe for him thus to have contra-dillinguifhed them. Proof II. Secondly •, This is further confirmed by the fay- ing of Chrift liimfclf, A^s i. 4, 5. Bm wait for the Promiffi __^ C£ isaptifnu 417 Promlfe of the Father^ which^ faith he^ ye have heard of me : For John trdy bafiz.ed with Water ^ bm ye fhall^a^,d\ he haptlz,ed with the Holy Ghofi ?jot many days hence% John were There can fcarce two places of Scripture run nrore^^fcff^jp^fj* parallel, than this doth with the former, a little Baptifmwit/^ before mentioned; and therefore concludeth thc^''^'^^'"^' fame way, as did the other. For Chrill here grants fully, that John compleated his Baptifm, as to the matter and fubflance of it : John (faith he) truly baptiz^ed with Water ; which is as much as if he had faid, John did truly and fully adminifter the Baptifm of Water ; Bnt ye jhall be baptiz,ed with^ &c« This fheweth, that they were to be baptized with fome other Baptifm, than the Baptifm of Water ^ and that altho' they vv^ere formerly baptized with the Baptifm of Water, yet not with that of Chrilt, which they were to be baptized with. Thirdly^ Peter obferves the famediftinction, j^chs Pi'oof 111. IT. 16^. Then remembred I the Word of the Lordj how that he faid^ John indeed baptiz^ed with Water ^ but ye Hl^htlSKo- fliall be baptiz^ed with the Holy Ghofl, The Apo- lyGhoft,ir?;, or not ^ but ^'^^^' they even account fuch truly baptized with the Baptifm of Chrift^ becaufe fprwkUdj or baptized with Water, tho' it be manifefl and moll certain, that they are not baptized with the Spirit, as being Enemies thereunto in their Hearts by wicked Works. So here, by their own confcfTion, Bap- tifm with Water is without the Spirit : Wherefore we may far fafer conclude, that the Baptifm of the Spirit^ which is that of Chrift^ is and may be with- out that of Water ^ as appears in that of AUs 1 1. xvhere Peter teftifies of thefe Men, that they were hnptiz^ed with the Spirit ^ tho' not then baptiz^ed with Water. And indeed the Controverfie in this, as in moft other things, fbands betwixt us and our Op- pofers, in that they not only often-times prercr the Form and Shadow, to the Power and Sub- fbance -^ by denominating Perfons, as Inheritors and Poflellbrsof the thing, from their having the Form and Shadow, tho' really wanting the Power and Subflancc^ and not admitting thofe to be fb de- nominated, who have the Power and Subilance, if they want the Form and Shadow. This appears cvidciitly, ia that they account thofeu-uly baptized^ witli with the One Baptifm of Chriftj who are not bap- tized with the Spiritj ( which in Scripture is par- ticularly called the Boftifm of Chrifi ) if they be only baptized with Watery which themfelves yet confefs to be but the Shadow or Figure. And ^.^^^^^^.^^ moreover, in that they account not thofe, who are oftuspirtt furely baptized with the Baptifm of the Spirit., ^^V' fp'f,'l'i'i,l'^^ tized ^ neither will they have them fo denominated, or dipping unlefs they be alfo fprinkled with, or dipped in Wa- '" ^a^r^ ten But we, on the contrary, do always prefer the Power to the Form, the Subflance to the Sha- dow ^ and where the Subilance and Power is, we doubt not to denominate the Perfon accordingly, tho' the Form be wanting^ And therefore we al- ways feek firll, and plead for the Subilance and Power, as knowing that to be indilpenfibly ne- ceflary •, tho' the Form fometimes may be difpenfed with, and the Figure or Type may ceafe, whea the Subilance and An ti- type come to be enjoyed j as it doth in this cafe, which (hall hereafter be madi^ appear. §. IV. Fourthly, That the One Baptifm of^hrift^ Vroof if o is notawalhingwithWater, appears from i Pet. 3. rhepiahen 2 1 . 71?^ like figure wheremnoj even Baptifm., doth alfo definition of now fave m ( not the putting away of the filth of the ^r^^'Jf^'^ Flejhj but the anfwer of a good Confcience toward^s God) aUtheZ\h\c by the RefurreElion of Jefns Chrifi : So plain a Defi- nition of Baptifm is not in all the Bible j and there- fore, feeing it is fo plain, it may well be preferred to all the coined Definitions of the School-Men. The Apoille tells us, Firfl, Negatively., what it is not, viz. Not a putting away of the filth of the FleJJ)'.^ then furely it is not a wajhing with Water, lince that is fo. Secondly, he tells us Affirmatively.^ what it is, viz. The anfwer of a good Confcience towards Gody by the Refurre^ion of Jcfm Chrifi : where he Affirma- tively defines it to be the Anfwer (or Confeffion^ as the Syriack Verfion hath it) of a good Confidence. Now this Anfwer cannot be, but where the Spirit Ee 2 of 420 PROPOSITION XII. ~ of God hath purified the Soul, and the Fire of his Judgment hath burned up the Unrighteous Na- ture : And thofe in wliom this Work is wrought, may be truly faid to be baptlz^ed with the Baftifm of Chrift^ i. e. 'of the Spirit and of Fire. Whatever way then we take this Definition of the Apoflle, of Chrifi's Baptifm^ it confirmeth our Sentence : For if we take the Firft, or Negative part, viz. That it Is not a putting away of the filth of the Flejhj then it tvater Bjp' Yj'iW foUow, that Water-Baptifm is not it, becaufe flZTe'"'' that is a putting away of the filth of the Flejh. If we Baptifmof take the Second, and Affirmative Definition, to wit> <^*'"<^' j^at it is the Anfwer^ or Gonfeffion, of a good Con- fcience^ Src. then Water-Baptifm is not it : fince, as our Adverlaries will not deny, Water-Baptifm doth not always imply it, neither is it any necefTary con- fequence thereof. Moreover, the Apoille in this place doth feem efpecially to guard againfl thofe, that might efleem Water-Baptifm the true Baptifm of Chrift •, becaufe (left by the Comparifon induced by him, in the preceding verfe, betwixt the Souls that \^ere faved in NoaW% Ark, and us, that are now faved by Baptifm ^ left, I fay, any ftiould have thence haftily concluded, that becaufe the for-, mer were faved by Water ^ this place muft needs be taken to fpeak of Water-Baptifm) to prevent fuch a miftake, he plainly affirms, that it is not that, but another thing. He faith not, that it is the Water^ or the putting away of the filth of the Flejlij as accom- panied with the anfver ^ of a good Conftience ^ whereof ^ the one^ viz. the Water^ is the Sacramental Element^ adrnlnlftred by the Mlnlfter \ and the other^ the Grace or Thing fgnlfied^ conferred by Chrlfl ^ but plainly. That it is not the putting away^ &:c. than which there can be nothing more manifeft to Men Llnpreju- dicate and Judicious. Moreover, Veter calls this here, which faves, the di^irv'T^G' the Anti-type^ or the thing figured^ whereas it is ufually tranflated, as '£ the like Figure did nowfave m ^ thereby iniinuating, tha^: jSDf Bapttfnu - 42T that as they were faved by Water in the Ark, fo are we now by Water-Bajtifm, But this Interpre- tation crofleth his Senfe, he prefently after decla- ring the contrary, as hath above been obferved : and likewife it would contradid the Opinion of all ^ rhevxo- our Oppofers. ^ For Frot eft ants deny it to be ab- teftanfs de- folutely necefTary to Salvation : And tho' Ta^s g^^S •*,' iay, None are faved wiphoHt it \ yet in this they zA- ^bfoiute ne- mit an Exception, as of Martyrs^ &c. and they ^f ^fsaiva- will not fay, that all that have it, ;are faved by tion: ai- Water-baptifm: which they ought to fay, li th^Y'X'Xt'y. will underlland by Baptifm^ ( by which the Apofble None can be faith, we are Saved ) Water-Baptifm. For feeing ll]t^''^^; we are faved by thk Baptifm^ as all thofe that were grant ex- ii\ the Ark, were faved by Water ^ it would then fol- ^^P^^'"'- low, that all thole that have this Baptifm^ are faved by it. Now this Gonfequence would be falfe, if it were underftood of Water-Baptifm ^ becaufe many by the Confeflion of all, are baptized with Water^ that are not faved : but this Conlequence holds moft true, if it be underflood as we do, of th^ Baptifm of the Spirit \ lince none can have this An- fwer of a good Confcience, and abiding in it, not be faved by it. Fifthly : That the One Baptifm ofChrift is not awafti- Proof V^. ing with Water^ as it hath been proved by the De- finition of the One Baptifm^ fo it is alio manifell The Efeas from the necefTary Fruits and Effeds of it, which "^fF^^'^^^ are three-times particularly exprefTed by the Apoflle ^if^ \f '^^" Pad : As firft, Rom. 6. 3, 4. where he faith, That d-n^t. fo many of them as were baptiz^ed into J efts Chrift^ were haptiz^ed into his Death ^ buried with him by Baptijm into Deathy that they jhoidd walk In newnefs of Life : Secondly, to the G"^/. 3. 27. he faith pofitivcly. For fi6 many of yon Oi have been baptiz,ed into Chrift^ have put on Chrift: and Thirdly, to the Col. 2, 12. he faith. That they were Buried with him in Baptifm^ and lifen with him thron^rh the Faith of th€ operation "Ee 3 "/ 422 PROPOSITION XII. of Cod. It is to be obferved here, that the Apoftle iipeaks generally, without any Exclufive Terntj but Comfrehe?7jive of all : he faith not^ Some of you that were baptmed into Chrifi^ have put on Chrifi ^ bilt, jis many of yon : which is as much as if he had faid. Every one of yoii^ that hath been baptlz^ed into Chrifi^ hath put on Chrifi. Whereby it is evident, that this is not meant of Water- Baptifm^ but of the Bap- tifm of the Spirit'^ becaufe elie it would follow, ^Jl^'^f^;. that, whofoever had been Baptiz^ed with Water- Baptifin Baptifrn^ had put on Chrifi:^ and were rlfen with him ^ v/V tnd Priviledges of the New Covenant, are {ticking ip, and cleaving to, the Rudiments of the Old, both in DoEirine and PForJljip^ as being more fuited and agreeable to their Carnal Apprehenfions, and Na- tural Senfes. But we, on the contrary, travel above all, to lay hold upon, and cleave unto the Light of the Glorious Gofpelj revealed unto us. And the Harmony of the Truth we proftTs in this, may J^''. ^^w appear, by briefly obferving how in all things v^'c /dfromtb^ follow the SpiritMal Gofpel of Cbrift^ as contra- <^2^P«^ diflingiiifhed from the Carnality of the Legal Difpenfation •, while our Adverfaries, through re- jeding this Gofpel^ are ftill labouring under the Burthen of the Law^ which neither they, nor their Fathers, were able to bear. For the Law and Rule of the Old Covenant, and The oiiu Jews, xoM outward^ written in Tables of Stone and ^jp^'' ^^ Farchmems : So alfb is that of our Adverfaries. jhip'La'v^^ Bm the Lam of the New Covenant i^- inward and per- or Sing : and fuch is alfo our Worfhip. Sq likewife the Baftifm among the Jews under the Law^ was an outward Wajljing with outward Water^ only to typifie an inward Purification of the Soul^ which did not necejfarily follow upon thofe that were thus bap- tiz^cd : But the Baptifm of Chrill, under the Gos- pel, is the Baptifm of the Spirit, and of Fire^ not the putting away of the filth of the Flefl}^ bnt the anfwsr 428 PROPOSITION XIL of a 'rood Co/ifcie?ics towards God : And flieh is the Baptifm that we labour to be baptized withal, and contend for. Arg. §. VII. But again, If Water-Baptifm had been an Ordinance of the Gofpel, then ti;e Apollle Paul would have been fent to adminiOcr it^ but he de- clares pofitively, i Cor. i, i^ That Chrifi fent him not to Baptizcy bnt to Preach the Goffel : The Rea- fon of that Confequence is undeniable, becaufe the ly Apoftle Paufs Commiflion was as large as that, of rbtffwater- any of them ^ and confequently he being in fpecial Baptifm itf manner the Apoftle of Ghrift to the Gentiles^ if Oinfe, Water-Baptifm (asour Adverfaries contend) be to ^^iixum- be accounted the Badge of Chrifilamty^ he had more j€ws. ^^^ need than any of the reft to be fent to Baptize with Water, that he might mark the Gentiles^ Con- verted by him, with that Chrifiian Sign, But in- deed the Realbn holds better thus, That fince Pad was the Apoftle of the Gentiles^ and that in his %i Miniftry he doth through all (as by his Efifiles appear) labour to wean them from the former Jewifh Ceremonies and Obfervations^ ( tho' in fb doing he was Ibmetimes undefervedly judged by others of his Brethren, who were unwilling to lay afide thofe Ceremonies) therefore his Commiflion ( tho' as full, as to the Preaching of the Goffely and New Cove- 7iant Diffenfationy as that of the other Apoftles) did not require of him, that he ftiould lead thofc Converts into fuch Jewijh Obfervations and Baptifms^ however that Pradice was indulged in, and pra- ctifed by the other Apoftles, among their JewiJIj Profelytes : For which caufe he thanks God that he ^ ®^''* ^' had baptiz^ed fo few^ intimating, that what he did Paul TP^77of therein, he did not by virtue of his Apoftolick ^toBap- Qqj^j-j-j[J]"jqj^^ \y^-^i rather in Condefcenfion to their Weaknefs ^ even as at another time he Circumcifed Timothy. Objcft.i ^"^ Adverfaries, to evade the Truth of this Teftimony, ufually alledge, That by this is only to be be Hnderflood^ that he was not fent principally to Bap^ tiz^e ^ not that he was not fent at all. But this Expofition, fince it contradids the po- Anfw. fitive words of the Text, and has no better Foun- dation, than the affirmation of its Aflertors, is jufl- ly rejeded as fpHrions^ until they bring feme bet- ter proof for it : He faith not, / was not fern prin- cipally to Baptize ^ but, I was not fent to Baptiz^e. As for what they urge, by way of Confirmation, confir; from other places of Scripture, where C«^0 is to be fb taken, as where it's laid, / will have Mercy^ Mat. p. 33; and not Sacrifice^ which is to be imderflood, that ^''** ^' ^ God requires principally Mercy^ not excluding Sa- crifices : I fay, this place is abundantly explained by the ^^fat. following words, [^and the knowledge of God^ more than burnt Offerings'^ by which it clearly appears, that Biirnt'Offeri?igs^ which are one with Sacrifices^ are not excluded ^ but there is no fuch word added in that of Tanl^ and therefore the Parity is not de- monftrated to be alike, and cenfequently the In-- ftance not fufficient^ unlefs they can prove, that it ought fo to be admitted here : Elfe we might interpret, by the fame Rule, all other places of Scripture the fame way ^ as where the Apollle faith, I Cor, 2. 5. That your Faith might not ft and in the Wifdom of Men^ but in the Tower of God'^ it might be underftood, it fhall not ftand principally fo. How might the Gofpel, by this liberty of Interpreta- tion, be perverted ? If it be faid. That the ahnfe of this Baptifm among Obie^a the Corinthians, in dividing themfehesj according to the Perfons by whom they were baptiz^ed^ made the -Apo^ file fpeak fo j but that the ahnfe of a thing doth not abo^ lljlj it, I anfwer *, It is true, it doth not, provided the yhfw. thing be lawful and neceflary ^ and that no doubt the abufe abovefaid gave the Apoflle occafion Co to write. But let it from this be confidered, how the 430 PROPOSITI ON XIL the Apoftle excludes Baptizing^ not Treachlngy tho' the abufe [mark] proceeded from that, no lefs thaa from the other. For thefe Corinthians did denomi- nate themfelves from thofe ^ifFerent Perfons, by whofe Preaching (as well as rrom thole, by whom they were Ba^tiz^ed) they were Converted, as by the 4, 5, 5, 7 and 8 verfes of Chap. 3. may appear: And yet for to remove that Abufe, the Apollle doth not fay, he was not fent to Preach 9 nor yet rbif^prcach- doch he rejoyce, that he had only Preached to a ^filnding f^^ '-> becaufe Preachi??^^ being a Handing Ordi- ordinance, nance in the Church, is not, becaufe of any abufe Z^ferVn. ^^^^^ ^^^^ l^Q'^W. may tempt any to make of it, to be forborn by fuch as are called to perform it by the Spirit of God : Wherefore the Apoflle accord- ingly. Chap. 3. 8, 9. informs them, as to that, how to remove that Abufe. But as to Water- Baptifm, for that it was no Handing Ordinance of Chrift, but only pradifed as in Condefcenfion to the "jews^ and by fome Apoltles to fome Gemi^es alfo ^ there- fore fo foon as the Apoille perceived the abufe of it, he let the Corinthians underfland, how little Itrefs was to be laid upon it, by fhevving them, that he was glad, that he had admiuiftred this Ceremony to fofcvv of them \ and by telling them plainly, that it was no part of his Commiflion, neither that whick he was lent to adminilter. Qiiery. Some ask us, How we hiow that Baptiz^ing here is meant of Water, and not of the' Spirit ^ which if it he^ then it will exclude Baptifm of the Spirit, as well oi of Water. 'Anfw. I anfwer ^ Such as ask the Qiiellion, I fuppofe, fpeak it not as doubting that this was faid of That whicio Water 'Baptifm^ which is more than manifelt. For ShX'fb' fiiicc the Apoflle Pad's Meilage was, to tnm People Baptifmof f-Jt/i Darknefs to Llght^ and Convert them to Cody the spirit, ^j^j j.|^^j- ^^ niany as are thus Turned and Converted ( fo as to have the anfwer of a good Confcience towards Gody and to hxve put on Chrifty and be arifen with him in " Ct i5aptifm« 431 in Newnefs of Life ) are baptized with the Baptifm of the Spirit. But who will fay, that only thofe few^ mentioned there to be baptized by Fad^ were come to this ? Or that to turn, or bring them to this Condition, wa5 not ( even admitting our Ad- verfaries Interpretation ) as principally a part of Tad's Miniftry as any other? Since then our Ad- vcrfaries do take this place for Water-Baftifm ( as indeed it is) we may lawfully, taking it alfo, urge it upon them. Why the word Baptifm and Bap^ tiding is ufcd by the Apollle, where that of IVaterj and not of the Spirit^ is only underJflood, fhall here- after be fpokcn to. I come now to confider the Reafbns, alledged by fuch as plead for Water-Bap^ p .. tifm 'j which are alfo the Ob-jedions ufed againft the ^^ ^ **• Difcontinuance of it. §. VIII. Flrftj Some Objeft, TJjat Ckrifi, who hadOh]tetA the Spirit above meafure^ was notwithflanding baptized with Water. As Nic. Arnoldm^ againft this TheJis^John 3. 34I. Sed. 46. of his Theological Exercitation, I anfwer ^ So was he alfo Circnmcifed^ it will not Jl-^/w. follow from thence, that Circumcifion is to conti- nue : For it behoved Chrift to fulfil all Righteouf- ^^^^[^^ nefs, not only the Miniftry of John^ but the Law ^"john"^ alfo; therefore did he obferve the 3^^///; F^^/j and Rites^ and kept the Faffover : it will not then fol- low, that Chriflians ought to do fo now; and there- fore Chrift, Mat, I, 15. gives fohn this Reafon of his being baptized, defiring him to fiffer it to be fo now'^ • whereby he fufficiently intimates, that he intended not thereby to perpetuate it as an Ordi- nance to his Difciples. Secondly ; They objed, Mat, 28. 19. Go ye there- Objefta fore^ and teach all Nations^ baptiz^ing them in the Name of the Father^ and of the Son^ and of the Holy Ghoft, This is the great Objeftion, and upon which they Anfvp. build the whole StiperfiruH^ure : Whereunto the firft general and found Anfwer is, by granting the whole ^ but 4^2 PROPOSITION XII. but putting them to prove, that Water is here ^'^rf cS' meant, fince the Text is filent of it. And tho' doth mean in reafon it be fufficient upon our part, that we in Mat. 28? cQQ^^ede the whole exprefTed in the place, but de- ny that it is by Water^ which is an addition to the Text ^ yet I fliall premife fome Reafons why we do fo, and then confider the Reaibns alledged by thofe, that will have Water to be here under- flood. Arg. I. The firfi is a Maxim yielded to by all. That we ought not to go from the literal fignification of the Text-, except fome urgent] necejfity force us thereunto. But no urgent necefTity in this place forceth us thereunto : Therefore we ought not to go from it. Arg. 2. Secondly^ That Baptifm which Chrift commanded his Apollles, was the One Baptifin, id eft^ his own Baptifm : But the One Baptifm^ which is Chrift^ s Baptifm^ is not with Water^ as we have already proved : Therefore the Baptifm commanded by Chrift to his Apoftles, was not Water-Baptifm, Arg. 3. Thirdly., That Baptifin which Chrift commmand- ed his Apoftles, was fuch, that as many as Were therewith Baptized, did put on Chrift : But this is not true of Water-Ba^tifm ; Therefore, &c, Arg. 4.' Fourthly : The Baptifm commanded by Chrift to his Apoftlei^, was not Johnh Baptifm : But Baptifm with Water was Johnh Baptifm. Therefore &c. Allegation I. But Fjrft, they ailed ge, That Chrifi's Baptifm^ thoi^ a Bkptifm with Water., did differ from John'/, becaufe John only Baptiz^ed with Water unto Re" fentance., but Chr'ifl commands his Difciples to Baptiz^e in the Name of the Father., Son., and Holy Ghoft j' reckonings that in this form., there lieth a great dif" ference betwixt the Baptifin of John, and that of Chrift. I anfwer y I Arifwer, In thai Johfi's Bapcifm was unto Re- jinfw. pen ta lice, the Difference lieth not there, becaufe fo is Chrift's alfo : yea, our Adverfaries will not deny, but that adnlt Terfons^ that are to be baptized, ought e're they are admitted to IV^ter-Baptlfm^ to Repent and Contefs their Sins •, and that hfams alfo with a refped to, and confideration of their Baptifm, ought to Repent and Confefs: So that the difference lieth not here ^ fince this of Repentance and Confeflioii agrees as well to Chrifi'Sy as to Johi's Bapifm. But in this our Adverfaries are divided •, for Calvi-a will have Chrifi's and Joh/i's to be all one, Lifi, Lib. 4. cap. 1 5. Sedt.7, 8. Yet they do differ, and the difference is, ia that the one is by Water, the other not, &c. Secondly^ As to what Chrifl; faith, in command- ing them to Baptiz,e in the Name of the Father^ Son^ and- Spiritj I confefs that flates the difference, and it is great ^ but that lies not only in admitting Water 'Baptifm in this different Form, by a bare ex- prefling of thefe Words ; For as the Text faith no fuch thing, neither do I fee, how it can be infer- red from it. For the Greek is «V to oVo/z*, that is, ofthemme into the Name \ now the Name of the Lord is often fai^kmln taken in Scripture for fomething eife, than a bare stnptuu, found ofW^ords, or literal exprefllon, even for his Virtue and Bower ^ as may appear from Pfalm 54. 3. Cant, T.3. Brov, 18. 10. and in fnany more. Now, that the Apoftles were, by their Miniflry, to bap- tize the Nations into this Name^ Virtue^ and Bower -^ rfcfBaptil^n and that they did fo, is evident by '^^it Telli-'ff ^''^ inonies of PW, above-mentioned, where he faith, Ij'^^f That as many of them a^ were haptiz^ed into Chrifl^ have ■put on Chrifi : this mufl have been a bapt^iUn^ into the Name^ i. e. Bower and rirtne'^ and not a meer formal Expreffion of Words, adjoined with Water- ^liptifm ^ becaufe, as hath been above obferved, it doth not follow as a natural or neceflary confe- quence of it. I would have thofc, who deiire to have their Faith builc upon no other Foundation, F f than 434 I' R O POSITION XIL than the Teilimony of God's Spirit^ and Scriptures of Truths throughly to confider, whether there can be any thing further alledged for this Intepretation, than what the prejudice of Education, and influence of Tradition, hath impojTed. Perhaps it may Hum- ble the unwary and inconliderate Reader^ as if the very Charader of Chriftlatiity were abolifhed, to tell him plainly, that this Scripture is not to be un- derflood of Baptizwg with Water ^ and that this Form, of Baptiz^ing in the Name of the Father^ Soriy and Spirit^ hath no warrant from Mat. 28. &c. vnnher For which, befides the Reafon taken from the ^prlfcrtbf signification of \jhe Name'} as being the Firtne and J^Fon/of Power above cxprefled, let it be confidered, that *iat"'^?" if it had been a Form prefcribcd by Ch rill to his Apoftles, then furely they would have made ufe of that Form in the adminiflring of Water- Baptifm^ to fuch as they baptized with Water ^ but tho' , particular mention be made in divers places of the jlBsj who were baptized, and how •, and tho' it be particularly exprefled, that they baftiz.ed fuch and fuch, as u4^s 2. 41. & 8. 12, 13, 38. & 9. 18. & 10. 48. & 1 5. 15. & 18. 8. yet there is not a word of this Form. And in two places, ^^s 8. 1 5. & 19. 5. it is faid of fome, that they wqvc haftiz^ed in the Name of the Lord Jefm \ by which it yet more appears, that either the Author of this Hifiory hath been very defective, who having fo often occafion to mention this, yet omitteth fo fubllantial a part of Bapt'fm^ ( wliich v^ere to accufe the Holy Chofi^ by whofe guidance Lnke wrote it) or elfe, that the ApoHles did no Vv^ays underftand, that Chrifl by his Commifiion, Mat. 28. did injoyn them fuch a Form of Water-Baptifm^ feeing they did not life it. And therefore it is fafer to conclude, that what they did, in adminiflring Warer-Baptifm^ they did not by Vertue of that CommilTion ^ elfe they would have fo ufed it : For our Adverfaries, I fup- pofcj. vrould judge it a great Hmfic to adminilfer WiHtQr- Water-Baptifm without that, or only in the Name of Jefas^ without mention of Father or Spirit^ as it is ex- -^refly laid they did, in the two places above-cited. Secondly ^ They fay, If this were not imderftood ofMkg, 2, Water-Baptifin, it would be a Tautology^ and all one with Teaching. 1 fay, Nay : Baptiz^lng with the Spirit^ is fbmewhat Anfw. further than Teaching, or informing the Under- fending^ for it imports a reaching to^ and nieltmg^^^J^^f^\ the Hearty whereby it is turned^ as well as the Vn-ti%inBd\feT derjlanding informed. Befides, we find often in the Scripture, that Teaching and Infim^ing are put to- gether, without any Abfurdity, or needlefs Tauto- logy ^ and yet thefe two have a greater Affinity, than Teaching and Baptiz,ing with the Spirit, Thirdly j They fay, Baptifm in this place muft he Allcg. 3. under f:ood with Water^ hecaitfe it is the Allien of the ' Apofiles ^ andfv cannot he the Baptifm of the Spirit^ which is the work of Chrifl^ and his Grace ^ not of Man^ &:c. I anfwer ^ Baptifm with the Spirit^ tho' not wrought ^^7^* without Chrif; and his Grace^ 'is inftrumentally done rfo^Baptiiln by Men fitted of God for that purpole ^ and there- v^n^ tfc^spi- fore no abfurdity follows, that Baptifm with the ^^ c^^^Mm Spirit fliould be exprefled, as the Adion of the Apo- di inftru- Itles : for tho' it be Chrifi, by his Grace, that '"'''^'' gives Spiritual Gifts^ yet the Apoflie, Rom, i. 11. fpeaks of his imparting to them Spiritual Gifts \ and he tells the Corinthians^ th^t he had begotten them through the Gofpel^ i Cor. 4. 1 5. And yet to beget People to the Faith^ is the work of Chrift and his Grace^ not of Men. To Convert the Heart, is pro- perly the Work of Chrift ^ and yet the Scripture often-times afcribes it to Men, as being the In- ftruments : And fince Fad's Gommiffion was To turn People from Darknefs to Lights tho' that be not done without Chrifi co-operating by his Grace ^ fo may alio Baptizing with the Spirit be exprefled, as perforraable by Man, as the Inflrument, tho' the Work of ChrijFs Grace be needful to concur there- Ff 2 unto;^ 43<^ PROPOSITION XII. unto: fo that it is no abfurdity to fay, that the Apoflles did adminiflcr the Bapttfm of the 5p/n>, Al!cg.4. Lafliy-j They fay, That fine e Chrifi faith her e^ that he rvill be with his Difciples to the end of the worldy there' fore Water-Baptilni mnfi continue fo long\ A r If lie had been fpcaking here of Water- Baptifm^- '^^^' then that might have been urged \ but feeing that is denied, and proved to be falie, nothing from thence can be gathered: He fpeaking of the Bap- tifm of the Spirit^ v^hich we freely confefs dotli re- main to the end of the World ^ yea, fo long as Orrifs Prefence abideth with his Children, Objea.3 §. IX. 77;/r^/y^ They objed the conftant TraElice of the Apoflles in the Primitive Churchy xvho^ they fay^ did always adminifler Water-Baptifm to fitch m they^ Co?7vertcd to the Faith of Chrifi ^ And hence alfo they further urge that of Mat. 28. to have been meant of Water, or elfe the Apoflles did not underfland itj in that in baptizing they itfed Water ^ or that in fo doing they walked without a Commijjion. Anfw. I anfwer ^ That it was the Con fl ant Practice of the Apoflles^ is denied ^ for we have ihewn, in the Ex^ ample of Paul^ that it was not fo ^ fince it were moil abfurd to judge, that he Coaverted only thofe few, even of the Church of Corinth^ whom he laitk lie baptiz^ed ^ nor were it lefs abfurd to think, that that was a conflant Apoflolick PraUice^ which he, that was not inferiour to the chiefeft of the Apoftles, and who declares, Jie laboured as much as they all^ rejoiccch, he was fo little in. But further, the Con- '%f^'' clufion inferred from the Apoflles Pra(flice of Bap- t^izid. ti^^ing with Watcr^ to evince that they underflood Aiat. 28. of Water-Baptifm^ doth not hold : for tho' they ^.^pf/;^^^ with Water, it wil"l not follow, that cither they did it by Vertue of that Gommiflion, or that they millook that place ^ nor can there be any Medium brought, that will infer fuch a Con- cliilion. As to the other infinuated Abfurdity, Xhat they did it without a Cornmijfion ^ it is none aC all:- ^f Saptiftu, 437 all: for they might have done it by a Permillion, as being in life before Chrljl's Death -^ aiKl becaiife the People nurfed up with outward Gereoionies, could not be weaned wholly from them. And thus they ufed other things, as Circumciftorj^ and ■Legal Furifications^ which yet they had no Com- milTion from Chrlft to do, (to which we fhall fpeak more at length in the following Fro^ofulon^ con- cerning the Suffer.) But if from the famenefs of the Word, becaiife ObjeS:. Chrifl bids them Baftl^e^ and they afterwards in the ufe of Water are laid to Baptiz.ey it be judged .probable, that they did imderfl and that Commijfion^ Mat. 28. to authorize thetn to Baptlz^e with Water, and accordingly fra^lfed it. Altho' it fhould be granted, that for a feafon j4r?fw\ they did fo far miftake it, as to judge, that IVater belonged to that Baptlfm^ (which however I find no neceffity of granting) yet I fee not any great Abfurdity would thence follow. For it is plain, they did millake that Commiflion, as to a main ^ part of it, for a feafon, as where he bids them Xjo teach all Nations"^ iince fome time after, they judged it unlawful to teach the Gentiles ^ yea, Veter himfelf fcruplcd it, until by a Vilion conltrained thereunto *, for which, after he had done it, he Thejponie.' •was for a feafon (until they were better inform- f^^f{3«g ed) judged by the reft of his Brethren. Now, if tfceGentUcs- the Education of the Apofiles and Jews^ and their Propenfity to adhere and ftick to the Jewljh Reli- gion^ did fo far influence th-em, that even after Chrifl^ s RefnrreBlon^ and the pouring forth of the Spl^ rltj they could not receive nor admit of the Teach- ing of the Gentiles^ tho' Chrlfi^ in his CommilTion to them, commanded them to preach to them ^ what further Abfurdity were it to fuppofe, that through •the like Miftake, the chiefeft of them having been the Difciples o(John^ and his Baptlfm being fo much prized there among the "Jews^ that they alfo took F f 3 Chrlff 438 P R O P O S I T I Q N XII. Chrift's Baptifmj intended by him of the Spirit, to be that of Water, which was John's^ and accord- ingly pradifed it for a feafon? It fuffices us, that if tliey were fo miftaken, ( tho' I fay not that they were fo) they did not always remain under that Millake : Elfe Teter would not have faid of the Maptifm which now faves, that it is not a putting away of the filth of the Flejlj^ which certainly Water- Baptifm is. But further, They urge much Peter's baptizing Cornelim ^ in v/hich they prefs two things, Firft, That Water- Bapifm is ufed^ even to thofe that had re- ceived the Spirit. Secondly, That it is- faid pofitively^ he commanded them to be baptiz^ed^ Acts 10.47,48. But neither of thefe doth ncceflarily infer Water- Baptifm to belong to the New Covenant Difpenfa- tion^ nor yet to be a perpetual (landing Ordinance in the Church. ¥ or fir fi^ all that this will amount tvi^^ftker to, was, that Peter at that time baptized thefe Peter'iBd^p Mcu ^ but that he did it by vcrtue of that Com- S^Af^TJri'^in^ion, Mat. 28. remains yet to be proved. And mjibes It a j-jqw doth the baptiziug with Water, after the re- /i/w?f/'ceiving of the Holy GhoU", prove the cafe, more the c/?«/Ti??than theufe of CircHmcifwn^ and other Legal Rites^ acknowledged to have been aded by him after- wards ? Alfo, no wonder if Peter^ that thought it fo llrange ( notwithflanding all that had been pro- fcfled before, and fpoken by Chrift) that the Gen- tiles fhould be made partakers of the Gofpel^ and with great difficulty, not without an extraordina- ry Impulfe thereunto, was brought to come to them, and eat with them, was apt to put this Ceremony upon them ^ which being, as it were, the particular Difpenfation of John^ the Fore-rmner of Chrift^ feem- ed to have greater Affinity with the Gofpel, than the other Jewifij Ceremonies^ then ufcd by the Church \ but that will no ways infer our Adverfaries Con- clulion. Secondly^ as to thefe words, And he com- mnnded them to be baptiz^ed , it declareth matter of FaEb^ not of Rtght^ and amounteth to no more^ than that Teter did at that time po hie & mmc^ command thofe Perfons to be baptlz^cd with Water^ which' is not denied : But it faith nothing, that Peter commanded Water-Baptifm to be a Handing and perpetual Ordinance to the Church • neither can any Man of found Reafon fay, if he heed what he fays, that a Command in matter of FaEl to particular Perfons, doth infer the thing command^ ed to be of general Obligation to all, if it be not otherwife bottomed upon fbme Poficive Precept. Why doth Peter'% commanding Comelim and his Houfhold to be baptiz^ed at that time, infer Water- Baftifm to continue, more than his conflraining ( which is more than commanding ) the Gentiles in general to be Circnmcifed., and obferve the Law i* We find at that time, when Peter baptized Come- Um^ it was not yet determined, whether: the Gen- tiles fhould not be Circumcifed -^ but on the con- trary, it was the moil general fenfe of the Churchy that they jlwdd : And therefore no wonder, if they thought it needful at that time, that they fhould be baptiz^ed^ which had more Affinity with the Go- fpel^ and was a Burthen lefs grievous. §. X. Fourthly ^ They objed from the fgnification Objed'.4 of the word [^Baptize,] 'which is as much as to dip and wafh with Water •, alkdgitig thence^ that the very Word imports a being baptized with Water. This Objection is very weak. For fince bap- ji^fxc, tizjng with Water was a Rite among the Jews^ as Padm Riccius fheweth, even before the comin?^ ^^|^E'^ John-^ and that the Ceremony received that Name dipping or from the Nature of the Pradtice, as ufed both by lllj^^,^, the Jews^ and by John. Yea, we find that Chrifi and his Apoftles frequently make ufe of thefe Terms to a more Spiritual Signification : CircHmcifon was only ufed and underflood among the Jews^ to be that of the Flejij ; but the Apoflle tells us of the Ciraimci- fion of the Heart and Spirit^ made without hands. Sq Ff 4 that 440 P R Op OS IT 1 ON XII. i that tho' Baptlfm was ufed among the Jews^ only to fignifie a wajlntig with Water ^ y.et both "Johriy Chrift^ and his yipojiles^ fpeak of a being Baptised with the Spirit^ and with Fire j which they make the peculiar Bapifm of Chrift^ as contra-diftingiuflied 'from that of Water^ which was Johi\ (as is above fhewn.) So that tho' Baptifm among the 3^nps, was only underltood of IVater ^ yet among Chnftians^ it is very well underflood of the Spirit j without Wa- ter : as we fee Chrift and his Apoftles fpiritually to imderfland things, under the terms of what had hcQn jliitdows before. Thus Chrifl^ fpeaking of his ^ody^ (tho' the "Jews miflook him) faid, He would defiroy the Temple^ and build it again in three days% and many more that might be inftanced. But if the Etymology of the word fliould be tenacioully adhered to, it would militate againlt moil of our Adverfaries, as well as againfl us : For the Greek Bcfrji^a Bcfc^li^^t) figniiies immergo^ that is, to plunge^ and dip immergojn- in ^ ajid that was the proper ufe of Water-Baptifm ^'ungi and ^^'^^^^^^ ^hc Jewsj and alfo by >/:V7, and the Primi" dip in.* tive Chrifiians^ who ufcd it : whereas our Adverlli- rics, for the moft part, only fprinUe a little Water, upon the Forehead, which doth not at all anfwc.r Thofe that to the word [_Baptifm.'] Yea, thofe of old among \ \va^er-Bap- Chrifiians^ that ufcd Water-Baptifm^ thought this ■ trfm werj dippi?:g ov plunging fo ncedful, that they thus dipped , p^m^->dl*nd Children : And forafmuch as it was judged, that it ' tbofe that might prove hurtful to fome weak Conflitutions, Tp^kH ^f^iMijig^ to prevent that hurt,' was introduced ^ i»cTenot yet then it was likewife appointed, that fuch as at"y'oMc^iri ^^^^ ^^^^Y fp^^^^^^^-> ^ud uot dipped^ Hiould not be the Church: admitted to have any Office in the Church, as not a'ld vv yi i^^i^yj fnfficiently baptiTi^ed, So thai if our Adver- faries will ftick to the word, they mull alter their rnetkod of fprinklif/c. Oh'jcd:. 5 Fift hly^ They ob jeCl John 3.5. Except a Man be born again of Water, and of the Spirit, &c. hence inferring tht necelfity of Water-Baptifm, as well as of the Spirit. But '" CC asaptifm. 451 But if this prove any thing, it will i^vovq IVater- Anfw, Baptifm to be of abfolute necelTity ^ and therefore Frotefiants rightly aflirm, when this is urged upon Jj^^^ "^fjj them by Papifis^ to evince th.e abfolute necefTity of derate f, % Water-Ba^nfm^ that \Water~\ is not iiere iindcrilood ^f/j|;^'^j.^ of outw^ard Water ^ but myflically of an inward '^" Cleanling and Wafliing. Even as where Chrilt fpeaks of being baptiz^ed with Flre^ it is not to be underltood of outward material Fire, but only of f)urifying,by z Metonymy^ becaufe to fnrlfie^ is a pro- per effeft of Fire, as to wajlj and make clean^ is of Water-, where it can as little be fo undtrllood, as where we are faid to b^ faved by the Wajlnng of Re- generation^ Tit. 3.5. Yea, Teter faith cxprefly, in the place often cited, as Calvin ^ well obferves, That * m the ^.th the Baptifm which faves^ is not the fntting away of the ^'^'f: ^^ '"* flth of the FUJI] : fo that fince \JVater'} cannot be un- ^ ^^' ^'^'^' derllood of outward Water, this can ferve nothing to prove Water- Baptifm. If it be faid, that ]JVater~\ imports here n^ctf^ilzttm Objeft. Pr^cepti, tho" not Medii. • I anfwer; That is firll to take it for granted, j^nfw. that outward Water is here underflood \ the con- trary whereof we have already proved. Next, Water and the Spirit are placed here together, [_Ex' p'/^f^lfi cept a Man be born of Water and the Spirit] where and Mcdu. the neceffity of the one is urged, as much as of the "^^^'^* other. Now if the Spirit be abfolutcly neceflary, fo will alfo Watery and then we mufl either fay, that to be born of the Spirit^ is not abfolutely ne- ceflary, which all acknowledge to be falfe ^ or elfe, that fVater is abfolutely necefiary, which, as Protc- flants^ we affirm, and have proved, is falfe : elfe we mufl confefs, that IVater is not here underflood of outward Water. For to fay, that when JVater and the Spirit are placed here juiJ together, and in the fame manner, tho' there be not any difference or ground for it vifible in the Text, or dcduceable jfi-om it, That the neceffity of W^er is here Praceptly •■ •' * but 442_ PROPOSITION XII. but not Medli^ but the necejfity of the Spirit is both Medii and Frxceptl , is indeed confidently to affirm, but not to prove. ObjC(fl.5 Sixthly and lafily ; They objed, That the Baptifm of JVater is a 'vifible Sign^ or Badge^ to difimgmjlj Chriiliansyrow Infidels, even as CircHmciJion did the Jews. ji-Mj, I anfwer \ This iaith nothing at all, unlefs it be proved to be a necejfary Precept^ or part of the New Covenant Difpenjation ^ it not being lawful to us, to circumclfi- Jnipofe outward Ceremonies and Rites^ and lay, they on a Seal will diilinguifll us from Infidels. Circnmcifion yjzs cov^enliu pofitively commanded, and faid to be a Seal of the firft Covenant ^ but as we have already proved, that there is no fuch Command for Baptifm^ fo there is t^'m /rf!?r ^^^^ ^^^' ^^^^ ^^ ^^^ ^^^ ^^^ Teftament^ calling it a called a Badge of Chriflianity^ or Seal of the New Covenant : chSia°W- "^^^ therefore to conclude it is fo, becaufe CircHm- cifion was fo, (unlefs fome better proof be alledged ^ru' ]j is ^^^' ^^^ ^^ miferably to beg the Queflion. The pro- the Badge of fijji^g of Faith in Chrifi^ and a holy Life anfwering there^ chriUianity. unto^is a far better Badge of Chriflianity,?/?^;^ any out- ward IVajhing-^ which yet anfwers not to thatof GV- citmcifion^ fince that affixed a Charafter in the Flefh, which this doth not : So that a Chrifllan is not known to be a Chriftian by his being haptiz^ed^ efpe- cially when he was a Child, unlefs he tell them ^^ fo much. And may not the profeffing of Faith in Fa:hcrs7j> Chrifi fignific that as well ? I know there are di- ""{^xi^""'' ^^^^ ^^ ^^^^^ called the Fathers^ that fpcak much ■Ji^d\f\he of Heater 'Baptifm^ calling it CharaUerem Chrifhianita- Sign of the tis : But fo did they alfo of the Sign of the Crofs^ ^^"^** n'hd other fuch things, jullly rejeded by Protefiams. For the Myftery of Iniquity^ which began to work Hcathciifh ''^ ^i^c Apoitles days, foon fpoiled the Simplicity Ceremonies and Purity of the Chrifiian IVorfhip^ fo that not on- 'into'lZ''^ ly many fewljl) Rites were retained, but many Flea-- chriftian theniJJj Cifioms and Ceremonies introduced into the \ror{hip. chriflian Worfljip ^ as particularly that word [Sacra- ment^~} €)f 25aptifnu 443_ memr\ So that it is great Folly, elpec'-afiy for Prate- ftants^ to plead any thing of this /rom Tradition or Antiquity ^ for we find, that neither P^p//^j nor Pr^- te flams ufe the Rites exaftly, as the Ancients did, who m fuch things, not walking by the mofl cer- tain Rule of God's Spirit, but doting too much upon outwards, were very uncertain. For mofl of them all, in the Primitive Time, did wholly plunge and di^ thofe they baptized, which neither Pafifis^ nor moil Proteftants do: Yea, feveral of the Fathers accufed fome as Heretich^ in their days, for holding fome Principles, common with Proteftants^ concerning it ^ as particularly Auguftin doth the Pe- lagians^ for laying, that Infants dymg pinbaptiz^ed^ may hefaved. And the Manichees were condemned, for denying, that Grace is miverfally given by Bap-ifm '^ and "Julian the Pelagian^ by Aiguftin^ for denying Exorcifm and hifufflation in the ufe of Baptifm : All Jlf^r^Jj^^? which things Proteftants deny alio. So that Prote- ftants do but fooliOily to upbraid us, as if we could not fhew any among the Ancients that de- nied IVater-Baptifm ;, feeing they cannot Ihcw any, whom they acknowledge not to have been Hereti- cal in feveral things, to have ufed it ^ nor yet, who ufing it, did not alfo ufe the Sign of the Crofs^ ^'^^JheCmk!'^ other things with it, which they deny. There were fome neverthelefs in the darkefl Times oi i^^auy in^ot- Popery^ who teflified againfl Water -Baptifm, for f^^e/ ^gjes one Alaniu^ pag. 103, 1C4, T07. fpeaks or lome m g./,;/? vv/a - his time, that were burnt for the denying of it: ter-i:>ptirm. for they fa id. That Baptifm had no efficacy either in Children^ or Adult Perfons ^ and therefore Men were not obliged to take Baptifm : Particularly Ten Canonicks^ fo called, were burnt for that Crime^ by the Order of King Robert of France. And P.Pithd^m tells in his Fragments of the Hiftory of Guienne^ which is alfo confirmed by one Johannes Floracevfis^ a Monk (who was famous at that time) in his Epiftle to Oliva^ x Abbot of the Aufonian Church : Iwillj faith he, grje you 444 P R O P O S 1 T I 6 N XII. you to Hfiderjl^d^ conctrn'mg the Herefie that wa^ in T^n cano. the Clt) cf Oi-leaus on Childermas 'day:, for it was true^ vicks burnt -r ^ jj^^^^ ^^^y ^i^i ^/^^^ ^i^^ Robcrt caiifed irr Orleans, ^J J, , ,. -^ _^' ^ ^, ^. r } i:nd fohy I to be burnt altve^ near Jonrteen oj that Cny^ of the chief of their Clergy, and the more noble of their Laicks, who were hateful to God-^ and abominable to Heaven and Earth ^ for they did fiiffiy deny the Grace of Holy Baptifm^ and alfo the Confecration of the Lord^s Body and Blood. The time of this deed is noted in thcfe word by Pafir. Maffon^ in his Annals of France^ lib. 3. in Hu£h and Robert^ Autum A^nelic public^ anno Incarnationis Domini^ I022. Regni Ro- herti Regis 28. Indi^ione 5. quando Stephanus Hd of chrift li Spiritual. the Chrlflian World (fo called) tor tne moll part hath been Hill labouring, working, conceiving and imagining, in. their own natural and unrenewed Underllandings, about the things of God and Re- ligion ; therefore hath this Myftery much been hid and fealed up from them, while they have been con- teading, quarrelling and fighting one with another about the meer Shadow, Outfide and Form, but llrangers to the Subftance, Life and Virtue. §. il. Tlie Body then of GhriH, which Believers partake of, is Spirimalj and not Carnd ; and his Bloody which they drink of, is Tare and Heavenly^ and not Humane or Elementary^ as Augnfilne alfb affirms of the Body of Chrift^ which is Eaten, in Tr achat. Pfal. 98. Except a Man eat my Flejh^ he hath not in him Life Eternal : And he faith. The words which I fpeak unto you^ are Spirit and Life \ under - fland fpiritiially what I have fpoken, Te Jhall not eat of this Body., which ye fee^ and drink this Blood., which they fljall fpilij which Crucifie me — -/ am the living Bread., who have defcended from Heaven ^ he calls himfelf the Bread., who defcended from Heaven^ ex- horting that we might believe in him., BI066 of ; J«li'i <^- 35^ me^ jljall never thirft : And again. For my fiejh is ^ ^^* meat indeed^ and my Blood is drink indeed. So whac- . foever tliou art, tliat asked this Qiieltion, or read- cfl thefe Lines, whether thou accountcit thy felf a Believer, or really feelefl, by a certain and fad Ex- perience, that thou art yet in the Unbelief^ and fuidefl, that the outward Body and Flefh of Chrift is fb far from thee, that thou canll not reach it, nor feed upon it : Yea, tho' thou haft of^n fvval- lowed down, and taken-in, that which the papifls have perfwaded thee to be the real Flejh a?/d Blood of Orrifi^ and haft believed it to be fo, tho' all thy Senfes told thee the contrary : Or (being a Lnthe- ^tsS'^" ran) haft taken that Breads in and with, and under caiviniih which, the Lutherans have aflured thee, that the^'r^^V"^ Flefh and Blood of Chrift is : Or ( being a Cahinift) ^t"d Biood haft partaken of that, which the Calvinifis fay (tho' t^t!^^ a Figure only of the Body) gives them that take ifocaiied.y it, a real Particii)ation of the Body, Flefli and Blood of Chrift^ tho' they never knew how, nor what way: I fay, if for all this, thou findelt thy Soul yet barren, yea hungry, and ready to ftarvc^ for want of fomething thou longcft for ^ knoiv^ that that Lights that difcovers thy Iniquity to th.ec, that fhews thee chy Barrcuncfs, thy Makcdnefs, thy Emp- tinefs, is that Body that thou muft partake of, and feed upon: but that till, by forfaking Iniquity, thou turncft to it, comcft unto it, rccciveft it, tho' thou nuy'ft hunger after it, thou canft not i>e facisfied with it ^ for it hath no Communion with Dayknffs \ic^ Gg 2 ?ior 452 PROPOSITION XIIL nor canfi thou drink of the Ot^ of the Lord, and the CMp of Devils:, and be Partaker of the Lord^s Table, and the Table of Devils, iCor. TO. 21. But as thou ruffereit that fmall Seed of Righteoufnefs to arife in ^^ j^^ thee, and to be formed into a Birth, that new fub- wlrdManu flantlal Birth, that's brought forth in the Soul, fuper- nourijhed. naturally feeds upon, and is nourifhed by this Spi- ritual Body : yea, as this outward Birth lives not, but as it fucks-in Breath by the outward Elemen- tary Air : fo this new Birth lives not in the Soul, but as it drawS'in, and breathes by that Spiritual Air, or Vehicle. And as the outward Birth cannot fubfifl, without fome outward Body to feed upon, fome outward Flelh, and fome outward Drink -, fo neither can this inward Birth, without it be fed by this inward Flefh and Blood of Chrift, which an- fwers to it after the lame manner, by way of Ana- logy. 4nd this is moft agreeable to the Doftrine of Chrift concerning this matter. For as without outward Food, the natural Body hath not Life; Jfvhn 6. 55. fo alfo faith Chrift, Except ye eat the Flejfj of the Son of Man, and drink his Blood, ye have no Life in you : And as the outward Body, eating outward Food, lives thereby -, fo Chriil faith, that he that eateth Jolin<^-5«7-^/^^ jhall live by him. So it is this inward Parti- cipation of this inward Man, of this inward and fpiritnal Body, by which Man is united to God, and has fellowihip and communion with him. Be that eateth my Flefl), and drinketh my Blood (faith John 6, 56. Chrift) dwelieth in me, and I in him-. This cannot be underftood of outward Eating of outward Bread : And as by this the Soul muft have fellowihip with God, fo alfo fo far as all the Saints are partakers of this one Body, and one Blood, they come alfo to have a ^oint 'Communion, Hence the Apoftle, i Cor. TO. 17. in this refped faith, that they being many, are one Bread, and one Body; and to the wife among the Corinthians, he faith, The Bread which we break, VeA i^. ^ ^^^ Communion of the Body of Chrift. This is the g)f tftr mw anti3Stoo& of ctijtg. 453 the trne and fpiritual Suffer of the Lord, which Men come to partake of, by hearing the Voice of Chrifi^ The true and opening the Door of their Hearts, and fo let- 'UppJ'/lf ting him in, in the manner abovcfaid, according rfe* ic^r^. to the plain words of the Scripture, Rev, 3. 20. Behold^ I fiand at the Door and knacky if any Man hear my Voice^ and of en the door^ J will come in to him^ and will fnf with him^ and he with me. So that the Suffer of the Lord^ and the fnffing with the Lord^ and partaking of his Flefh and Bloody is no ways limited to the Ceremony of breaking Breads and drinking Wine^ at particular times ^ but is truly and really enjoyed, as often as the Soul retires into the Light of the Lord, and feels and partakes of that Heavenly Life, by which the Inward Man is nou- rifhed : which may be, and is often witnefled by the Faithful at all times ; tho' more particularly, when they are Allembled together to wait upon the Lord. §. IV. But what Coiifufion the Profeflbrs of Chri- fiianity have run into concerning this matter, is raore than obvious ^ who, as in molt other things they have done, for want of a true Spiritual Un- Man is not derflanding, have fought to tye this Suffer of the ^cereZn^'ef Lord to that Ceremony ( ufed by Chriil before his breaSn^ ^ Death ) of breaking Bread and drinkrngWine with his ^Jftlkia''"^ Difciples. And tho' they, for the mofh part, agree \\\J^lhich generally in this, yet hov/ do they contend and de- l^^J^^f^^^ bate one againft another ? How llrangely arc they Difciples \ pinched, pained and llraitned, to make this Spiri- ^^'* ""^^ tual Myilery agree to that Ceremony? And what ZT^-"^ ' monilrous and wild Opinions and Conceivings have they invented, to inclofe or affix the^^?^^ ofChriJl to their Bread and Wine ? From which Opinion, not only the greatefl, and fiercefl, and moli hurt- ful Contefls, both among the Profeflbrs of Chri- fiianity in general, and among Froteftams in parti- cular, have arifen j but alfo fuch Abfurdicies, irra- tional and blafphemous Confequcnces have enfued, Gg 3 as 454 PROPOSITION XIIL irhcit makes ^^ iTKikc lHc Cbrifiian Religion odious and liatefnl rbrchrifHan to ^cvos^ Tiirks 3 lid Heathms. The Profdlbrs of lfteful\o (^^'^ifti^^^ity^ <^o chiefly divide, in this matter, into Jews, Turks, Thicc OpiiHons : dit "'" The Flrft is of thofe that fay, The fuhftance of the Bread is TrcinfuhfimniAted into the "very Sub- The ?ap\l\s Jfance of that fame Body^ Flejli mid Blood of Chrifly chriff bis ivhich was born of the Firgin Mary, and crucified by Ficjh and the Jews : fo that after the words of Confecration (as they call them) it is no more Bready but the Body of Chriih The Luthc- The Second is of fiich as fay. The fiihfiance of the xAns Faith. Bread remains'.^ but that alfo that Body is in^ and W'ith^ and under the Bread : '^o that both the fuh fiance of Breads and of the Body^ Flejh and Blood of CJirilt, is there aljo. The Third is of thofe, that (denying botli thefe) Thr Calvi- do ailu'ni, That the Body of Ghrifl ps not there corpo- mils Faith, yally^ or fuhflantially ^ hnt yet that it is really a^d facra- mentally received by the Faithfid., in the itfe of Bread and Wine: but how, or what way it's there, they know not.y nor can they tell ^ only we miifl believe it h there •, yet fo that it vs only froperly in Heaven, It is not my dellgn to enter into a Refutation of thefe fevcral Opinions j for each of their Au- thors and Afiertors have fufliciently refuted one another, and are all of them no lefs flrong, both from Scripture and Reafon, in refuting each their contrary i^^rties Opinion, than they are weak in cltal)liniing their own. For I often have ferioully obfcrvcd, in reading their refpedlive Writings, ( and fo it may be have others ) that all of them do notably, in ^o far as they refute the contrary Opinions-, but that they are mightily pained, when they come to confirm and plead for their own. Hence 1 neeellarily mufb conclude, that none of them had attained to the Truth ajid Subftance of *TniKiib,4.'^^'^ -^^yfi^'O'- ^'^^ "5 ^'^^ i^" C^/2'///, "^ after he had ian. 17. ' refuted the tvvo former Opinions, be more fuc-- . . (rf6^) Cf tlie BoDp aiiD HocD of ci}?ig. 455 ViH'i c€-rsful ill what -he affirms and aflcrts tor the Truth of his Opinion ^ who after he hath much laboured in over-turning and refuting- the two former Opi- nions, plainly confeflcth, that he knows not what to affirm inflead of them. For after he has fpoken j ^.^i inuch, and at -lafb conchided, That the Body oj Chrifi 'pahb of is there^ and that tlx; Sai?ns mitft needs partake thercoj ^ ^^^j^ J^^ at lalt he lands in thefe words, Sed. 32. But if It Bioo'd vn- be asked mc^ hoiv k is (' I Jhall 'not be ajlmmed to con- ^^^^f"^'"- fefs^ that It is a fecret too high for me to comprehend in my ffrrit^ or explain in words. Here lie deals ve- ry ingeimoLilly^ and yet who would have thought, that- inch a Man would have been brought to this fh-aight, itt the confir-ming of his. Opinion ? confi- dcring but a little before, in the fame Chapter, SecL 15. he accufeth the School-Meii among the Pafifts^ (and I confcfs truly) In that they h either un- ^^''.^f'^^^' derfandj nor ex^Uwi to others^ how Ciorifl is in the Eit- charift ^ whiclj Ihorclv after lie confeilcth himfelf, he cannot do. If then the School-jMen among the Papifisj do neither undcrlhmd, nor yet explain to others, their Dox'frine in this matter, nor Cahi-a can comprehend it in hisfj:)irit, (which I judge, is as much as not to undcrftand it) nor exprefs it in words (and then fl^rcly he cannot explain it to others) then no certainty is to be had from either of them. There have been great Endeavours ufed tor Reconcilement in this matter, botli betwixt Papifis and Lutherans^ Piuhcrans ar.d Cdvinifis *, yea, ■m' neichcr has any tiling that is Spiriuial in it ^ be- caufc the moft cari^al Man that is, can as fully, as perfectly, and as wholly cat Bread and drink Wine, as the mofl Spiritual. Secondly^ Their Re- lation is not by Nv.nre^ clfc they would inter one ' , anothev : <3Df tlje iStiOp auti ©Idcti of ci)?ttt* 459 another : But all acknowledge, that many eat of the Bread, and drink of the Wine, even that which they fay is Confecrate and Tranfubflamiate into the 'Very Body of Chrifi^ who notwithltanding have not Lite Eternal, have not Chrift dwelling in them, ^^^ ^^^^.^.^ nor do live by him ^ as all do, who truly partake archs and of the Fiefh and Blood of Chriil, without the ufe l]XiTihis of this Ceremony, as all the Patriarchs and Prophets cercmoTiy'l did, before this Ordinance (as they account it^'^f^.^^y^ was inftituted. Neither was there any thing un- taZrsZf der the Law, that had any dired or neccflary Re- ^''IF' lation hereunto ^ tho' to partake of the Flefii and Biood^" Blood of Chriil, in all Ages, was indifpenilbly nc- ceflary to Salvation. For as for the Pafihal Lamb-, The paidiai the whole End of it is lignified particularly, Exod. ^^^^ '^' 13. 8, 9. to wit. That the Jews might thereby be kept in remembrance of their deliverance ont of Egypt. .S>- condly^ It has no Relation by Divine Precept *, for if it had, it would be mentioned in that, which our Adverfaries account the Inflitution of it, or clfe in the practife of it by the Saints recorded in Scrip- ture j but fo it is not. For as to the hifiitution^ or rather NarraHon of Ch rift's Practice in this matter, we have it recorded by the Evangelifts Matthew^ Mark and Luke: In the firfl two, there is only an account of the matter of Fad, to wit. That Chrift brake Bread^ and gave it his Difciples to eat^ fiyi'^g-, Mirk 1 4.22! This is my Body : and bleffing the Cnp^ he gave it them Ju!:e2 2.i9. to drinky frying^ 7 his is my Blood '^ but nothing of any delire to them to do it. In the laft, after the Jj^^^J'^A^], Bread (but before the Biejfing^ or giving them the snp|^r! or^ Wine) he bids them do it in remembrance of him -^ ^y^Z^'K^^'^ what we are to think of this Practice of Chrill:, praaicc fhall be fpoken of hereafter. But what neceflary therein. Relation hath all this, to the Believers partaking of the Flefli and Blood of Chrifl ? The End of this, for which they were to do it (if at all^) is, to remember Chrift ^ which the 'Apoftle yet more l^articularly expr^fles, i Cor. 11. 16, to jhew forth 46o PROPOSITION XIII. the Lord's Death : But to remember the Lord^ or de^ cUre hu Death^ which are the fpecial and particu- lar Ends annexed to the ufe of this Ceremony, is not at all to partake of the Flefli and Blood of Chrifl \ neither have they any more neceflary Re- lation to it, than any other two different Spiritual Duties. For tho' they that partake of the FlejJt and Blood of Chrifl^ cannot but remember him ^ yet the Lord, and his Death, may be remembred ( as none can deny ) where his Flefh and Blood is not truly partaken of. So that fince the very parti- cular and exprefs Ceremony may be witnefled (to wit, the remembrance of the Lord's Death) and yet the Flefh and Blood of Chrift not partaken of, it cannot have had any neceflary Relation to it ^ elfe the partaking thereof would have been the end of it, and could not have been attained without this Participation. But on the contrary, we may well infer hence, that fince the pofitive End of this Ceremony, is not the partaking of the FleiTi and Blood of Chrill, and that whoever par- takes of the Flefh and Blood of ChriH, cannot but remember him ^ that therefore fuch need not this Ceremony to put them in. remembrance of him. Objed. But if it be fa id. That Jefm Chrlft calls the Bread here-y his Body •, and the Wine^ his Blood \ therefore he feems to have had a [fecial Relation to his Difci^ j)les partaking of his Flefh and Bloody in the ufe of this thing, j4fjfxff, I anfwerp His calling the Bread his Body^ and the Wine his Bloody would yet infer no fuch thing v tho' it is not denied, but that Jefus Chrifi^ in all things he did, yea, and from the ufe of all natu- ral things, took occafion to raife the Minds of his Difciples to Spirituals. Hence from the Woman of Samaria^ her drawing Water ^ he took occafion Jf'sa^Tu" ^^ ^^^^ ^^^^' ^^ ^^'^^ ^"^^^"l Water^ which whofo drink- joim 4. 14*. ah of J (hall never thirftj wliich indeed is all one with with his Bloody here fpoken of : Yet it will not follow, that that Well or IVater had any neceflary ti^ wen. Relation to the llvw^ Water^ or the living Water to \l^, ^reaj'» it, &c. So Chrift takes occafion, from the Jews fol- ^nd wine, lowing bim for the Loaves^ to tell them of this 5p/- l^cl^Ifiol''^^^ rhnal Bread and Flejl) of his Body^ which was more /^<"«, ^^^ necefTary for them to feed upon^ it will not there- ■(^'^'^/j'* , fore follow, that their following him for the Loaves^ Feeding, had any necelTary Relation thereunto. So alfo Chrift here, being at Supper with his Difciples, takes occafion, from the Bread and Wine which was before them, to figniiie unto them, That as that Breads which he brake unto them, and that Wine^ which he blefled and gave unto them, did contri- bute to the preferving and nourifhing of their Bo- dies ; fo was he alfo to give his Body^ and fhed his Bloody for the Salvation of their Sods. And there- fore the very End propofed in this Ceremony, to thofe that obferve it, is, to be a Memorial of his Death. But if it be faid, That the jipofile^ i Cor. 10.16, calls the Bread which he brake, the Communion of the Body of Chrifij and the Oif^ the Csmmitnion of his Blood. I do moll willingly fubfcribe unto it; but do deny, that this is underftood of the outward Bread, neither can it be evinced, but the contrary is ma- nifefl from the Context : for the Apoflle in this Chapter fpeaks not one word of that Ceremony. For having in the beginning of it Ihewn them, how the "fews of Old were made Partakers of the Spiritual Food and Water^ which was Chrift^ and how feveral of them, through Difohedience and Idolatry^ fell from that good Condition, he exhorts them, by the Example of thofe Jews^ whom God deflroy- ed of Old, to flee thofe Evils ; fhewing them, that; they, to wit, the Corimhians^ are likewife Partakers of the Body and Blood of Chrifl •, of which Com.mu- uion they would rob themfelves, if they did Evil ^ becaufe 462 PROPOSITION XIII. The- Iflck- take the' OHtvrafd iii'cad and trine. The Sacra- meiiral II- nion pre' tended ^ a Fii'inciir. Objecl. bccaufe they could not drink of the Cnf of the Lord^ a?id the Cup of Devils ^ and partake of the Lord's Tablcj and the Table of Devils.^ verf. 2 1 . Which (hews, that he iiiiderllaiids not here, the uJiiig of outward Bread and IVine'^ becanfe thofe that do drink the Ch^ of Devils^ and cat of the Table of Devils ^ yea, the vvickedeH: of Men, may partake of the outward Bread and outward Wine. For there the Apoftle tails the Bread One^ verf! 17. and he faith, We being many^ are one Breadj and one Body \ for we are all partakers of that One Bread. Now if the Bread be One^ it cannot be the outward^ or the inward would be cxchided •, whereas it cannot be denied, but that it's the partaking of the inward Bread., and not the omwsrdj that makes the Saints truly One Body J and One Bread, And whereas they fay, that the One Bread here, comprehendeth both the out- ward diid inward., by vertue of the Sacramental Vni- on \ that indeed is to affirm, but not to prove. As for that figment., of a Sacramental Vnion^ I find not fuch a thing in all the Scripture j erj)ecially in the New Tefiament '., nor is there any thing can give a rife for fuch a thing in this Chapter ^ where the Apoflle, as is above oblervcd, is not at all treat- ing of that Ceremony ^ l)Ut only from the Ex'cellency of that Priviledge, which the Corinthians had, as beheving Chriflians, to partake of the FleJJj and Blood of Chrifi., dehor ts them from Idolatry., and partaking of the Sacrifices offered to Idols., fo as thereby to offend or hurt their weak Brethren. But that which they moft of ail Cry out for in this matter, and are always noifi?ig., is from i Cor. T I. where theApoftle is particularly treating of this mattery and therefore from fome words here, they have the greatcff: Appearance of l^nich for their AUcrtion: As verf 27. where he calls the O/p, the C/ip of the Lrrd J and faith. That they v.yho cat of ity jund drink it umvorthily., are guilty of the B'bdy and Blood of tire Lrrd\ and vctf 26, Eat and drink their own Damuatkn: ]Dam?jation : Intimating hence, that this iiath an immediate or neceffary Relation to the Body, Flefh and Blood of Chrift. Tho' this at firil view may catch the unwary Anfiv. Reader, yet being well conftdered, it doth no ways evince the matter in Controverlie. And for the Corinthians being in the nfe of this Ceremony, why they were fo, and how that obliges not Chriflians now to the fame, fhall be fpoken of hereafter : It fuffices at this time to confider that they were iu the ufc of it. Secondly^ That in the nfe of it they were guilty of, and committed divers Abufes. Thirdly^ That the Apoflle here is giving them Diredions how they may do it aright, in fhew- ing them the right and proper life and End of it. Thefe things being premifed, let it beobferved, that the very exprefs and particular ufe of it, ac- cording to the Apoltle, is to jljew forth the Lord's Deaths &c. But to jjjerv forth the Lord's Death j and partake of the FlePi and Blood of Chrifi^ are dif- ferent things. He laith not, ^s often as ye eat this Bread^ and drink this Cup^ ye partake of the Body and Blood of Chrift *, but, ye Jhew forth the Lord's Death. So I acknowledge, that this Ceremony^ by thofe that pradife it, hath an Immediate Relation to the omward Body^ and Death of Chrift^ upon the Crofs^ as being properly a Memorial of it j but it doth not thence follow, that it hath any Inward or Immediate Relation to Believers communicatirig or partaking of the fpiritnal Body and Blood of Chrift ^ or that fpiritual Snpper fpoken of Rev. 3. 20. For tho' in a general way, as every religious Avftion, iji fome refped, hath a common Relation to the fpi- ritual Communion of the Saints with God j fo wc fhall not deny but this hatii a Relation, as others. Now for his calling the Qip^ the Cnp of the Lord^ and faying, They arc guilty of the Body and Blood of Orrifty and eat their own Damnation^ in not dijcernmg the 464 PROPOSITION Xlil. the Lord's Body^ &c. I aiifwer. That this infers no more necellary Relation, than any other religious Ad i and aniountstono more than this, that lince the Corinthums were in the ufe of this Ceremony, and chrii^s Aa ^^ performed it as a religious Ad, they ought to cfmt^Aand do ic worthily, or elfe they fhould bring Condem- ^hTin T- ^^^^^^ "P^^^ themfelves. Now this will not more yfe/u."^ ''' infer the thing fo pradifed by them, to be a ne- celTary religious Ad, obligatory upon others, than when Rom, 14. 6. the Apoftle faith, He that regard- erh the day^ regardeth it imto the Lord j it can be thence inferred, that the days, thatfomeelleemed and obferved, did lay an Obligation upon others to do the fame. But yet, as he that efteemcd a day, and placed Confcknce in keeping it, was to regard it to the Lord\ and fb it was to him, in fo far as he dedicated it unto the Lord, the Lord's Day ^ he wa's to do it worthily, and if he did it unwor- thily, he would be guilty of the Lord's Day^ and fo keep it to bis own Damnation : So alfo, fuch as obferve this Ceremony of Bread and Wine^ it is to them the Bread of the Lord^ and the Otj> of the Lordy becaufe they ufe it as a religioa^ Ad j and forafmuch as their end therein is to Jhew forth the Lord's Death, and remember his Body that was Cru- cified for them, and his Blood that was Shed for them. If, notwithftanding they believe it is their Duty to do it, and make it a matter of Confci- ence to forbear, if they do it without that due Preparation and Examination which every religi- ous Ad ought to be performed in ^ then, inilead of truly remembring the Lord's Death, and his Body, and his Blood, they render themfelves guilty of it, as being in one Spirit with thofe that cru* cified him, and llied his Blood, tho' pretending ^^' ^'^^'''Vwith thankfgivingand joy to remember it. Thus the Blood <>/the Scribes and Pharifees of old, tho' in Memory of •e Prophets the Prophets they garnifhed their Sepulchres , yet are faid by Chrilt to h^ guilty of their Blood. And that that no more can be hence inferred, appears from another faying of the fame Apoftle, Rom. 14. 23, He that dotibtph is damned^ if he eat^ &C. where he^ fpeaking" rf' thofe that judged it unlawful to eat Flefh, &c, faith, If they eat donhting^ they eat their own damnation. Now it is manifelt from all this, that either the doing or forbearing of this, was to another, that placeth no Confcience in it, of no moment. So, 1 lay, he that eateth that, which in his Confcience he is perfwaded is not lawful for him to eat, doth eat his own damnation : fb he alfo, that placeth Confcience in eating Bread and Wine^ 06 a Religions v^^, if he do it unprepared, and without that due refpecl, wherein fuch Ads fhould be gone about, he eateth and drinhth his own Damnation^ not difcerning the hordes Body^ i. e* not minding what he doth^'^to wit, iWr^ a fpecial refieB to the Lordj and by way of fpecial Commemoration of the Death of Chrijt. §. VI. I having now fufficiently fhewn, what the True Communion of the Body and Blood of Chrift IS, how it is partaken of, and how it has no ne- ceflary Relation to that Ceremony of Bread and Winej ufed by Chrill with his Difciples j it is fit M. now to confider the Nature and Confiitution of that ff'^^^^^'^ -, / r I /- r • 1 ^^ Cere' Ceremony J (tor as to the proper Vje or it, we mv^mony tea had occafion to fpeak before) whether it be aJfj^^^fJ'^^ fi an ding Ordinance in the Church of Chrifi^ obliga- Nexo cove- tory upon all: or indeed, whether it be any t^^-^u!'JI!!^-> cefTary part, of the Worfhip of the New Covenant-^ iga^ry- Difpenfation^ Or hath any better or more binding Foundation,, than feveral other Ceremonies ap- pointed and pra(oo& of Cti^ttt. 4<^7 membring of that opportiiaicy, be the more Itirred up to follow him diligently through Sufferings and Death, &c. But what Man of Reafon, laying alide the Prejudice of Education, and the Influence of Tradition, will fay \ That this account of the mat- ter of FaEh^ given by Alatthejv and Mark^ or this ExpreOion of Lake^ to Do that in remembrance of him^ will amount to thefe Confequences, which the generality of Chriflians have fought to draw from it ^ as calling it, AnptftijfimHm EnchariftU Sacra- mentum^ 'venerahile altaris Sacramentum^ The principal Seal of the Covenant of Grace^ hy which all the Benefits of Chrifl^s Death are fealed to Believers ; and fuch like things ? But to give a further Evidence, how thefe Confequences have not any bottom from the Pradice of that Ceremony, nor from the words following. Do thi^^ ike. Let us confider another of the like nature, as it is at length exprefTed by John^ C. 1 3. V. 3, 4, 8, T 3, 14, 1 5. Jefi^ rifeth from Suffer^ and laid afide his Garments^ and took a Towel^ and gird- ed himfelf: After that^ he ponreth Water into a Bafon^ and began to wajh the Difciples Feet^ and to wipe them with the Towel wherewith he was girded : Peter f^^^ chrifi^s HfJto him^ Thoit JJjalt never wafh my Feet ^ Jefus an- wjjhing of fwered him^ If I wafio thee not^ thou hafl no part with P^^^ ^^^^ me. So after he had wajhed their Feet^ — hefaid^ Know related. ye what I have done to yon ^ If I then your Lord, and JMafler have wafiiedyonr Feet,, ye alfo ought to wajh one another s Feet : For I have given you an Example^ that ye jhodd do^ as I have done to yon. As to which, let it be obferved, that John relates this Pa/lage to have been done at the fame time with the other of breaking Bread \ both being done the night of the Pafover^ after Supper. If we regard the Nan^ation S f£^ of this, and the Circumflances attending it, it was B'-eaki-i« done with far more Solemnity, and prefcribed far ''^ ^'''^*'^' more Pumflually and Particularly, than the former. It is faid only, As he was eatings he took Bread '^ fo that this would feem to be but aa occafond b^finefs 2 Hh 2 But ^-^ PROPOSITION XIIL Bur here he rofe //p, he laid by his Garments^ he girded himfelf^ he fonred out the Water ^ he wajlied their Feety he wiped them with the Towel : He did this to all of them ^ which are Circumftances furely far more obfcrvable, than thofe noted in the other. The fortner was a Pradice common among the Jewsy ufed by all Mailers of Families, upon that occafion*, but thlsj as to the manner, and Perfbn ading. it^ ta wit^ for the Mailer to rife up, and wafli- the Feet of his Servants and Difciples, was more lingular and obfervable. In the breaking of Bread^ and giving of Wirie^ it is not pleaded by our Adverla- ries, nor yet mentioned in the Text, that he par- . ticularly put them into the hands of all ^ but break- ing it, and blefling it, gave it the nearell, and fo they from hand to hand : But here it is men- tioned, that he waflied not the Feet of one or two, but of many. He faith not in the former^ that if they do not eat of that Bread^ and drink of that Wine J theyfijall he frejndiced by it ^ but here he laith exprefly to Peter^ that // he wajh him not^ he hath no part with him ^ which being jpoken upon Peters refilling to let him walh his Feet,- would feem to import no lefs, than not the Continuance only, but even the Neceffity of this Ceremony. In the former he faith, as it were, pafTingly, Do this in remembrance 9fme'^ but here he litteth down again, he defires The Wdih^ ^^^^ ^^ confider what he hath done, tells them //7/?c7/jf-dn much in it, as either Baptifm^ or the Breaking of Bread '^ feeing it is an outward Element of a clean- ling Nature, applied to the outward Man, by the Command and the Example of Ghrill, to fignilie aji inward Purifying. I would willingly propofe this feriouily to Men, that will be pleafed to. make life ^t tlje BoDp anD BIooD of cfiatfl. 4^9 ttfe of that Reafon and Underftanding that God hath given them, and not be impofed upon, nor abiifed by theCullom or Tradition of others ^ Whe- ther this Ceremony^ if voe refpe^ either the Time that it was appointed in^ or the Cirx:umftances wherewith it was performed^ or the Command enjoining the ufe of it^ hath not as much to recommend it for a jlanding Ordinance of the Gofpelj as either Water-Baptifm, or Bread ojjd Wine, or any other of that kind ? I wonder then, what Reafon the Tapifis can give, why they have not numbered it among their Sacraments^ ex- cept meerly VoUmtoA Ecclefm & Traditio Patmrn. But if they fay, That it is nfed among them^ in that Objefr, the Pope, and fome other Perfons among them^ itfe to do it once a year to fome peor People, I would willingly know, what Reafon they have, ji^ifw, why this fhould not be extended to All, as well as that of the Encharip: (as they term it) or whence it appears from the Text, that [J)o this in remem- brance of me2 fliould be interpreted, that the Bread and Wine were every day to be taken by all Prief^Sj or the Bread every day, or every week, by the People \ and that that other Command of Chrifl, Te oHght to do^ 06 1 have done to you^ &c. is only to be underftood of the Pope^ or fome other Perfons, to be done only to a few, and that once a year ? Surely, there can be no other Reafon for this Difference afllgned from the Text. And as to JuntTufT Proteftants^ who ufe not this Ceremony at all, \i not the they will but open their Eyes, they ma;y fee how S'^peeu that by Cuftom and Tradition they are abufed in this matter, as were their Fathers in divers Poplfl^ Traditions. For if we look into the plain Scrip- ture, what can be thence inferred to urge the one, which may not be likewife pleaded for the other ^ or for laying alide the one, which may not be like- wife faid againft the continuance of the other ? If they fay. That the former^ of wa^lmig the Feet^ was mly a Ceremony ^ what have they, whence they cau H h 3 flicw. 470 PROPOSITION XIIL fhev/, that this breaking of Bread is more ? If they fay, That the former xva^ only a fign of Hnmility and Titrifywg 3 what have they to prove, that this was inorc ? If they fay, Tloat one wa6 only for a time^ and rr.u no Evangelical Ordinance ^ what hath this to make it fuch, that the other wanted? Surely there is no way of Reafon to evite this ^ neither can any thing be alledged, that the one ihould ceafe, and not the other \ or the one continue, and not the other;, but the meer Opinion of the Affirniers,which by Cuflom, Education and Tradition, hath begot- ten in the Hearts of People, a greater Reverence for, and Efteem of the one, than the other ^ which ii it Jiad fallen out to be as much recommended to ns by Tradition, would no doubt have been as tcnacioully pleaded for, as having no lefs Foun- dation in the Scripture, But fince the former, to wit, the -waging of one ancther^s Feet^ is juflly laid slide, as not bi'iiding upon Chriftians ^ fo ought alfo the other, for the fame Reafon. r«^ Break- §• VII. But I ftrange, that thofe that are fb cla- ing of Bread morons for thls Ceremony^ and flick fo much to it, Tn'tyfJ^fame take liberty to difpence with the manner or method ^T'T' ^ ^^^^^ Chrilt did it in ^ lince none, that ever I could hear of, except fome Baptifis^ who nov/ do it, ufe it in the fame way that he did it : Chrift did it at 5///?- prr, while they were eating ^ but the Generality of Proteftants doit in tht Morning only by it felf : What Rule walk they by in this change ? Objecl. If it be faid, Thefe are hut Circumftances^ and not the Afattcr ^ and if the Matter he heft to^ the alteration of CircHmfiances is hm of fmall moment » \Anfvo. What if it fhould be faid, the whole is but a Circitmftance^ which fell out at that time, when Chrifl eat the Taffover ? For if we have regard to that, which alone can be pleaded for an Inflitu- tion, vi^L. thefe words, Do this in rememhranee of rne-^ it doth as properly relate to the Manner as Matter. For what may or can they evince in Realbn, Reafon, that thefe words. Do this^ only iignific, CM Bread^ avA dr'mk VVhw ^ but it is no matter when ye eat^ nor how ye eat it^ and not ^ ye have jeen me eat it at Suffer vpith yon^ who take Bread^ and break it^ and give it you ^ and take the C///>, and blefs ity and give tt yoii \ fo do ye Ukcwife f And feeing Ghrift makes no diltindion in tliofe words, Dothis^ it cannot be judged m Reafon, but to relate to the whole •, which if it do, all thofe that at prefent life this Ceremony among Cbriftians^ have not yet obeyed this Precept, nor fulfilled this InlUtntion, for all their Clamours concerning it. If it be laid. That the Time and ALmncr oj dmngO\^]^Cx. it by Chrifi^ was hut accident ally ^ a^s being after the Jewifh Pallbv^er, which w.u at Snpfer. Befides, that it may be anfvvered, and ealily ^^/^p. proved, that the whole was accidental^ as being the PraBice of a Jewifi Ceremony^ as is above obfcrved i^rfo? Break- May it not the fame way be urged, that the '^^^'^Z^- J^J^^^y/v^? ing of Wine is accidental^ as being the natural pro- tjhcerem- ducl of that Country^ and fo be pleaded, that in"> ' thofe Countries, where Wine doth not grow, as in our Nacion of Scotland^ we may make ufe of Beer or Ale in the life of this Ceremony ^ or Bread made of other Grain^ than that v/hich Chrifl ufed ? And yet would not our Adverfaries judge this an Abufe, and not right performing of this Sacra- ment ? Yea, have not Scruples of this kind occa- iioaed no little Contention among the ProfeiTors of Chrijlianity ^ What great Conteft and Strife hath ^ ^„ , been betwixt the Greek and Latin Churches^ con- tvecen the cerning the Breads While the one will have' itcr^-j^^"^ Unleavened ^ reckoning, becaufe the fexvs made ufe c'urcces of Vnleavened Bread in the Pajf^ver^ that it was '^^''"^'';"""-5 fuch kind of Breads that Chrilt did break to his ^„Vuniea- Difciplcs ^ the other Leavened : Therefore the Lh- ^'^-eJ Bread therans make ufe of unleavened Bread^ the Calvinifrs plr."' '"'^ pf leavened. And this Contefl was fo hot, when the Reformation was beginning at Geneva^ that H h 4 Qilviii 472 PROPOSITION XIIL Cdvin and larellus were forced to fly for it. But Farelius. ^^ ^^^^ Protcflants^ by thefe uncertainties, open a Door to Papifrs^ for their excluding the People from the Cup} Will not [_Do this~] infer pofitively, that they lliouid do in the fame manner:^ and at the fametime^ which Chrifl did it ^ as well as that they ihould ufe the Qtp^ and not the Bread only f Or what Reafon have they to difpence with the one, more than the Papifh have to do with the other? O what ftrange Abfurdities and Inconveniences jiave Chriftians brought upon thenifelves, by fuper- ftitioufly adhering to this Ceremony ! Out of which Difficulties, it is impofTible for them to extricate themfelves, but by laying it afide, as they have done others of the like nature. For belides what rb^ Clergy js abovc mentioned, I would gladly know how, dfhifpand from the words, they can be certainly refolved, give it : that thefe words [-Do thu2 mufl be underllood to muj} takJ the Clergy, Tak^^ blefsj and break this Breads and and eat, not ^l^e it; to Others j but to the Laity only, Take and ^^'^' ''' eat, but do not hlefs, &c. Objedl:. ^^ ^^ be fciid, That the Clergy were only prefent, jlnfm. Then will not that open a Door for the PofijJj Argnment againft the Adminiftration of the Cup to thp People ? Or may not another from thence as eaiily infer. That the Clergy only ought to partake of this Ce- remony \ becaufe they were the Apoflles only then prcfent, to whom it was faid. Bo this ? But if this \J)o this~\ be extended to All, how comes it All have not liberty to obey it, \xi both hlejfmg^ breakings and diflribmng, as well as taking and eating^ Befides Hoc conte^ffs ^^^ thcfe, . CVCn the Calvlnian Proteftants of Great about the Britain, could never yet ' accord among themfelves fakiZ'it'! a^ont the manner of taking it, whether fitting, fan d- and to x^hom ing, or kneeling; whether it fhould be given to the to give it. p^i^^ ^j^j j.|-jq|-^ ^j^^j. ^j.^ ^^^^y ^^ ^-^^ ^^, j^^j. > Which Controverfies, tho' they may be efteemcd of fmall moment^ yet have greatly Contributed, with other tilings, to be the occafion not only of much Con- . tmiori'^ j3DC tSe }5o&p anO gtooti of cp^tfi. 473 temion'j but alfo of Bloodjhed and Devaflatlon: "fb that in this lafl refped, the PreUtick Cdv'mifts have termed the Presbyterians Schifmatical and Pertina- cious ^ and they them again, Superflitious, Idola- trous, and Papillical. Who then, that will open their Eyes, but may fee, that the Devil hath ftir- red up this Contention and 2eal, to bulie Men about things of [mall moment^ that greater matters may be negleded, while he keeps them in fuch a- do about this Ceremony^ while they lay afide others of the like nature, as pojltrvely Commanded^ and as fmclptally PraBifed'^ and from the Obfervation of which, half fo many Difficulties will not fol- low ? §. VIII. How then ? Have we not reafon, not finding the nature of this Praftice to be obliga- tory upon us, more than thofe other our Advetr. faries have laid afide, to avoid this Confufion v lince thofe that ule it, can never agree, neither t, concerning t\it Nature^ Efficacy^ nofr Manner of do- ing it f And this proceeds, becaufe they take it not plainly, as it lies in the Scripture ^ but have fo much intermixed their own Inventions. For would they take it, as it lies, it wOiild import no more, than that Jejpu Chrift at that time did thereby Jigmfie imto themy that hi 479 yet more by the 5yr/^c^ ^ Copy, which verf. 17. in ^^^^ ,jj,^ his entering upon this matter, hath it thus •, /// that^ wife the o- concermm^ which I am abont to Command sou ( or In- ther or/en- Jrmcr yon '-) ) J commend yon not^ becauje ye have not as the Afa- gone forward^ hut are defcended unto that which is lefs^ ^^V^"'' h ( or of lefs Confequence : ) Clearly importing, that hate'u the the Apollle was grieved, that fudi was their Con- ^^^^ ^«y- dicion, that he was forced to give them Inltrudi- ons concerning thole outward things ^ and doting epon which, they fhew they were not gone for- ward in the Life of Chrifiianity^ but rather flicking in beggarly Elements. And therefore verf. 20. the fame F'erfion hath it thus. When then ye meet togetlier^ ye do not do itj as it is jufl ye flwnld do in the day of the Lordj ye eat and drink it : Therefore fliewing to them, that to meet together to eat and drink out- ward Bread and Wine^ was not the Labour and Work of that Day of the Lord. But Unce our Adverfaries are fo zealous for this Ceremony^ becaufe ufed by the Church of Corinth.^ (tho' with how little ground, is already Ihewn ) how come they to pafs over far more Politive Commands of the Apollles, as mat- ters of no moment ?* As firfl, AB^s 1 5.29. where the Apoftles peremptorily Command the Gentiles^ as ^^ ^^„ ^.^ that which was the mind of the Holy Ghoft, To from things ahflain fom things fir angled^ and from Blood : And -^^^"B*^'^- James 5. 14. where it is exprefly Commanded, . That the Sick be anointed with Oyl in the Name of the ing with oiU Lord. If they fay, Thefe were only Temporary things^ but Objed. not to continue. What have they more to fhew for this, there Anfxf* being no exprefs Repeal of them ? If they lay. The Repeal is implied^ becaufe the Apo^ Objeds file falth^ We ought not to be judged in Meats and Vrinks. I admit thcAnfrver-^ but how can it be evited from j4nfv. militating the fame way againft the other Practice ? Surely not at all : Nor can there be any thing urged for 480 PROPOSITION XIIL for the one, more than for the other, but Cuftom and Tradition. Obje£l. As for that of Jamesj they fay^ There followed a Miracle Hpon it^ to wit, The recovery of the Sick j But this heing^ ceafed^ fo jlwidd the Ceremony. jinfw. Tho'^this might many ways be anfwered, to wit. That Prayer then might as well be for born^ to which alio the favirtg of the Sick is there afcribed : yet I A Ceremony fhall accept of It, becaufe I judge indeed that Ce^ Teafe,%s remonj is ceafed ^ only methinks, fince our Adver- Virtue uu- faries, and that rightly, think a Ceremony ought '"^' to ceafe, where the Virtue fails, they ought by the Tfe«5 Laying lauic Rule, to forbcar the laying on of Hands^ in imi- on of hands. ^^^^^^ of the Apoftles, fmce the Gift of' the Holy Ghoft doth not follow upon it. §. IX. But fince we find, that feveralTeflimonies of Scripture do fufficiently fliew, that fuch External Rites are no necejfary -part of the New Covenant'Difpen^ fationj therefore not needful now to continue^ however they were for a feafon praclifed of old ^ I fhall in- ftance fome few of them, whereby from the Nature of the thing, as well as thofe Teflimonies, it may J^o/fii-wd" appear, that the Ceremony of Bread and Wine is And wine u ceafed, as well as thofe other things, confefTed by "^^^^' our Adverfarres to be fo. The firft is Rom, 14. 1 7. For the Kingdom of God U not Meat and Drink^ hm Righteoufnep and Peace^ and Joy in the Holy Ghoft / Here the Apoftle evidently fhews, that the King^ dom of God^ or Gofpel of Chrift^ ftands not in Meats, and Drinks^ and fuch like things, but in Righteonf- nefs^ &c. as by the Context doth appear,where he i& fpeaking of the gptilt and haTLard of judging one ano- ther about Meats and Brinks. So then, if the King- dom of Cod Hand not in them, nor the Gofpel^ nor Work of Chrift^ then the eating af outward Bread a?jd Wine can be no neccflary part of the Gofpel- Worfliip^ nor any perpetual Ordinance of it. Ano- ther is yet more plain of the fame Apoflle, C0L2. 1 6. the Apoftle throughou c this wholey^c W Chapter doth doth clearly plead for us, a ad againfl the Formality and SHperfiition of our Oppofcrs : for in the begin- ning he holds forth the great FrmUdges Chriilians have by Chriil, who are cOnie indeed to the Life ef Chrifiianity j and therefore he defires them, verf 6. As they have received Chrift^ fo to rpdk iii him ; and to beware^ lefi they be fpoiled through Philofophy and vain Deceit^ after the Rudiments or Elements of the Worlds becdiife that in Chrifi^ whoin they have received^ is all fnlncfs : And that they art circumeifed with tht Circitmcifion made wit horn hands ( which he caHs the CircHmcifion of Chrift ) and being buried with him by Baptifm^ are alfo drifen with him through the Faith of the Operation of God. Here alio they did partake of the true Baptifm of Chrift \ and b^ing fuch as are arifen with him, let us fee whether he thinks it needful, they Ihould make ufe of fuch Meat and Drinkj as Bread and Wine^ to put them in remembrance of Chrift' s Deaths Of whether they ought to be judg- ed, that they did it not \ ver. 1 6, Let noMan therefore judge you in Meat and Drink : Is not Bread and Wine^ Meat and Drink f But why ? Which are a Shadow of things to come : But the Body is ef Chrift. Then fince . , our Adverfaries confcfs, that their Bread and Wine 'T*^ *"^ ^ is a Sign or Shadow ^ therefore, according to the sSdowf Apollle's Dodrine, we ought not to be judged in J.^^> ^<'^"^ the Obfervation of it. But is it not fit tor thofe^'^'* that are dead with Chrift^ to be fubjedl to fuch Ordinances? See what he faith, verf 22. Where- fore^ if ye he dead with Chrift from the Rudiments of the Worlds why J a^s tho* living in the Worlds are ye fub- jeEh to Ordinances ? ( Touch not^ tafte not^ handle not : ^"^ ^f"^^ which all are to perijh with the ufmg ) after the Com- with the fnandments and DoElrines of Men : What can be more ^^"S- plain ? If this fervc not to take away the Abfolute Neccffity of the Ufe of Bread and Winc^ what can it ferve to take away ? Sure I am, the Reafon here given is applicable to them, which all do periflj with the nfs^g'-) lince Bread and Wine periflTetli with the . I i ufrng^ -TST PROPOSITION XIIL ufing, as much as other thhigs. But further, if. the life of IVater, and Bread and Wme^ were that, wherein the very Seals of the New Covenant flood, and did pertain to the chief Sacraments of the Go- fvel and Evangelical Ordinances ( fo called, ) then would not the Goffel differ from the Law^ or be preferable to it. Whereas the Apoftle fhews the difference, Heh. 9. 10. in that fuch kind of Ob- The Law fervatioRS of the ^en?^ were as a Sign of the Co^ Znd Drinks; fpely for that [they /W only in Meats and Drinhy not fo the ^^^ dlvers Wafljlngs. But if the Gofpel-Worfljlp and Service ftand in the fame, where is the dif- ference ? Objed. If it be faid, Thefe under the Gofpel have a Sfiri^ tPtal Signification, jinfw. So had thofe under the L^nr, God was the Au- thor of thofe, as well as Chrifl is pretended to be Author of thefe. But doth not this contending for the ufe of Water^ Bread and Wine^ as neceflary parts of the Gofyel-Worfinf^ deftroy the Nature of it, as if the G off el were a Difpenfation of Shadows^ 2!fshidows and not of the Suhftance ? Whereas^ the Apoftle, the Gofpel \^ ^[^^j- Qf x\\Q Colojftans abovc-mentioned, argues subftance.' agaiuft the ufe of thefe things, as needful to thofe that are dead and arifen with Chrift, becaufe they are but Shadows. And fince, through the whole E0le to the Hebrews^ he argues with the Jews^ to wean them from their Old Worfijip^ for this Reafon, becaufe it was Typical and Figurative : Is it agreeable to right Reafon, to bring them to another of the fame nature? What ground from Scripture or Rea^ [on can our Adverfarics bring us to evince, that one Shadow or Figure (hould point to another Shadow or Figure^ and not to the Subftance ? And yet they make the Figure of Circumcifion to point to Water^ Baptiftn^ and the Pafchal Lamb to Bread and Wine, But was it ever known, that one Figure was the Anti'tyfe of the other, efpecially, feeing Troteftants make not thcfc their Ami-types to have any more Vertue Vertue and Efficacy, than the Type had ? For iincc as they fay, and that truly, That their S^.craments'^^ll^ll'^'' confer not Grace^ hit that is confe^ed according to the fer n&t Faith of the Receiver-^ it will not be denied, but the ^^'^'^'^ Faithful among the Jews received alfo Grace in the ufe of their Figurative Worjhip, And tho' Papifis boall, that their Sacraments confer Grace ex opere operato -^ yet Experience abundantly proveth the contrary. §. X. But fuppofing the life of Water- Baptifm^ oppofers and Bread and Wine^ to have been in the Primitive ""et'lViT Church, as was alfo that of abfiainin^ from things their sacra- ftrangled, and fiom Blood ; the nfe of ^egal Pm-ifca- Zhlnce^dT tiony Adls 21. 23, 24, 25. and anointing, of the Sick they derive with Oylj for the reafbns and grounds |)efore men- '^ • tioned : Yet it remains for our AdverGries to fhew us, how they come by Power or Authority to ad- miniiler them. It cannot be from the Letter of the Scripture, elfe they behoved alio to do thofe other things, which the Letter declares alfo they did, and which in the Letter have as much foundation. Then their Power muft be derived from the jipofllesj either mediately or immediately \ but we have (hewn before, in the Tenth Propofition^ that they have no Mediate Power^ becaufe of the interruption made by t\\Q jipofiafte : And for an Immediate Power or Com^ mand by the Spirit of God, to adminifter thefe things, none of our Adverfaries pretend to it. We know, that in this, as in other things, they make a Noife of the con f^ ant Confent of the Churchy and ofChri^ fiians in all Ages : But as Tradition is not a fuilicient Tradition ground for Faith^ fo in this matter efpecially it ought ^ground^f'ot to have but fiiiall weight, for that in this point of F'^'^h. Ceremonies^ and fiperftitiom ObfervationSy the Apo- ftafie began very early j as may appear in the Epi- files of Pad to the Galarians and Colojftans : And we have no ground to imitate them in thofe things, whofe Entrance the Apoflle fo much withftood^ fo heavily regretted^ and fb fharply reproved. But if 112 we ':^ PROPOSITION XIII. we look to ^4ntiqHtty^ we find, that in fuchkind of Obfervances and Traditions, they were very un- certain and changeable •, fo that neither Frotefinnts nor Pafifts do oblervc thi-s Ceremony as they did, su ,er ^^^'^^^ ^^^ ^^^^ ^^^^y S^^^ ^^ to j'p//??^ Boys^ and to //Vr/^ L^ gllTto Childre-a : And for ought can be learned, the life TomgBoys ^f j-j^jg^ ^j-^^^ hfitM-Baptifm^ are of a-like Age \ tho' rfr*7i.^ '^" t:he one be laid afide both by Pafifts and Protefiams-^ and the other, to wit, Baptlfm of Infants be ftuck to. And we have fo much the left Reafon to lay weight upon Antiquity^ for that, if we coniider their Profeflion of Religion, efpecially as to Wor- fhip, and the Ceremonial Part of it, we fhall not find any Church now, whether Pofi^j or Proteftantj who differ not widely from them in many things ^ nalixus. as^DalUtii^ in his Treatife concerning the Vfe of the Fathers^ well obferveth and demonftrateth. And why they Ihould obtrude this upon us, becaufe of the jinctents PraEiice^ which they themfelvcs follow not, or why we may not rcjed this, as well as they ;. do other thing?, no Icfs zealoully pradifed by the jincients^ no fufficient Reafon can be afligned. I fhall not neverthelefs doubt, but many, whole Underflandings have been clouded with thefe C?- remonies^ have notwithftanding, by the Merey of God, had fome fecret Senfe of the My fiery y whicli they could not clearly underfland, becaufe it was •fealed from them, by their flicking to fuch outward things ^ and that through that fecret fenfe, diving in their Comprehenfions, they ran tliemfelves into thefe Carnal Apprehenfions, as imagining the Suh- fta/we of the Bread w:is changed, or that, if the the Suhfiancs was not changed, yet the Body was there, &c. And indeed, I am- inclinable very fa- ^nuom '"' vourably to judge of Calv'm in this particular, in confejffion that he deals fo ingenuoufly to confefs, he neither :c;nmcnded. Comprehends />, nor can Exprefs it in words ; hut yet by a feeling Experience can fay ^ The Lord is fpiritually prefent. Now as 1 doubt not but Cdvin fometiracs iiad- had a fenfe of his Frefence^ without the life of this Ceremony, fo as the Underflanding given him of 'God, made him juflly rejed the falfe Notions of Irarifuhftantimon and Confubftantiatiortj tho' he knew not what to eUablilh inllead of them ^ if he had fully waited in the Lights that males all thh7gs ma- F.ph. 5. 15. mfefi^ and had not laboured in his own Compre- henfion, to fettle upon that External Ceremony, by affixing the Spiritml Trefenct as chiefly or prin- cipally, tho' not only (as he well knew by Ex- perience) there, or efpecially to relate to it; he might have finther reached unto the Knowledge of this Myftery^ than many that went before him. §. XI. Laftly ; If any now at this day, from a la tender- true tendernefs of Spirit, and with real Con- ''*f^ "^ ^^'^^ fcience towards God, did pradife this Ceremony in GodZlnk- the fame way, method and manner, as did the Pri- ^^^ ^^ mltive Chrifiians^ recorded in Scripture, I fhould not ^"'^^^"^^* doubt to affirm, but they might be indulged in it, and the Lord might regard them, and for a leafon appear to them in the ufe of thefe things ; as many of us have known him to do to us, m the time of our Ignorance : Providing always they did not feek to obtrude them upon others, nor judge fuch as foijnd themfelves delivered^ or that they do not pertinacioufly adhere to them. For we certainly know, that the Day is dawned^ in which God hath ^.^^ ^ ^ arifen^ and hath difiiiilTed all thole Ceremonies and nawM^ Rites^ and is only to be IVbrjhipped in Spirit ; and that ^^^^^J" ^^^ he appears to them who wait upon him : And that "pvor/hlpTed to feek God m thefe things, is, with Mary at the '"« "^^^''■'^• Sepulchre, to feek the Living among the Dead, For we know, that he is Arlfen^ and Revealed in Spirit^ leading his Children out of thele Rudiments^ that diey may walk with him in his Light : To whom be Glory for ever. Amen, " Ii3 I^RQ- 485 PROPOSITION XIV. PROPOSITION XIV. Comermvg the Power of the Civil Magiftrate in Matters purely Religious, and pertaim^g to the Confcience. Since God hath ajfnmed' to hlmfelf the Tower md D<7- minion of the Confcience, who alone can rightly in" flriici and govern it \ therefore it is not lawful for any who ft ever ^ by vert He of any Author ity or Princifa" Inkc 9. 55, lity they bear in the Government of this Worlds to force m^ 7. 12 ^^'^ Confciences of others ^ and therefore all Killings M, 29. * BanijJjingj Fini??g^ Jmprifoning^ and other ftch things^ Tit. 3. 10. xvhich are inflithd upon Men for the alone Exercife of their Confcience, or Difference in Worfliip or Opinion, proceedeth fom the Spirit of Cain, the Afiirtherer^ and is contrary to the Truth : Providing always^ That no Man^ under the Pretence of Con- fcience, prejudice his Neigbour in his Life or Eftate^ or do any thing defirucvive tOj or inconjifient with Humane Society ; in which cafe the Law is for the Tranfgreffor^ and Jilflicc is to be adminifired upon all^ without refpe6i of Perfons* §. I. T Iherty^ of Co7ifcience from the Power of the Jl-/ Civil Magiftrate, hath been of late Years fo largely and learnedly handled, that I ihall not need to be but brief in it ; yet it is to be lamented, that few have walked anfwerably to this Principle, each pleading it for themfelves, but fcarce allowing it to others \ as hereafter I ihall have occafion more at length to obferve. It will be fit in the firft place, for clearing of Miftakes, to fay fomething of the State of the Con- troverfie^ that what follows may be the more clear- ly undcrltood. By [Co/fcience'] then, as in the Explanation of the Bfth and Sixth Propofitions I have obferved, is to be unders- Undcrflood, TW Perfwajion of the Mind^ which arifes from the Vnderflandwg's being foppd with the -^^/^>/^^^c/r> of the Trmh^ or Fdfity of any thing : Which, tho' it may be falfe or evil upon the matter, yet if a Man ihould go againfl his Perfwalion, or Confcience, he fhould commit a Sin ^ bccaufe what a Man doth contrary to his Faith, the' his Faith be wrong, is no ways acceptable to God. Hence the Apoftle laith, fVhatfoe^'er is not of Faith^ is fin \ and he rWR0m.14.23. doubt eth^ is damned^ if he eat: Tho' the thing might have been lawful to another \ and that this doubt- ing to eat fome kind of Meats ( iince all the Crea- tures of God are good, and for the ufe of Man, if received with ThanJifgiving ) might be a Superfti- tion, or at lealt a Weaknefs, which were better removed. Hence Ames de Caf Conf faith, The Con- fcience^ altho^ erring^ doth evermore bindj fo as that he finnethj who doth contrary to his Confcience^ becaiife he doth contrary to the Will of Godj altho^ not materia ally and truly ^ yet formally and interpretatively. So the Queftion is, Firfl, Whether the Civil Ma^ gifirate hath Power to force Men in things ReUgiopu^ to do contrary to their Confcience ^ and if they will not^ t9 fnnijh them in their Goods^ Liberties or Lives f This we hold in the Negative. But Secondly^ As we would have the Mafiflrate avoiding this extream, of incroaching upon^Men's Confcicnces *, fo on the other hand, we are far from joyniag with, or ftrengthening fuch Libertines^ as would flretch the liberty of their Confciences, to the Prejudice of Xhidi Neighbours^ Or to theRuine of Humane Society. We underfland therefore by Matters of Confcience^ fuch as immediately relate betwixt God and Ma?7y or Men and Men^ that are under the fame Per- fwafion : As, to meet together and woriliip God in that way, which they judge is molt acceptable unto him •, and not to incroach upon, or feek to force their Neighbours, ocherwife than by Reafon, or fuch other Means, as; Chrilt and liis Apoftles li 4 ufed. 4^^ PRQPQ^^'TION XIV. ufed, ^Z^. Preaching, and Inllruding fiich as will hear and receive it ; but not at all for Men, under the Notion of Confcience, to do any thing con- trary to the Moral and perpetual Statutes, gene- rally acknowledged by all Chriftians : In which cafe the Mayiftrate may very lawfully ufe his Authority, as on thofe, who under a pretence of Confciencej inake it a Principle to kill and deilroy all the Wicked, id ■■■'.' caa >o8 PROPOSITION XIV. can gee the Magiilrate upon their fide, not only flretch their own Liberty to the utmolt, but feek to ellablifli the ilmie, by denying it to others. The Tnnc' But of this excellent Patience and Sufferings, the i;'^i %^lhe WitnefTes of God, in fcorn called Quakers^ have tcopiecaU'd giY^n a manifeil proof: For fo foon as God re- <^ikers. y^^i^j his Tri.ith among them, without regard to all Oppolition, or what they might meet with, they went up and down, as they were moved of the Lord, preaching and propagating the Truth in Mar- ket-places, High-ways, Streets, and publick Tem- ples, tho' daily beaten, whipped, bruifed, hailed, and imprifbned therefore. And when there was any where a Church or AfTembly gathered, they taught them to keep their Meetings openly, and not to fhut the Door, nor do it by Itealth, that all might know it, and who would might enter. And as hereby all jufl occafion of fear of Plotting againll the Government was fully removed, fo this their Courage and Faithfulnefs, in not giving over their meeting together ( but more efpecially the Prefence and Glory of God, manifelted in the Meeting, being terrible to the Confciences of the Perfecutors) did fo weary oat the Malice of their Adverlaries, that often-times they were forced to leave their Work undone. For when they came to break up a Meeting, they were forced to take every Individual out by force i, they not being free to give up their Liberty, by diflblving at their Com- mand : And when they were haled out, unlefs they were kept forth by Violence, they prefent- ly returned peaceably to their place. Yea, when fq.me times the Magiftrates have pulled down their Meeting-houfes, they haw met the next day openly upon the Rubbifh ^ and fo by Innocency kept their Pofleflion and Ground, being properly their own, and their right to meet and worfhip God being not forfeited to any. So that when Avmed Mea have come to dilFolve them, it was * impoffibte fl)£ tbe ^otorv of tfte ciuil ^agtCtatr. 509 impoffibk for them to do it, unlefs they had killed every one ^ for they flood fo clofe together, that no force conld move any one to flir, until vio- lently puird thence : So that when the Malice of their Oppofers llirred them to take Shovels, and throw the Rubbifh upon them, there they flood unmoved, being willing, if the Lord fhould fo per- mit, to have been there buried alive, witnefling for him. As this Patient, but yet Couragious way of Suffering, made the Perfccutors work very heavy and wearifbm unto them ^ fo the Courage and Pa- tience of the Sufferers, ufing no Refiflance, nor bringing any Weapons to defend themfelves, nor ieeking any ways Revenge upon fuch occafions, did fecretly finite the Hearts of the Perfecutors, and made their Chariot- wheels go on heavily. Thus after much and many kind of Sufferings thus pati- ently born, which to rehearfe would make a Vo- lume of it felf, which may in due time be pub- liflied to the Nations, (for we have them upon Record ) a kind of Negative Liberty has been ob- tained, fo that at prefent for the mofl part we meet together without diflurbance from the Magi- flrate. But on the contrary, mofl Trot eft ant%^ whea they have not the allowance and toleration of the Magiflrate, meet only in fecret, and. hide their Teftimony ^ and if they be difcovered, if there be any probability of making their efcape by force (or fuppofe it were by cutting ofFthofe that feek them out) they will do it ^ whereby they lofc the Glory of their Sufferings, by not appearing as the innocent Followers of Chrifl, nor having a Tefli- mony of their Harmlefiiefs in the Hearts of their Purfuers ^ their Finy, by fuch refiflance, is the more kindled againfl them. As to this lafl part, of refilling fuch as perfecute them, they can lay claim to no Precept from Chrifl, nor any Exam- ple of him, or his Apoflks approved. But ^,c PRO POSITION XIV. Object. But as to the iirft part, for fleeing, and meet- ing fecretly, and not openly teftifying for the Truth, they ufually objed that faying of Chrill, Mat. ID. 23. IVhert they ferfecme yon in this City ^ fies ye into another. And AEis 9. 4. That the Difciples met fecretly for fear of the Jews, And j4tis 9. 25. That Paul was let ont of Damafcus in a Basket down by ihe Wall, 'jinfw. To all which I anfwer, Hr/, As to that faying of Chrifl, it is a Queftion, if it had any further Relation than to that particular MelTage, with which he fent them to the "jews ^ yea, the latter end of the words feem exprefly to hold forth fo much. For ye fliall not have gone over the Cities of Juda, tiU the Son of Man he come. Now a particular Pradice or Command, for a particular time, will not ferve for a Precedent to any, at this day, to ftiun the Crofs of Chrifl. But fuppofing this Precept to reach far- ther,it mull be {o undcrItood,to be madeufe of only according as the Spirit giveth liberty ; elfe no Man that could flee, might fulFer Perfecution. How ¥]eeing m then did uot ihQ A]^ofiks^ John and Peter flee, when timeofFer-ii^Qy wcrc the firfl time perfecuted at Jemfalem <' muowed,"''^ But Oil the Contrary, went the next day, after they were difcharged by the Council, and preached boldly to the People. But indeed many are but too capable to ftretch fuch Sayings as thefe, for felf- prefervation, and therefore have great ground to fear, when they interpret them, that they fhun to witnefs for Chrifl:, for fear of hurt to themfelves, lefl; they mifl:ake them. As for that private meet- ing of the Difciples, we have only an account of t\K matter of Fad, but that fuflices not to make of it a Precedent for us, and Men's aptnefs to imi- tate them in that (which, for ought we know, might have been an Ad of VVeaknefs) and not in other things of the contrary nature, fliews, that it is not a true Zeal to be like thofe Difciples, but indeed a Defirc to |pre(erve themfelves, which moves apt t^t^ti^tt t£tfit€mi ^fijgratg, 5 1 1 moves them fo to do. Lafily^ As to that of Paul's being conveyed out of Damnfcuiy the cafe was fin- gular, and is not to be doubted, but it was done by a fpecial Allowance from God, who having dc- figned him to be a principal Minifler of his Gofpel, faw meet, in his Wifdom, to difappoint the wick- ed Council of the '^ews. But our Adverfarics have no fuch Pretext for fleeing^ whofe fleeing proceeds from Self-prefervation, not from Immediate Re- velation. And that Tad made not this the me- thod of his procedure, appears, in that at another time, notwithftanding the perfwafion of his Friends, and certain Prophecies of his Sufferings to come, he would not be dilTwaded from going up to JerHjalentj which according to the fore-mentioned Rule, he fhould have done. But laftlyj To conclude this matter. Glory to God, and our* Lord Jefus Chrifl, that now thefe Twenty Five tearsy fince we were known to be a di- rothuytar Hind and fcparate People, hath given us faithfully i?©^- * 5** to fufFer for his Name^ without fhrinking or fleeing ^^^^' the Crofs \ and what Liberty we now enjoy, it is by his Mercy, and not by any outward Working or Procuring of our own, but 'tis He has wrought -upon the Hearts of our Oppofers. Nor was it any outward Interefl hath procured it unto us, but the Teflimony of our Harmlefaefs in the Hearts of our Superiours : For God hath preferved us hitherto in the fatient Suffering ofjefas^ that we have not given away our Caufe by perfecuting any, which few, if any, Chriflians that I know can fay. Now againft our Unparalleird, yet Innocent andChriftian Caufe, our Malicious Enemies have nothing to fay, but that if we had Power, we would do fo likewife. This is a piece of meer unreafbnable Malice, and a Pri- viledge they take to judge of things to come, which they have not by Immediate Revelation ^ and fure- ly it is the greateft heighth of harfh Judgment to &y, Men would do contrary to their profejfed Prin^ cife^ 512 PROPOSITION XV. ciple^ if they could, who have from their Pradice hitherto given no ground for it, and wherein they only judge others by themfelves : Such Conjedlures cannot militate againft us, fo long as we are Inno- cent. And if ever we prove guilty of Terfecmion^ by forcing other Men by Corporal Punifhment to our way, then let us be judged the greatell of Hy- focrkes^ and let not any fpare to perfecnte us. Amen^ faith my SohL PROPOSITION XV. CoHcerning SalutAtions ami Recreations^ SrC. Seeing the chief End of all Religion is to redeem Men from the Spirit and vain Converfation of this Worlds and to lead into inward Communion with God^ before whomj if we fear always, we are accounted happy ^ therefore all the vain Cuficms and Habits thereof^ both in Word and Deed^ are to be reje^ed and forfaken by thofe^ who cjme to this Fear ; fuch as taking off the Hat to a Man^ the Bowings and Cringings of the Bo^ dy-i and fuch other Salutations of that kind^ with all the Foolijh andSuperflitiom Formalities attending them'^ all which Man has invented in his degenerate State^ to feed hts Pride in the vain Pomp and Glory of this World : As alfo the unprofitable Pl^ys^ frivolow Re- creations^ Sportings and Gamings^ which are invented to pafs away the pretiom Time^ and divert the Mind from the Witnefs of God in the Hearty and from the living Senfe of his Fear, and from that Evangelical Spirit, wherewith Chrifiians ought to be leavened-, and which leads into Sobriety^ Gravity^ and Godly Fear j in which as we abide ^ the Bleffing of the Lord is felt to attend iu in thofe AElions^ in which we are neceffarily ingaged^ in order to the taking care for the SHftenancc of the outward Man* s- 1- lphcr.5.11 I Pet. 1. 1 4., John 5. 44. Jer. 10. 3. Afts 10. 2i, Mac.ijij, C9l.2.8.^ §. I.TTAving hitherto treated of the Principles jTX of Religion, both relating to D^f/n^ and Worjhif^ I am now to fpeakof fome Prai^lices, which have been the produd of this Princifle^ in thole Wit- neflcs, whom God hath raifed up in this day, to te- ftifie for his T}-nth. It will not a little commend them (I fiippofe) in the judgment of Sober and Jih dicious Men, that taking them generally (even by the ConfelTion of their Advcrfiries) they are found to be free of thofe Abominations, which abound a- mong other ProfefTors, fuch as are Swcari?7g^ Drimhn- tiefs^ Whoredom^ Riotcnfnefs^ &c. and that generally the very coming among this People doth naturally work fuch a Change, fo that many Vitious and Pro- fane Perfons have been known, by coming to this Trnth^ to become Sober andVertuous^ and many Light, Vain and Wanton ones, to become Grave and Serious, as our Adverfanes dare not deny: * Yet that they niay not ^Afrcr thismannf^^fn* want fomething to detrad us for, ceafe ^i'i!^^ S tF^ll not to aCCnfe us for thofe things, denfes, o^ wlom Reineru^. which when found among themfelves, V^l^^'^'^rt^ they highly commend ^ thus our Gra- riifis hath a great (hew ot Vny, they call Snlknnefs-, our ScrM: '^X'^^^. nefs^ Adelancholly ^ our Silence^ SottijJmeJs. anJ beheve all things well Such as have been Vitious and Profkne ^le^^lch'^^^cont^o^S:^ among them, but by coming to us the creed ; onlv they blaf- have left off thofe Evils, left they }:-^<^in;^"^i^aterbccbn^;h rt t 1 11 t r home, fnonld commend the Truth of our Profeffion, they fay ^ that whereas they were pro- fane before, they are become worfe, tri bci^g Hypo- critical and SfiritHally frond. If any before dijfolme and profane among them, by coming to tlie Trutli with us, hccomQ frifgal and diligouy then they w-ill charge them with Covetoufnefs 7 And if any Emi- nent among them for Serioufnefs^ Fiety^ and Dlfcc- 'vsries of God^ come unto ns, then they will fay, they were always fubjeft to Mdancholly and to £?/- L 1 ihufiJ.fm ; ^14' PROPOSITION XV. tlmfiafm '^ tho' before, when among them, it was efteem'd neither AMancholly nor EmloHJiafm^ in an evil ^Qii^Q-, but Chrifiian Gravity^ and Divine Revela- tion. Our Boldnefs and Chrifiian Sufferings they call Ohfli?7acy and Fertinacy ^ tho' half as much, if among themfelves, they would account Chrifiian Courage and Nobility. And tho' thus, by their Envy, they ftrive. to read all relating to us backwards, counting thofe things Vice in us, which in themfelves they would cxtoi as Vcrtues; yet hath the flrength of Truth extorted this Confcllion often from them, That we are generally a fnre and clean People^ Oi to the outward Converfation. But thisj they fay, is hut in Tolicy to commend our Herefie, Bbt fuch Policy it is, fay I, as Chrill and his Apoflles made ufe of, and all good Chrillians ought to do ^ yea, fo far hath Truth prevailed' by the Pu- rity of its Followers, that if one that is called a Quaker^ do but that which is common among them, as to laughj and be wanton^ fpeak at large^ and keep not his word pundually, or be overtaken with ha- ft inefs^ or anger s they prefently fay, 0 this is agalnfi your Profcfflon! As if indeed fo to do were very confident with theirs ^ wherein, tho' they fpeak the Truth, yet they give away their Caufe. But if they can find any, under our Name, in any of thofe Evils common among themfelves, ( as who can imagine, but amoiigfo many Thoi^iands there will be feme Chaff', fince of Twelve Apoitles one was found to be a Devil ) O how will they infult, and make more Noife of the Efcape of one i^aker^ than of an Hundred among themfelves. §. II. But there are fonie fmgular things, which inofl of ail our Adverfaries plead for the lawful- nefs of, and allow themfelves in, as no ways in- confillent with the Chrifiian Religion^ which we have found to be no ways lawful unco us, and have been commanded of the Lord to lay them akde ^ tho' the the doing thereof hath occafioned no finall Suffer- ings and Buffetings, and hath procured us much Hatred and Malice from the World. And becaufe the Nature of thefe things is fuch, that they do upon the very fight diltinguifh us, and make us known, fb that we cannot hide our felvcs from any, without proving unfaithful to our Tellimony; our Trials and Exercifes have here-through proved the more numerous and difficult, as will after ap- pear. Thefe I have laboured briefly to compre- hend in this Propofition \ but they may more largely be exhibited in thele Six following Propo- fitions. 1 . That it is not lawfptl to give to Men fuch flatter ^ Flattering ing Titles^ Mj Tour Hoi[ne[s^ Tour Majefly^ Tour Emi- ^'^^^'* nency^ Tour Excellency^ T^Hr Grace^ Tonr Lordfljip^ Tour Honour^ &C. nor life thofi flattering Wordsj commonly called [COMPLEMENTS.] 2. That it is not lawfial for Chrifilans to hneel^ orJi^tani proftrate themfelves to any Man^ or to how the Body^ or "^^' to uncover the Head to them. 3. That it is not lawful for a Chriftian to ufe fufer-^py^^^^' fluities in j^pfarel^ as are of no ufe^ fave for Ornament and Vanity. 4. That it is not lawful to ufe Games., Sports., Plays^ Gaming,, nor among other things Corned' es among Chrifilans., un- der the notion of Recreations.^ wjich do not agree with Chriftian Silence^ Gravity and Sobriety : For Laughing^ Sporting., Gaming., Mocking., Jefting., vain Talking^ &c. is not Chriftian Liberty., nor Harmlefs Mirth. 5. That it is not lawful for Chriftians to fwear at all Swearings under the Gofpel^ not only not vainly., and in their com- mon difcourfe., which was alfo forbidden under the Mo- faical Law., but even not in Judgment., before the Ma,' gift rate. 6. That it is not lawful for Cforiftians to refift Evil^ righting or to War or Fight in any cafe, L 1 2 Before <^i6 PROPOSITION XV. Before I enter upon a particular Dilquilition of Degrees of ^^^^f^ thin^s, I fliall firft premife Tome general Con- Dtatiity and , , . ^ ' ,i T»4-n i ^ j i rrecedcncy iiQcrations, to prevent all Miltakes ', and next add aUtwed, Pq,^-,^ general Conliderations, which equally refped r all of them. I would not have any judge, that hereby we intend to deftroy the mmml Relation^ that either is betwixt Trince and Peoi^le^ Ma[ler and Scrva?ns^ Farents 2X\A Children'^ nay, not at all : We fhaJl evidence, that our Principle in thefe things hath no fuch tendency, and that thefe Natural Re- lations are rather better eftablifhed, than any ways hurt by it. Next^ Let not any judge, that from our opinion in thefe things, any necellity of Level- ling will follow, or that all Men mufl have things in Common. Our Principle leaves every Man to en- joy that peaceably, which either his own Induflry, or his Parents, have purchafed to him ^ only he is thereby inilruded to ufe it aright, both for his own good, and that of his Brethren *, and all to the Glory of God : In which alfo his Ads are to be voUmtary^ and no ways conftrained. And further, we fay not hereby, that no Man may ufe the Crea- tion more or lefs than another : For we know, that as it hath pleafed Cod to difpenfe it diverfly, giving, to fome more, and fome lefs, fo they may ufe it accordingly. The feveral Conditions, under which £fc(t/(7/j i\i*cn are diverfly ilated, together with their Educa- cordhjy.' Xions anfwering thereunto, do fufficiently flicw this: The Servant is not the fame way Educated, as the Alufter \ nor the Tenant^ as the Landlord \ nor the Richy as the Voor ^ nor the Prince^ as the Peafant, Now, tho' it be not lawful for any, however great Abundance they may have, or whatever their Education may be^ to life that which is meerly, fuperfluous : Yet feeing their Education has accullomed them thereunto, and their Capacity enables them fo to do, without being Profufe or Extravagant, they may ufe things better in their kind, than fuch whore Education hath neither accullomed them to fuch things, nor their Capacit/ wiii will reach to compafs them. For it is beyond qnefti- on, that whatever thing the Cremon afFords,is for the The lax^fui life of Man, and the moderate life of them is lawful \ ^/^"If'^ll yet per accidens they may be unlawful to fome, and creation. not to others. As for inilance, he that by reafon of his Eftate and Education hath been ufed to eat Fleflj and drink Whie^ and to be cloathed with the fineft Wool^ if his Elhte will bear it, and he ufe it • neither in Superfluity, nor Immoderately, he may do it ^ and perhaps,if he fhould apply himfclf to feed or be cloathed, as are the Peafants, it might pre- judice the Health of his Body, and nothing advance his Soul. But if a Man, whofe Eftate and Education had accuflomed liim to both coiirfer Food and Ray- ment^ Ihould flrctch himfelf beyond what he had, or were ufed to, to the manifeft prejudice of his Family and Children, no doubt it would be unlaw- ful to him, even fo to eat or be cloathed as ano- ther, in whom it is lawful ^ for that that other may be as much mortified, and have denied himfelf as much in coming down to that, which this afjoires to, as he is willing to be like him, afpires beyond what he either is able, or hath accuflomed to do. The fafe place then is, for fuch as have fulnefs, to watch over themlelves, that they ufe it moderate- ly, and refcind all Superfluities ^ being willing, fo far as they can, to help the need of thole, to whom Providence hath allotted a fmaller allowance. Let ]o\fiifhe the Brother of high degree rejoyce^ in that he is abafed^ ^eedy, and fuch as God calls in a low degree^ to he content with their Condition^ not envying thofe Brethren^ who have greater abmdance^ knowing they have received ahnn- dance^ as to the inward Man -^ which is chiefly to be regarded. And therefore beware of fuch a Temp- tation, as to ufe their Calling as an Engine to be Richer^ knowing, they have this advantage beyond the Rich and Noble that are called, that the Truth doth not any ways abafe them, nay, not in the cfteem of the World, as it doth the other ^ but L I 3 tli^t i8 PROPOSITION XV that they are rather exaked tnereby, iu that as to the Inward and Spiritual Fellowlhip of the Saints, they become the Brethren and Companions of the greateft and richellj and in this refped, let him of low defree rejoice^ that he is exalted. Thde things premifed, I would ferioufly propofe unto all fuch, as mind in reality to be Chrifiians in- deed, and that in ^ature^ and not in Name only \ \A^'hcther it w^ere not defirable, and would not greatly contribute to the Commendation of Chri- (\;iamty^ and to the Increafe of the Life and Virtue of Chrift, if all fufcrflnom Titles of Honour^ Profiife- nefs and Prodigality in Meat and j4pparcl^ excefs of earnings Sporting and. Flaying^ w^ere laid alide and forborn ? And whether fuch as lay them afide, in fb doing, walk not more like the Difciples of Chrift and his ApoHles, and are therein nearer their Ex- ample, than fuch as ufe them ? Whether the lay- ing them afide would hinder any from being good Chriftians f Or if Chrift ians might not be better with- out them, than with them ? Certainly the Sober and Seriom among all forts, will fay. Tea. Then furely fuch as lay them afide, as reckoning them unfuita- ble for Chriftians^ are not to be blamed, but rather commended tor fo doing : Becaufe that iw Principle and Pradice, they effedually advance that, which others acknowledge were dehrable ^ but can ne- ver make eftedual, fo long as they allow the ule of them as lawful. And God hath made it mani- feft in this Age, that by difcovering the Evil of fuch things, and leading his Witnefles out of them, and to tellifie agaiail them, he hath produced ef- fedually in many that Mortification and AbftraElion from the Love and Cares of this Worlds who daily are Converling in the World (but inwardly Re- deemed out of it) both in Wedlock^ and in their iaw^lul Imployments, which was judged, could only be obtained by fuch as w^re fhut up in Cloyfters and Monaft cries. Thus much in general. ®f 3alutatto«55 anD Ercveatf Dttjs. 5 1 9 §. III. As to the firft^ we affirm pofitively, That it is not lawful for ChrijHans either to give or receive thefe Titles of Honour^ as, Tour Hollnef^ Toi^r Maje- Jly-y Tour Excellency^ Tour Eminency^ &c. Firft^ Becaiife thefe Tales are no part of xhdXTnUs, Obedience, which is due to Magiftrates or Sa^^e- riours'^ neither doch the giving them add to, or diminifh from that Subjedion we owe to them, which coniifts i?i oheyi/'g their jnfl and Idvofid Com- mands^ not in Titles and Dcfignations. Secondly^ We find not, that in the Scripture any under the fuch Titles are ufed, either under the Law^ or the^^J^^^"*^ Goffel : But that in the fpeaking to Kings^ Princes or Nobles^ they ufed only a limple Compellation, as, 0 King! and that without any further Deligna- tion, fave perhaps the Name of the Perion, as, O King ^grippa.y 5c c. Thirdly:, It lays a Neceffity upon Chriftians mofl Vj'^s frequently to Lye-^ becaufe the Perforis, obtaining thefe Titles^ either by Election, or Hereditarily, may frequently be found to have nothing really in them, deferving them, or anfwering to them : As fome, to whom it is laid, Tonr Excellency^ having nothing of Excellency in them *, and who is called. Tour Grace^ appear to be an Enemy to Grace *, and he who is called. Tour Elonour^ is known to be Bale and Ignoble. I wonder what Law of Man, or what Patent ought to oblige me to make a Lye, in cal- Pater^ts d ■ ._ ' - .. iii ill the Scripture. TheChriftians fpeak to theApo- llles without any fuch Denomination, neither fay- Hypocrites ing, If it pleafe Tour Grace^ Tour Holinefs^ Tour Lord- ^"^"^ ^^^^^*' fhlf^ nor Tonr JVorjlnp ^ they are neither called, My Lord Peter, nor My Lord Paul ^ nor yet Majhr Pe- ter, nor Mafter Paul j nor JD/f.f oi Honour^ what grofs Abufes are crept in among fuch as are -called Chriflians^ in thQ uCq of Complements^ wherein not Servants to Maflers, or others, with refped to any fuch kind of Relations, do fay and write to one another at every turn, Tonr Humble Servant^ Tour moft Obedimt Servant^ &c. Such wicked Cu- iloms have, to the great prejudice of Souls, ac- cuflomed Chriflians to lye ^ and to ufe Lying, is now come to be accounted Civility. O horrid Apoflaiie ! For it is notorioufly known, that the ufe of thefe Complements imports not any defign of Service, neither are any fuch Fools to think fo -, for if we ihould put them to it, that fay fo, they would not doubt to think, we abufed them ^ and would let us know, they gave us words in courfe, and no more. It is flrange, that fuch as pretend to Script nre^ as their Rule, fliould not be aihamed to ufe fuch things y fiace Eiihi4^ that had not the Scriptures, Cf S)ahttationg ant> Eecveationg. 515 Scriptures, could by the Light mthin him (which thefe Men think infufficient) fay, "Job 32. 21, 22. Let me not accept any Mans Terfon^ neither let me give Flattering 'Titles unto Men, For I know not to give Flattering Titles *, in fo doing my Maker would foon take me away. "^ A certain ancient devout Man, in the Primitive Time, edVy'^cS^,"? fc aubfcribed hmilelr to a Blihop, Tour -^ook o^ Manners ani Cu- Humble Servant ^ wherein, I doubt not, ^l"''] P;/f9- ^" ?^'' '"'^ , , ' , ', ^ ' Age, he IS eitceraed an un- but he was more real, than our ufual civil Man, who will not d- Complememers ^ and yet he was fharply '^'^^^ 'fubkribe himfci?L^I Reproved for it. Tmi ''bu'i slip!timset2 rwtf, was heretofore fliarply Reproved by Paulinns Biliop of Nola^ becaufe, in his Epiflle, lie Imd lubfcribcd hinv felt his Servant^ fayingi Bevcare thou fuhfcribe ?iot thy felf his Servant, wha is thy Brother ; f^r Flattery is finful^ not a TeRimony oj Uwnility^ to give thofe Honours {& Men^ which are only due to the One Lord^ Majier^ and G 0 D- But they ufually objed,,to defend themfelves. That Luke faith ^ Mofi Excellent Theophihis j and Paul, Mofi Noble Felhis. I anfwer ^ Since Luke wrote that by the Didates of the Infallible Sprit of God^ I think ic will not be doubted, but Theophilm did deferve it, as being really endued with that Vertue : In which cafe we ihall not condemn thofe, that do it by the fame Rule. But it is not proved, that Luke gave Tloeo- fhilpts this Title, as that which was inherent t^ him, either by his Father, or by any Patent Theo- fhilus had obtained from any of the Princes of the Earthy or that he would have given it him, in cafe he had not been truly Excellent : And with- out this be proved (which never can) there can nothmg hence be deduced againfl; us. The like ^^^j.^,.,^^^^ may be faid of that of Fapd to Fefius^ whom he the nti/ would not have called fuch, if he had not been f/peifuT truly Noble ^ as indeed he was, in that he fuffered him to be heard in his own Caufe, and would not give way to the Fury of the Jews againfl him ^ it was not, becaufe of any outward Title beftowed upon Ff/w, that he fo called him, elfe be would have ^26 PROPOSITION XV. have given the fame Compellalion to his Prede- cefTor Felix^ who had the Yame Office ^ but be- ing a Covetous Man, we find he gives him no fuch Style. rfcff singular §. V. It will not be unfit in this place, to fay o"rp5rr^« ^^^icthing concerning the ufing of the Singular Nnm^ uf^d in the her to One Perfon ; of this there is no Controverfie ^^'"- in tlie Lcitin. For when we fpeak to One, we al- ways ufe the Vronoiin Q T 11, ] and he that would do otherwife, would break the Rules of Grammar. For what Boy, learning his Rudiments, is ignorant, that it is incongruous to fay \_vos arnoi^ vos legps^"} that is \^yoii loveft^ yon readefi^ fpeaking to One ? But the Pride of Man, that hath corrupted many- things, refufes alfo to ufe this Simplicity ot fpeak- ing in the Vulgar Languages. For' being puffed up with a vain Opinion of themfelves, as if the Singii- lar Number were not fufficient for them, they will have others fpeak to them in the Plural. Hence Luther^ in his Plays^ reproves and mocks this manner of fpeaking, faying, Magifier^ vos es iratm : Which Corruption Erafmm fufficiently refutes in his Book oiWriting Efifiles : Concerning which likewifej-^w^^ Howel^ in his Epiftle to the Nobility of England^ be- fore the French and EnglijJj DlElionary^ takes notice. That both in France, and in other Nations^ the word (3 T H O U ] voa^ ufed in fpeaking to One ^ but by fuc^ cefs of Time J when the Roman Commonwealth grew in^ to an Empire^ the Courtiers began to magnifie the Em^ feror^ (as beif7g furnifljcd with Power to confer Digni'^ ties and Offices) itfing the word CYou,] yca^ and detfy^ ing him with more remarkable Titles \ concerning which matter^ we read in the Epiftles of Symniachus to the Emferors Theodofius and Valentinianus, where he ^^rWYou ^f^^^ the fe forms of fpeaking^ Veftra intern itas, Tc^/fr came to be Eternity •, Veltrum Nunien, Tour Godhead ^ Veflra *!shfguper' Serenitas, Tour Serenity^ Veflra dementia, Tonr fon. Clemency. So that the Word CY^^Il ^^ ^^^ Plural Number^ together with the other Titles a7jd Comfella- tions <3Df Salutations anP Eecieati uj5. 5 27 tions of Honour^ feem to have taken their rife from Mo- narchical Government ^ -which afterwards ^ hy degrees^ came to he derived to -private Terfons, The fame is witnefTed by John Marefim^ of the French Academy^ in the Preface of his Ciovis : Let none wonder ( laith he ) that the word [^Thou] is ufed in this IVorkj to Princes and PrinceHes ^ for we nfe the fame to God : And of Old the fame was ufed to Alexanders, Caviars, Qiiecns and Emprefles. The life of the word C^OU,] when Ont Ferfon is fpoken tOy was only introduced by thefe hafe Flatteries of Men of latter Ages^ to whom it feemed good to ufe the Plural JSfumber to One Perfon^ that he may imagine himfelf alone to he equal to many others in Dignity and Worth ; from whence at lafi it came to Perfons of lower Quality. To the fame Purpofe fpeaketh alfo M. Godeauy m his Preface to the New Teftament Tranilation : / had rather (faith h^) faithfully keep to the exprefs words of Paul, than exactly follow the polified Stile of our Tongue J therefore I always ufe that form of culling God in the Singular Number, not in the Plural ^ and therefore I fay rather CThou] than QYou.]] I confefs indeed^ that the Civility and Cuftom of this World re quires him to he honoured ajter that manner ^ hut it is likewife on the contrary true^ That the Original Tongue of the New Teftament hath nothing common with fuch Manners and Civility \ fo that not one of thefe many Old Verfions we have^ doth ohferve it. Let not Men believe^ that we give not refpett enough to God^ in that we call him hy the word [Tho\f\ which is neverthelefs Thou, a far other wife ^ for I feem to my felf ( may he hy the ^'^eater ejfeB of Cuftom) more to honour his Divine Majefty^ one, tham in calling him after this manner^ than if Lfhould call^^^ him after the manners of Men^ who are fo delicate in their forms of Speech. See how clearly and evidently thefe Men vvit- nefs, that this Form of Speaking, and thefe pro- fane Titles, de'*ive their Origin from the bafe Flattery of thefe laft Ages, and from the delicate Haughtincfs 528 PROPOSITION XV. Haughtinefs of Worldly Men^ who have invented thefe Novelties^ that thereby they might Honour one another, under I know not what pretence of Civility and Refpcct. From whence many of the prefent Chriftians (fo accounted) are become fo Perverfe, in commending mod wicked Men, and wicked Cuftoms, that the Simplicity of the G off el is wholly lofl^ fo that the giving of Men and Things their own Names, is not only worn out of Cuilom, but the doing thereof is accounted Abfurd and Rude, by fuch khid of delicate Farafites^ who de- fire to afcribe to this Flattery, and abufe the Name of Civility. Moreover, that this way of fpeaking proceeds from a high and proud Mind, hence ap- : pears ^ becaufe that Men commonly ufe the Singular Nnmher to Beggar s.^ and to their Servants ^ yea, and in their Prayers to God. Thus the Super iour will fpeak to his InferioHr^ who yet will nor bear, that the Infer iour fo fpeak to him, as judging it a kind of Reproach unto him. So hath tiie Pride of Men placed God and the Beggar in the lame Category. I think I need not ufe Arguments, to prove to fuch, as know Congruous Language, that we ought to ule the Singular Number fpeaking to" One ^ which is the common Dialed of the whole Scripture, as al- fo the moll Interpreters do tranllate it. Seeing therefore it is m.anifeil to us, that this form of fpeaking to Men m the Plural Number doth pro- ceed from Pride^ as well as that it is in it felf a Lye^ we found a neceOity upon us, to tellifie a'gainfl this Corruption, by uling the Singular equally unto all. And albeit no Rcaibn can be given, why we fhould be Perfecuted upon this account, efpecially j DilHat'he by Chrifrians^ who profefs to follow the Rule of 3 plain Lanr Scripture, whofe Dialed this is \ yet it would pcr- ^"*^^* haps feem incredible, if I fhould relate how much we have fuffcrcd for this thing, and how thefe Proud Ones h^VQ fumcd^fi-etted^ and gnafhed their Teeth^ fre- quently heading and fir iking us J when we have fpoken" tai j^f fealutation^anDEecteartionsf* 529 to them thus in the Sinaidar Number : Whereby we are the more Confirmed in our Judgment, as fee- ing that this Teftimony of Truth^ which God hath given us to bear in all things, doth fo vex the Ser- pentine Nature in the Childrer? of Darlnefs, %. VI. Secondly ; Next unto this of Titles^ '^he _ . , Other part or Honour^ uled among Chnfttdm^ is the Men, iice. Kneeling^ Bowings and Vncovcmig of the Head^ to one another. I know nothing our Adverfaries have to plead for them in this matter, fave fome few In- ftances of the Old Tejiament^ and the Cnfiom of the Country. The firf}: are, fuch as jlhrahatn's bowi?7g himfelf to the Children of Heth, and Lot to the two Jln- gels^ (kc. But the Pradiice of thefe Patriarchs^ related as matter of Fad, are not to be a Rule to Chriftians now ^ Neither are we to imitate them in every Pradice, which has not a particular Reproof ad- ded to it : For we find not Abraham reproved for taking Hagar^ &c. And indeed to fay, all things were lawful for us which they pradifed, would produce great inconveniences, obvious enough to y-^^ ^^^^^ all. And as to the Cnftoms of the Nations^ it's a oftheNdti- very ill Argument for a Chriftian's Pradice : We '/^chrimJnj fhould have a better Rule to walk by, than the Cnfiom of the Gentiles ^ the Apoflles delire us, not to he conformed to this World^ &c. We fee how little ^^^' ^^- ^' they have to fay for themfelvcs in this matter. Let it be obfervcd then, whether our Reafons for laying afide thefe things, be not confiderable, and weighty enough to uphold us in fo doing. FirJJr-j We fay. That Cod^ who is the Creator of Man^ and he to whom he oweth the Dedication bnh of Soal and Body^ is over all to be Worjhipped ^.nd Adored^ and that not only by the Spirit^ hut alfo with the Fro- ftration of Body, Now Kneeling^ Bowings and un- covering of the Head^ is the alone outward ilgnifi- 5^^/„V** cation of our Adoration towards God, and therefore and is only M m it '^' '' ^"^ i 530 PROPOSITION XV. it is not lawful to give it unto Man, He that kneel- eth, or prollrates himfelf to Man, what doth he more to God ? He that boweth, and uncovereth his Head to the Creature^ what hath he referved to the Creator ^ Now the Apoftle fhews ns, that the uncovering of the Head is that, which God requires of us ill our worfhipping of him, i Cor, 1 1.4. But if we make our Addrefs to Men in the fame man- ner, where licth the difference ?< Not in the out- ward Signification,, but meerly in the Intention ^ which opens a door for the Pofijh Feneration of Images^ which hereby is neceflarily excluded. Secondly ^ Men,, being alike by Creation,, ( tho' their being flated under their feveral Relations, require from them mutual Services, according to thofe re ipedive Relations) owe not Worjhip to one another^ bm all equally are to return it to God : Becaufe it is to him and his Name alone,, that every Knee miift bow^ and be' fore whofe Throne the Four and Twenty Elders projirate] themfelves, Tlierefore for Men, to take this one from another, is to rob God of his Glory : Since" all the duties of Relations may be performed one to another, without thefe kind of Bowings, which therefore are no elTential part of our Duty to Man but to God. All Men, by an inward inflindf, ii all Nations have been led to proftrate and bow themfelves to God. And it is plain, that this Bow ing to Men took place, from a Jlavijh fear pofTefling fome, which led them to let up others as Gods : when alio an ambitious proud Spirit got up in thofe others, to ufurp the place of God, over theii Brethren. Thirdly ^ IVe fee,, that Peter refnfed it fom Corne lius, faying,, He was a Man. Are then the Vo^e. more, or more excellent than Veter,, who fuffcr Mer daily to tall down at their Feet, and kifs them? Peter etni This Reproof of Veter to Cornelias doth abundant- i^fuf^r^ ly (hew, that fuch Manners were not to be admit- Bovfine. ted among Ghriftiaiis. Yea we fee, that the ^ngei •' twice twice refufed this kind of Bowing from John^ Kev. 19. 10. & 22. 9. for this reafoii, Bccanfe 1 am thy Fellow-Servant^ and of thy Brethren ^ abundantly inti- mating, that it is not lawfid for Fellow-Servants^ thus to proilrate themfelves one to another: And in this refped all Men are Fellow-Servants. If it be laid, John intended here a Rcliglom Wor- Objefto fhi^^ and not a Civil. 1 anfwer^ This is to Say, not to Prove: Neither AnfWi. can we fuppofe "john^ at that time of the Day, fo ill inftruded, as not to know, it was unlawfnl to worfhip Angels-^ only it fliould feem, becaufe of thofe great and myiterious things revealed to him by that Angelj he was willing to lignifie fome more, than ordinary Teftimony of Refpecf, for which he was reproved. Theie things being thus confider- ed, it is remitted to the Judgment of fuch, as are defirous to be found Chrifiians indeed, whether we be found worthy of blame, for waving it to Men. Let thofe then, that will blame us, conlider, v/he- ther they might not as well accufe Mordecal of in- civility, who was no lefs lingular than we, in this l^J-^^^f matter. And forafmuch as they accufe us herein ^an is r.o of Ritdenefs and Pride^ tho' the Teflimony of our ;[""^^7j;; Confciences, in the fight of God, be a fufficient nor Rude* Guard againft fuch Calumnies -^ yet there are of us, "^•^■^* known to be Men of fuch Education, as forbear not thefe things for want of that, they call good Breeding ^ and we fliould be very void of Realbn, to purc{;afe that Pride at fo dear a Rate, as many have done the Exercife of their Confcience in this matter ^ many of us having been forely Beaten and B^tjfctted'^ yea, and feveral Months Imprifoned^ for no other Reafon, but becaufe we could not fo la- tisfie the proud nnreafonahle Humors of proud Aien^ as to uncover our Head^ and how our Bodies. Nor doth our innocent Practice, in ftaading ftill, tho' upright, not putting off our Hats^ any more than our ^boes^ the one being the (^pveriiig of our Heads^ M m 2 as 532 PROPOSITION XV. as well as the other of our Feet^ fhew fo much Rudenefs, as their Beating or Knocking us, &c, becaiife we cannot Bow to them, contrary to our Confciences : Which certainly fliews lefs Meelnefs and Hiim'dity upon their part^ than it doth of Rndt- nefs or Vride upon ours. Now fuppofe, it were our Weaknefs, and we really under a Miftake in this thing, ihice it is not alledged to be the breach of any Chriftian Precept *, are we not to be indulged, as the Apoitle commanded fhould be done to fuch, as Icrupled to eat Flefij? And do not Perfecuting and Reviling us, upon this account, lliew them to be more like unto proud Haman^ than the Difci- ples or Followers of the. Meek Self-denying "jefm f And this I can fay boldly, in the fight of God, from my own Experience, and that of many Thou- fands more, that however fmall or foolifh this may feem^ yet we behoved to choofe Death, rather than do it, and that for Confcience fake : And that, in its being fo contrary to our Natural Spirits, there are many of us, to whom the forfaking of thefe Bowings and Ceremonies, was as Death it felf : Which we could never have left, if we could have enjoyed our Peace with God, in the ufe of them. Tho* it he far from m to judge all thofe^ to whom God hath not fl>evpn the evil of them^ under the like haz^ardj yet neverthelefs, we doubt not, but to fuch as would prove faithful Witneffes to Chrifi's Divine Light in their Confciences^ God will alio Ihew the Evil of thefe things. Apparel, in §. VII. The Third thing to be treated of, is the 'In/ Super- ^'^^^O' ^^^ Superfluity of AppareL In which, _^r/?, two fiuity, dif- things are to be confidered *, the Condition of the aUovnd. Perfony and the Country he lives in. We ihall not fay, that all Perfons are to be cloathed alike, be- caufe it will perhaps neither fuit their Bodies, nor their Eftates. And if a Man be cloathed foberly^ and without fuperfluity^ tho' they may be fi-ner thaa that which his Servant is cloathed with, we fhall not ^f ^altttationjj and Eecreattonsi, 533 not blame him. for it : The abflaining from Super- flmies^ which his Condition and Education have acciiflomed him to, may be in him a greater Ad of Mortification, than the abflaining from finer Cloathes in the Servant, who never was accuilom- ed to them. As to the Country^ what it naturally produces, may be no Vanity to the Inhabitants to ufe, or what is commonly imparted to them by \./ay of Exchange^ feeing it is without doubt, that the Creation is for the ufe of Man. So where Silk abounds, it may be worn, as well as Wool ^ and were we in tJiofe Countries, or near unto them, where Gold or Silver were as common as Iron or Brafsj the one might be ufed as well as the other. The Iniquity lies then here, Br/, When from a lufl of Vanity, and defire to Adorn themfelvcs. Men and Women, not content with what their Condition can bear, or their Country eafily affords, do flretch to have things, that from their Rarity, and the Price that's put upon them, feem to be precious ^ and fo feed their Lufl the more : And this all fober Men of all forts will readily grant to be Evil. Secondly j When Men are not content to make a true ufe of the Creation, whether the things be fine or comfe^ and do not fatisfie themfelves with what Need and Conveniency call for ^ but add thereunto things meerly fnferfliiom ^ fuch as is the ufe of Ribbands and Lace^ and much more of tha-c kind of flufl^, as painting the Face^ plaiting the Hair^ which are the Fruits of the fallen^ lnftfd and corrupt Nature^ and not of the new Creation^ as all will acknowledge. And tho' foher Men , among all forts, will fay, That it were better thefe things were not \ yet will they not reckon them unlaw- ful, and therefore do admit the ufe of them among their Church-Members : But we do account them altogether unlawful, and unfuitable to Chrifiians^ end that for thefe Reafons. Mm 3 Firfli J^ PROPOSITION XV. Firft •, The itfe of Cloaths came originally from the %7e tf'^'^ ^'^^^' ^^ ^^^ ^^^ ^^^ fallen, it appears he would ci/atbs. not have needed them. But this miferable State made them ncceilary in two refpeds : i. To cover his Kiked/iefs. 2. To keep him from the Cold'^ which are botii the proper and principal life of them. Now for Man to delight himfelf in that, which is the fruit of his Iniquity, and the confequence of Sin, can be no ways lawful for him : So to extend things beyond their real ufe, or to fuperadd things wholly fuperfluous, is a nianifell Abufe of the Crea-- tion^ and therefore not lawful to Chrillians. Secondly ^ Thofe that will needs fo adorn them- fclves in the ufe of their Cloaths, as to befet them with things having no real ufe or necefiity, but meerly for Ornament's fake, do openly declare. That the End of it is either to pleafe their Lufi^ ( for which end thefe things are chiefly invented and contrived ) or other wife to gratifie a vain^ proud and oflentations Mind-^ and it is obvious, thele are their general Ends in fo doing. Yea, we fee, how eafily Men are pufF'd up with their Garments, and how proud and vain they are, when adorned to their Mind. Now how far thefe things are below a true Chriftia^^and how unfuitable, it needs not great probation. Hereby thofe that love to be ^aiidy and ftperf^om in their Cloaths, fhew they concern themfeives little with Mortification and Self-denial^ and that they mind to beautifie their Bodies, more than their Souls ^ which proves they ^mind little upon Adortality^ and ^o certainly are more nominal^ than real Chriftians. Thirdly ^ The Scripture feverely reproves flich Practices, both commending and commanding the contrary^ as 7/It. 3. how feverely doth the Pro- contrary to phct rcprovc the Daughters of Jfrael for their ivripture. j-iMmg Ornaments^ their Cads^ and their round Tires^ their Chains and Bracelets^ &c. And yet is it not flrange, to fee Chrillians allow themfeives in ^f ^atutatf on0 ant? Ecct eatt msi. 535 in thefe things^ from whom a more ftrid and ex- emplary Converfation is required -^ Chrill: dellres us not to he anxlom about ourCloathing, Mat. 6, 25. and to fhew the Vanity of fuch, as glory in the Splendor of their Cloathing, tells them, That even Solomon, in all his Glory ^ vooi not to he compared to the Lily of the Field^ which to day is^ and to morrow is cafi into the O-ven. But furely, they make fmall reckoning of Chrifl's Words and Dodrine, that are fo curious in their Cloa thing, and fo induftri- ous to deck thcmfelves, and fo earnelt to juftific it, and fo mad when they are reproved for it. The Apoltle Pad is very pofitive in this refped, i Tim. 2. 8, 9, 10. / will therefore in like manner alfo^ that Women adorn themfelves i?i modeft 4pfarel^ with fliame' facednefs and fohriety ^ not with hroidered Hair^ or Gold^ or Pearlsy or cofily Aray : But (which becometh Women profejfwg GodUnefs) with good Works. To the fame purpofe iaith Peter ^ ( i Pet. 3. 3, 4.) Whofe ^- dorning^ let it not be that outward adorning of -plaiting the Hair^ and wearing of Gold^ or of pitting on of Apparel : But let it be the hidden Man of the Hearty in that which is -not corruptible^ even the Orname-nt of 41 meek and quiet Spirit ^ 6^c. Here botli the Apoftles do very pofitively and expreily a/lert two things, Firfi^ That the adorning of Chriflian Women ( of whom it is particularly fpoken, I judge, becaufe that Sex is moft naturally inclined to that Vanity^ and that it feems, that Chriftian Men in thofe days deferved not, in this refped, fo much to be re- proved ) ought not to be outward, nor conllfl in the Apparel. Secondly^ That they ought not to ule the Plaiting of the Hair ^ or Ornaments^ &C. which Tfaimgthg was at that time the Cuftom of the Nations. But "'"'"' ^''* is it not Itrange, that fuch as make the Scripture their Rule, and pretend they are guided by it, fhould not only be fo frequently and ordinarily in the ufe of thefe things, which the Scripture fo plainly ..condemns j but alfo fhould alTow them- • ' / M m 4 ftlves 53<^ PROPOSITION XV. - ' I » I ' 111 .1. I in III 11 I II felves in fc doing? For the Apoitles not only com- mend the Forbearance of thefe things, as an At- tainment commendable in Chriftlans^ but condemn the ufe of them as unlawful ^ and yet may it not fccm more ilrange, that in contradiction to the Apofties Dodrine, as if they had refolved to flight their Tellimony, they fhoiild condemn thofe, that out of Confcience apply themfelves ferioufly to fol- low it, as if in fo doing they were fingnUr^ pronely or fHperflitiom f This certainly betokens a fad Afo^ fiafie in th ofe, that will be accounted Chriftians^ that they are fo offended with thofe, that love to follow Chrift and his Apoflles, h\ denying of, and departing from the Lying Vanities of this perifh- ing World ^ and fo doth much evidence their Af- finity with fuch, as hate to be reproved^ and neither will enter themfelves^ nor frffer thoje that WGPild, Sports, ^3"^ §• VIII. Fourthly \ Let us confider the ufe of Games ^ inconfi/ient Sports^ Comedies^ and Other fuch things, commonly J ^ofpe^L^ ^^^ indifferently ufed by all the feveral forts of Chrlfiians^ under the Notion of Dlvertifemem and Recreation^ and fee, whether thefe things can conlill with the Serioufnefs^ Gravity and Godly Fear^ which the Gofpel calls for. Let us but view, and look over the Notions of them, that call themfelves Chrifiians^ whether Tapifis or Proteftants^ and fee if generally there be any difference, favc in meer Name and Profeffion, from the Heathen ? Doth not Xhe fame Foliy^ the fame Vanity^ the fame Ahufe of precious and irrevocable Time ^ abound? The fame Gaming^ Sporting^ Flaying^ and from thence Quarrel^ fing^ Fightings Swe-aring^. Ranting^ Revelling? Now^ how cm thefe things be remedied, fo long as the Preachers and Profeffors^ and thofe, who are the Uaders of the People^ do allow thefe things, and account them not inconfiflent with the,, Profef- fion of Cjriftianity f And it is ftrange to fee, that thefe things are tolerated every where, the Inqui- fition lays no hold on them,- neither at Rme^ nor .■., ., , . - • .- ^ ., ■ ia in Sfainy where in their Mafqnerades all manner of Ohfcenity^ Folly ^ yea, and Atheifm^ is generally pra- difed in the face of the World, to the great Scan- dal of the Chrifiian Name : But if any Man reprove them in thefe things, and forfake their Snperftitions, and come ferionfly to ferve God^and worfhip him in the Sprite he is made a Prey, and prefently made liable to cruel Sufferings. Doth this bear any proportion to Chriflianity ? Do thefe things look any thing like the Churches of the Primitive Chriftians? Surely not at all. I fhall firft cite fome kw Scrip- tttre Teftimoniesy being very pofitive Precepts to Chriftians, and then fee, w^hether fuch as obey them, can admit of thefe fore- mentioned things. The Apoftle commands us. That whether we eat or drirtkj or whatever we do^ we do it all to the Glory of God. But I judge none will be fo impudent, as to affirm. That in the ufe of thefe Sports and Games God is glorified : If any fliould fo fay, they would ^J ^P>^» declare, they neither knew God, nor his Glory. g.j ^''^' And Experience abundantly proves, that in the fi^''"i»«^^- Pradice of thefe things. Men mind nothing lefs, than the Glory of God ^ and nothing more, than the Satisfaction of their own carnal Lufis^ Wills and Appetites. The Apoftledefiresus, i Cor. 7. 29, 31. Becaitfe the time is Jhort^ that they that buy^ flioHld he as tho^ they pojfejfed not : And they that ufe this World., 06 not ahufmg it^ &c. But how can they be found in the Obedience of this Precept, that plead for the ufe of thefe Games and Sports f who, it feems, think the time fo long, that they cannot find oc- cafion enough to employ it, neither in taking care for their Souls, nor yet in the neceflary care for their Bodies ^ but invent thefe Games and Sports to pafs it away, as if they wanted other Work to lerve God, or be ufeful to the Creation in. . The Apoftle Veter defires us. To pafs the time of our fo- jowrnivg here in jear^ i Pet. T. 17. But will any fay.. That fuch as ufe Dancing and Comedies^ Carding and DiCing^ 538 - PROPOSITION XV. Dicing^ do fo much as mind this Precept in the ufe of thefe things ? Where there is nothing to be feen, but Lightnefs and Vanity^ Wamonnefs and Obfcenity contrived, to hinder Men from Fear^ or being Se^ rioH-s\ and therefore, no doubt, calculated for the Service of the Devil. There is no Duty more fre- quently commanded, nor more incumbent upon Chriftians, than the Fear of the Lordy to fiand in awe before him^ to walk m in his frefence j but if fuch, as ufe thefe Games and Sports, will fpeak from their Confciences, they can (I doubt not) experi- mentally declare, That this Fear is forgotten in their Gaming : And if God by his Light fecretly touch them, or mind them of the Vanity of their way, they ftrive to Ihut it out, and ufe their Ga- ming, as an Engine to put away from them that troublefome Gueft ^ and thus tHake merry over the Jiifi One^ whom they have fain and crucified in them- felves. But further, if Chrifl's Reafoning be to be heeded, who faith. Mat. 12. 35, 35. That the good Man^ om of the good Treafure of the Hearty bringeth forth good things j and an evil Man^ out of the evil Treafure^ bringeth forth evil things : And that of every idle word we fi)all give an account in the Day of Jndg- ment : It may be ealily gathered, from what Trea- fire thefe Inventions come^ and it may be eafily proved, that it is from the Evil^ and not the Good. ^^5^'"'^ How many idle Words do they necelfarily produce ? piex erf idie^^^t what are Comedies but cL findied Complex of idle tyin^mrdsand lying Words? Let Men, that believe their Sods are Immortal^ and that there will be a Day of Judg- ment^ in which thefe Words of Chrifl will be ac- complifiied, anfwer me, how all thefe will make account in that great and terrible Day^ of all thefe idle Wordsy that are necelfarily made ufe of, about Dancings Gaming^ Carding^ and Comedies aBing f And yet hovv is it that, by Ghriflians not condemning thefe things, but allowing of them, many that are accounted Chriftians^ ^^ke up their whole Time in them j them J yea, make it their Trade and Employment ? Such as the Dancing- Maflers and Comedi^ns^ &c. whofe Hellifh Converfations do fufficiently declare, what Mafler they ferve, and to what End thefe things contribute. And it cannot be denied, as feeing obvioufly manifeft by Experience, that fuch as are Maflers of thefe Trades, and are moft de- lighted in them, ( if they be not open Athcifts and Profligates) are fuch, at befl, as make Religion, or the Care of their Souls, their leaft bufinefs. Now if thefe things were difcountenanced by Chnfliansj as inconfiflent with their Profeflion, it would re- move thefe things ; for thefe Wretches would be necefTitated then to betake themfelvcs to fome honeil Livelyhood, if they were not fed and up- holden by thefe. And as hereby, a great Scan- dal and Stumbling-block would be removed from off the Chriftian Name ^ ^o alfo would that in part be taken out of the way, which provokes the Lord to with-hold his Bleffingj and by occafion of which things the Minds of many remain chain- ed in Darknefs^ and drowned in Lnfl^ Senfimlity and Worldly Tleafures^ without any lenfe of God's Fear, or their own Souls Salvation. Many of thofe, cal- led Fathers of the Churchy and other Serious Per- fons, have fignified their Regret for thefe things, and their defires they might be remedied ^ of whom many Citations might be alledged, which for Bre- vity's fake I have omitted. §. IX. But they objea:, That Men's Spirits c^/z/^Objea. not fiihfifJr^ if they were always intent upon Serious and Spiritual A^atters j and that therefore there is need of fome Divertifement to recreate the Mind a little^ where- by it being refrejljed^ is able with greater Vigour to apply it felf to thefe things. I anfwer ^ Tho' all this were granted, it would Anfw. no ways militate againft us, neither plead the ufe of thefe things, which we would have wholly laid afide. For that Men fhould be always in the fame Intentiyenefs 540 PROPOSITION XV. Intentivencfs of Miiid^ we do not plead j knowing, hov: impofTible it is, fo long as we are cloathed with this Tabernacle of Clay. But this will not afiow us at any time fo to recede from the Remem- brance of God,and of our Souls chief Concern,as not "c^d^the ilill to retain a certain ^tn^t of his Fear-^ which can- %efi Re- not be fo much as rationally fuppofed to be in the Tn'^thT ufe of thefe things, which we coiidemn. Now the iToxid. neceflliry Occa lions, which all are involved into, in order to the care and fuflentation of the outward Man, are a Relaxation of the Mind from the more ferious Duties ; and thofe are performed in the Blejp- iing^ as the Mind is fo leavened with the Love of God, and Senfe of his Prefence, that even in doing thefe things, the Soul carryeth with it that Divine Jnfltience and Sprit ltd Hahlt^ whereby, tho' thefe Ads, as of Eatings DrlnUng^ Sleeping^ Workings be upon the matter one with what the Wicked do, yet they are done in another Spirit ^ and in doing of them, we pleafc the Lord, ferve him, and anfwer our end in the Creation, and fo feel, and are fenfible of his Blejfmg : Whereas the Wicked and Profane, being not come to this place, are, in whatfoever they do, c:^rfed ; and their Plewhig^ as well as Prayings is fin. Now if any will plead, that for Relaxation of Mind there may be a Liberty allowed beyond thefe things, which are of abfolute need to the Suflenance of the outward Man, I fhall not much contend againfl: it; provided thefe things be not fuch as are wholly Superfluous, or in their proper nature and ten- dency, lead the Mind into Litfi^ Fanlty and Wanton- Tirfs^ as being chiefly contrived and framed for that end, or generally experienced to produce thefe Ef- feds, or being the common Engines of fuch, as are lb minded to feed one another therein, and to pro- pagate their Wickednefs, to the Impoyfoning of others : Seeing there are other innocent Divertife- ments, which may fufficiently ferve for Relaxation of the Mind j fuch as for Friends to vlfit one another-, to ^f ^alutatiouKS anD Eecreattonji* 541 To hear or read Hlfiory^ To fpeak foherly of the frefent or faft TranfaBions^ To' follow after Gardenings To nfe tenifme^ Geometrical and Mathematical Experiments^ and fueh other things of this Nature. In all which things we are not to forget God, (in whom we both livcy and are moved^ Ads lo. 25.) as not to have always Ibme fecret referve to him, and fenfe of his Fear and Prefence ^ which alfo frequently exerts it fclf in the midft of thefe things, by fome fhort Afpiration and Breathings. And that this may neither kcm ftrange nor troublefom^ I fhall ckar it by one manifeft In- fiance, anfwerable to the Experience of all Men. It will not be denied, but that Men ought to be more in the Love of God, than of any other thing ^ for we ought to Love God above all things. Now it is plain, that Men that are taken with Love, whe- ther it be of Women, or any other thing, if it hath taken a deep place in the Heart, and pofleis the Mind, it will be hard for the Man, fo in love, to drive out of his Mind the pcrfon or thing fo loved -^ yea, in his Eating, Drinking and Sleeping, his Mind will always have a tendency that way^ and in Bufincfs or Recreations, however intent he be in it, there will but a very fhort time be permitted to pafs, but the Mind will let fome Ejaculation forth towards its Beloved. And albeit fuch a one muft be converfant in thofe things, that the Care of this ne lovr Body, and fuch like things call for ^ yet will he'^^^^^i'^ avoid, as Death it felf, to do thofe things, that /hims us may offend the Party fo beloved, or crofs his de- ^^'"^^^ fign in obtaining the thing fo earneflly defired : Tho' there may be fome fmall ufe in them ; the great Defign, which is chiefly in his Eye, will fo ballance him, that he will cafily look over and dif- pence with fuch petty NecefTities, rather than en- danger the lofs of the greacer by them. Now that Men ought to be thus in Love with God^ and the Life to come^ none will deny ^ and the thing is ap- parent from t-hefe Scriptures, Mat. 6, 20. But lay 542 P RO P O S I T I O N XV. Hf for your fehes Treafures in Heaven. Col. 3. 2. Set yoHT jiffeBion on things ahove^ &C. And that this hath been the Experience and Attainment of, fome, the Scripture alfo declares, ffdm6^, ^» ^'1 2 Cor. 5. 4. .9/)jrrt and ^"^ again, That thele Gamts^ Sports^ Tlays^ Dan^ rtays^dravocin^^ Comedies^ &c. do naturally tend to draw Men] f^^"/^^;'' from God's Fear^ to make them forget Heaven^ God, Death and "judgment^ to fofler Lufl^ Vanity and Wantonnefs ^ and therefore are moft loved^ as well as ufed^ by fuch kind of Perfons, Experience abun- dantly Ihews \ and the mod Serious and Confcien- tious among all will fcarcely deny : Which if it be fo, the Application is ealie. §. X. Fifthly •, The ufe of Swearing is to be confi- dered, which is fb frequently pradifed almoil among all Gliriflians ^ not only profane Oaths among the Vro- fane^ in their common Difcourfes, whereby the Moft HOLT NAME of GOD is, in a horrible manner, daily Blafphemed ^ but alfo foUmn Oaths^ with thofe that have fome fhew of Piety ^ whereof the moft part do defend Swearing before the Magi- llrate with fo great Zeal, that not only they are ready themfelves to do it upon every occafion, but alfo have ftirred up the Magiftrates to perfecute thofe, who, out of obedience to Chrift^ their Lord and Mafter, judge it unlawful to Swear : Upon which account not a few have fuffered Imprifonment, and the fpoiling of their Goods. But confidcring thefe clear words of our Savi- our, Mat, 5. 33, 34. Again^ ye have heard that it An SwpdT- ^^th been faid by them of old time^ Thou palt not for- tidd^ !fll. fi^^^''^ ^h f^^f"* ^^^ fl^^^^ perform unto the Lord thine Oaths. But I fay mto yopt^ ^\X^tW ttOt at aH, nei- ther by Heaven^ &C. But let your Communication be Tea^ Tea : Nay^ Nay : For whatfoever is more than thefe ^ Cometh of evil. As alfb the words of the Apo- ftlc James^ 5. 12. But above all things^ my Brethrn^ Swear not^ neither by Hsaven^ neither by the Earthy nei- ther g)f ^atutationfl ant> HXttunmm. 543 ther by any other Oath : But let your Tea be Tca^ and your Nay^ Nay \ left ye fall into Condemnation. I fay, confidering thefe clear words, it is admirable how any one, that profefTeth the Name of Chrift^ can pronounce any Oath with a quiet Confcience ^ far lefs to perfecute other Chriftians, that dare not Swear ^ becaufc of their Mafter Chrift his Authority. For did any one purpofe ferioully, and in. the nioft rigid manner, to forbid any thing, comprehended under any General, can they ufe a more full and general Prohibition, and that without any Excep- tion ? I think not. For Chrifl, BV/, propofeth ic to us Negatively, Swear not at all^ neither by Hea- ven^ nor by the Earthy nor by Jerufalem, nor by thy Head., &c. And again, Swear not by Heaven., nor by Earthy nor by any other Oath. Secondly^ he prelleth it Affirmatively, But let your Communication be Tea^ Tea J and Nay^ Nay : For whatfoever is more than tbefcy Cometh of evil. And faith James^ Left ye fall into Con^ demnation. Which words, both all and every one of them, fVithout do make fuch a full Prohibition, and fo free of all ^^'^'^^"'' Exception, that it is flrange how Men, that boaft the Scripture is the Rule of their Faith and Life^ caa counterfeit any Exception ! Certainly Reafon ought to teach every one, that it is not lawful to make void a general Prohibition, coming from God, by fuch oppofition ^ unlefs the Exception be as clearly and evidently exprefled, as the Prohibition : Nei- ther is it enough, to endeavour to confirm it by Confequences and Probabilities, which are obfcure and uncertain, and not fufficient to bring quiet to the Co-afcience. For if they fay, that there is there- fore an Exception and Limitation in the words, becaufe there arc found Exceptions in the other general Prohibition of this fifth Chapter^ as in the forbidding of Divorcement^ where Chriil faith. It hath been faid^ IVhofoever pall put away his Wife^ let him give her a Writing of Divorcement, But I fay -. unto 544 PROPOSITION XV. unto y oil J That whofoever jliall put away hisWife^ fav'mg for the caiife of Fornication^ caufeth her to commit Adul- tery : If (I fay) they plead this, they not only labour in vain, but alfo fight againfl themfelves, becaufc they can produce no Exception of this general Command of not Swearing, expreiTed by God to f any under the New Covenant^ after Chrift gave this Prohibition, fo clear as that, which is made in the Prohibition it felf. Moreover, \^ Chrift would have Atfo oaths excepted Oaths^ made before Magiftrates, certainly gfcl*^'*' he had then exprefled, adding, Excep in "judgment^ before the Magiftrate^ or the like ^ as he did in that oi Divorcement^ by thefe words, Saving for the caufe of Fornication : Which being fo, it is not lawful for us to except or diftingmjh^^ or (which is all one) mah void this general Prohibition of Chrift ^ ic would be far lefs agreeable to Chrijlian Holinefs^ to bring upon our Heads the Crimes of fo many Oaths^ which by reafon of this Corruption and Exception, are fo frequent among Chriflians. Neither is it to be omitted, that without doubt, the mofl Learned DoEiors of each Sed know, that thefe fore-mentioned words were underflood by the Ancient Fathers of the firft Three Hundred Tears after Chrift, to be a Prohibition of all forts of Oaths, It is not then without Reafon, that we 7bp concur- wondcr, that the Fopiflj Dolors and Prieftsj bind Tn^if/tF^l themfelves by an Oath^ to interpret the Holy Scrip- thers there- tures accordiug to the univerfal Expofition of the ^* Holy Fathers ; who notwithftanding underftood thofe controverted Texts quite contrary, to what thefe modern DoBors do. And from thence alfo do clearly appear, the vanity and foolifh certainty (fo to fpeak) of Fopifh Traditions-^ for if by the Wri- tings of the Fathers^ fo called, the Faith of the Church of thefe Ages may be demonftrated, it is clear, they have departed from the Faith of the Church of the firft Three Ages m the point of Smaring, Moreover, becaufe not only P^fftsf but ^Ifo S)t ^atutattong anP Eccteattoiig. 545 dlfo Lutherans and Calvin ifts^ and Ibme others, do reftrid the words of Chrjft and 74^(?/, I think it needful, to iiiake manifeil the vain Foundation, upon which their Prefumption in this matter is built. §. XL f/r/. They objed, Thnt Chrift only forbids ObjeS- thefe Oaths^ that are made by Creatures^ and things Created ; and they prove it thence, becaufe he num- bers feme of thefe things. Secondly, All rajlj and vain Oaths in familiar Dif- courfes ; becaufe he faithj Let your Communication be Teay Tea J and Nay^ Nay. ^ To which I anfwer, Firjf^ That the Larv did for- jinfw^ i^ bid all Oaths made by the Creatures^ as alfo all vain and rafh Oaths in our common JOifcourfcs ^ com- manding. That Men fhould only /wear by the Name of God, and that neither falily, nor rafhly j for that is to take his Name in vain. Secondly^ It is mofl evident, that Chrift forbids ^nfw. 1* fortiewhat, that was permitted under the Law^ ^^ r s wit, to fivear by the Name of God ^ becaufe it was not codZm- lawful for any Man to fwear^ but by God himfelf f^Jf^ f^V' And becaufe he faith, NeithTr by Heaven^ becaufe it ^chT&\ ' is the Throne of God '^ therefore he excludes all other Oaths^ even thofe which are made by God : For he faith, Chaf, i^.v.ii. He thatjljall fwear by Heaven^ Jweareth by the Throne of God^ and by him that fitteth thereon: Which isalfb to be underftood of the refb. Laf^lyy That he might put the matter beyond all Atifw. i* Controverfie, he adds, Neither by any other Oath : Therefore feeing to fwear before the Magiftrate by. God, is an Oath^ it is here without doubt for» bidden. Secondly^ They objed. That by thefe rPords Oaths Objed. by God^s Name cannot be forbidden^ becaufe the Hea- *vertly Father hath commanded them \ for the Father and the Son are One^ which conld not be^ if the Son did for-- bid that whi^h the Father commanded. N n i anfvvcr i^ ^'^6' PROPOSITION XV. yLifiv. I aiifwer ^ They are indeed One, and cannot contradid one another : Neverthelefs the Father gave many things to the Jews for a time, becaufe Oaths under of their Infirmity under the Old Covenant^ which *^'^^^^^ ^"'had only a (hadow of good things to come, not t\\Q very Subftance of things, until Chrift fhould come, who was the Subftance j and by whole com- ing all thefe things vanifbed, to wit. Sabbaths^ Cir- cnmcifio:^^ the Pafchd Lamb : Men ufed then Sacri- fices, who lived in Controveriies with God, and one with another, which all are abrogated in the coming of the Son, who is the Subftance, Eternal Word, and Eilcntial Oath and Amen, in whom the Tromifes of God are Tea and Amen : Who came, that Men might be Redeemed out of Strife, and might make an end of Controverfie. Objed. Thirdly^ They objed \ But all Oaths are not Cere- monies^ nor avv part of the Ceremonial Law, Anfw, I anfwer^ Except it be fhewn to be an Eternal, Immutable and Moral Precept, it withftands not \ Tithes, ^c. neither are they of fo old an Origin as Tithes^ and unlawful the offering of the firfl: Frmts of the Ground, "^''' which by Abel and Cain were offered, long before the Ceremonial Law^ or the ufe of Oaths ^ which, whatever may be alledged againft- it, were no doubt Ceremonies^ and therefore no doubt unlaw- ful nc^w to be pradifed. Object. FoHrthly^ They objeft v That to fwear by the Name of Cod J ii a Moral Precept ^ of continual duration '^ be^ cnufe it is tnarked with his jEJfential and Moral War* fn\\ Deut. 5. 13. and 10.20. Thou Jhalt fear the Lord thy Gody andferije him alone : Tho/4 Jhalt cleave to him^ and fwear by his Name, ,A>ifw. I anfwer; This proves not, that it is a Moral and Eternal Precept ^ for Mofes adds that to all the Precepts and Ceremonies in fevcral places : As Ikiit, 10. 12,13. faying. And now Ifrael, what doth the Lord thy God require of thee^ but to fear the Lord thy Gody to walk in all hi* IVays^ and to love him^ and 'to g)f ^Blutationg ana Eecrrartong. 547 to Jirve the Lord thy God vcith all tljy Hearty and with all thy Soul : To keep the Commandmcms of the Lardy and his StatHtes^ which 1 command thee this day ? And Chap. 14. V, 23. the Fear of the Lord is mentioned to- gether with the Tithes, And fo alfo Levlt. 19. 2, 3, 6, the Sabbathsy and regard to Parefits^ are menti- oned with Swearing. Fifthly J Theyobjed^ That folemnOaths^ which God Oh]t€t. commanded^ cannot be here forbidden by Chrifi ^ for he faithy that they come from evil : But theje did not come from evil ^ for God never commanded any thing that was evily or came from evil, I anfvver ^ There are things which are Good^ Anfw. becaufe commanded ^ and Evil^ becaufe forbidden : Otiier things are contmanded^ becaufe Good ^ and forbidden^ becaiife Evil. As Clrcumcifron and Oaths^ oaths are which were good^ when and .becaufe they were calfefox' commanded^ and in no other refpeft ^ and again, ^'d^/fn* when and becaufe prohibited under the Gofpel, they are eviL And ix\ all thefe "fcwi^^ ConftitHtions^ however Ce- remonial, there was fomething of good^ to wit, in their feafon, as prefiguring fome good : As by C/V- ciimcifion.^ the Pm-ificationsy and other things, the Holinefs of God was typified, and that the Ifra- elites ought to be Holy^ ai their God was Holy. In the like manner Oaths., under the Shadows and Cere- monies^ fignificd the l^erlty of God^ his Faithfulnefs and Certainty ^ and therefore, that we ought in all things to fpeak and witnefs tlie Tiuth. But the ^^^^^ ^^ Witnefs of Truth was before all Oaths^ and remains, 6^/(?r^ ^a ■ when all Oaths are aboliihed ^ and this is the mo- <^-^^^ rality of all Oaths^ and fo long as Men abide there- in, there is no neceHky of, nor place for Oaths.^ as Polybim witneifed, who faid, The ufe of Oaths in 'Judgment wm rare among the Amients *, but by the growing of Perfidiouiae(s,/2»^rrip alfo the ufe 6>/ Oaths. To which agreeth GrotiM^ faying, j4n Oath is only to be ufed as a Medicine, in caje of nfcejjlty : Afolemn Na 2 Oath J^ ' PROPOSITION XV. Oath is not nfed^ but to fnpfy defeEi. The lightnefs Oaths /•M^ of^Men and their inconfifiency begot diffidence^ for P^yP^'^f'^f' which Swearing was fought oM m a remedy. Bafd fas c/'" the Great faith, That Swearing u the effeEi of fin, Men^s in- p^^^ AniWofe^ That Oaths are only a condefcendency conjiancy. j^^ ^^^.^^^ Chryfoftom faith. That an Oath entered when Evil grew^ when Men exercifed their Frauds^ when all Foundations were overturned : That Oaths took their beginning from the want of Truth. Theie and the like are witnefled by many others with the fore-mentioned Authors. But what need of Te- ftimonies, where the Evidence of things fpeaks it feif ? For who will force another to fwear^ of whom he is certainly perfwaded^ that he abhors to Lye in his words ? And again, as Chryfoftom and others lay, For what end wilt thou force him to Swear^ whom thou helieveft not^ that he will fpeak the Truth* §. XII. That then, which was not from the be- ginnings which was of no ufe in the beginnings which had not its beginning firll from the Will of God, but from the Work of the Devil, occa- fioned from Evil, to wit, from Vnfaithfulnefsy Ly- ings Deceit's and which was at firft only invented by Man, as a mutual remedy of this Evil, in which they called upon the names of their Idols ^ yea, that which {?i^ HieromsChryfoftoms and others teftific ) was given to the Jfraelites by God, 4s un- to Children, that they might abflain from the Ido- I'atrous Oaths of the Heathens ^ Jer. 12. 16, What- foever is fo, is far from being a Moral and Eter- nal Precept. And laftly^ whacibever by its Pro- fanation and Abufe is polluted with Sin, fuch as are abundantly the Oaths of thefe Times, by io often fwearing and forfivearing^ far differs from any necelTary ana perpetual Duty of a Chriftian : But Ouths arc fo : Therefore, &c.l Objed, Sixthly^ They objeft. That Cod frvorcj Therefore to /wear U good* I anfwer fl)f fe^amtationg an& Eecveatf ong. "^ 549 I anfwcr with Athanafipis\ Seeing it is certain^ it is jinfxv. proper in [wearing to [wear by another ^ thence it ap- .^ pears^ that Gody tQ [peak properly^ did never fwear^ pan: & cruc. hut only improperly : Whence fpeAking to Men^ he is 1^""^'"' - [aid to fwear \ becanfe thofe things^ which he fpeah^ hecaiife of the certainty and immntahility of his IVillf are to be efleemed for Oaths. Compare Pfalm no. 4. where ic is faid, The Lord did fwear ^ and it did not repent him^ &c. And I [wore (faith he) by my felf: And this is not an Oath, For he did not [wear God fwear s by another^ which is the property of an Oath^ but by "h(r-^bu"b' himfelf. Therefore God [wears not according to thehimfeif, manner of Men ^ neither can we be induced from thence to [wear '^ but let ui [0 do and [ay ^ and fliew our [elves fetch by [peaking and aEling^ that we need not with our Hearers an Oath^ and let our Words o[ them[elves have the Tefiimony o[ Truth : For [0 we fl)all plainly imitate God* Seventhly^ They objeft ^ Chrifl did [wear^ and we Objed. ought to imitate him, 1 anfwer. That Chrifl did not fwear ^ and albeit An[w, he had fworn, being yet under the Law, this would no ways oblige us under tlie Gofpei ^ as neither CircHmcifion^ or the Celebration of the Pa[ chal Lamb. Concerning which, Hierom faith. All . things agree not unto ^, who are Servants^ that agreed Ep^part 3, hinto our Lord^ 5cc. The Lord [wore^ as Lordj whom tra<^- '* no A^n did [orbid to [wear : But unto ns^ that are ^' ^* Serv.antSj it is not lawful to fwear^ becau[e we are [or- bidden by the Law of our Lord. Tet^ lefl we jJjould [uffer [candal by his Example^ he hath not [worn^ jince he commanded tts not to [wear. Eighthly^ Theyobjeft j That ?zv\[wore^ and rW Object, often^ Rom. 1.9. Phil. i. 8. laying. For God is my Record, 2 Cor. 1 1 . i o. As the Truth of Cljrifi is in me, 2 Cor. i. 23. / call God for a Record upon my Soul. I [peak the Truth in Chrifi;^ I lye noty Rom. 9. I . Beholdy be[ere God 1 lye not^ Gal. 1 . 20. And [0 requires Oaths of others, I obtefi you ( faith Nn^ he) s^^ PROPOSITION XV, he) be; ore God m^d oar Lord Jejui Chrifl. i ThcfT. 5. 27. I charge y on by the Lor d^ that this Epifile he read to all the Brethren. But Paul rouuld not haVe done foj if all manner of Oaths had been forbidden by Chrifi^ whofc Apftle he was. To all which I anfwcr, F/>/; That the ufmg of fiich forms of Ipcaking are neither Oaths^ nor fb eftccmed by onr Adverfaries. For when upon oc- calion, in matters of great moment, we have faid. We fpeak the Truth in the fear of God^ and before h'lm^ who is our Witnefs^ and the Searcher of our Hearts^ adding fiich kind of ierious Atteftations, wjiich we never refufed in matters of Gonfe- quence; neverthelefs an O^r^ hath moreover] been required of us, with the Ceremony of putting our Hands upon the Book, the killing of it, the lifting up of the Hand or Fingers, together with this common form of Imprecation, So help me God i^ or. Let the Lord God Almighty help me. Secondly^ This contradids the Opinion of our Adverfaries, becauie that Tad was neither before a Magiftrate, that was requiring an Oath of him*, nor did he himfelf adminifter the Office of a Magiilrate, as offering an Oath to any other. Thirdly^ The Que- ftion is not, what Bad or Teter did, but what their and our Mafter taught to be done^ and if Tad did fwear^ ■( which we believe not ) he had finned againll the Command of Chrifl, even ac- cording to their own Opinion ^ becaufe he fwore not before a Magi fir at e^ but in an Epiftlc to his Brethren. Object , Ninthly^ They objed, Ifai.6$.i6. where, fpeak- ing of the Evangelical Times, he faith. That he who bleffrth I- ^nfclf in the Earthy pall blefs himfelf in the God rf Truth ^ and he thai fwcareth in the Earthy Jhall /wear by the God of Truth : Becaufe the former tronbles are for^^otren., ard becaufe they are hid from mine eyes. For behtld^ I create nm HtavenSj and jJDf »>alntatfoii!3 anb EecteatiiMij5. 551 and a new Earth : Therefore in thefe times we oH^rln to fwear by the Name of the Lrrd* I anfWer ^ Ic is ordinary for the Prophets to Anfw.. exprefs the greatell Duties of EvangelUd Times in Afofaical Terms^ as appears among Others from Jer, 31. 38, 397 40- £^'^'- 3^- 25. &: 40. and Ifai, 45. 23. / have fworn by my felf that unte me every Knee jhali bow^ every Tongue jli a II fwear, Wliere the Righteoufnefs of the New Jeruftlem^ the Purity of the Gofpel^ with its Spiritual IVorfljip^ and the Pro- feflion of the Name of Chrifl^ are expreiled under fgrms of fpeaking nfed to the Old jcrnfalem^ nn- der the waihings of the Law, under the names of Ceremonies, the Temple, Services, Sacrifices, swcarmg rv Oaths, &e. Yea, tiiat which the Prophet ^V^^^^ ^^f^^^^^^ here of Swearings the Apoflle Faul interprets it under "the exprefly of Conffjlng^ faying, Rom. 14. 11. For it^'fP'^- is written J As I live^ faith the Lordy every Knee fl) all boiv to mc^ and every Tongue jha/l confefs to God : Which being rightly conlidered, none can be ig- norant, but thefe words, vviiich the Prophet wrices imder the Law, when the Ceremonial Oaths were in life, to wit. Every Tongue jJjall fwear^ whereby the Apoflle, being under 'tlie Gofpel, when tlioie Oaths became abulifhed, exprefled by, Every Tvncrne fiiail confefs. Tenthly^ They objed^ But the Apofile Paul ap- Object, proves Oaths ^ ufcd among Men^ when he writes'^ Hcb. 6. 1 6. For Aien verily fwear by the greater^ and an Oath for confirmation is to them an end of all firife. But there are ai many Contcfts^ Fallacies and Differences at this time^ as there were ever: Therefore the neceffity of ' Oaths doth yet remain. I anfwer ; The Apoflle tells indeed in this Anfx. place, what Men at that time did, who lived m Controverfies and Incredulity ^ not w'hat rhey ought to have done, nor what the Sains did, who were Redeemed from Strife and Inacduiity, and N u 4 iuii 55^ PROPOSITION XV. had come to Chrifl, the Truth and Ameii of God. Moreover, he only alludes to a certain Cuflom wfual among Men, that he might exprefs the Fir- niity of the Divine Promifs^ that he might excite in the Saints fo much the more Confidence hi God, | promifing to them, not that he might mfligate ] them to fwear againft the Law of God, or con- \ hrm them in that ;, no, not at all : For neither ] doth I Cor. 9. 24. teach Chriftians the vain Races, | whereby Men often- times, even to the deflru^tioa j of their Bodies, are wearied to obtain a Corrup- j tible Prize-, So neither doch Ghrid, who is the r Trince of Peace., teach iiis Difciples to Fight, nl- ; beit he takes notice, Luhe 14. 31. what it be- S hoveth fuch Kings to do, wlio are accuftomed to ] Fight, as prudent Warriors therein. Secondlyy as j to what pertains to Com eft s.. Perfidies and V'lf^- • demes among Men, which our Ad verfaries affirm to have grov/n to fuch an height, that Swearing h at prefent as necefiary as ever. That we deny not neeeit a- at all ^ for we fee, and daily Experience teacheth mongthe us^ that all manner of Deceit and Malice doth the TrZ^ increaft among worldly Men and fa}fe Chriilians ^ chriftians, but not ampug true Chriftians. But becaufe Men cannot trull one another, and therefore require Oaths one of another, it will not therefore fol- low, that true Chriilians ought to do fo, whom Chrift has brought to true Faithfulnefs and Ho- nefty, as well towards God, as one towards a- nother, and therefore has delivered them from Contefts., Perfidies^ and confequently from Oaths. Obi«cV, • Eleventhly y They objeft \ Vi^e grant., that among true ChrijtianSy there is not need of Oaths ^ but by what means jljall we infallibly know them f Jt will fol- low then., that Oaths are at prefent needful., and that it is lawfifd for Chriftians to fvicar^ to wit., that fuch may be fatufied., who will not ^irknowledge thi^ and the tether Man to be a Chriftiar,. lanfwer; i flPC salutations anti Eecuationg. 553/ I anfwer^ It is no ways lawful for a Chnitiaajirjfw. to fwear^ whom Chrift hath called to his Eflen- tial Truth, which was before all Oaths^ forbid- Tmh we» ding him to fwear-^ and on the contrary, com- *^"^'^' ^''^^'* manding him to fpeak the Truth in all things, to the Honour of Chrifl, who called him ^ that it may appear, that the Words of his Difciples may be as truly believed, as the Oaths of all the worldly Men. Neither is it lawful for them to be unfaithful in this, that they may pleafe others, for that they may avoid their hurt : For thus the Primitive Chriflians for fome Ages remained faithful, who being required to fwear^ did una- nimouily anfwer, I am a Chrifiian^ I [wear not. What iliall I fay of the Heathens^ fome of whom arrived to that degree? For Diodoms Sicnlpts re- lates, lib. 16". That the giving of the right Handy woiy among the Perfians, a fign of freaking the Truth, And the Scythian s^ as Qh. Cnnitis relates, faid, in their Conferences with Alexander the Great, Think not^ that the Scythians confirm their Friendjhip by fwearing ^ they frvear by keeping their Promifes, Stob^m in his third Sermon tells. That Solon faid, ji good Man ought to be in that efii- mationj that he need not an Oath ^ becaiife it is to be reputed a lejfening of his Hononr if he be forced to [wear. Tythagoroi^ in his Oration, among other Heathen- things, hath this Maxim, as that which concerns ^^A'"*^"'^* the Adminiftration of the Commonwealth : Let "oathH no Man call God to witnefs by an Oathy no not in "judgment ^ hat let every Man fo accufiom himfelf to fpeaky that he may become worthy to be trnf^ed even without an Oath, Baftl the Great, commends CU- nias an Heathen, That he had rather pay Three Ta- lentSy which are about Three Tmffand Pounds than fwear, Socrates^ as Stobatts relates, Serm. 14. had this Sentence, The Duty of good Men requires^ that th-jy Jljew to the World^ that their Manners and AEtions _J54 PROPOSITION XV. j45Irio»s are more firm than Oaths : The fame was the Judgment of Ifocrates, Plato alfo ftood again ft Oaths in his Judgments, de Leg, 12. QHintiUanm takes notice, That it was of old a kind of Infamy^ if any was dejired fo fwear ^ bnt to require an Oath of a Noble Man^ was like an examining him by the Hang-man, Marcus Awrelim Antoninm^ the Empe- ror of Roryu^ faith, in his defcription of a Good Man, Such is his Integrity^ that he needs not an Oath, So alio fome Jews did witnefs^ as Grotim relates out of Maimonides^ Jt is befi for a Man to- ah flam from all Oaths, The EJfeans^ as Philo Jiiddm re- lates, did efieem their Words more firm than Oaths'^ and Oaths were efteemed among them as needle fs things. And Philo himfelf, fpeaking of the Third Commandment, explains his Mind thus, viz.. It were better altogether not to fwear , hut to he ac- atfiomed to fpeak the Truth^ that naked Words might have the ftrcngth of an Oath, Arid el fe where he laith. It is more agreeable to Natural Reafon^ al- together to abftain from Swearing ^ perfwading, That whatfoever a good Aian faith^ may he equivalent with an Oath, Oixh%ahro- Who then needs further to doubt, but that, Tbrm^^ ^^^<^^ ^^^^^^ would have his Difciples attain the higheft Pitch of Perfedion, he abrogated Oaths^ as a Rudiment of Infirmity, and in place thereof eftabiifhed the ufe of Truth? Who can now any more think, that the holy Martyrs and ancient Fa- thers of the firfl Three Hundred Years, and ma- ny others fince that time, have ib oppofed'thern- felves to Oaths^ tliat they might only rebuke vain and rafh Oaths by the Creatures, or Heathen- Idols, which were alfo prohibited under the Mo- faical Law ; and not alfo Swearing by the Trae Qo(l^ \\\ Truth and Righteoufnefs, which was there coinmandcd? as Polycarpts^ Juftin Afariyr^ Apolog. 2. and many Martyrs^ as Eufcbius rcl::ir.cs. Tertuilian ^f ^altttatfong an& Eecteationg 555 Tcrmllian in his Apolog. cap. 32. ad Scaf. cap. i. of Idolatry, cap. 11. Clem. Alexandrinvu^ Strom. ll^J^^Jf-^f , lib. 7. Origen. in Mat. Tra6fc. 25. CypriamUj lib. the Fathers 3. Athanafit^s, in pafl! & cruc. Domini Chrifli. ZlhLni Hilar ins in Mat, 5. 34. Bafdias Mngn. in PlaJm swearing. 14. C7re^. Nyffemis in Cant. Orat. 13. Greg. Na- zianz^enm in dialog, contra juranienta. Epiphamm advcrfiis hxvcf. lib. i. Ambrof. de Virg. lib. 3. Idem in Mat. 5. Chryfoflom in Genef horail. 15. Idem, liomil. in Ad. Apoil. cap. 3. Hieronymm Epiflol. lib. part 3. Ep. 2. Idem in Zach. lib. 2. cap. 8. Idem in Mat. lib. 1. cap. 5. AHguftimts de ferm. Dom. Term. 28. Cyrilln5 in Jer. 4. TT^f^;-. doretus in Deut. 6". Ifidorns Pelufiota Ep. lib. i. Epifl. 155. Chromatins in Mat. 5. Johannes Da- mafcenns lib. 3. cap. i^. Cajfiodoms hi Pialm 94. J(i dents Hlfpalenfis cap. 31. Antiochns in Pandecl:. fcript. horn. 52. j?e^^ in Jac. 5. Haimo m Apoc. Amhrofms Aushertus in Apoc. TheophylaElus in Mat. 5. Tafchafius Rather tns in Mat. 5. Or/:?(? Brunsfelfms in Mat. 5. Druthmarns in ?vlat 5. Euthymius Eugithintts Bibliotheca vet. patr. in Mat. 5. OEcHmeniiis in Jac. cap. 5. v. 12. An- felrhns in Mat; 5. IValdenfes^ P^iclevHSj Erafmus in Mat. 5. and in Jac. 5. Who can read thefe places, and doubt of their Senfe in this matter ? And who, believing that they were againil all Oaths., can bring fb great an Indignity to the Name of Chrift, as to feek to fa bjed again his Followers to Co great an Indignity ? Is it not ra- ther time, that all good Men labour to remove this Abufe and Infamy from Chriftians ? Lafily.^ They objed ^ This will bring in Fraud and Objcft. Confufion ^ for Impofiors will counterfeit Piety^ and un- der the benefit of this Difpenfation will be without fear of punishment I anfwer ^ There are two things which ob- Arjfw, lige a Man to fpeak the Truth : Hr/, Either the 556 PROPOSITION XV. ■■■■ ...■■■■ ■ .1 I Ufi ■ — • the Fear of God in his Hegrt, and love of Truth ^ for where this is, there is no need of Oaths to rke runijh- fpeak the Truth : Or, Secondly^ The fear of pu- «^'^/^j-nilliment from the Judge. Therefore let there "*"'* be the fame, or rather greater Punifhment ap- pointed to thofe, who pretend fo great Truth in Words, and fo great Simplicity in Heart, that they cannot Lye, and fo great Reverence towards the Law of Chrill, that for Confcience fake they deny to Swoftr in any wife, if they fail ^ and fo there fhall be the fame good Order, yea greater Security againfl Deceivers, as i^ Oaths were, con- tinued ', and alfo by that more fevere Punifhment, to which thefe falfe DifTemblers Ihall be liable. Hence wicked Men fhall be more terrified, and good Men delivered from all OpprefTion, both in their Liberty and Goods : For *which Caufe, for their tender Confcience s^ God hath often a regard ro Magiftrates and their State, as a thing molt acceptable to him. But if any can further doubt of this thing, to v/it, if without Confufion it can 2;/:/V^rf ^^ pradifed in the Commonwealth, let him con- mtherTands fidcr the State of the Vnited Netherlands^ and he u^mced., fhall fee the good Effed of it. For there, *be- caufe of the great number of Merchants, more than in any other place, there is moll fre- quent occafion for this thing ^ and tho' the number of thofe, that are of this mind, be confiderable, to v^^hora the States thefe Hundred Years have condefcended, and yet daily conde- fcend •, yet neverthelefs, there has nothing of Prejudice followed thereupon to the Common- wealth, Government, or Good Orders but ra- ther great advantage to Trade, and fo to die Commonwealth. §. X!II. Sixthly^ The lafl thing to be confider- ed, is Revenge and War^ an Evil as oppofite and" contrary to th^ Spirit and Doclriae of GhriH, as Light Cf fealutationg an& Eecteationg> 557 L^ht to Darknefs. For, as is manifefl by what is faid^ through contempt of Chrill's Law, the whole World is filled with various Oaths^ Cur- Revenge fings^ bUfphemoui Profanations^ and horrid Perjuries ^^'^"f^ ^'^ fo likewife through contempt of the fame LawJaZn^ the World is filled with f^ioUnce^ Opfrejfion^ Mnr- ders^ Ravijhing of Women and Firgins^ Spoilings^ De- predations^ Burnings^ Devaftations^ and all manner of Lafcivionfnefs and Cruelty : So that it is flrange, that Men, made after the Image of God^ fliould have fo much degenerated, that they rather hear the Image and Nature of Roaring Lions, Tearing Tigers, Devouring Wolves, and Raging Boars, than Rational Creatures endued with Reafon. And is it not yet much more admirable, that this horrid Monfter Ihould find place, and be fo- mented among thofe Men, that profefs thcm- lelves Difciples of our Peaceable Lord and Mafter Jefus Chrift, who by Excellency is called the Prince of Peace ^ and hath exprefly prohibited his Children all Violence^ and on the con- trary, commanded them, tiiat according to his Example, they fhould follow Patience, Charity, Forbearance, and other Vertues worthy of a Chriftian ? Hear then what this great Prophet faith, whom €very Soul is commanded to hear, under the pain of being cut off, Mat^ 5. from verfe 38, to the end of the Chapter. For thus he faith : Te have heardj that it hath been faid^ An Eye for an Eye^ XcveKg* and a Tooth for a Tooth : Bnt I fay nnto yon. That bj^cbrSi ye refifl not evil ^ but whofoevcr jhall fmite thee on thy right Cheek, tnrn to him the other alfo, And if any Man will fie thee at the Law, and take away thy Coat, let him have thy Cloak alfo. And whofc-^ ever jhall compel thee to go a mile, go with him ^ain. Give to him that oiketh thee ', and from hirn that wohU borrow of thee, tnrn not thou away. Te have 558 PROPOSITION XV. have heard that it hath been faid^ ThoH jhalt love thy Nc'^hbofir^ and hate thine Enemy : But I fay unto yoHy Love your Enemies^ blefs them that curfe yoH^ do good to them that hate yoH^ and ]>ray for them which ^^- fpite filly nfe you^ and i^erfecme yon : That ye may be the Children of your Father which is in Heaven. For he maketh his Son to rife on the Evil and on the Goody and fendeth Rain on the Jufi and on the Vn^ jiifi. For if ye love them which love you^ what Re^ ward have ye ? Do not even the Tublicans the fame f And if ye falme your Brethren onlyj what do yon more than others ? Do not the Publicans fo / Be ye therefore ferfeB^ even as yonr Father which is in Hea- ve?i is -^crfeEh, The uw of Thefe words, with a reQDca to Revenge^ as the €brifi more former ill the cafe of Swearings do forbid fome VhaofVo- things, which were formerly lawful to the Jewsy fc. confidering their Condition and Difpenlation ^ and Command unto fuch, as will be the Dilciples of Chriil:, a more perfed, eminent, and fall Signifi- cation of Charity, as alfo Patience and Suffering, than was required of them in that Time, State and Difpenfation, by the Law of Mofes. This is not only the Judgment of moflr, if not all, tlie Antient Fathers (fo called) of the firft Three Hundred Years after Chrift, but alfo of many others-, and in general of all thofe, who have rightly underftood and propagated the Law of Chrilt concerning Swearing *, as appears from fu- ftin Martyr in Dialog, cum. Try ph. ejufdemque Apolog. 2. Item, ad Zenam. TertuL de Corona Tefli monies MiUtis. It. Apolog. Cap. 21. & 37. It. lib. de •/ ^^^^ ^^^^^ Idolol. c. 17, 18, 19. It. ad Scapulara cap. i. tilkiiug!' It. advcrfus Jud. cap. 7. Sep. It. adv. Gnofl. 13. It. ad Marc. c. 4. It. lib. de Patientia c. 6, 10. Orig. cont. Gelfuna, lib. 3, 5, 8. It in Jofuam, hom. 12. cap. 9. It. iia Mat. cap. 16. Trad. 3di Cy.pr. Epilt. 5<5. It. ad Cornel. Ladaa. de juft. lib. Cf ^atutationg ano Eecreattong. 559 5. c. 18. lib. d. c 20, jimlifr, in Luc. 22. Chry-^ [oft, ill Mat. 5. horn. 18. It. in Mat. 16. hom. 85. It. lib. 2. de Sacerdotio. It. iii i Cor. 13, Chromat. in Mat. 5. Hleron, ad Ocean. It. lib^ Epilt. p. 3. Tom. I. Ep. 2. Athan, de Inc. Verb. Dei. CyW//. jilew lib. 11. in Johan. cap. 25, 2alutatiouj5 anD Recreations. s5 which there is no mention in the Armour defcribed by Paul. Fourthly, Becaufe "James tcftifics, That Wars and Strifes corne from the lMJts>, which war in f^^ J^^^*^"^^/' Members of Carnal Men : But Chrillians, that is, thofe that are truly Saints, have crndfed the Flejh with its yijfetiions and Lufts : 1 hcrcforc they can- not indulge them by waging War. Fifthly, Becaufe the Prophet Jftiah and A^icab have exprclly Prophelicd, That in the Momnain r--^°^^' ^^' ^^. "vants Jhall not fight : Therefore thofe that fight, are not his Difcifles nor Servants, Eighthly, Becaufe he reproved Peter for the life of the Sword, faying. Put up again thy Sword m:. 26.^7* into his flace : for all they that take the Sword^ Jhall ferijh with the Sword, Concerning which, Tertul- lian fpeaks well, lib. de Idol. Hm jliall he fight in Teace without a Sword^ which the Lard did take away? fur ahho^ Soldiers came to John, and received a form O o of ^61 PROPOSITION XV. - a- ■ " " of Ohfervation ^ if alfo the Centurion believed after- wards^ he dif armed every Soldier in di farming Objedt. Fourthly, They ob;t(fl:, That Cornelius, and that Centurion^ of whom there is mention made., Mat. 8. 5. were Soldiers *, and there is no mention., that they laid down their Military Employments, jinfw, I anfwer-, Neither read we, that they continu- ed in them. But it is moft probable, that if they continued in theDodrine ot Chrill (and we read not any where of their falling from the Faith) that they did not continue in them -., efpecially if we confider, that two or three Ages afterwards, Chrifiians altogether rejeded War, or at leaft a long while after their time, if the Emperor Marc. jipircL Anton, be to be credited, who writes thus : / frayed to my Country Gods '.^ hut when I was ncgleBed by them., and ohferved my felf prejfed by the Enemy • confideri?2g the fewnefs of my Forces., I called to one., and intreated thofe., who with us are chrWi.vis called Chriftians, and I found a great number of 'that did uot ^^^^ ' -^^^ ^ forced them with Threats^ which ought War. not to hm)e been ; becaufe afterwards I knew their firength and force. Therefore they betook them- felvcs neither to the ufe of Darts nor Trum- pets, for they ufe not fo to do., for the Caufe and Name of their daIutatlon!5 anb Eecteationjj. '>f>s fciences : And thris was done about an Hundred and Sixty Years after Chrift. To this add thofe words, which in Juftin Martyr the Chriftians an- fwer, » 'zsQKiiJ-'iiiiv 7oii k^j^pol^y that is, We fight not with our Enemies, And moreover the aulwer of Martin to "jdian the Apoflate, related by Sidpitins Sever Hi : I am a Soldier of Chrifl^ therefore I oannot fight ^ which was Three Hundred Years after Omft. It is not therefore probable, that they continued in Warlike Employments. How then is VmcentiHs LyrinenfiSj and the Papifis^ confiilent with their Maxim, That which always^ every where^ and by all was received^ 6cc. And what becomes of the Priefisj with their Oath, That they 7jeither oifght^ nor willy imerp'et the Scripture^ but according to the Vni- verfal Confcnt of the Father s^ lb called .'' For it ts as eafie to obfcnre the Sun at Mid-day^ as tp deny that the Primitive Chriftians renounced all Revenge and War, And albeit this thing be fb much known to all ^ yet it is as well known, that all the modern Seds live in the neglect and contempt of this Law of Chrift, and likewife opprcfs others, who in this agree not with them for Coafcicnce fake towards God: Even as we have fuffered much in J/^''{"^^"^^J^;_ our Country, becaufe We neither could our felves mg Arms, bear Auns^ 7for fend others in our place-, nor aive our ^J^'^'^^^/^' Aioney jar the buying oj Vrums^ Standards^ and other Praying for Mditary Attire. And ialtly, Becaufe we could not ^'^^'y* hold our Doorsj Windows and Shops clofe^ for Confid- ence fiake^ upon finch days as Fafls and Prayers were appointed^ ficr to defire a Blcfilng upon., and Succefis fior the Arms ofi the Kingdom or Commonwealth^ under which we live \ neither give thanks fior the Vlttories acquired by the ejfiufion ofi much Blood* By which forcing of^the Confcience, they would have con- flrained our Brethren, living in divers Kingdoms, at War together, to have implored our God for contrary and con trad idory things, and confe- O o 3 quently 5(55 PROPOSITION XV. quently impoffible \ for it is impolTible, that two Parties fighting together, ihould both obtain the Viclory. And becaufe we cannot concur with them in this Confufion, therefore we are fubjed to FirfecHtion, Yca and others, who with ns do witncfs, that the ufe of Arms is unlawful to Chri- ftians^ do look afquint upon us : But which of us two do moil faithfully obferve this Tellimony againflAnns? Either they, who at certain times, at the Magiitrate's order, do clofe up their Shops and Houfes, and meet in their AlTembly, praying for the profperity of their Arms, or giving thanks for fome Vidory or other, whereby they make themfelves like to thofe that approve Wars and Fighting : Or we, which cannot do thefe things, for the fame Caufe of Confcience, left we Ihould def?:roy by our Works, what we eflablifh in Words ; We Ihall leave to the Judgment of all prudent Men. Objecl. Fifthly, They objed j ^at Chrlfl^ Luke 22. 35. fpeahmg to his Difciples^ commands them^ That he that then had not a Sword-, jhould fell his Coat^ and buy a Sword : Therefore., lay they, Arms are lawfuL ^Jlnfw, ^ anfwer j Some indeed underRand this of the (7A;riP^r^5iP5r(;/^ neverthelefs regarding only that oc- cafion : otherwife judging, that Chriftians are pro- hibited Wars under the Gofpel. Among which is Amhrofe^ who upon this place fpeaks thus : O Lord ! Why commandcft thou me to bay a Sword., who forbidefl me to fmlte with it ? Why commandeft thoH me to have it., whom thoii prohibitef to draw it f Vn- lefs "perhaps a Defence be prepared., not a necejfary Re- venge ^ and that I may feem to have been able to Re- venge., but that I would not. For the Law forbids me Peter offer- to fmitc again :, and therefore perhaps he faid to Peter, i.:fords, offering two Swords^ [[It is enough] 04 if it had been lawfd., Hutil the Gof^el-times., that in the Law there might be a learning of Equity., but in the Gofpel a per- fection of Goodnefs, Others judge Chriil to have fpokea fpoken here myftically, and not according to the Letter^ as Origen upon Mat, 19. faying, If any lookwg to the Letter^ and not imderftanding the Will of the Words^ pall fell his bodily Garment^ and buy a Sword^ taking the words of Chrift contrary to his willy he Jhall ferijh : But concerning which Sword he fpeaksy is not frofer here to mention. And truly, when we confider the anfvver of the Difciplcs, Mafter^ be- hold^ here are two Swords ; underftanding it of out- ward Swords : And again, Chrill's anfwer. It ts enough ^ it feems, that Chrift would not that the reft, who had not Swords, ( for they had;only two Swords) ftiould Tell tlicir Coats, and buy an out- ward Sword. Who can think, that matters ftand- ing thus, he fliould have faid. Two wtu enough? But however it is fufhciciit, that the ufe of Arms is un- lawful under the Gofpel, Sixthly, They objeLt ^ That the Scriptures and Old Objcfl:. Fathers (Co called) did only -prohibit private Revenge^ not the life of Arms^ for the defence of our Country^ Body^ IVives^ Children and Goods^ when the Magiftrate commands it ^ feeing the ALagiftrate onght to be obeyed : Therefore albeit it be not lawful for private Men to do it of themfelves^ n evert he lejs they are bound to do it by the Command of the A'iagiftrate. I anfwer^ If the Magiftrate be truly a Chriftian, Anfvf, or defires to be fo, he ought himfelf in the firft c^r/j^iVn place to obey the Command of his Mafter, faying, Magiflrates Love your Enemies^ &:c. and then he could not l"^%JcoZ command us to kill them: But if he be not a true ^Ind of Chriftian, then ought we to obey our Lord and '^'^/^^^^[^^ King^ Jefas Chrifi^ to whom he ought alfo to obey : For in the Kingdom of Chrift, all ought to fub- mit to his Laws, from the higheft to the iowcft, that is, from the King to the Beggar^ and from Cccfar to the Clown. But (alas!) where ftiall we find fuch an Obedience ? O deplorable Fall ! Con- cerning which Lfidov, Plv. writes well, lib. de con, vit. Chrijf.ffib. Tnrc. by rebtion of Frederic us Syhi- O 0 4 ^1 56S PROPOSITION XV. pt6^ DVc. de Revol. Belg. p. 85. The Prince enter' d tud. vivcs into the Churchy not at a true and plain Chrifiianj which fljainfi ^^^ indeed been moft happy and defrahle ^ bnt he brought in with him h^s Nobility^ his Honours^ his ARMS^ his Enfiqns^ his Triumphs^ his Haughtinefsy his Pride j his SiiperciUoHfnefs^ that is. He came into the Houfe of Chrifl^ accompanied with the Devil ^ and which could no ways be done^ he would have joyned two Houfes and two Cities together^ God^s and the DeviP s^ which could, not more be done^ than Rome and Conltantinople, yiohich are diftant by fo long a traU both of Sea and Land. ( What commiinioii, faith Paid^ is there be- twixt Chrift and Belial?) Their Zed cooled by de- grees^ their Faith decreafed^ their whole Piety degene- rated'^ inftead whereof we make now ufe of Shadows md Images^ and (as he faith) / would we could but retain thefe : Thus far Fives. But laflly, as to what relates to this thing, fince nothing feems more con- trary to Man's Nature, and feeing of all things the defence of ones felf feems moil tolerable, as it is moil hard to Men, fo it is the mofh perfeul part of the Chriftian Religion, as that, wherein the de- ttial of Self and intire Confidence in God^ doth molt appear; and therefore ChriH and his Apoftles left i\% hereof a moll perfed Example. As to what relates to the prelent Magiftrates of the Chrifiian Worlds albeit Concerning vve deny them not altogether the name of Chrifti- ^Ma%rnls ^^-f-) becaufe of the publick ProfefTion they make of of thecbri- chrifi's Name '^ yet we may boldly affirm, that they /uan^orid.^^^ far from the Perfedionof the Chrifiian Religion • becaufe in the State in wliich they are, ( as in many places before I have largely obferved) they have not come to the pureDifpeafationof the Gofpel. And therefore while they are in that Condition, we fhall not fay, That War^ undertaken upon a jufb occa- fion, is altogether unlawful to them. For even as Circumcilion, and the other Ceremonies, were for a feafon permitted to the Jews^ not becaufe they >vere either neceflary of themfelves, or lawful at that time, after the Refurredion ot Chrilt •, but becaufe that Spirit was not yet laifed up in them, whereby they could be delivered from fuch Rudiments : So the prefciit Confcilbrs of the Chri- ftian Name^ who are yet in the mixture, and not in the patient fuftering Spirit, are not yet fitted for this form of Cnriitianity, and therefore can- not be undefending themfeives, until they attain that Perfection. But for fuch, whom Chrilt has brought hither, it is not lawful to defend them- feives by Arrns^ but they ought over all to truit to the Lord. §. XVM. But laftly^ to conclude, If to give and The con- receive Flattering Titles, which are not ufed be- ^^"^''"* caufe of the Vertues inherent in the Perfons \ but are for mofi: part beflovved by wicked Men upon fuch as themfeives : If to Bow, Scrape and Cringe to one another *, If at every time to call one ano- ther Humble Servam^ and that mofl frequently, without any defign of real Service ^ if this be the Honour that comes from God, and not the Ho- nour that is from below, then indeed our Adver- faries may be faid to be Believers, and we con- demned as Proud and Stubborn, in denying all thefe things. But if with Mordecm^ to refule to bow to proud Human \ and with EUhn^ not to job^32: 2^* give Flatter Ir/g Titles to Men^ left we jlwidd be rtf-22. ~ proved oj our Maker ^ and if according to Peter\ Example, and the Angel's Advice, to bow only to God, and not to our Fellow-Servants*, and if to call no Man Lord nor M^ifttr^ except nnder particular Relations, according to Chrift's Com- mand ^ 1 fay, if thefe things are not to be re- proved, then are we not blame-worthy in fo do- ing. If to be vain and gaudy in Apparel, if to paint the Face, and plait the Hair ^ ii to be cloathed with Gold and Silver, and precious Stones ^ and if to be filled with .Ribbands and Lace, be 10 be cloathed in Modeft Apparel ^ and if 570 PROPOSITION XV. if thefe be the Ornaments of Chrift-ians ^ and if that be to be Humble, Meek and Mortified ; Then are our Adverfarics good Ghriftians indeed, and we Proud, Singular and Conceited, in contenting our fblves with what Need and Conveniency calls for^ and condeming what is more, as Superfluous ; but not otherwife. If to ufe Games, Sports, Plays , if to Card, Dice and Dance ^ if to Sing, Fiddle and Pipe ^ if to u(e Stage-Plays and Comedies, and to Lye, Counterfeit and DilTemble, be to Fear always:^ and if that be to do all things to the Glory of God •, and if that be to pafs our So- journing here in Fear *, and if that be to ufe this World, as if we did not ufe it ; and if that be not to faihion our felves according to our former Lulls ^ to be not conformable to the Spirit and vain Converfacion of this World ^ Then are our Adverfaries,' notwithftanding they ufe thefe things, and plead for them, very Good, Sober, Mortifi- ed, and Self-denying Ghriftians, and we juftly to be blamed for judging them j but not ocherwife. If the Profanation of the Holy Name of God^ if to cxad Oaths one from another upon every light occafion ^ if to call God to Witnefs in things of fuch a Nature, in which no Earthly King would think himfelf lawfully and honour- ably to be a Witnefs, be the Duties of a Chri- llian Man, I iliall confefs that our Adverfaries are excellent good Ghriftians, and we wanting in our Duty : But if the contrary be true, of ne- cefiity our obedience to God in this thing muft be acceptable. If to Revenge our felves, or to render Injury, Evil for Evil, Wound for Wound, to take Eye for Eye, Tooth for Tooth ^ if to fight for outward and perifhing things, to go a Warring one againft- another, whom v/e never faw, nor with whom we never had any Conteft, nor any thing to do \ being moreover altogether ignorant of die caufe of the War, but only, tl>at , ^ the CC g)atutationg and Eecuattong^ 571 the Magillrates of the Nations foment Qiiarrels one againft another, the Caufes whereof are for the moll part unknown to the Soldiers tliat fight, as well as upon whofe fide the Right or Wrong is^ and yet to be fo*furious, and rage one againft another, to deflroy and fpoil all, that this or the other Worfhip may be received or aboliflied ; If to do this, and much more of this kind, be to fulfil the Law of Chrift, then are our Adverfaries indeed true Chriftians^ and we miferable Hereticks^ that fuffer our fclves to be Spoiled, Taken, Im- prifoned, Banifhed, Beaten, and evilly Entreated, without any Refiftance, placing our tmfi only in GO D^ that he may defend us, and lead us by the w^ay of the Crofs unto his Kingdom, But if it be other ways, we fhall certainly receive the Re- ward^ which the Lord hath promifed to thofe that Cleave to hlnjj and in denying themfelves, Confide in him. And to fum up all ^ If to ufe all thefe things, and many more that might be inflanced, be to vodk in the flrait way that leads to Life^ be to tahe ftp the Crofs of Chrift^ be to die with him to the Lufts and periling Vanities of this World^ and tO arife with him in ncwnefs of Life^ and fit down with him in the heavenly places ^ Then our Adverfaries may be ac- counted fuch ; and they need not fear they are in the Broad Way^ that leads to de[iruction\ and we are great- ly miflakcn, ihat have laid allde all thefe things for Chrift's fake, to the crucifying of our own Lulls, and to the procuring to our fekes Shame, Re- proach, Hatred and Ill-will from the Men of this World : Not as if by fo doing we judged to merit Heaven ^ but as knowing, they are contrary to the Will of Him, who redeems his Children from the Love of this World, and its Lulls, and leads them in tlie ways of Truth and HoUnefs^ in which they rake delight to walk. The 5?: The CONCLUSION. IF in God'^s Feafy Candid Reader, thou ap- pljefi thy Jelf to confider this Syjlem of Re- Ugiorty here delivered^ with its Confijlency and Harmony^ 04 well in it felf^ a^s with the Scrip- tures of Truths I doubt ^ not but thou wilt fay tvith me^ and many more^ That this is the Spi- ritual Day of ChriJPs Apfearance^ wherein he is again Revealing the Antient Paths of Truth and Right eoufnefs. For thou may'^fi ohferve here the Chriftian Religion, in all its parts^ truly Efla- hli/hed and Vindicated, as it is a Livings Inward^ Spiritual^ Pure and Subjlantial Thing ; and not a meer Form^ Shew, Shadow, Amotion and Opinion^ as too many have hitherto held it, whofe Fruits declare, they wanted that, which they bear the Name of : And yet many of thofe are fo in love with their empty Forms and Si)adows, that they ceafe not to ^calumniate us for commending and calling them to the Suhflance ; as if we therefore denied or negleBed the true Form and outward Part of Chrtfiianity, which indeed is (as God the Searcher of Hearts knows) a very great Slander, Thu^Sy becaufe we have defired People earneftly tQ feel after God near and in then)felves, telling them. That their Notions of God, as he is beyond the Clouds, will little avail them, if they do not feel him near : Hence they have fought malic ioujly to infer, that we deny any God, except that which rs within us. Becaufe we tell People, That it is the Light and the Law within, and not the Letter without, that can truly tell them their Condition, And lead them out of all Evil : Hence they fay, we vilifie %t^t concliillon* 573 "vHife the Scriptures^ and Jet up our own Imagina^ tions above them. Becaufe we tell them^ That it is not tlmr t diking or believing ofChriJl'^s outward Life^Sufferings^DeAth and Refurre^ion^ no more than the Jews crying^ The Temple of the Lord, the Temple of the Lord, that will ferve their turn^ or ju fit fie them in the fight of God \ hut that they mujl know Chrift in them, whom they hav9 crucified^ to be raifedy and to jufiifie them and re* deem them from their Iniquities : Hence they fay^ We deny the Life^ Death and Sufferings of Chrifi^ Jufif feat ion by his Bloody and Remijjion of Sins through him, Becaufe we tell them^ while they are talking and determining about the Refurreftion, that they have more need to know the Juft One, whom they have flain^ raifed in themfelves, and to be jure they are partakers of the fir ft Refur- reftion ; and that if this be^ they will be the mors capable to judge of the fecond : Hence they fay^ That we deny the Re fur region of the Body, Be- caufe^ when we hear them talk foolijhly of Heaven and He 11^ and the I aft Judgment j we exhort them to come out of that Hellijb Condition they are in^ and come down to the Judgment of Chrift in their own Hearts, and believe in the Light ^ and follow ity that fo they may come to fit tn the heavenly places^ that are in Chrift Jefus : Hence they mali- cioufty fay^ That we deny any Heaven or Helly but that which is within w, and that we deny any gene* ral Judgment : Which Slanders, the Lord knowsy are foully caft upon us, whom God hath raijed for this end, and gathered tis, that by us he might con- found the Wijdom of the Wtfe^ and bring to nought the Vnderftanding of the Prudent ; and might, in and 574 C&e Conclufion. and by hu own Spirit and Power in a dejpifed Peo- ple j (that no tle(h might glory in his pre fence) full dovm that dead, dark^ corrupt Image^ and meet Shadow and Shell of Chrifiianity, wherewith Ant i^ chriji hath deceived the Nations : For which end he hath called us to he a FirJl^Fruits of thofe that Jerve him^ and worfhif him no more in the Old-- nefs of the Letter^ hut in the Newnefs of the Spirit, And tho^ we he few in number^ in re» fpeci of others ; and weak^ as to outward flrength^ which we alfo altogether reject ; andfoolijhj if com* pared with the wife ones of this World: Tet as God hath proffered us, notwithfianding much Op' pofttion, fo will he yet do ; that neither the Art^ Wifdom, nor Violence of Men or Devils ^ jhall he able to quench that little Spark that hath ap-> peared ; but it /hall grow, to the confuming of whatfoever fjjall Jland up to oppofe it. The Mouth of the Lord hath fpoken it I Tea^ He that hath arifen in a fmall Remnant, jhall arife and go on by the fame Arm of Power in his Spi- ritual Manifefiation, until he hath conquered all his Enemies, until all the IQngdoms of the Earth become the Kjngdom of Chriji Jefus. Unto him that hath begun this Work, not among the Rich or Great Ones, but among the Poor and Small, and hatb Revealed it not to the Wife and Learned, but unto the Poor, unto Babes and Sucklings h even to Him, the Only-Wife and Omnipotent GOD, be Honour, Glory, Thankf- giving and Renown, from henceforth and for ever. Amen. HallelH-JAU^ A .#. A Table of the Authors cited in this Book. ALanus 443 Amandus Polanus 238 Ambrqpus Ausbertu$ 555 Amhrofiwi MeiioUnenfis 127,503 555,559 Ameftwi 25^,487 Anfelmta Bilhop o{ Canterbury 555 Antioclm ^55 ApoUinarm 139 Atkanaftus 22,502,549,555>559 Auj^uftmis Ba^erus 386 Au^ufiinus 21,^0,82,96,149, I93,i94,223>256,262,443,446, «555»553 . Author devocat. 6 enuum .126 B £i«j// tfie Great Beda BeUarmin Bernard Bertius BezA Borhaus Buchxnan Bucerus SuUinger 549>555 S55 2o5,$oi 22,381,395 236 113,220,496 221,227 195 221 220 Calvin 44,^,4<^,7S>1U>223, 23<^,323.35o^4?3,45i>354,355> 472»484.505,s22 CaroloHadim $0$ CdufAbonui 525 Ca^odorus 55^ Cafielih $05 Catechifm of VVeftminfter 242 Chamierus 220 Chemnitius 223 Chrif9ianuf DrutJmarus 555 Chromatius 5553559 Chryfofiom 126489,543,555,559 Cicero 191 Claudius Aibsrtm huncanui 2 28 Clemens Akxandrinut 21,1 72/ ^ ,- , i75,i93,555»5<55 Conference of Oldenburgh EI. D. 240 Confeffxon of Ausburgh 2 59,265 Confe/ton of the French Churches 69 Conjefton of Faith of the Churches of Holland 69 Confefpon of the Divines at We<% minfter 70>7J,20£ Council of Afzanfick 262 Council of Carthage 70 Council of Florence 5^ Council of Lacxiicca 70 Council 0/ Trent 1 07,2 J 8,5 r 5 OP^^'* 50j.555.55* CjriUus Alexin Jrinus 22,159 164,165,166,555,559 D DaUaus 484. Viodorus Sicuhis 553 EpiBetus Epiphanins Erafmui Epius Eufebius Eutyches Eutbymiuf '7 81,551 52^.555>559 22S 5<5 139 5551559 For^W 222,22} Francifcus lambertus 304,33* Frcdericus Sylvius 563,5^7 G Gelaftus 262 Gentiktus 23! Gerardus y^us 167,240,26^ Godeau 527 Gregory the Great 22 Greg^oriui Naz'tunzenus 55$ Gregoriui Nyjfenus iUd H ^rf;wa ibid A Tabic of the Authors, hierom 21,80,81,85,261,503,, Uildebrafii 548,')55 parties C or et 236 ^smts Horoel 5^*^ Johannes Damdfcenus 555 'Johannes ferut 559 Johannes Floraccnjis 445,444 5Fo/'« i/«f 94 Johannes Mofefius 547 JJtdorus Bifpaknfis 5 s $ Jpdorus Pelufiotit ibid. JuinnMmyr I73>i92,i9?»'55')>i 558,561,565 ; *-• I La^antius 191,192' Z«f ^y Ojtander 128,312 Ludovicus Ftves 5 «; 9,5 67 ; X«rkr 22,128,197,1987200, i 284,504,505*526 J Papirius Majfon Parous Pafcbafius J{atbertus PaulHs Kiccius Philo fudaus Pithxus Phocylides Pijcafor Platina Plato Plotinus Polybius Po'ycarpm Proffer Pythaj^oras Quintilianus i^uintut Curtius Keinerius J^ichard Baxter R 444 113,217 555 439,466 554,561 441 192 ti'i 294 I9i>555 192 547 5<5^555 125,126 553 554 553 513 228,23s M Martianus 503 Martyr 113 MeUntthon 23,221,265 Mufculus Z36 N NickoJaus ^rnoldus of Franequcr 283,505,307,330>34<5,347»349> 4313445 O OEcumenius 5^5 Origen 24,314,555,558,567 Otbo Brufiffeldtus 555 Seneca 191 Smithy Do^or In Cambridge 25 Stobaus 555 Sulpit ius Sever us 565 Synod Arelater,fan 126^1 2y Synod of Dorc 69,112 T rermi7i^», 21,504,555,558,561,563 Theophylafius 555 Thomas jiquinas 50 Thyfius 219 V n^or Antiochemis 167 Fincentius Lyrinenfts 56$ W WaJdenfes 555 ir/V^/e/ ibid. Zanchius Zvfin^im^ 113,219,225,238 107,113,228 Pafiages Pajfages of Scripture occurring in this Book. Genelis. Chap. vcrf Pag. xxiii 17 2+ 7 22,24 3 5 9 Exodus. 7 Leviticus. xix 2,3,6 Numbers. xiv 25,29 iB Deuteronomy. 96 97 116 255 97 255 459 218 154 547 53 154 IV vi X 2 13 94 12,13,20 ibid. S.y 45>3»494 I Samuel. ii 30 523 X 12 357 I Kings. viii 46 257 yix 18 i-j^ I Chronicles. \Ix II 521 Ezra. J-' 4 3^5 Nehemiah. ;>: '20,50 33 Either. job. "... '3 385 vuJ 13 240 ix 20 i>i8 xdv 13 J §9 XXVI! «; ^jy XXV lii 2S : T 7 Chap. Vcrf. Pag. XXXll 21,22 525,559 xxxvii 22 521 xxxviii -2 314 Pfalms. \\v XV ii xxi xxr xxvji xxix Xxxvii Ii h'ii liv Ixiii Ixxxvi xcvi ex cwiii cxix_ cxxxix Proverbs. i 2o,&c. 192 _ 24,25,25 157,253 9,34 ^92 29 409 15 218,250 P 374,433 ^2 351 4 369 17 383 9 398 5*4 3 99 14 123 5 521 3 ^i 14 ibid. 4 521 7,9,34 351 11,12 33 2 99 1,8 433 521,542 15 154 5 521 3 492 4 549 22 179 II 258 7 33 Vlll XV xvii xviii XX xxl xxvii xxviii XXX Canticles. 3 Ifaiah. 15,17 4t 10 433 409 382 521 111 V viii X xiii XV iv xx\i 2,4 23 20 20 i S '4 3 10 534 155 2r8 354 521 354 52\ Iv Ivi II :< \\U Ixv VII y. xiv Chap. Verf. Pag. ^l 31 ibid, xlii 23 ibid, xlv 23 551 X I viii ^6 33 xlix 6 184 4 171 " 331,343 2 209,244 21 49 «^ 235 \6 550 . 25 5<$r I XVI 3 ^09 Jeremiah. !!. »3 4^ 111 II 218 ^4 274 4 . 429° 3 -5=3 I a 4C9 14,15 341 '^v.. 15 154 xvn 9 98 xviii 9,10 157 xxiii S 20$ ar 341 3o,3i,&c. 342 32 343 15 341 38,39,4« 551 Lamentations. "i 25 35r Ezekiel. xjV I 385 XVI 6 Q.Q\ xviii 20 105 3» 108 XX I 385 xxjiii II jo8.j:4,i22 :2toi8 ' 25o «xiv 2,3,8 345 xx-^v* 25,40 551 Daniel. Holca. '{. « 279 xxvii aXXI A Table of the Scriptures. Chap i'l 111 Amos. Chap VerH .f?§ . Chap Verf. p. Vcrf. Pag 143 341 8,9,10 22 37 ibid. 545 157 xxi xxii 3^ 19 Micah. 5,n ^ xxiv 27 42 148 351,396 167 3^ John. 5 333 13 361 r I 561 15 132 1,2,3 169 21,23 230 7 Zachariah. 26 158 9 8 Wifclom. 3^1 x'xvi Is 41 230 459,4^6 361,370 iii 12 3 5 159 52 561 8 Matthew xxviii 0 "• 43^ i<5,i7 18 18,19 20 8 II 239 415 18 i9 490 424 » ^5 431 Mark 30 ^ 33i34 542 38 to 48 557 43 5<^o 48 252 20,25 535,541 12,13 481^ 16 100 21 2232l 9,10,11 4t 29 479 ^9 5^2 n 301.302 xvi 15 434 xili 455 27,29 32a xvii II 89 xiv 6 4^4 xiii 2 341 xviii 8 -P} II 551 \W 14,15 398 xix 5 ibid. 17 480 30 390 XX 7 475 23 4^5,487 30,31,39 322,32^ 3^ 32 351 73 I Corinth ians. 34 XVI 13 32^ 361 x:ci 33,34,35 9 342 328 i 2 14 294 428 II Corinthians. 23,&C. 483 17341,409,428 i 22 270,413 xxvi 18 162 21 124 23 549 xxviii 26 158 ii ' 2 143 24 49^ Romans. 3)4'5,i3 34^389 ii J7 ^i^ i 9 II 549 3,4^5 389 iii 6 281 435 5 429 iv lo,U ^^ \6 i<7 8 15a V 11 280 J 7,28 j8 137 2($3 9,10,12,14 5>,io 29 43 4 1^,17 542 175 ii .. 9 ,10,11,15 29 155 18? 9? 231 1^^ 12 13 H 4tcp U4 390 100 430 18,19,21 \i 14 14,I5>1^ I'? 2 212,215 203 245,451 214 yl Table of the Scriptures. chap VerP. Pag. Chap. . Veri; Pag. , Chap. Verf. Pag. i6 143 23 132,167 1 ii II 182,300 U,'-7ii8 291 24 206 14 205.247 X 4 560 27,28 225 lii 5 23^ xi lO 549 28 118 7 219 xiii ^ 298 ii <5,id,2o 4Sc >,48i ^ ro 48^ 5 77, 1 8 1,225 252 8 12 512 409 Hebrews >* Galatians. 15 19 375 291 ii 3 9 521 121 i,&«. 232 iii 478 iii 14 2d3i9 ^ 3 114 V 6 19^ 23 355 8,9,10 535 12 542,543 23,24 22(5 11,12 328 14 445,475^ 24 254 iii 2 303 I Peter ^ 3^ 413 2,3,4,5><5 341 i 5 14 17 23 5 21 166 V 8 1^2 15 290 512 537 x-jS 306 142 213 204 535 vi II 25,2<5,27 12 512 2,14^ 249 ■ 560 V vi i^ 17 - 5,^,&c. 7,%9.^o 8 329 324 341 334 342 ii Philippians 397 20 II Timothy 313 iii 22,24 3.4 i 6 2<6 iii 2 341 18 204 8 549 I?,!^,!?* 83 2G 154 21 IC7 17 250 21 409 ii ^3 235 iv 5 3^1 iv 7 3^1,370 lii 10 205 ^ 7 270 10,11 302,341 14 262 Titus. V •} 324 ^5 5o'3 i,^c 303 341 11 Pete r. Coloflians. 7,8>9 1 4v 2o6fi^4. 13 !<2 i;>,ii 34? lo 77,260 15,16 '-.'■ i5 ■ i4$ i:,t:j 84 Chap. ^ T s?/?/^ I ?f r/7f Chief Things. chap. Vcri: Pag. Chap Verf. Pag. Chap Vcrl. ra-. i<5 H r,2,3 521 341 iii I 2 to 10 124 252 Jude. 3 315 4 259 16 342 ^31H,15 343- 5>8 247 20,25 397,5'^i 20 124 3i9 244 Revelation. ill 9 122 7,20 226 ii 9 2yO 15 155 iv 4i$ 124 20 49^ I John 9 121 iii 12 25:,2j5» i I 308 161 10 2C4 16 287 7 13 . ^3,7S 20 2p,4<^3 8 2^6 V 3 ^54 xiv I fo5 255 ii 1,2 123 252 6 ^J9 xix 10 .531 2 tod 14 3?^ xxii 9 ibid. 15 124 19 124 14 229 27 52 18 93 A Table of the Chief Things, ABrahums Faith, 54. Aixm, See Mj«, aTm, I(edemp' tion ; what Happinefs he loft by the Fall, 96. what Death he died, 97. He retained in his nature no Will or Light, capable of it felf to manifeft Spiritual Things, 97. Whe- ther there be any Reliques of the Heavenly Image left ia them, 10 1, 144. jikxandcr Skein* s Queries, pro- pofcd to the Preachers, 401,402. Jnabapifts of Great Britain, 57, 373- Anibaptifts o^Munfter, how their mifchicvous Aftings nothing touch the j^j^^rj, 5 4 to 58. Anicetus, t^O. Anyintin^ ; The Anointing teach- eth all things; it is, and abideth for ever, a common Priviledge, and fure Rule to all Saints, 52,<^3. Antichrift is exalted, when th^e Seed of God is prefifed, i45» ^'^'^ work, 3^8*31 9*320,325, 3 26. AntinomUnSy their Opinion con- cerning juftjfication, 209. 'A^ldxfiC^ 263,31$. Apoftle., who he is, their number was not limited; and whether any may be now a-days fo called, 320, 321,322,323. Appearances ; fee Faith. Arrians ; they firlt brought in the Do£lrine of Perfecution, upon the ac- count of Religion, 502. Arriust by what lie fell into Error, 3I4,3'5- Ar mini Mi', ^Qt l(emonjf rants . AJfsmbling^s are needful, and what fort, 347,348,&c. fctWorfhip', they are not to be forfakcn, 364. j^ftrologery 64. Aurelia\ there ten Canonickj were burnt, and why, 443, 444. B Baptijm is one, its definition, 409, 412 to 419. It is the Baptifm of Chrift, and of the Spirit; not of Water, 419 to 423. The Baptifm of Water, which was ^tthn^ Bap- tifm, was a Figure of this Baptifro, and is not to be continaed,423t0445. Eiptifm with Water doth not cleanfe the Heart, 4i3,42<;. nor is it a Badge of Chrii^ianity, as was; P t> 3 Cir- A Table of the Chief Things. Cii-cumcifion to the Jews, 428, 442. That Tiul was not Pent to Bap- tize, is exprain'd, 42S to 45 1. Con- terning what Baf.ijm Chrift fpeaks, mt. 28. 20. it is explained, 432 How the Apoftles baptized with Water, is explained, 45'; to 439. To Baptize, fignifiesto P/;/»^e; and how SprhkUng was brought in, 439, 440. Thofe of old, that iifed VVaccr- Baptifm, were Plunged ; and they that were only Sprinkled, vvere not admitted to sn EccUiiaitickFun^li. 0:1, and why, 440- Againfttheufe of vVater-Baptifm many heretofore have tefti^ed, 443- Infant' Ba^'t if m is a meer Humane Tradition, 409,444. BilJe 5 The laft Tranflations al- ways find fault with the firft, 80 Birth ; The Spiritual Birth, 66, Holy Birth, 368, B^^P' fee ^^nftifca- tion. Bi/fjop of Kprne^ Concerning his Primacy, $6. How he abufed his Authority, and by what he depofed ?rinres, and ablblveth the People from the ^ 'ath of Fidelity, «5oo,504. Blood; To abft;3in from Blood, and things ftrangled, 479? 48 1. It hath be<:n (bed, 456. Blood of Chill ; fee Communion, Body ; To bow the Body ; fee Head. Books Canonial and Apocryphal) fee CUnon. Scripture* BofiAventurey 551. Bov) \ To bow the Knee ; fee un- cover the HeAi* Brt^ad ; f he breaking of Bread among the J< ws, was no fingular thing, 466, *47i. It is now other ways performed, than ic was by Chrift, 470. VVhdtb t unleavened or leavened Bread is to be ufed; alfo it is hotly difputed about the manner [of taking it, and to whom it is to be given, 471, 472. fee Communion, C Calvinifis, fee Protefiantt', they deny Confab ft antiatlon^ 56. The'/ maintain Abfolute Reprobation, <,6. They think, Grace is a certain Ir- reiiftible Power ; and what fort of a Saviour they would have, 177, 178. Of the Fleih and Blood of Cnrift, 45 1,454.455. They ufe lea- vened Bread in the Supper, 471. Canon ; Whether the Scripture be a filled up Canon, 92- Whether it can be proved by Scripture, that any Book is Canonical, 92,93, CafteUio baniflied, 505, Ceremonies ', fee Superfiition. * Chrifl ; fee Communion, Juftificd» tion, Kedemption, Word : He fbeweth himfelf daily, revealing the Know- ledge of the Father, 22. Without his School there is nothing learned, but bufie talking, 23. He is the E- ternal Word, 76* No Creature hath aceefs to God, but by him, 26,27,28. He is the Way, the Truth, and the Life, 28. He is the Mediator be- tween God and Man, 27, 203. He is God, and in time he was made partaker of Man's Nature, 27. Ye- fterday, to day the fame, and for ever, 38. The Fathers believed in him, and how, ibid. His Sheep hear his Voice, and contemn the Voice ofa Stranger, 70,301,304. It is the fruit of his Afcenlion to fend Pa- ftors, 84. He dwelleth in the Saints, and how, 1 38,1 39. His coming was neceflary, 141. By his Sacrifice we have Remiffion of Sins, 141, 18,3, 184? 203. Whether he be, and how he is in all Men, is explained, 142. Being formed within, he is the for- mal Caufe of Juftification, 196,224. By his Life, Death, &c, he hath opened a way for Reconciliation, 226, A Table of the Chief Things. 226, 227, 228. His Obedience, Righteoulhefs, Death and Suffer- ings are ours, and ic is explained ; that Paul faid, Be filled up that which jf^ behind of the y^fiitlionsofChrifi in hU Flefhy 206, Hovv wc are par- takers of his SufTerinj:, 252, 253, 2 $4. For what end he was mani- fefted, 24.71248. He delivers his own by Suffering, 24S. Concerning his outward and fpiritual Body, 44S, 449. Concerning his outward and inward Coming, 47?,. Chrifiian ; How he is a Chriftian, and when he ceafeih fo to be, 19, 25,42,4a to 4?^, 254, 285, 287, 288, 2895 300, 501. The Foundation of his Faith, 64. His Priviledge, 66. When Men are made Chriftians by Birth, and not by coming together, 276, 277. They have borrowed many things from Jews and Gen- tiles, 41 r,4i2. They recoil by lit- tle and little, from their firft Puri- ty, 476,568. The Primitive Chri- ftians for fomc Ages faid, iVe are Chrifiians, vjf Swear not^c,'^-^. And, We are the Soldiers of Chrij}, it i4 not Uwfulfor ui to Fij^kty 5(?«;, Chriflixnity is made as an Art, 25. It is not Chriftianity without the Spirit, 40 to 44,6^,70. It would be turned into Scepticijnit 311. , It is placed chiefly in the renew- lag of the Heart, 279. Where- in it confifts not, 363. What is, and is not the Mark thereof, 428,429» 442. Why it is odious to jews, Turks and Heathens, 4<^4. What would contribute to its CommenJa- ticn, dj's ; Whether any be holy, and concerning the Day, commonly cal- led the, The lord's Day, 349,464. Deacon^ 474. Veatb'y S^K Adam, Redemption', it cntred into the World by fin, 105, 106. In the Saints it is rather a pafling from Death to Life, 107. Devil', He cares not at all how muchGod be acknowledged with the Mouth, provided he be worftjipped in the Heart, 24,25,180. He can form an outward Sound of words, 35. He haunts among the Wicked, 248. How he came to be a Minlfter of theGofpel, 316 to 318. Wlicn ^e can work nothing, 370,371, He keeps Men in outward Signs, Sha- dows and Forms, while they ncg- left the hubftance, 456, 457, DifputevThe Difpute of the Shoe- maker with a certain Profeflbr, 210, 311. Of an Heathen Philofopher svith a Bifhop in the Council of Nices and of the Unlettered Clown, 312. Divinity; School-Divinity, 299, How pernicious it is, 313 to 3 17. Dreams ; lee Faith^ Miracles. E Ear : There is a Spiritual, and a Bodily Ear, 23,36. ■ Eaf^er is celebrate other ways in the Latin Church, than in the Eaftern, 5 ^ . The Celebration of it is grounded upon Tradition, ibid. Elders, 33 324. Ek^or of Saxony J the fcandal given by him, 403. Eminency: Your Emiuency; fee Titles. Enoch walked with God, 255. Epi/^k ; fee ^ames, fokn^ Peter. Efauy 358. Eibicks^ or Rooks of Moral Phi- lofophy, are not needful to Chri- ftians, 3 1 2. Evangelifi ; Who he is, and whe- ther any now a-days may be to called, ,323.. . ExceUencj/ : Your Excellency 5 ff e Titles. " Exorcifmt 443. F Faith: Its defmitlon, and what its Obje£l is, 33 to 57. How far, and how Appearances, outward Voices and Dreams, were the 01> jeOs of the Saints Faith, 35* That Faith is one, and ttat the Objeft of Faith is one> 37. Its foundation, 64. fee KevelatioTiy Scripture. ■: Earellnst 472. Father,^ A Table of the Chief Things. Father', fee Knowledge, I(^vela- tioriy 33. ' Fathers y ( fo called ) they did not agree about fome Books of the Scrip- ture, 70,8 1 ■ They affirm, that there are whole Verfes taken out of Marl^ and Luke, 81. Concerning the Sep- ri^i^fwr Interpretation, arid the He- brew Copy, 81. They preached Univerfal Redemption for the firft Four Centuries, 1 2 «5.They frequent- ly ufed the word Q Merit ]' in their Do£lrine, 237,239. Concerning the poffibility of not tinning, 261, 262. The poflibility of falling fromGrace, 265. Many of them" did not only contradid one another, but them- fclves alio, 915. Concerning Bap- tifm, and the fign of the Grbfs, 442. Concerning an Oath, 544. Feet ; Concerning the Wafliing of one anothtrs Feet, -46710 47b. Franeqiier, 531. ' Freely. The Gofpel ought to be preached freely, 330,331; G Games, Cce Sports'. Gifted Brethren, 297. GOD; How he hath always ma- nifefted himfelf, 18. Unlefshe fpeak within, the Preacher makes a ruft- !ingtonopurpofe,22,23. None can know him aright, unlefs he receive it of the Holy Ghoft, ihid. God is to be fought within, 23. He is known by Senfation, and not by meer Speculation and Syllogiftick Demonftrations,25 . He is the Foun- tain,- Root and Beginning of all good Works, and he hath made all things by hiis Eternal Word,27. God fpcak- ing, is the Obje£l of Faith, 3 4. A- mong all, he hath his own Chofen Ones, 20. He delights not in the Death of the Wicked ; fee Redemp- tion : He hath manifcfted his Love in fending his Son, 203, 226, 227. See "i^udifcation : He rewards the good Works of his Children, 238, 239. Whether it be poffible to keep his Commandments, 242, 243. He is the Lord, and the Only judge of the Corifcience, 486, 4B9. He will have a free exerciTe, 497. Gofpel ; fee l(edemption : The Truths of it are, as Lies in the Mouths of profane and carnal Men, 30, 4')? 4<^- The Nature of it is explained, 49? '>o. It is diftinguifli- ed from the Law, and is more excellent than it, 50, 73. fee Cove^ venmty Law. Whether any ought to Preach it in this or that place, is not found in Scripture, 297, 298. Its Works are dilitinguiihed from the Works of the Law, 231. How it is to be propagated, and of its Propagation, 450. The Worfliip of it is inward, 427. It is an inward Power, 167^168. Grace \ The Grace of God can be loft through difdbedience, 263, ^c. Saving Grace (fee JR^demption) which is required in the calling and qualifying of a Minifter ; fee Wni- fter ; In fome it worketh in a fpe- cial and prevalent manner, that they neceflarily obtain Salvation, 156, 151. Your Grace; {qq Titles H Hat Ehen Yoli^dan, 193. Hands'y Laying on of Hands, tipg, 4S0. Head ; Of uncovering the Head in Salutations, 512,515^^29 to 53a, 563,569. ■ ■!; , . ' Heart'y The Heart is deceitful and wicked, 77> 97798- Heathens ; Albeit they were ig- norant of the Hiftory, yet they were fenfible of the Lofs by the Fall, 191. Some Heathens would not fwear, 553. Heathen i fh Ceremon ieq were brought into the Ciiriftian Religion, 442. Hsnry^ A Table of the Chief Things. BenryW. King off r^^cf, 500. Hififtci^ whence they proceeded, Hhh i lee Pr/V/?. H\}ory of Chrift ; fee QiiiLksrs-, J^iJempion. Uolj of Hoiks, Th(> High Priefl- entrcd Into it once a Year, 32- Rut DOW all of us, at all times, have ac- cefs unto God, 51. Hdinefs, Your Holinefs; ^ctThks. Honour ; fee Titles. B)pcrite, 493'497»49^« I ^mss the Apo^^le? there were of old divers Opinions concerning his Fpiftle, 70. lioldtry^ J4533^4« Whence it pro- ceeded, 410. ^''fiini : fee PUys^ Games, ^sfuits ; fee Sjfi? JgnmM, ^i'fus, fee C/6r(/? ; What it is to he faved, and to be aiTembled in his Name, 184,20 1,3 5; 4. ^ervs'. Among them there miy be Members of the Church, 273, 274- Their Error concerning the outward Succeffion of y^braham, 28*5 . Their Worlhip is outward, 427. JU iter ate', kt Mchanic^s. Indulgences y 199, .. Infants', fee Sin, Iniquities ; Spiritual Iniquities, or VVickednels, 362. ■ Jnifui/itiony 499. Infpiration ; Where that doth not teach, words without do make a roife tonopurpofe^ 21,22. ^ckn the Ap')ftltf, concerning hi«: Second and Third Epiftles, and thf Revelation, there were lometim^ divers Opinions, 70. ^ohn the Kaptift did not Miracles . ^obn Hus is faid to have pro- pli«iied, 94. ^ohn I^ox, in what refpeit he was called the Apoftie of SeotUndy 324. fitiits fell from his Apoftlefliipj 287. Who was his Vicar, 304. His Miniftry was not purely Evangelical, 2,c6. He was called immediately of Chrift ; and who are inferiour to him, and plead for him, as Patron of their Miniftry, ^07. f unification', The Dodrine there- of is and hath been greatly vitiated among the Fapfts, and wherein they place it, 197,199. 20o,22<5» Luther and the Proteftantiy with good rca- fon, oppofed this Doftrine, tho* ma- ny of them ran foon into another extream, and wherein they place it, and that they agree in one, 200, 201,207. It comes from the Love of God, 203,226. To JM/?i^e, Signifies to make really jnjti not to repute ji//?, which many Proteftants are forc'd to acknowledge, 215,216, 219 to 223. The Revelation of Chrift formed in the Heart, is the formal caufe of Juftification, not vvorks (to 1 peak properly ) which are only an elTe£l, and fo alfo ma- ny Proteftants have faid, 196, 199 to 202,215 to 237. We are juftified in Works, and how, 196,206,207, 20S, 229 to 237. This is fo far froni ;:)eing a Popilh Do£trine, that BeU larmine^ and others, oppos'd it, 206, 205,237,239. K I^^in^dnm or God,'38r, 4^0,490. ^ I^noroledjie', the height of Man's < Happinefs is placed in the true Knowledge of God, 3. Error in the "ntrancc of this Knowledge is dan- >j;erous, 15. Superftition, Idolatry, and thence Atheifm, hath proceeded "rom the' falfe and feigned Opinions joncerning God, and rhe Knowledge J of him, 17. Th« uncertain Know- ' ledge A Table of the Chief Things. is diftingulfhed ledge of God is divers ways at- tained*, but the True and Certairi, only by the Inward and Immediate Revelation of the Holy Spirit, 20- It hath been brought out of ufe, and by what devices, 24,?«;. There is no Knowledge of the Father, but by the Son ; nor of the Son, but by theSpirit,i8,26,27,2o,^9>3o,5i>32. The Knowledge of Chriil-, which is not by the Revelation of his Spirit in the Heart, is no more the KnowledgfiofChrifl:,than the prat- ling of a Parrot, which hath been taught a few words, may be faid to be the Voice of a Man, 3 1 . L Laicks, 320, 322. Zaity, 325,3^7. Lake of Bet; jd.t^ 147. Law ; The Law from the Gofpel, 50, 427. The dif- ference thereof, 50,252,253. fee Gofpel : Under the Law the People were not in any doubt, who fhould be Priefts and Minilters, 281. fee Minifler of the Law, Worjhip, LearniTig'i what true Learning is, 307,308. Lettsr ; the Letter killeth, quick* neth not, 253. Light', the innate Light is ex- plained by CJcerOf 191, 192. Light of Nature ; the Errors of the Socinians and Pelagians, who exalt this Light, are rejected, 95. Savings, Light ( fee Redemption} is U- niverfal; it is in all, 132. It is a Spiritual and Heavenly Principle, 133. It is ^Sub/^ance, not an -^rci- denty 139, 140. It is Supernatural and Sufficient, 160, 166. it is the Gofpel preached in every Creature, 167. It is the Word, nigh in the Mouth and in the Heart, 170,171. It is the Ingrafted Word, able to fave the Soul, 176. ' Angufiine and Buchanan concerning this Light, I94> 195. It is not any part of Nature, or Rellques of the Light, remaining in Adam after the Fall, 1 44. It is diftinguilhed from, the Confcience, i4<5. It is not a common Gift, as the heat of the Fire, and outward Light of the Sun, as a certain Preacher faid, 1 82. It may be rclifted, i?3»iJ7>i47>U8> 2^2,263. Ry this Light or Seed, Grace and Word of God, he invites all, and calls them to Salvation, 172, i73>^74» None of thofe, to whom the Hiftory of Chrift is preached, are faved, but by the Inward Ope- ration of this Light, 175 to 181. It is fmall in the firft Manifeftation, but it groweth, 176. It is flighted bytheCalvinifts, Papifts, Socinians and Arminians,and why, i^,-]. None can put it to iilence, 178. There are and may be ^nvcd^ by the ope- ration thereof, who are ignorant of the Hiftory of Chrift, 109, no, I34> I4'jl42,i73, »8i to 191. Aa Anfwer to the Objedion, That none can he faved^ hut in the Name of fe-^ Jm Chrift^ 184, i8«;. . Literature 5 Humane Literature is not at all needful. 308, C5'idife', what it is to make Merchandife with the Scriptures, ^4h 34'5».3$i? 573.403. Mathematician, ^4. Mzchanick}, 327. They contrlbu- Ced much to the Keformation, ibiL Mefn\ fee purification. Mctapbyfiu^St 312. MinijiiT of the Gofpel, it is not found in Scripture, if any be called, 74>75>298. Teachers are not to go before ; he teaching of the Spirit,84. The Popi(h and Proteftant Errors concerning tl^ Grace of a Minifter. arer^iefted,9'>,i0 3,io4. They are given for the Perfe£lion of the Saints, CS'tr. 249 Concerning their Call, and wherein it is placed, 271, 280 to 298. Qnalities, 272, 299 to 317. Orders, and Diftinaion of Laity and Clergy, 320 to 525. Of feparating Men for the Miniftry, ibiL Concerning the Suftentatioii and Maintenance of Minifters, and their abufe, of the Idlenefs, Riot', and Cruelty of Minifters, 327 to 34c. What kind of Miniftry and Minifters the Quakers are for, and what fort tlieir Adverfaries are for, 3|i tC343. Minifter oj the Law : there was no doubtfulnefs concerning them un- der the Law, 28i,3o«;,3o6. Their Miniftry was not purely Spiritual, and while they performed it, they behoved to be purified from their outward Pol]uti(Uis, as now thofe under the Golpel from their inward, 280,231,306. Miracles ; whether they be need- ful to thofc, who place their Faith in Objeaive Revelation, 35; 35,' 296." ' . Mofes, 19c, 37$, 378,410. 447- Mmfltr -, fee Anabaftifls^ their mifchievous AOings, 54, Mufick., 408. My ft cry of Iniquity, 320, qSo 3B1. N Name of the Lord, 433. To a- noint in the Name of Lord, 4757. Ntro, 495,496. Noah's Faith had neither th^ Scripture, nor the Prophecy oK thofe going beforfc himj 34. Iti^ faid A Table of the Chief Things. laid of him, that he was a perre£t iWan, 2^5. Numbtf'y of ufing the Singular Number to one Perfbn, 526. O Odtb ; that it is not lawful to Swear, .515,542 to «; 56. Obedience is better than Sacrifice, 75- Ob]eB of Faith ; fee Fdhh, Ordhdnce 5 Sealing Ordinance, 412. 0;/; to anoint with Oy 1, 44^,479, 483. P Fxpifis ; the Rule of their Faith, «;5- They are forced ultimately to recur unto the Immediate and In- ward Revelations of the Holy Spi- rit, 65. What difference there is betwixt the curfed Deeds of thofe of Munfier, and theirs, 57 to 61. They have taken away the Second Commandment in their Catechifm, 80. They make Philofophy the Hand-msid of Divinity, 85. They exalt too much the Natural Power, and what they think of the Saving Light, 177* Their Dodtrine con- cerning juftification is greatly vi- tiated, 1 97. Concerning their Man- ners and Ceremonies, 276,277,290, 29ij294,29';. Their Literature and Studies, 308. Of the modern Apo- ftles and Evangelifts, 323. Whom they exclude from the Miniftry, 327. They muft be fure of fo much £ Year before they preach, 330. They do not labour, 338. The more Moderate and Sober of them exclaim againft the exceflive Re- venues of the Clergy, 353. Their Worfliip can ealilybeftoppcd, 373. Albeit they fay, None are faved without Water- Baptifm, yet they allow an Exception, 421. Of Bap. tifm, 442,443- Of the Fkfli and Blood oTChrift, 454,455. Of an Oath, 544, . . P.ir^^'/e 6f the Talents, 158,167; Of the Vineyard intrufted,i56,i57. Of the Sower, 1 66,1 70.0f thcTarcs, 492, 493. Pafcbal Lamb, the cm\ thereof, 459- Fatrkrchs, 449,459, Feh^idTiSf^'y, How we differ from them, 148, 443. lee Lioht of Nature, Pelaoius denied, that Man gets an Evil se'ed from Adam, and afcribes all to the Will and Nature of Men ; He fa id, that Man could attain un- to a ftate of not finning, by his meer Natural Strength, without the Grace of God, 261, 262^ Perfecutian upon the account of Religion, 50a to 509. fee Ma^i^ /^rate. Perfeverancs ; the Grace of God may be lofl: through diiobedience, i24i, 263 to 266. Yet fuch a {labi- lity may in this Life be attained, from which there .cannot be a total Apoftafie, 267 to 470. Peter ; whether he was at I(pme, 56. He was ignorant of Awiotle's Logick, 85.^ There: were of old divers Opinions concerning his Se- cond Epiftle, 70. Pharifets, 410,464. Phikfopher; the Heathen Philofc- pher was brought to the Chriftian Faith by an illiterate Ruftick, 312. Philofophy, 299, 312. Phficis, ibid. Flays', whether it be lawful to ufe them, 512, 515, 536 to 542, 570. PoJycarpta^ the Difciplc of fohfi, Prdy ; to pray for Reraiflion of Sins, 260. Concerning the Lord's Prayer, 364. To pray without the Spirit, is to oflTcndGod, 369,549. Coil- A Table of the Chief Tilings. Concerning the Prayer of the Will infilence, 380. ^ceivorjhip. Pra/er ^ the Prayers of the People were in the Latin Tongue, 309. Preacher ^ fee Minilhr. Preachings what it is termed ; the Preaching of the Word, 316,3251 347, 34.B. To Preach without the Spirit, is to offend God, 369. fee H'orjhip: Ic is a permanent Inftitu- tion, 430. It is learned as another Trade, 32$. PredtflinAted'^ God hath after a fpecial Manner predeftinated fome to Salvation ; of whom, if the places of Scripture, which fome abufc, be underftood, their Obje(fiions are eafily folved, 152, i«;3. Prkji •> under the Law God fpake immediately to the High-Pricft, 52, 51- Priefts ; fee Minifier of the LaWj 279,281,284,306,349. Proftjfion ^ an outward Profeflion IS neceilary, that any be a Member of a particular Chriftian Church, Prophecy, and to Propbefie, what It fignifies, 321, 322. Of the Li- berty of Prophcfying, ibid. Prophets \ fome Prophets did not Miracles, 296. Protefi ants', the Rule of their Faith, 55. They are forced ulti- mately to recur unto the Immedi- ate and Inward Revelation of the Holy Spirit, 65. What difference betwixt the Execrable Deeds of thofe of Munfier, and theirs, 57 Co 61. ^hey make Philofophy the hand- maid of Divinity, 85. They affirm, ^ohn Hm prophefied of the Refor- mation, that was to be, 94. Whe- ther they did not throw themfelves into many Errors, while they were cxpefling a greater Light, 131. They oppofcd the Papifts, no; with- out good caufe, in theDo£lricc of Juftification ; but they foon ran into another Extream, 200, 201. They fay, that the beft Works of the Saints arc defiled, 207. Whether there be any difference between them, and the Papifts, in Superfti- tions and Manners, and what it is, 278,279,294,295. What they think of the Call of a Minifter, 2S2 to 288. 294 to 299. It's lamentable, that they betake them to '^udcvi for a Patron to their Minifters and Mi- niftry, 307. Their Zeal and En- deavours are praifed, 309. Of their School-Divinity, 313,314. Of the Apoftles and Evangelifts of this time, 325. Whom they exclude from theMiniftry, 32$. That they Preach to none, until they be firft fureof fo much a Year, 330. The more moderate of them exclaim a- gainfl the Exceffivc Revenues of the Clergy, 333. Tho' they had forfa- ken the Bifhop of Home^ yet they would not part with old Benefices, 337. They will not^ Labour, 338. Whether they have' made a per- fe£t Reformation in Worftiip, 34$, 34!^' Their Worfliip can cafily be flopped, 373. They have given great fcandal to the Keformationf 403. They deny Water-Baptifm to beabfolutelyneccffary to Salvation, 421. Of Water-Baptifm, 441 to 443 Of the Flefli and Blood of Chrirl, 4<2 to 455. They ufenot Walhing of Feet, 469, How they did vindicate Liberty of Confcience, 499. Some affirm,that wicked iiings and Magiftrates ought to be depofed, yea, killed, 501. How they meet, when they have not the confent of the Magiftrate, «^09. Of Oaths and Swearing, 544>54'). PfnJm^ I Ringing gf Pfalms, 406, A TMt of the Chief Things. QHnkers, i.e. Trmhkrsy andwh"^' fo called, l8i, ?59' They src not Contemners of the Scriptures, and what they think of them, 67,7 1,72, 52,83,^*4,85. Nor of Rcalbn, and what they think of it, 144., 145. 7 hey do not fay, that all other it- tondary means of Knowledge are \}^ no fervice, 26. They do not com- pare themfelves to Jefiis Chrift, as they are faifly accufed, 1 3 8. Nor do they deny thofe things,that are writ- ten in the holy Scriptures, concern- ing Chrift, his Conception^ ^c. 139, 215. Tney wereraifed up of God to [hew forth the Truth, 131,132, i79»i94>3i<^»3i7>36o. Their Do- ftrine of Juftification is not Popifti, 197,206,228,239. They are not a- gainft Meditation,36S. Their Wor- fhip cannot be interrupted, 3 72. And what they have fuffered, 372 to 375. How they vindicate Liberty of Confcience, «;o7, 508. They do not perfecute others,5 1 1,5 12. Their Adverfaries confefs, that they are found, for the moft part, free from the Abominations which abound a- mong others 5 yet they count thofe things Vices in them,which in them- felves they extol as notable Vertues, and make more noife about the cfcape of one Quaker, than of an hundred among themlelves, 514, They deftroy not the mutual Re- lation, that is betwixt Prince and People, Mafter and Servant, Father and Son; nor do they introduce Community of Goods, 516. Nor fay, that one Man may not ufethe Creation more or lefs than another, R Kdntm ; The Biafphemy of tlie Ranters or Libertines, faying, Thar there is no diftcrence betwixt good aad evil, 251, ^&fon ; what need we fet up cor- rupt Reafon, 46. Concerning R«». Ton, 57, 144, 1 45* I(^concilmion ; how Reconciliati* on with God is made, 2oSt0 2i^. JRecreatiom ; fee Plays, J^demption is confidered in a two- fold refpec> : Fbfi, performed by Ciirift without us; and Secondly^ I wrought in us, 204, 205. It is U- niverl^i!. God gave his Only Ee- I gotten Son, "^efui Chrjfi^for a Light, I that wholbever believeth in him j may be faved, 109, 160,161. Tlie I Benefit of his Death is not lefsUni- verfaljthan the Seed of Sin, 108,109, There is fcarcc found any Article of the Chriftian Religion, that is fo exprelly confirmed in the Holy Scriptures, 118 to 12^. This Do- ^Irine was preached by the Fathers C ^0 called ) of the firft fix hundred ; years, and is proved by the Sayings of fome, 125, 126, 127. Thofe that fince the time of the Reformation, have affirmed it,have not given a clear Teftimony, how that Benefit is com* municated to all • nor have fuffici- ently tauglit theTruth, becaufe they iiavc added the abiblute necefilty of the outward Knowledge of tbelHi- ftory of Clirift; yea, they have thereby given the contrary party a iironger Argument to defend their prccife decree of Reprobation 5 a* mong whom were the Remonftrants of Holland, no, 127 to 130. God hath now raifed up a few illiterate Men to be difpenfcrs of this Truth, 131,152,180,181. This Doarinr Ihewcth forth the Mercy and Juftice. ofGod, i33,i$i,i')2. It is the Foundation of Salvation, 133. It anfwers to the whole Tenor of th© Gofpel-Promifes and Threats, ibid, IC^ ma.5nifies and commends the Mc» rits A Table of the Chief Things. rits and Death of Chrift, ibti. It exalts above all the Grace of God, ibiL It overturns the falfe Doarine of the Pelagians,Semi- pelagians, and others, who exalt the Light of Na- tnrc, and the Freedom of rvlan's Will, 134.. It makes the Salvation of Man folely to depend upon God ; and his Condemnation wholly, and in every rerpe£l, to be of himfelf. ibiL It takes away all ground of Defpair, and feeds none in Security, ihii. It commends the Chrlftian Religion a- mong Infidels, ibii. It (heweth the Wifdom of God, 1^5. And it isefta- bliftied, tho'not in Words, yet by Deeds, even by thofe Minifters,that oppofe this Do£lrine, ibii. It dero- gates not from the Attonement and Sacrific? of Jefus Chrift, but doth magnific and exalt it, 141. There is given to every one ( none ex- cepted ) a certain Day and Time of Visitation, in wbith it is poffible for them to be faved, 132, 153 to 160. The Tcftimcny of CyriU, con- ccraing this thing, 1^9. It is ex- plained, what is understood, and not underftood by this day, 136, 137. To fome it may be longer, to others (hortcr, ibii. Many may out- live their Day of Vifitation, after 1^'hich there is no poffibility of Sal- vation to them, ibii. Some Exam- ples are ailed ged, ibii. The Ob- jeftions, and thofe places of Scrip- ture, which others abufc, to prove, That God incites Men ncceflarily to i\n, are ealily folved, if they be applied to thefe Men, after the time of their Vifitation is paft, 1 37, i«;2,i53. There is given to every one a meafure of the Light, Seed, Grace, and Word of God, whereby they can be faved, 132,133,152, i<53,i66 to 174. which is alfo con, firmed by the Teftimonies of CyriU. and others, 164 to 173. What that Light is, fee Li^ht : Many,' tho' ig- norant of the outward Hiftory, yet have been fcnliblc of the Lofs that came by Mm, which is confirmed by the Teftimonies of Plato, and others, 191,192. Many have known Chrift within, as a P^emedy to re- deem them, tho* not under that denomination* witnefs Seneca, Ci- «j'o,andothers,i9i,i92,i93.yetall are obliged to believe the outward Hiftory of Chrifl-, to whom God bringeth the Knowledge of it, 141. Information 'y Wherein it is not placed, 282,283. Mechanick Men have contributed much to it, 327. What hath been pernicious to it, 456. I(eht}on ; fee Qiia^ers^ Religion : The Chriftian Religion, fee Chriftianity, how it is made odi- ous to Jews, Turks and Heathens, 454. J{smon fir ants of ff oil and (fee Armi- nims) I^eiemption : They deny abfo- lutc Rcprobation,56. How we differ from them, 14S. They exalt too much the Natural Power and free Will of Man, and what they think of the Saving Light, 177, Their Worfliip can cafil^ be flopped, 373. I{eprobation, fee alfo Ademption: what abfolute Reprobation is, is de- fcribed, 110,111. Its Doctrine is horrible, impious and blafphemous, III to 116. It is alfo fo called by Luca^ Ofianicr, 1 28. 'Tis a new Doftrine, and ^u^ufline laid the firft foundation thereof, which Domini" cus, Calvin, and the Synod of Dort^ maintained, 112, 12-;, 129. Alfo Luther, whom notwithftanding Zm- theram afterwards deferted, ibid. It is injurious to God, and makes him the Author of Sin : Proved by the A Table of the Chief Things. the Sayings of Calvin, Beza, Tun- chiui, Parausy Martiry Zwinglita, and Pifcatofj i«3. It makes the Preaching of the Gofpel a meer Mock and Tllufion, ii^. It makes the coming of Chrift, and his Pro- pitiatory Sacrifice, to have been a Teltimony of God's Wrath, ibid. It is injurious to Mankind, and makes his Condition vvorfe than the Condition of Devils, Eea0s, Jews under Phxraoh, and the fame ^vhich the Posts applied to Tanu- h^y 1 1 6. J{eveJat'ion ^ God always manifeit- ''ed himfelf by the Revelations of the Spirit, 4,29,30,^2. They are made feveral ways, 4* They have been always the formal Objeft of Faith, and fo remain, ibid. ^2 to 4*;?. And that not only Subje&ivdy, but alio Obj^aivsh, 48, 49» 50. They are fimply necelidiy uiito true Fdith, 4, 18, <4,64. They are not nnccit.a'n, •52,53, 54. Yea, it is horrible Sacri- ledge to accufe them of -unceftainty, 44> 45 • The Examples of the Aia- baptifts of Muvjfer do not a whit weaken this Doclrine, 54, 57, 58, 61. They can never contradid the holy Scripture, noc found Tleafon, 4, 62, 86, They are evident and clear of themfelves, .nor need they ano- thers Teftimony, 4,62,63. They are the only, fure, certain and un- moveable Foundation of all Chriftian Faith, 64. Carnal Chriftians judge them nothing neceflary; yea, they are hirted out by the moft part of Men, 19. Of 0/.^ none were efteem- cd Chriftians, fave thofe that had the Spirit of Chrift ; but now a-days he is termed an Heretick, who af- firms, that he is led by ir, 45. The Teftimonies of fome, concerning the neceffity of thefe Revelations, 21 to 24,44)45- By whofe and what de- vices they have been brought out of ofe, 131. J^veTtgej fee War, 5?^,') 5 7,$ 5 8. I(ulg of Faith and Manners *, fee Scripture. ^ufiici^j the poor RofVick's an> fwer given to the proud Prelate, 293. He brought a Philofoplier unto the Chriftian Faith, 312. S Sabbath y ^49, 350. Sacraments', of their Number, Nature, ^c. how much Contention there hath been ; and that the word S:icrami:n is not found in Scripture, but borrowed from the Heathens, 411,442. Its definition will agree to many other things, 412, Whether they confer Grace, 48 3* Salvation-, without the Church there is no Salvation, 273. Samaria : the woman of Samaria^ 4.60. Sani^ification, fee fufiipcaiion. Sdxm:: ^he F.ledlor of Saxony , of the fcandal he gave to the Re- formation, by being prefent at the Mafs, 403. Sceptici^f 311. School: without the School of Chrift nothing is learned, but meer Talk, and a (hadow of f.'nowledge^ 21,22,23. Whether publick Schools be neceflary, 309. Scriptures of Truth, whence they proceeded, and what they contain, 57, 6§. They are a declarati.m of the Fountain, and not the Fountain it felf, i?id* They are not to be efte-med the adequate primary PvUle of Faith and Manners, but a fecon- dary, and fubordinatc to the Spit it, and why, 67 to 94, 297. Their Cer- tainty is only known by the Spirit, 67,6S',275. They teftifie, that the Spirit is given to the Saints for a Guide, 67, 81,82, 87to 93. Their C^q Autho- A Table of the Chief Things. Authority depends not upon the Church, or Council, nor upon their Jrtrinfick Vertue, but upon the Spi- rit ; nor is it fubjeded to the corrupt Reafon of Men, but to the Spirit, 67, 84. The Teitimonies of Calvin^ the French Churches, the Synod of Don, and fhe Divines of Great Britain at Weflmlr.fier, concerning this thing, 69, 70. The Contentions of thofe, that feek the certainty of the Scrip- tures from fomething elfe than the Spirit, ibid. Divers Opinions of the tathcrs (fo called) concerning fome Books, ibiJ. Concerning the taking away, and the corruption of forae places ; the Tranflation, Tranfcrip- tion, and various Leftions of the Hebrew Chara£ler,and of the Greek Eooksjthe interpretation oftheSep^ tuaginr, concerning the Hebrew Books, and of admitting or reje^-- ing fome Eooks, 80,81,82. O^ the difficulty in their Explanation, 8$, 5^. Jugufiine\ judgment concerning the Authors of the Canonick Books, and concerning the Tranfcription and Interpretation, 82,83. The ufe of them is very profitable and com- fortable, 7 1 ,8 «5 . The unlearned and unftable nbufe them, S*,. There is no necelTity of Relieving the Scrip- ture to be a filled up Canon, 92. Many Canonick Books, through the injury of time, loft, ibii. Whether it can be proved, by Scripture, that any Book is Canonical, 92,93. They were fomctime as a fcaled Book, 309. To underftand them, there is need of the help and revelation of the Holy Spirit, 21,22,23. No Man can make himfelf a Do.%r of them, but the Holy Spirit, ibid, SeB ; the Jgnatian Se£t loveth Li- terature, 310. They call thofe that are fent unto hdia, Apoftles, 324. Seed of Righteoufuefs, 357. the Seed of Sin ; fee Sin, liUmpion, Self- denial, 3^0. Semi-pekgians, their axiom, Faci- enti quod in fa eft Dens non denegat ^ratiam, 127. Servant ; whether it be lawful to fay, I am your Humble Servant,5 24. Servetus,, 505. shoe-mailer, he difputes with the Profeflbr, 310,311. Silence ' fee iVorjhip, Simon Magus, 351. Sin, fee Adarriy ^uflifcation ; it (hall not have dominion over the Saint*:, 73. The Seed of Sin-is tranf- mitted from Mam unto all Men ; but it is imputed to none, no not to In^ fants, except they actually joynwith it by finning, 94, 95, 103 to 106. And this Seed is often c^Wcd JDeathy 108. Original Sin, of this phrafe the Scripture makes no mcnt\on,ibid» By verfue of the Sacrifice of Chrift we have Rcmiifion of Sins, 141,203. Forgivencfs of Sin among the Pa- pi fl:s, 199. A freedom from adua! Sin is obtained, both when, and how, and that many have attained unto it, 241 to 262. Every fin weakens a Man in his Spiritual Condition, but doth not deftroy him altogether,243. It is one thing not to fin, another thing wot to have fin, 256,257. Wliat- foever is not done through the Power of God is fin, 369. Singing of Pfalnis, 4o5. Socinians, fee Natural Light, their Raflmefs is reproved, 41. They think Reafon is the chief Rule and Guide of Faith, ibid. $5. Albeit ma- ny have abufed Reafon, yet they do not fay, that any ought not to ufe it \ and how ill they 'argue againft the Inward and Immediate Revelations of the Holy Spirit, $4 to 57. Yet they arc forced ultimately to recur unto tliem, 65. They exalt too much their Natural Power, and what they think A Table of the Chief Things. think of the J^v/wg Light^i-j-j. Their Worlhip can eafily be flopped, 375. Son of God ; fee Chriji^y j^ow- kdjie^ i^veUtioYi, Soul ; the Soul hath its Senfes, as well as the Body, 23. By what it is ftrengthened and fed, 369,457. Sprhy the Holy Spirit; fee t^now- led^e. Communion, H eve I at ion, Scrip- tures : unlefs the Spirit fit upon the Heart of the Hearer, in vain is the Difcourfe of the Do£tor,22,36. The Spirit of God knoweth the things of God, 29. Without the Spirit, none can fay, thatjefus is the Lord, 22, 29,30. He refted upon the Seventy Elders, and others, 33. He abidcth with us for ever, 58,39. He teach- eth, and bringeth all things to re- membrance, and leads into all Truth, 40,41,47,48,49,67,68. He differs from the Scriptures, 40,41. He is God, ibid. He dwellcth in the Saints, 41 to 47. Without the Spirit, Chri- ftianity is no Chrii3:ianity, 42,5 5,70. Whatfoever is to be defired in the Chriftian Faitb, is afcribed to him, 45. By this Spirit we are turned unto God, and we triumph in the inidft of Perfecutions, 43. He quick- ens, ^c. 43. An obfervable Te- ftimony of Calvin, concerning the Spirit, 44,45,46, 69.' It is the Foun- tain and Origin of all Truth and right Rearon,62. It gives the Belief of the Scriptures, which may fatisfie our Confciences, 69. His Teftimony is more excellent than all Reafon, 69. He is the chief and principal Guide, 79. He reafoneth with, and flriveth jn Men, 1 54. Thofe that are led by theSpirit,love the Scriptures,85,27$. He is, as it were, the Soul of the Church; and what is done without him, is vain and impious, 310. He is the Spirit of Order, and not of Diforder, 318. Such as the Spirit fets apart to the Miniftry, are hear of their Brethren, 320. It is the Ear. neftofour Inheritance 78. Spiritual Iniquities, 362. Spiritual Difcerning, 493. Stephen fpakc by the Spirit, 43. Suffering ' how Paul filled up that which was behind of the AfHi6tions of Chrift ; how any are made parta- kers of the Sufferings of Chrift, and conformable to his Death, 254. 5Mpey/?i«ow,344,345. Whence Su- perflitions fprung, 363,410,442. Supper, fee Communion, Bread ; it v^'as of old adminiflred even to little Children and Infsnts,4S44 T Tables, 474, Talent; one Talent is not at all infufficient of it felf ; the Parable of the Talents, 158, 167. Thofe that improved their Talents well, are called Good and Faithful Ser- vants, 230. He that improved well his two Talents, was nothing lefs accepted, than he that improved his five, 243. TaJkj CcePluys. Tauieru^ was inflruded by the poor Laick 300. He taftcd of the Love of God, 351. Tedimony \ fee Spirit, The fern his Boat, 326. Thnmw! of K^mpis, 351. Tithes were affigned to the In- vites, but not to the Minifters of this day, 329. Titles ; it is not at all lawful for Chriftiansto ufe thofe Titles of Ho- nour, 7^//rjf/?^,&c. 515,519^0529. Tongue; the knowledge of ro«^«5^ is laudable, 308,309. Tradition, how infufficiert it is to decide, 56. It is not a fufficient ground for Faith, 483- Tunjlations j fee Bibk. Truth X A TcihU of the Chief Things Truih\ there is a diiTerence be- twixt what one faitli of the rru;/i!, and that which the Truth it feU; interpreting itfelfjiaith, 21. Truth is not hard to be arrived at, but is raoft nigh, 21. Tur^. among them there may be Members of the Church, 273, 274. Voices, outward Voicesj fee V&it}:^ Miracles, W JVar] that it is not lawful for Chriftians to refift Evil, nor wage War, si5)55^to569 IVaJhing of Feet, 463, 469. William Barclay, 501. Woman] a Woman can preach,320, 328. Z^rkralfo, 284. Word ', the Eternal Word is the Son : It was in the beginning with God, and was God : It is Jefus Chrift, by whom God created all things, 27,1 '39. What Au^u/line read in the Writings of the Vlatonifts con- cerning this Word, 193. Works are cither of the Law, or of the Gofpel, 231. fee fuftification. Worjhip ; What the true and ac- cept ble Worftiip to God is, and how it is offered ; aud what the fuperf! ;■ ious and abominable is, 343, Cfc. The true Worftiip was foon corrupted anrl loft, 34*5. Concern- ing the Worfliip done in the time of the Apoftafic, 350,395. Of what Worftiip is here handled, and of ♦■he difference of the Worftiip of the old and new Covenant, 346, 347, 375, 37^,377. The true Worftiip is nei- ther limited to times, places nor perfons, and it is explained, how this is to be underftood, 347, 348,382, 383, 384>393» 394, 395, 420,427. Concerning the Lord's Day, and the Days upon which Worftiip is performed, 349,350. Of the publick and filent Worlhip, and its Excellency, 35110385. Of Preaching, 385 to 392. Of Prayerj 392 to4c6. Of Singing of I'falms, and Muiick, 406, 408. What fort of Worihip thtOjiak^ers are for,and what fort their Adverfaries, 408,409. FINIS, Books Printed and Sold hj T. Sowle, in White-Hart. Court in Gracious^ftreet, i 7 o i. ACatechifm and Confeffion of Faith. By ^ Barclay. Price Bound 9^. Baptifm and the Lord's Supper, Subftantially Afl'erted ; being an Apology in behalf of the People called Qiiai^ers, concerning thofe Two Heads, By K^birtBarcUy. Price Bound is. Truth's Principles; or, thofe things about Doftrlne and Wor (hip, which are moft furely believed and received amongft the People of God, called Slual^frs, viz. Concerning the Man Clirift, His Sutferings, Death, Refur- reftion, Faith in his Blood, the Imputation of his Righteoufncfs, Sanftifi- cation, Juftification, ^c. By ^ohn Croo^. To which is added, Somewhat concerning the difference between the Pcrfwafions of Reafon, and the Perfwafions of Faith. By Ifaac Penington, Price Stitch'd 5 d. 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