f* Qiwtobe *» * * tr " to,09(ra ' *>, PRINCETON, N. J. Collection of Puritan Literature. 37? y ion } becaufe god is 380 ilverfal Redemption; ' 5 2I fittfoa , becaufe men id repentance is good >ed. 1*6 nting hereafter , re* Hon Division Section Number /I/.35' though not quite aVeaj. 5°0 Great difference between the fins of the rege- titrate^ and unregenerate* 5^ 2 The regenerate never lofe the firjl infufed habit of grace. ibid. No man can \now certain!) in -this life that he is a. Reprobate. 4-9^ S S^\ The morality ayd perpetuity of a SabhacR. ^ i$o _ ; Ff'4 ^ Digitized by the Internet Archive in 2012 with funding from Princeton Theological Seminary Library http://archive.org/details/explisomOObaxt EXPLICATION of fomc Paflagcs in the foregoing PROPOSITIONS PROFESSION- With an Anfwer to fome Objections that are like to be made againft them. _ « Written by <\1 CH. § A XT 'E%^ To prevent the cauflefs Diflent and Separation, of any fiacere Chriftians from our Churches, or finccre Minifters from our ASSOCIATIONS. Efpecially for the Satisfaction of the'In- habitants of KJT>8 %M1 2(S T.6% : ____ — _. - LONDON, Printed by A. • Th''etent&Propcfiiicn explained. The twelfth Prop'cfition explained. The fifteenth and feventeenth Proportions explained,. The Reafons of the eighteenth Proportion. Objedic^ Anl^«*e4agai«ftS<%mn Prcfciung. . Thefenf^ihe^verrfiet|ProfC!itioif. - TbcProJfftAnc>pWTic#. ^^ ^ i \-/ VjL Their Objedions Anfwered who will wait to fee what the Magiftrate will fettle : and that think all vain withoutthem. p. 2 8. Our Churches are not in a 'If ate to be Refted in. p >2 ^ The Objections of the Clafficali -Brethren Anfwered. p'^ j[ The Objections of the Corfgregatioiiafi Brethren Anfwersd. . p. 34. The Objections of the Epifcopa 1 BrethA: And 1. Of particular Application andrejeding of ofFendors from our Communion. p.41. Obj.2. [That we are not true Minifters or Churches for want of Bi/hcps or of E- pifcopall Ordinarion, ] Anfwered. p.44, What fott of Epifcopall Divines it is that make this Objection. p. 40, A Warning to England, cfpecrslly the Gentry thattookparnvirfe the rate Kin*j of a fnarjethat is laid to b-.-ingthena to. Popery... p 48 The dbjecWs proved no fcrore&uus. I p #49 ' Dr. Jpie/ij-Teftimojiy at large, for the Minifteis Ordained without Bilhops. p,$ j. The Teftimony of KD^wname^.feweUjSaravidj B.jitlj, B.T^mow, ^.Bridges, B.Bilfon, NoweUfiretiu*, Mr. Cbifenhall, the Lord Vigby, B.Vavtnam&.Prideaux, B.tA7idrews 3 Cbil}ingmrtb, to {hew what was the Judgement of the Proteftant Bifhops in this Point. E«/7>-^I. According to the confeouence of the Objedors grounds, either we are fure Chrifi hath no Church or Minidry. or net lure that he hath any. .p. 6 y. Severall other Objedions Anfwered. \>J$. Presbyters may and mud Govern their Churches^ and have the power of the Keyes. p.75. How far Ordination is NeceiTary. pg 2. The Objedion.for Separation from us [Becaufq : they may not receive the Sacra- ment Kneeling,] Anfwered. p-8f. Some cautionary Condufions to prevent mi fund er franc ing. p.04 An Exhortation to prefent and vigorous endeavours for Union, direded to the Mi- |- niftry. p.^. A.few wonds of Advice.to the people of thefe Congregation^ whofeMiniftersre- Mc to AiTcciate with their Brethren, "'« p 10^. iJ'J AN ; of fome PASS, A GES IN THE ProDofitions i •' S I dare not undertake to give the full fenfe of all my Reverend Brethren who have fubfcribed to jthefe : Propofitions, fo I muft intreat the Reader to under- ftand that I have no commiiliqn { from them for any Explication of their mindes, further then what is done al- ready in their words : and therefore that you muft not take what I .Write as coming from them 5 but as my own private thoughts : and if in any thing you miflike my Interpretations, do not there- fore miflike our Proportions : For it is the Text and not the Comment that is publiquely owned : The Text is : their.s^he Comr client is mine. D 2 Yet ( ) Yet I thought it meet to explain fome few points according to my own meaning, and according to what I heard from my Brethren in their debates \ left the obfeurity fhould occafion the ftumbling of any, that have not had opportunity to underftand our intentions. And fM I muft intreat you to remember thefe few Generals following. i. We never intended thefe Proportions , for the taking any fober man ( of any of the Parties whofe Union we endea- vour ) from his former Principles • nor for the laying down Of arty middle way, in which the differing Parties may accom- modate, by any abatement on each or any fide y of their for- mer Opinions. For we know that can be no way of Generall Accord, without a long and full debate of all differences, with all perfons, or with all the leaders that can fway the reft. For if we fhould' fatisfie all that we conferre with , and joyntly agree upon fome abatement of our. Opinions.; we cannot ex- pe& that others fhould be ever the more altered or united, that ( hear not our reafons : Or if all fhould hear them, yet mens judgements will be varioufly wrought on r according to the degrees of their ftrength or weaknefs; or according to their former prejudice and apprehenfions ; and much accor- ding to the inclination of their Wiis, to Reformation, Holi- ness, Unity and Peace. We do therefore fuppofe in thefe Propositions, that thofe whom we unite with, do ftill retain their differing Judgements ; And our bufinefs is but this ; 7> improve thofe Points therein we are all agreed , for unanimom - fraflrice. Till we have opportunity to feek after an Accomo- dation of Opinions, or a conviction of each ^ther, we re- take, by Gods help, to clofe in an amicable pra&ice of fo much as we do Confent in. It is utterly unbefeeming any Member of Chrift, to make more divifions wilfully r becaufe we are neceftkated to fome differences through ourweaknefs: and to unite and affociate in nothing, becaufe we cannot do it in all things : and to fly from each others fociety, as enemies or aliens, becaufe we hold fome different opinions-: as if we were not the Sons of one God, the Members of one Chrift, nor might live in the fame family or joyn in the fame Churches or Worfhip, becaufe we are not of the fame intellectual com- plexion. plexion in every point, nor all mens knowledge of the fame ftature. We are not iuch ftrangers to our felves and man- kinde, as not to know, that we muft unavoidably be of vari- ous Opinions, while we live here in imperfection; and differ in part, wh le we know but in part. We fuppofe the Apoftle never expected that all the Corinthians fhould in all things have the fame Opinions, when he fo importunately perfwades them, by the Name of our Lord Jcfus Chrift, to fpeak the fame thing, and that there be no Divifions among them, but that they be perfectly joyned together in the fame minde, and in the fame judgement, i Cor. i. 10. We remember his com- mand, Phil. 3. 15, 16. Let hs as many as be ferfett be thus minded y and if in any thing ye be otherwife minded, Gsd fha/l reveal even this unto you : Neverthelefs thereto Wf have already attained, let m Vvalkiy the fame rule, let m minde the fame thing, 2. Y©u muft underftand, that we have no intent by this our Agreement to foreftall any further means or attempt* for Accomodation, or neerer Unity : but contrarily to prepare for it ; being confident that no way is fo likely to accomplifh it, as a concordant practice of what we are agreed in, and the conftant amicable affociation and familiarity of the diflen- ters. Nay fome of us have much more to propound to the Churches, for Conciliation and Accord, when ever God fhalj call us to it, and let us fee that it is likely to be regarded or do any good. 3. Much lefs do we take up with what we are now agreed on, as a perfect, or fully-fuificient way y. as if the points which arc laid by, and wherein the feveral Parties differ, did con* tain in them nothing of any moment; but all that is ufefull were contained in thefe Points wherein we are all agreed. Nor do we intend to tye our felves to take up with thefe, and never to go further. But, as Chrift faith in another cafe, If any man do the "bill of God, he fhall kyow, dec. So I verily think; that eonfcionable , friendly pra&iftng of fo much of Chrifts Difcipline as we generally know, would have helpt us to know the reft fooner then our perverfe contendings have done- and would have prevented thofe fad effects of our Divifions, which muft lie heavy on fome mens confeiences, here or here- after. D 3 4 ^ m r ( ) 4. I muft therefore efpecially intreat you to obferve, that whereas federal things are left undetermined in thefe Propor- tions, and you think in the reading, that you are at a lofs for our meaning; expeding that all things fhould -be particularly and punctually determined of, that we have done this purpofe- ly and of defign ; and therefore the errour is in your expeda~ tion of a more particular determination then will ftand with our ends. For feeing we intend but to ilngleout what we know every party may agree to, without deferting his own princi- ples ; we muft needs leave out thofe particulars wherein we arc not agreed. 5. Underftand that we have left many things to be prorenatA upon the emergent occafion when it comes to pradice, agreed on at our Aflbciation-meetings, which we could not without many inconveniences , agree on in thefe Propofition before hand : Efpecially things that vary according to circumftances of time, place, perfons, occafions,^c. 6, Underftand, that though in many things we have tied up our felves by thefe Proportions, from ading in a way of Angularity. Yet in many Points we have left each party and perfon to the liberty of their judgement : fo that they may go Above this our Agreement, fo be it^ in fo doing they go nol Aga'mft it. More particularly 1. Whereas in the firft General Propofition we profefs, not to addid our felves to parties, but to pradice unanimoufly thofe known truths that the fober and godly of each Party are agreed in.] We mean only thofe Parties who acknowledge a Difcipline, and are fo [[fober] as to difclaim thofe Princi- ples which are utterly inconfiftent with the healing of our breaches, and the Peace and Union of the Churches. Parti- cularly we mean the Presbyterians, Independants, and Epifco- ffell who are Moderate and Judicious. We mean not any Seekers that difclaim Discipline; nor Papifts; nor Popifh E- pifcopall Divines, who will have all the -world come to the Romifh Pohty , or elfe they muft have no peace. But k is only the Proteftant Epifcopall Divines , whofe principles I take (i) take to be confident with our Proportions : And if there be any other Party fo fober as to depart no further from the waies of Peace, it is fuch that we mean. But if it had been our intent to have laid by all that any Party will controvert, we ftiould have agreed on nothing. 2. Where in the fame Proportion we fay £at prefent only to practice] we intend not that every man of us is tied from praCtifing any thing but what is fo agreed on : But that we do Agree in and tye our felves £only] to fo much ; but may not- withstanding privately differ in our practice, fo far as we have not reftrained our felves in this Agreement, and are not retrain- ed by Gods Word. 3. The eighth Propoiition leaves many weighty Cafes un- determined about excluding fuch haynous orTendors, whofe finne is either notorious, or generally fufpe&ed, and yet for want of accufers and profecutors are never brought to Ju- ftice? and alfo about perfons who are under a long triall, &c. But we take thefe cafes to be fuch as muft be ufually determi- ned according to circumftances upon knowledge of the par- ticular cafe : and therefore fitteft to be determiued at our Meetings, when it (hall fall out: and not to trouble and puz- zle our felves with fuch Cafes before they fall ; feeing we can- not well make any agreement before hand ( except very ge- nerall) but what will be found defective iu the applicatio fit Only thus much I fhould advife, that if it be known that any perfon is guilty of a capitall crime ( as for example of Adul- tery ) though we be not bound alway to aceufe them openly, er-to bring them to fuch a confeffion or felf-accufation as may hazzard their lives; yet 1. The Paftor may fufpend them and in fome caies require the people to avoid them, when the fad is publiquely known (though the party not profecu— ted-) and gue but a generall intimation of the fault,, as known already; though perhaps the Evidence will not hold in Law, (As I have known perfons that openly confefs Adultery at- home, but denying it before the Judge, come off as if they were innocent ; and yet confefs it again when they come home.) And I fhould think that fuch perfons (hou Id not be rc-admitted to Communion, till they do manifeft publiquefe- rious penitence in the Congregation •, but only in General! termes Co termes ( feeing ttiey are not bound to accufe themfelves, fo as to expofe their lives t© danger :) As thus [_ I confefs be- fore God and this Congregation that I am a haynous linner, and unworthy of Communion with the Church : the parti- culars I need not exprefs, feeing the Congregation may eafily know my meaning. &-e.~] Whether it be meet that Eccleiiafticall cenfure, or the Magistrates cenfure go fir ft, we do not go about to determine. 4, Concerning the tenth Proportion (which will be moft que&ioned ) I defire it may be obferved : i. That we meddle not with the term [_ Excommunication. J 2. And therefore they that fay w r e meddle with the Thing, muft define Excom- munication, and fhew that the work that we here agree on doth reach that definition. 3 . Which if they do, then they will make Exeommunication to be no more then this applicati- on of Chrifts doctrine to a particular perfon and cafe, which every Miniver of the Gofpel may perform : For we mention in our Agreement no more. 4. lam fure that delivering up to Satan, and the great Anathematizing Exeommunication, is commonly taken to go much further and contain more, then we here conclude on. 5. Yet obferve, that we here fuppofe the fad and faultinefs proved beyond doubt : and when we fpeak of Minifters Applicatory requiring die Avoidance of fuch jperfons- if any think we wrongfully authorize him to do this without the Presbytery, Congregation, or Bifhop ; remember that we fpeak not here of examining WitnefTes, much lefs gi- ving them their Oathes, or the like preparation for difcovery of the guilt. How farre people or any others may have * hand in this we do not determine. 6. Nor do ™$ determine whether it muft needs be more Minifters then one, that muft agree in this , before the publique Application : yet after- ward, we have limited our felves in this tor Unity, Peace, and avoiding of ra(h applications. Though for my own part, I am very confident that it is their Errour, whoever they be, that deny the power of Excommunication it k\f to a fingle Pa- -ftor, atleaft, where he is the fole Overfeer of that particular Church. The Objections againft this tenth Proportion, I will anfwer anon. 5. The 05) s. The i i th Propofition forSufpenfion, contains itsownfufTf- cient pjroof,as thole that- will well obferve it,inay difcern. 6. Concerning the i2 tk Prop. I muft tell you, that we cannot agree to the looie practice of thole Minifters and Churches, who thinK it enough to keep people from the Sacrament, and never proceed fur- ther with them in way of Difcipline : but let 500. or a ioco. live in a Parifli without any more then fuch a Sufpenfion : whenas Sufpen- fion is but in order to their Try all, or their Reformation or Reje- ction thereupon. Yea they determin not,nor is it known,whether all thefe perfons are members of their Churches,or not ? Many Reafons we have againft this courfe, befides what are mentioned in the Pro- portion*. 7. We take it thauhe 1 5 th Propofition containcth the true mean, between the Ulurped Power of fome Pallors, to binde the People by a known erring fentence,to go againft Gods Word ; and the Ufurped Power which many pretend to, of Ruling the Church by their Major Vote. But how tar the Congregation fhould firft have Cognifance of die matter, or be heard in the debate; or how far the Minifters muft endeavour their confent, or fafpend their own a&ions,for wane of their conient, we do not determin. And therefore all moderate Presbyterians and Independents may well agree with us in this ; be- caufe its no Power that we deny thePaftors, but a Power of binding men to go againft Gods word ; and it is not any of their Liberty that we deny the People, but only Ruling Miniftcriall Authority, which God never gave them, we muft needs deny them. 8. Concerning the 1 7^ Propofition (which many will ftumble at) I defire you to obferve thefe things. 1. That as we avoid the Titles of Lay -Elders and Preaching- Elders, fo we do purpofely avoid the determination of that Con- troverlie, Whether Chrift hath appointed Ecclefiafticall Elders, di~ ftind in Office from Teaching-Elders, having no Authority to Preach, Baptize or Adminifter the Lords Supper, though they have Gifts ? I confefs my own private opinion is, that neither Scripture nor Antiquity did know any fuch Church-Officers : But as I fo much reverence and value the contrary-minded, as not to exped that my Judgment fhould ftand in any competition with theirs, or in the leaft to fway any man to my opinion from theirs ( though upon the.concurrent Judgment of fo many Learned men that are of the fame opinion with me, I might reasonably expect, that other mens reputation fhould create no prejudice ;) fo it is nothing to my E Brethren, Brethren, nor the feftfe of our Agreement, what my private opinion is. We are not fo unconfcionaoly felf-conceited or divifive as to think we muft or may rejeft all thofe from our Communion, th'at dif- fer in this Point from us ; or that it is a matter of fo great moment that may hinder our fraternal! and peaceable AfTociation. 2. We have therefore agreed of the work of Afiifting-EIders,and leave the difcufiion of their further Authority,, and diftin&ion of their Office from Teaching-Elders, to others, 3. And that each party may well agree to this Proportion, with- out forfaking their Principles, is beyond doubt. For the Presbyte- rians and the Congregationall party, they both are for fuch Elders, as (hallRule, and not adminifter Sacraments ;. and though fome of one fort, fay, they may preach, 1. They fay not that they mutt preach where the Teaching-Elders are well and prefent; 2. And perhaps it is becaufe they would allow another gifted member to do the like. And for the Epifcopall Divines, their pradice and their writings prove what I fay : For they have ever fince the Refor- mation allowed great numbers of Readers in England, of far low- er abilities then we exprefs in our Proportions; fuch as never preached, and fome that were fain to labour for their livings*in fe- cular employments, as this Countrey knows. And though they al- lowed them to Baptife and adminifter the Lords Supper, yet they ne- ver affirmed that they muft do it,wh$n there was an abler Minifter of the fame Church to do it. And in their writings they dpmaintain the fawfullnefs of placing fuch Reading Minifters inChappel* orParifh Churches under able Paftors. So that its paft doubt, that we are all agreed, that there may be fuch Officers, or Elders chofen to do the work that is here expreffed. And if any think it a matter of fo great neceflity, that we agree in our belief of thefe Elders further Power,as* that we muft not Affociate with thofe that agree not, I would intreat him to tell me, why it is. not in our Creed ? or why it never was in die Creed of any Church > or whether no Church had ever a fufficient Creed, fo large as to contain all Points of abfolute neceffity to fai- vation, or without which, we muft avoid mens fociety ? or whether he dare yet put it in his Creed among hmdamentals,o.r Points of fuch neceflity £ I Believe that Lay or meer-Rujing Elders are^ or are not Juredivim Q Or whether he accufe not the Scripture it felf of rnfuf- ficiency, for 1 peaking fo darkly of fundamentals themfelves, . as that the molt Godiy and Learned are not able to underftand it > And whether he lay. not a ground of kparation from multitudes of emi- nent (7) nent Learning and Piety, yea from' whole Churches, which Chrift himfclf owneth, and will not allow us to feparate fron> ? 4. And obferve further, that the Elders that we here fpeak of, are only Affiftants to able Preachers: we do not fay, that fuch may be allowed of alone, where there is no other to preach (though what might be done in cafe of neceflity, I will not determin.) But if a great Church have one or two able men to Preach publikely, and will moreover appoint fome fober, godly, orthodox men to help them in Private overilght, Inftruction, admonition and re- proof; and if one call thefe Lay-Elders or Ruling-Elders, and ano- ther take them to be inferior Minifters, asr fome fober Chappell .Readers were, I would not quarrell about the notions or Titles while we agree about the work to be done. Nor would I dare to reproach them with the name of Dumbe doggs on one fide, or Lay- Eldeers(as dumbe)on the other. 5 . I thought meet alfo to tell you thus much of my own opinion ; that it feems to me the beft way, ( at our firft ordering of our Chur- ches according to thefe Propofitions ) to take in none but School- mafters v Phyficians,or other Learned men to be Elders ( where fuch are to be had that are meet :) and for thofe of our Abler hearers that are unlearned, that it will be fitteft firft to try them in the Office of Deacons : both becaufe the Office of Deacons is moft unqueftio- nable to all forts and parties ; and fo it will avoid the reproaches of diffenters: and becaufe the Apoftles made Deacons before they or-* dainedany fixed Elders of particular Churches; and they made a- bier men Deacons then any of us are ; and therefore none may think the Office to be below him ; and becaufe it is orderly to afcend by- degrees : and the Apoftles words 1 7^/^.4.8,9,10,11,12,13. toge- ther with the conftant expreilioas and practice of Antiquity, do (hew that this is a degree totheElderfhip; and that Deacons have more power about Word and Sacraments, then is commonly allowed to meer-Ruling Elders ; and therefore may be more helpfull to us; yea that they joyned with the Presbyters inConfiftory,is the common opinion. And the danger of mifguiding and dividing our Congre- gations by men of weak Judgments, is fo great- that I think it much htter to try them firft in an Office of known Inferiority ( for all con- fefs that Deacons fhould be Guided by the Elders,) wherein they may be as ferviceable to the Church - 3 then to begin them in an Office of meer Power, wherein they will think their Votes tobeofequall Authority with the moft Judicious Teachers, and fo may breed con- JE 2 tendons. (8) tentions,or foment Errors or fa&ions in the Church ] and yet be left capable of doing fervice,then the Deacons are ( See M r Noyes Temple AfeafttredfOt the Office of Deacons and Elders.) This courfe there- fore I have propounded to my Brethren of this Affociation ; and they think as I do : But for other Brethren that Joyn with usYome living neer 5 o miles from us, ( (b that we have nrorc feldome oppor- tunities to meet,) we could not.yet propound k to them. If any fhaii rcfufe the Office of Deacons,, as-too mean for them, they fhall there- by difcover that Pride that will prove them unfit to be either Eiders or Deacons ; and you will have caufe to thank God, that thereby a mifchief to the Church is prevented, which might ihaye followed, if fuch unhumbled men had crept into Authority. 6. Bat the -great Objection .againft 1 this Propoiitron will be ;( by ibrne ) That we allow none to be Eiders but thofe that are ordained, and ib overthrow meer-Ruling Elders-,. To which I anfwer : 1 .Theie Brethren muft confider, that we are forced for unity to fpeakindi- itinctly of all that are meer Aflifting Elders, and, do not acUi- ally preach and adminifter Sacraments, whether they- take them- feives to have Authority to do more ( as other Minifters ) or not : now they will confefs that fuch inferior or AJluting Minifters muft be Ordained : and we ; cannot now diftinguifh. 2. I never could learn that it is. the Judgment of Presbyterians or Congregationall men, that it is unlawfull to Ordain meer-Ruling Elders. And if they may doit, why fhould they not yield to it for peace, though they think not that they rmtfi do it? . 3. I confefs I know of.no. El- ders mentioned in Scribture, without Ordination ; and do.defpair of ever feeing it proved that the Apoftles did appoint two forts of El- ders, one Ordained and die other not Ordained. The contrary I doubt not to prove by fufficient Induction. 4. Deacons muft be Or* gained that are inferior to Elders ; why then fhould not Elders be Ordained? 5. Let our Brethren take heed left they loofe all their hold of that (hew they -have in Scripture for meer-Ruling Elders ( I mean qnoad pot e flat em b not ^mad exercitium ordlnar'mm^,) if they once difdaim all thofe as no fuch Ruling Elders, who were Ordained. It feems then that when the- Apoftles Ordained Elders in. every Churh, and when Titw was left to Ordain Elders in every City, it was no meer-Ruling Elders that theyO-rdained,or were a-ppointed to Ordain ! 6. I confefs I am loath ( without more Reafons then I yet know ) to give the Intruders of the Miniftry fo much encouragement, as .to. tell them 3 . men may ordinarily be Ruling Elders without Ordir nation! (p) nation ? For doubtlefs a man may much more Prsach up aaddowrr in pubhke occafionally without Ordination : I mean, more may be faid for it. Even ibme of the mod Learned Epifcopali Divine* think, that by the Bifhops allowance private men may preach, and that it belongs more to the Pafter to' take care -what Do&rine is taught his people, then that himfelf be the Teacher. And molt allow the preach- ing of Probationers. And if you add to this that there is no need of Ordination, to the Office of Church-Governing, I know partly -what will follow: 7. Yet a greater doubt is behindhand that is, How we would have -rhele men Ordained ? I anfwer, 1. We have not determined of that: We purppfely avoid the point of Ordination ; . becaufe the diftance between the Epifcopali Divines and others is well known- in that point: and werefolve not 10 put fuch controverted Points into our Agreement • Jeit thereby we necef&riiy exclude the diffenters. Our builneis is not now ( as -is faid) to Reconcile differences in judgment : much lefs to divide from thofe .that differ from us : but to pra&ice una^iiuouily-ib much ; as we are agreed in. 2. We leave therefore every man in this to his own Judgment. Thoie that are for Bifhops; may be Ordained. by them with -a Presbytery, if they can obtain it: Thofe. thatvare againir them, may be Ordained by the Aflociated Pa- itors of that Aflociation, , the Preiident performing the Action, Thofe that fear, danger from the Law of the Land, if they Ordain without Authority, may fend men to fome neighbour County that hath Authority. Thofe that will not ufe the Name of Ordination, may yet ufe the Thing : which is nothing , but the folemne Defigna- tion or Appointment of a fit Perfon to theOffice,by Competent men: which is moft fitly accompanied -with Prayer and Impoiitibn of hands, where they may be had. ' . 3 , To avoid fome of thefe contefts, if Deacons only be firit Ordained,as I before mentioned, it will pre- vent the quarrels that fome may elfe be >drawn to by difference of Judgment. For many. moderate Epifcopali men will allow Presby- ters to Ordain Deacons, that will not allow them to Ordain Presby- ters. As for thofe that will fay,Thefe are no true Officers, nor to be acknowledged ( whether Deacons or Presbyters) who were nor Or- dained by a Bifhop ; and thereupon will take occafion for a fchifme in our Congregations • I fhall fpeak .more fully to their fatisfa&ion anon. 9. Though T think few will queftion the Lawfullnefs of what is in die 18 th Propoficion, yet I fuppofe many will queftion the Convex E 3 niency (to) aiencyofjt: Some wilt fay* Ic looks like Independency to call our People to fuch Profefiions, which arc real! Covenants. Some will fay, We (hall occafion Divifions in our Congregations, upon our Peoples fcnipling and refufing it. But I doubt fome will have a worfe Obje&ion in their mindes; That they (hall hereby dim intfh their Congregations, or lofe the Peoples affe&ions, and thereby iofe part of their Maintenance. To this point, I (hail firft premife fome expli- cation of our meaning, and then give you thofe Reaions of our Re- folution herein, which were propounded and debated at our mee- tings. i. Underftand that we are all agreed among our felves, that our prefent Parifties ( I mein not all in England, but all ours that joyned m thefe debates ) are true particular organized Churches of Chriit : and therefore that we require not this Profeillon as a Church-making Covenant, but for Reformation of thofe that are Churches already j and as a means for our more facile and fuccefsfiill exercife of fome Difcipltne and Government of our Congregations. 2. Yet we thought not meet to put thefe our Principles down in our Agreements : but retain them as our own private thoughts : becaufe being no Fundamentals^ nor neer the Foundation, we can agree with thofe that differ from us in this point of Judgment, fo they agree in pradice : And therefore we have left it fo open, that any man may fubfcribe to it r who yet thinketh that we are no true Chur- ches, for want of a Church-Covenant, or for want of a folemn Call of our Minifters ; fobeit thefe perfons, will but acknowledge us to be Churches and Mmifters, after our publike Profeflion, Confentand Affociation * though they will not acknowledge it before. 3 . We have not tyed our felves or any Brother, to the ufe of any one particular figne to be required of the People in making this Pro- feflion ? Whether by fubfcribing their Names,or lifting up the hand , or fpeaking their Confent. For we doubt not but this is an Indiffe- rent thing; That which we require is fome Expreihon of Affent and Confent : but how to exprefs it, we leave to the prudence of particular Paltors who are to guide their own Congregations. For my part I intend to have the Names of all the Members in a Church- Book ( the Adult in one Colume and the Infants in another ) and that the Members (hall either write their own Names in it,or confent that I write them, this Profeflion being prefixed to be fubicribed. 4. We have left it undetermined, Whether the Confent (hall be -.exprefled particularly man by man, or many together? and whether they ^ (n) they (hall repeat each man themfelves the words of the Profcffion, of onlyConfent to it on the Minifters recitall ? We judge that lefTer Congregations may be more punctually dealt with then great ones can be : But yet I ftiould advife in the greateft, that it be not fo hud- led up as to elude the Intent and fruftrate all : and therefore that fome time be taken in doing it • fome families coming in one day, and fome another. And for thofe that we have fufficient caufe to fufpect of grofs Ignorance, we have agreed that the Officers firft try their Knowledge in private (becaufe many cannot exprefs themfelves apenly,)and when they are fatisfied in it, that we take the Profeilion of their Confent only in publike ; acquainting the Congregation of ourfatisfa&ion.; who are bound to acquiefce fo far in the judgment of their Pallors, when themfelves hear the perfon profefs his Confent though he do not exprefs ( himfelf) the Articles that he confent- eth to. 2. Our Reafons debated on for this Practice, were thus gi- ven in : Conduf. We have Reafon to require ( & things now ft and ) a more exprefs ftgnification of our Peoples Confent to our Miniftrj and Alini- jhriall AUions,and their Memberfkip *f their particular Churches. Reafon i . We have now by reaion of the Licentioufnefs and Apo- ftafie of the times, more reafon to queftion concerning many of our Members, whether their hearing fignifie their Confent, i. Becaufe many profefs the contrary. 2. We know fome Infidels and others little better, that come to Church fomctimes, meerly to avoid the cenfure of the people, or to pleafe their ears ( and this they have ac- knowledged.) 3 . Multitudes.^ many Parifhes will not receive the Lords Supper with us. Reafon 2. The Liberty .given inthefe times hath taken away fome other bonds,which formerly were laid on men, to conftrain tnem to acknowledge and fubmu to the Miniftry and Ordinances: and to obey the Church-government that was then in force. We are therefore neceilkated to make ufe of the bond of their own Confent, and to require that it be m<;re exprefs,then formerly it hath been. Reaf.i. Mmiflers that were ftudious of the good of the Flock, did ( very many of them) heretofore difcern the need of an exprefs con- fent, that they might have more certainty of the extent of their Charge then the Bounds of a Parifh can give them. Only they (truly) maintained that ourChurches were true Churches, without: more. exprefs Confenc then we then had - 3 and that it tended but to tli^ Well- being £cing of a Church,, and not to the Being, that the Confent : ,be, and a firmer obliging them to God and their Supenours, and to each other : that fo their duties, as to all thefe, may be the furelier performed ; and they may more eaiily be convinced of their fin in cafe of wow-perfor- mance. Now who knoweth not that the more exprefs and folemn fuch Profefiions and Engagements be, the fitter they are for the at- tainment of their ends? And that which is bed fitted to the end,is the beft means. Reaf.S. It is agreeable to the excellent nature of the Truths and Duties of Chriftiamty, and the great importance of fuch buiineffes (as to the Church and the fouls of men) to be as opmwifull as is pof- iible in the owning and acknowledging them. Truth furTers moft by being obfeured ; and Duty, by being but fuperficially, ignorantly and refervedly owned and performed : And how much muft the Church and mens fouls hereby fufTer I God ioves the moft open Con- feffions. Reaf.9. Many of the Separation do (on this ground efpecially) de- ny that our Parifhes are true Churches, becauie they are not tied by Covenant or any exprefs Confent into a Body Politick. On the fame ground alfo they deny our Paftors to be true Minifters, becaufe they have not the exprefs Call or Confent of the people. Though I doubt not but this is their Errour, yet the fatisfying of fo many exceptions Brethren, and the removing of that which may ft ill occasion their of- fence and hurt,and the continuance of Separation and the Churches divifions, is furely a work well worth our performing, and which we fhouid endeavour as far as poffibly we may. Reaf.ic. The fame want of exprefs Confent is an offence to our Brethren of the Congregationall way, and hindreth our clofure with them. And though lome think that this is rather a diilwaii ve,and that we fhouid the rather fhun it, left we fhouid feem to approve of their Church making Covenant, and fo to recede from our former prin- ciples, yet I think this conclufion is much contrary to the Scripture, and the practice of Paul, in Circumcifing 77?^^ Jn Preaching pri- vately to them of reputation, GV.2.2. and becoming ail things to all men v a Jew to the jews, and a Greek to the Greeks. The love of our Brethren, and of the Churches Unity and Peacef fhouid make godly men condefcend in a greater matter then this, as long as we aH acknowledge it a thing lawlull. F Reaf. flfl Reaf.u. We require nothing but what hath been the Ancient practice of the Church : that the People were ufed Exprefly to Con- tent to their Chofen appointed Teachers, if not to Choofe them, ( yea even the Bifliops themfelves ;) ( yea that they might Rejeft unworthy Bifliops when eftablifhed,) and that Difcipline was exer- cifed before them, exprefly and more rigoroufly then we pretend to, is well known to all that are acquainted with Antiquity. See for one Cjprian Epift.6$.p. 200,201 ,202. ( Sdit. GouUrtij: ) and fee m ore in Blonde II. de fttreplebis in Regim. Scclef. And for folemn profe/lion of the Faith, it hath been of long and conftant ufe, as in all parts of the Chriftian world, fo in our own Congregations in England, where the People were every Lords day to Profefs their Faith, ' by Handing up at the Recitall of die Creed. And the Sacraments are Seals of the Covenant : and therefore all that receive the Sacraments muft enter or renew their Covenant. Reaf.u. Thole ( moderate men ) that are moil againft Church- Covenantings, fpeak only againft theNeceflity of them; but the Lawfullnefs they deny not, no nor the Convenience in cafe of liber- ty ; no nor the Neceffity of the Thing, but only of the Circumftan- ti'als, and manner of expreflion, and ends by fome affixed. They require that the People exprefly Confent to the Choice of their Mi- nifter, and that they be examined before the Sacrament of their knowledge in the Fundamentals. This differs from what we pro- pound,butincircumftances. Andlfliouldthink it more feafonable and convenient, to be fatisfied of our Peoples fpirituall fufficiency, and capacity for Church-Communion, at our firft Reformation of a difordered Church, or in a well-ordered Church, at their firft tran- sition out of the ftate of Imperfed Infant Members,and admifiion in- to the number of Adult members, (and after this, to fuppofe their Right good to Communion and Church priviledges, till it be on fuf- ficient grounds difproved, excepted againft or questioned by any,) then to try them as only for admiffion to the Lords Supper,furTering them to live quietly in the Reputation of Members, fo they will not come to the Table of the Lord. Thefe are the Reafons, for fubftance, that were given in ; on con- fideration whereof we refolved on this Practice : which I have therefore repeated, that others may confider of them, who elfe might through mifunderftanding us,queftion our way. Laftly, Let me add this : Our firft Conclufion was only, of the Neceflity ( in thefe times ) of the Peoples acknowledging us to be their (15) their Paftors, without which i .We cannot know our Charge, i.ftor our Duty. 3. Nor therefore will difcharge our Duty. 4. Andefpe- cially cannot exercife any confiderable Difcipline. But for the Pub- like Profoffion and Covenant with God,we take in it, only as very fit to go along with the former ; that men might be engaged to God be- fore they be engaged to their Overfeers ; and might firft be clearly difcovered Members of the Univerfall Church, before they profefs themfelves Members of a partiular Church. We did at the fame time anfwer two great Objections. 1. Of thofe that fay, The Apoftles required no Rich exprefs Confent. Anf. 1 . That Negative cannot be proved, though it were not writ- ten that they required it. 2. The Chriftians of thofe times gave a mod full exprefiion of their Confent to their particular Minifters,and to be Members of their particular Churches. 1. In that before the Church the Apoftles appointed them Elders in every Church, whom they openly Accepted and Reverenced. 2. For Deacons, they bid the Church choofe fevenmen whom they might Ordain, 3. The People voluntarily (when no Magiftrate did conftraiit them ) did continue in the Apoftles Doctrine and Fellowfhip, and breaking of Bread and Prayer, and fubmitted to their Paftors as thofe that were over them and Governed them in the Lord : and without the Peoples exprefs Confent, none could then have Ruled them, by meer Ecclefiafticall Rule. 4. Remember that all this was done in times of perfecution, when it hazarded their lives to acknowledge the Miniftry, and to frequent Church AfTemblies- which made the Apoftle Beb. 10.25. exhort them not to forfake the Aflembling of themfelves together, asfome ( for fear ) did. Now this is a fuller fignification of Confent to thfe Miniftry and to Church member(hip,then dwelling in a Parifh is ; or the meeting to hear a Sermon is, when either Law or Cultom brings them, and they difcover by many wayes, that they either know not what a Ch»rch is, or what the Minifters Power is, or fubmit noc, and Confent not to it. Further perufe the Scriptures that we have cited intheProfeffion. 5. Rememberyet, that I maintain that God doth in Scripture re- quire on\)[_Confent Jigmfied y] but hath not tied us to this or that par- ticular figne for [Tignifying it :] but having given us generall Rules that all things be done to Edification,Decently,c?r. he hath left it to humane Prudence to determin of the particular figne (whether voice, F 2 -fobfcription, (i6) fubfcription,#T .) according to thefe Rales": And herein 5 the Paftors are to ooniulc with their People about the Convenience • but the People to obey the determination of their Guides. So that if the A- pofties had required no other figne of Confent but A&uall Meeting, yet it followeth not that therefore we muft require no more. 2. The other great Ob-je&ion was from the "many Inconvenien- ces that may follow ; in that it will feem fo new and flrange to our People. To which J anfwer : Practice but the Rules which we have agreed on in the manner of doing' it, and all the Inconveniences will be avoided, except, thofe char muft needs ! be expected by ail . that will be fatchrull in the Mtniftry, and. will not do the work of the Lord deceitfully. Yet obferve that we have left thofe Brethren at Liberty to neglect this, who will manifeft to the Affociated Minifters, that they can bet- ter order their Congregations and exercife Difciphne, without requi- ring this expreis Confen^rhen with it. Alio that we refolve not that *hoie muft do it iminediady, whofe People are not yet ready or ca- pable, either through prejudice, ignorance" or other impediments. Itnztius Kp. ad Pcljcarf. bids,. hold frequent Aifemblies,and enquire after all by Name:fervarrs arid maids 5 err . muft not be declaimed. \q. Concerning *he 2 c- h Proportion about.Conftant Meetings, and the Rulesof AiTociadon agreed on therein ; obferve that" we Eieddle no: with thar great Queition, Whether theMinifters of orfe Church are to exercife a proper Government over another ? But laying afide phc C^e&ph of Ciailicail Regiment, we only derevrnin ofV . . . M^eur Minillers and Churches are bound to, either vr, coniH'ori duty to one another as Cfirii'i ns (as to give a Reafon of our Hope se i\ k ask it : to fatisrie an offended Brother, to Love one another, cc.) or elfe as Minifters ; and efpecially for the Unity and Peace of the Churches ; which every man ought to ufc ins utmoft skiil^induttry and power, to attain and maintain. Somxthjlr rke explication rf the Prop rations. A brief Exflk&iim of fern P-Jf^cs in ibe-Prcfe/tor*. 1" Intend not ?.r :on of . rrats Profe/hon, which >e to .-Ivor j^m. ;: > -,Ve have.- put it ail-m as plain terau . ;is v/.e couii. d'.a: g migiic D££i &c tejs explication. 1 had once thotght 07) thought to have given you a Syntheticall or Analyticall fcheme of it, that by difcerning our Method, you might difeern our ReafoQS for the location and order of each part and terme : But confidering that the People, for whofe fake I write, cannot make ufe of fuch a thing; and that the Judicious can eafily Analyfe it all of themfclves : I will let that pafs. i. I mnft give you to underftand, that the Reafons of our prefix- ing the Preface were thefe : i.That our People may fee the Grounds and Neceflity of our Practice. 2. That we may not be thought to go on their Grounds, that take our Churches for no Churches be- fore an exprefs Covenant/uperadded to all former figns of Confent; or that we may not be judged to go about the gathering of new Churches where were none before ; when indeed we do all this but in Reformation of thofe that are Churches already. 3. That out- People may be the more engaged, while they confent to our Reafons as well as our Articles. 2. Obferve further, that yet we (hall not refufe Communion or AfTociation with any Church, Paftor or Perfon that meerly refufeth our Preface 5 and will ■ joyn with us in our Profefiion 5 though on other grounds : as e.g. if he take our Churches for no Churches before this Profeilion have made them Churches. 3 . We. (hail not therefore be peremptory rn urging the Preface on any of our People ( no more then on neighbour-Minifters ;) nor urge them to ufe it as they muft do the Profeiiion : though we defire as full a Union as may be had, and therefore that none will caufe- iefiy diffent. 4. For the Profeilion it felf, underftand, that we diftinguifh be- tween that which makes a man a Member of the Univerfall Church, ( which muft go firft) and chat which makes or declares a man to be a Member of a Particular Church. And therefore we have fir ft put down 10 much as is neceilary to the former(largely, as being of moll: weight:) and then put down that which is neceffary to the later (briefly.; 5. That Faith which every Chriftian muft have and'profefs, cor> iiftech 1 . In the Atkni of his Underftanding to the Truth of Funda- mentals. 2. And in the Confentofhis Will : 1. To the Relations between God and him. 2. And , the Benefits following thofe' Rela- tions ; which both are offered. 3. And to :he Duties commanded, on the ground of thole Relations. 4. Especially chofe .Dunes which are msde by God the Condition of our Receiving the laid Rela- E 3 tions (i8) tions or Benefits ; and fo are of flat neceflity thereto. Now in the Apoftles Creed ( commonly fo called ) both thefe are implied in the phrafe of [[Believing in :] But becaufe the great ftop now is in mens Wills, for fubmitting to the Pra&ice of ProfefTed Truths ; there- fore we have thought it necefTary ( having fo much Scripture war- rant ) to require diftin&ly a more exprds Profeflion i. Of Af- fent to the Truth. 2. Of the forefaid Confent : the expreflenefs be- ing no way inconvenient, but in our judgements very needfull 6. Under ft and that for the former part, the Profeflion of Affent to the Fundamentals, wedomakeufe of the common Creed called the Apoftles, as our ground and text - y and we fuperadde our own, by way of Comment or Expofition. If any (hall tharge us with no- velty or contempt of Antiquity in making the Ancient inefficient, I (hall thus prove the charge to be unjuft. 1. We highly efteem An- tiquity, and efpecially the ancient Creed : and we take it to be Effi- cient to them that underftand what it implieth, as well as what it ex- preffeth : And therefore we continue it, and never defire to lay it by : no nor one word of it do we alter ; not fo much as the quefti- oned word, of defcending into Hell. 2. Yet we fuppofe that a full Creed fhould exprefs the Fundamentals, and that all things necefTary to falvation are not exprefTed in that ancient Creed. Implicitly the whole Profeflion is in thofe three words, Matth. 28. 20. Baptizing them in the Name of the Father, and of the Son, and of the holy Ghoft : Shall we therefore fay that no more fhould be exprefTed ? or accufe the ancient Creed for exprefling more > 3 . It is the Bible that we take for our prefent Rule, and we have fully proved both the Veri- ty and Abfolute Neceflity of what we require,by clear Texts of Scri- pture. And if the Creed contain not that which the Scripture make necefTary to Salvation, is it not as fafe to fay that the Creed hath too little, as that the Bible hath too much ? Though for my part I will fay neither : becaufe that Creed might be fufficient for former times, when men underftood what was Implyed,as well as what was Expref- fed : and may yet fuffice, on fuppofltion that men be taught what it implies, and will profefs that Implyed Do&rine by itfelfas an expofition. 4. You may as well accufe the Univerfall Church, as us,in this. If they did not accufe the old Creed of Infufficiency, when the Council of Nice formed theirs, and the Council of ' Constantinople added to that, and when many other Councils have had their proper Confeflions, as moft of the Reformed Churches alfo have had 5 why fhould we be thought more guilty in this then they ? Sure Athanafins thought ft*) thought as low of the fufficiency of the firfl Creed,as we do: And the Councill of Trent thought it much more Infufficient, as their defera- ble additions witnefs. 5. Underftand, that we are fo moderate in this point, and fo fenfible of the mifchief of enlarging our Creed be- ' yond the'bounds of Scripture, that we will not break Communion with any ( I fpeak for my felf and thofe whofe mindes I know ) who will take only the Apoftles Creed, on thefe two Conditions : 1. So they will add the following Profeflion otConfent, without which a bare Affent will do little good, feeing the Devils, fairh fames, be- leeve and tremble. 2. So be it they make it appear that it is not to hide any Herefie, that they refufe our explicatory Profeflion 5 and that they are not ignorant of thofe neceffary Truths which our Pro- feilion doth contain. 6. If any fay, We fhould have made ufe then of fome other of the ancient Creeds. I anfwer, We have made ufe only of the moft ancient and unqueftiona1>le;not formed by theCoun- cill at Nice ; but by the Counfel of the Holy Ghoft, and delivered expreffely in the Scriptures : not mixed with our conceits, but given you in Gods exprefs words. 7. The things that we thought fhould be fullier exprefTed then in the ancient Creed, are thefe: 1. A man may beleeve all exprefTed in the ancient Creed, and yet beleeve that there is a hundred Gods : For it expreffeth not God to be the Only God, yet doubtlefs this is implied. 2. That Creed may be profeffed, and yet men deny Gods Infinitenefs, his Omnifcience, Goodnefs, Mercy, Juftice, Preservati- on Government of all,e£r. yet doubtlefs thefe are all implied in the term QGod.] 3 . A man may beleeve all that is exprefTed in the an- cient Creed, and yet deny, not only Original fin, but that ever man did fall from God and Happinefs,or ever flood in need of a Redeemer. 4. The ancient Creed telleth us not that Chrift is God, and therefore may be taken by an Arian. 5. It tels us not that ever Chrift was the Redeemer of the world nor of any in it : nor that ever he died for fin. 6. No, nor that he died for us: It only telleth us that he was crucified, dead and buried ; but telleth us neither why, nor for whom, nor for what : yet no doubt but it implieth all thefe things, which it expreffeth not. It telleth us of beleeving the forgivenefs of fins, but it telleth us not whether they are forgiven for Ch rifts fake, or with any refpeft to his facrifice as the caufe • yet no doubt it im- plied this. 7. It doth not fo much as profefs that Chrift himfelf was without fin. g. It fo obfcurely mentioneth the Article of the Holy Ghoft, not expreffing his Relation to us, orworksfot us, Miracles or / or any other, that from thence alone it cannot be known, what a fa* ving faith in the holy Ghoft is. I will add no more : Only, were it not for interrupting the unlearned Reader, I would here recite many of the Ancient Fathers Creeds or Principles , that you might fee how we agree with them in the Point here added. ^One you may fee in Origens Prolog, ante Peri arch. Learned Parker ( or Sane ford ) de Def- cenfu will dired you to more. One brief one I will venture to fet down,becaufe it is fo ancient,and k> agreeable to the Scripture. Ter~ full, de prxfcript. cap. i 3 . Regula eft autem Fides, ut jam hinc, quid credamus profteamur : ilia fcihcet qua cnditur £ ZJnum omnium^ Deum ejfe, nee alium prater mundi conditorem • qui univerfa de nihilo produxerit, per verbum fuum prima omnium emijjum. Id verburrL> F ilium e]pu Appellatum, in Nomine Dei varie vifum Patriarchs, in Prophetic femper audit urn, poflremb de latum ex Jpiritu Dei Patris, & Virttite, in Virginem Mariam, carnem fatlum in utero ejus, & ex ea, natum hominem, & effe fefum Chriftum : Sxinde pradicaffe Novanu Legem & Nov am Promijfionem Regni Ccelorum : Virtutesfeciffe : Fix- umCruci: Tenia die Re fur re xi^e : In Ccelos ereptum federe addex- tram Patris : Atifffe Vicariam Vim Spirit lis Sancli qui credentes a- gat : Venturum cum charitate ad fumendos fantlos in Vita aterna ejr promiffonum ccelefiium frublum 5 & ad prophanos judicandos igni per- .petuo, facia utriufq\ partis Refufcitatione cum carnis Refurreclicne.~\ Hccc Regula a Cbrifto ut probabitur inftituta, nulla* habet apudnos qux- fliones,nifiquas h&refes infer unt,& qua hzreticosfacimt. Vide & Iren&um l.i .c.4. & 1.2. C2. 8. We thought it neceffary to reduce all the Fundamentals or Ar- ticles of the Creed to three heads, vU. the Father, Son, holy Ghoft, and their Relations and Works. Becaufe Chrift himfelf in the Baptif- mall Inftitution comprifeth all inthefe three : Mat.iS. 19,20. And many Learned men think, that the Churches common Creed was no larger at fir ft ( as Parker de Defcenfu at large endeavours to prove ; and Lnd. Crocius Sjntag.&c.) or at ieaft chat thence it had its rife. 9. Our greateft care of all hath been, to give you the Scripture fenfe in the Scripture phrafe ; that fo no good Chriftian may have any fcming caufe to fcruple the Profefting it : and none might be able to deny it, without plain denying Gods own Word. The Ne- xeftity of fo doing is fo evident, and our Reafons againft departing from the lex^r of the Text, are fo many and obvious, that I will not trouble you with them. I pray you perufe Learned D* Staughtons Form (21) Form of tobolfime Words, Serm.2. pag. 60, 61, 62. 10. We did ic as a work of Neceility, not prefuming of our fuffi- ciency fo far as to fay or chink tliac we have done ic perfectly : For we judge it a work he for a Council! of che ableft men on earth, to do ic as ic (hould be done,^/*,. chat there may be no word coo little,or too much,or unfit,or out of order. 11. We thought it meet to fubjoyn the full proof of every word from the Scripture, that it might be pad controverfie with all belie- vers. Concerning the Texts cited I mud defire you to obferve, that every Text doth not exprefs the very words that we have put down, but all exprefs the fenfe and fiimme of the words ; fo that I think fcarce two fyllables can be found that are not. exprelly in the words of Scripture, which contain any matter that is liable to controverfie, If you finde ten Texts cited for one thing, if the words be not in nine of them, it is iufficient if they be in the tenth ; and therefore I muft intreat you, if you doubt,to perufe them all. And let not the number offend you : If you need them not,they are no trouble co you : Few of chem,I chink,or none, are impertinent : A concent of many Texts may convince more then one fingle Text : at leaft it will be ufefull t<* have fo many Texts at hand, for the convincing any others of any Article of the Faith, though you doubt not your felves. Only the particular Application of fome parts of the laft Branch, w*. \_our Confent that f'uch a man {hall be our P aft or, and that We will be Mem- bers ofthU or that particular Church :J cannot be proved in termes from Scripture, but by confequence : For who can expect that Scri- pture fhould name the perfons of our Paftors,or the places of our ha- bitation ? 12. As for the fenfe of fome few of the termes that may pofiibly be mifunder flood, I {hall give you my own thoughts,but briefly paf- fing over all the reft. 1 . In the firit Parr, when we fubjo^fn \_ the Fattier ~\ to Q oneonlj God 2 we do not exclude the Son and holy Ghoft : for we afterwards exprefs the contrary. But we fpeak 1. In the language of the Scri- pture, as the Texts cited will inform you. 2. And in the ordinary language of Divines, who therefore call the Father Fundame?itKm-> Trirritatis. ?. In mentioning Gods Being (which we put firft) and his Prima- ry Attributes, we apply the word \_Infimte~\\?> them all. And by the Infinitenef? ot his Being,we mean his Eternity and Immenfity : (That he is not a Body but a Spirit, not vifible, palpable,^, as bodies are, G we we imply or rather exprefs in the very fcermeQGW.]) By hi$ Infinite Wifdome, we mean his perfect Knowledge of himfelf ancf all things intelligible,paft,prefent or to come ; their caufes, roanners,ends cir- curn{tances,orc. and how all things fhould be ordered and difpofed of for the belt. By his Infinite Goodnefs, we mean all the perfedi. n of his Holinefs,Inclination(if I may fo fpeak)to do Good to his Crea- tures, and in a word, whatfoever it is in G*od which we may conceive of in Analogie to Morali Virtues in man, which lye in the perfection of his Will ( as by Infinitenefs of his Wifdon e we mean all his intel- lectual! perfections.) By the Infinite Power of God, we mean his Omnipotency, and all the perfection of that in God, which bears Analogie with the Executive Virtue in man. For as m defcribmg the perfections of man, we muft firft exprefs his Being as the Founda- tion, and then reduce ail his Principall Virtues to the Perfections of his Intellect, Will and Executive Power j fo muit we be forced for our weak apprehenfions, to do by the Incomprehenfible God, while we can know him but in this Glafs. Next we thought meet to men- tion his Principall Works,and Relations thereupon : i . As to ail the Creatures : of whom he is i . The Maker, 2. Preferver, 3 .£>Tpofer : 2. As to the Rationall Creature in particular : of whom he is the Lord : which terme weufe in the Scripture fenfe as it comprehen- ded both his Abfolute Propriety in us, and his Abfolute Soveraign Rectorihip over us all : To which Relations of his it is that his per- fect Juftice is to be fubjoyned, and his Mercy as to the raoft eminent exercife of it. God muit be confidered as Rector, before heisconfi- dered as a moft Juft and Mercifuil Rector. 3 . In the fecond Part, We thought meet firft to exprefs the Difeafe and then the Remedy. The firft lay in Sin the Caufe, and its effects : which as to our lofs is, in falling from God and Happinefs ( our true God:) and the ftate to which we fell is that threefold mifery, Gods wrath, the Curie of the Law, and the Power of Satan. Though God hath not wrath as man hath, yet there is fome Caufe of our furferings in God, which man can have no fitter conceiving or expre/fion of, . then under the 1 otion of wrath : and therefore we muft do. as Scri- pture doth,in difhuguifhing between Gods wrath and the effects of it, and not make them ail one. When we fay, Man is fallen under the Power of the Devil 1, weinclude,the Power of Sin, and the Fiefh,arid the World : for thefe are but Satans materials, baits or inilruments. A double Power of Satan we mean : both as he is the Caufe of Sin, and as heis.theCaufeofpunrfhment, and therefore is laid to have die (*3) tte Power of Death, Heb.i.i4. 2. The Remedie of this malady we havedefcnbed in its feverail Caufes and parts, which I will leave td your observation. By the word T orda\ned~\ we have no refpeft to Eternal Decrees de rerum tventn : but to Chritb Legiflation, which is in order to be placed before judgement and its execution, which are next tub joined. So did the Church in TertHiiians dayes, as you may fee by his [Pnedicaffe novate Legcnu.~\ In tne third Part, we thought it meet to be larger on the Belief of the holy Ghoftyhen other Creeds are. For doubtlefs as it is not only the eiTence and perfon of the Father and the Son that are to be Belie- ved ; but alio the Relation and works of the Father as Creator, and of the Son as Redeemer ; fo is it the Relation and works of the holy Ghoft alio that muft be Believed to Salvation. And if the fin againft the holy Ghoft be fo defperate, doubtlefs Belief in the holy Ghoft is as neceflary. And indeed I fear moft Chriftians do not underftand or confider well this part of their Creed, what it is to believe in the holy Ghoft. I think the ancient Creed which I cited from Tertullitin ex- prefleth it excellently \_ Afifijfe Vicariam vim Spirits SanBi qui cre- dentes agat,~] Its like God would have kept the myftery of the Trini- ty unknown to us, and never have made it the object of our faith, if the feverail perfons had not ftood in thofe Relations to us, and done thofe works for ns, that muft needs be known. I think Tertullians termes are an exact interpretation of the work [Paraclete, J t is cal- led Vim Vicariam, beeaufe Chrift being perfonally in Heaven, hath fent the holy Ghoft to do the reft of his work on earth, and carry on his Caufe, and maintain his Intereft till he return, againft the world, flefh and Devil, which is to be Chrifts Advocate, or properly his &gen\\_cjui Credentes Ag^t:~\?AiA that is two wayes,tbat he Actuateth Behevcrs : 1. Extraordinarily ; by Infpiring the Prophets and Apo- ftles, and caufing them to work Miracles and fpeak with tongues,^. And doubtlefs this is a moft principal! part of our Belief in the holy Ghoft ; viz,. To Believe,that the Spirit which fpake by the Apoftles, and by which Believers did fpeak with tonguts and work Miracles, was the very Spirit of God, even the holy Ghoft, and not an evil de- ceiving Spirit, ( which they that arfirm bialpheme the holy Ghoft :) and consequently that the many glorious works and gifts of this Spi- rit, are an infallible leal to the Truth of the Teftimony and Doctrine of Chrift. For you muft no:e the order of each part of our Creed. The Father is to be Believed in as the fit ft Caufe and End of man; and as his Happinefs. The Son is to be Believed in as the only way to G z the the Father, to Recover man to his favour and to the Happinefs which he loft. The holy Ghoft is to be Believed in as the eminent Principal! way to the Son, by infpiring the Prophets to foretell him, but fpeci- ally by the wonderfuil Gifts and frequent evident uncontroled Mira- cles which were wrought by the Difciples; and alfo by animating and fanctifying his people : This is Chrifts Jaft and great witnete which muft convince the world, or die they fhall have no greater to' convince them. 2. And the holy Ghoft muft alfo be believed in, in regard of his more ordinary [[Actuating of Believers ; and that is as our Grade, Illuminator, Sanctifier and Aflifter againft our fpiritual enemies in our Conflicts, and Comforter in our diftreffes. In mentioning the Spirits indwelling and working ( which becaufe they are mere undoubted Scripture terms, we put in ftead ofTerM* I'tms £,S*f creientes ag^i~\ ) we make Believers the fubject : Becaufe though faith it feif be the gift of God, yet there is fo much greater and more eminent grace given after faith, and on condition of belie- ving, then the Grace is which enableth us to believe, that it is only the giving of chat greater meafure (and extraordinary Gifts) which in the New Teftament is uiually called the Giving of the Spirit : For (as M r Th. Hooker and others exprefs it) the Spirit in wording Faith doth but, as it were, make his way into the foul, and then dwelleth and worXeth there afterwards ; as ( faith he ) fome Birds firft make their way into a hard tree by (locking a hole in it, and afterward make their nefts and lay their young there. Here note well, that we thought meet before we expreiTed the particular works of the Spirit in Believers, tcrmention firft the relative change of their ftates,which in order goeth between their believing, and their farther fanclifica- tion : Theie we have expreiTed in four terms. The firft in order is our conjunction to Chriit as our Head, called by Divines, our Union with him. Thefecondisour Memberfnip in the univerfal Church which is his body. The third is our Pardon or Juftification. The fouith is our Adoption: Where note 1. That we call not thefe £the Work? of the Spirit] but put them in as in a Parenthefis, be- tween our believing and the works of the indwelling Spirit. 2. Yet we choofe rather to put them in this part of our Profefiion then the former, becaufe as no man hath right to thefe benefits but through Faith, fo though they are net the effects of that Faith (which the Spirit worked) ) yet are they confequents of it by vertue of Chrifts ?.rcmife or New Law ; and though raith be not the caufe of them in .find ienfe^yet it is the condition of our Right in them. And there- fore. (25) fore they feem here to be placed, as Divines commonly do, between Faith and Sanftification. Note alio that by being [Tan&ified to Chrift as a peculiar people^ we intend firft the real change, eorr.monly called San edification ; and alio the Relation th3t thence follows, of being a feparated, fan&ified, dedicated, peculiar people. And we take fanctification, not for that firft work commonly called Vocation, whereby Faith and Repen- tance are firft wrought ; but as the Scripture takes it for the follow- ing effecft of the Spirit dwelling in us. How the Spirit dwcls or work* ethinu?, we preiume not to define. Further note chat we defcri.be the exemfe of this (an edification : i ..In refpeel to the (late from Vrhich we are changed, where we judged it necelYary to imitate the Church, which hath aiwaies in Baptifm required a renouncing of the world, fielh and devil ; and therefore ( Scripture making it neceffary to fal- vation ) we think it requifite that this be in our Creed : Alfo we ra- ther piK in QMortifying the flefii, and overcoming the.world and the devil] then m.eeerly driving againft i hem, both becacfe the frii is the common Scripture language, and becaufe it is not all driving, but that which ends in overcoming that is faving, 2. As for the itate to Which fanctiheation brings us, we thought meet 1 . To put down the manner and nature of the inclination it feif, in the Apofties words \JZeAw of gLod.^brkf\ left any fhould think that the externall work is all. And for the exercife of it, we -diftribute it according to the Decaiogne: 1. Into ferving God in holinefs, which hath- chief re- fped: tathe firft Table. 2. And in righteoufnefs-, by which we fpc- cially mean the duties of the fecond Table. 3 . \ et we thought it ne-r ceflary to adde Qthe fpecial love of the Saints, and communion with them, and the hope of Chrifts coming and Everlafting Life"] not as if we thought the Decalogue extended nottothefe; but becaufe Chrift in the Gofpel hath in a lingular and eminent fort required them, and made them duties fo fpecially Evangelical, and neceffary in particular : and the ancient Creed had £the Communion of Saints J, which therefore we ought not to leave out. Note alfo, that though Fairh, Love and Obedience be mentioned both in the fecond part and in the third, yec it is no vain repetition 7 For in the fecond part they are mentioned, as they appertain to Chrifts Legiflation and Judgement, and are required of man in or- der to his happinefs : but in the third part they are mentioned • as actually conferred by the holy Ghoft. So Everlafting Life is menti- oned in the firft part,as given -(qvoadjia) by the Promife.and as thai G 3 wh:«b- (l£) which Chrift will adjudge its to : But in the third part it is mentioned as the objed: of Chriftian Hope. Concerning the Profeflion of Confent, note i. It was neceflary that we repeat the fame things which were before exprefTed in the* Profeflion of Aflfent,becaufe it is (moftly) the fame things which thd Underftanding receives as true ( together with the truth of enuncia- tions concerning tbem ) and which the Will receives as Good. 2. I take the Truth and Authority and Sufficiency of Scripture, to be plainly included intheArtkie of our Believing in the holyGhoft (as I have faid ) and therefore we may well require that it be con- sented to. Laftly, Underftand alfo that when you promife to God, to take his Word and Law as your Rule, you (hew hereby, that this Law rauft be ftudied that you may underftand it : For how can it be the Rule of your Faith and Life which you underftand not, nor meditate on, that you may underftand it ? PfaL 1.2,3. And therefore you may fee, that it is not enough to learn this Creed or Profeflion, but you muft ftudy the B!ble,whence this is taken. Efpeciaily remember that it is here fuppofed that you underftand the ten Commandements, which (hew you what is your duty, and alfo the great Commands of the Gofpel, for Faith, Repentance, for- giving wrongs, loving the brethren, and loving enemies,^* which Chrift hath eminently fet his fignature on. All this is implied alfo, in your Promife of (incere Obedience. Alfo the duties of hearing the Gofpei preached, ofinftru&ing your families, Dent.6. 6. ofconftant and fervent Prayer, of theufe of the Lords Supper, e?r. are here implied : Thofe that promife Obedience,and yet live ungodly, with untaught, ungoverned prayerlefs families, and in the neglect of known duties, do but aggravate their fins by the addition of Promife- breaking. It it therefore very necejfary that the Creed or Profejfion of Faith, the ten Commandements, and the Lords Prajer ( Which u the Di- rectory for Prayer ) be learned of all men : and it is neceflary that they underftand the Do&rine of the Sacraments. As for the laft ( our Confent to particular Minifters and Church- memberfhip,) we have given you thofe Scriptures from whence you may fee it proved, that fuch a Confent there muft be ; though the particular places and perfons ( as is faid before ) are not there na- med, nor will any wife man expeft they (hould. To conclude ; I will tell you in a word more, what ufe we intend to make of this Profeflion. 1 . When any Infants are to be baptized, Ifhali en) I fliall expcA that the Parents do both profefs their own faith ( of A/Tent and Confent ) that we may fee they are fuch whofe Children have right to that Priviledge 5 and that they engage their Children into the fame: and therefore I (hall repeat to them theApofUes Creed, with our annexed Profeflion of Confent, omitting our ex- plicatory Profeflion of Affent, a$ implied in the old Creed ( becaufe we would in Baptifme be as contracted as may well be.) 2. When any Perfon doth figmfie his defire to pafs out of the Number of In- fant-members, into the flare and number of Adult-members, I fhaii require or them an open Profeflion of the whole (both of the old Creed, and our larger Scripture Profeflion.) 3 . At the firft Refor- ming ( now ) of our nrefent Congregations, I (hall defire all to Protefs the whole, and endeavour to fee that they competently un- derftand the fenfe of thofe words which they fpeak. I will not affirm every word in this Profeflion to be of abfolute Neceflity to Salvation. But I will fay this, that I know not many ( if any ) Dodrines in it ? which I dare fay a man may deny,and yet be faved ( among our ordi- nary hearers.) And we thought it far fafer to put in a word more then is of abfolute Neceflity ( feeing even that may be yet of inferior neceflity,) then to leave out one word,which may prove of fuch Ne- ceflity ; and fo mens falvation may be hazarded, by the not receiving it. Yet where it is clear that any word was not of abfolute Neceflity, we were very ftudious of omitting it, defiring much in a Creed aH poffible brevity, that may not hazard mens fouls. 4. Underftand that for our Profeflion of particular Church-memberfhip, andfub-*- mifiion to our Guides, we intend never to offer it to our People, but this one time ( without fome neceflity which we do not forefee]) it being not matter to be fo oft made ufe of : But the Profeflion of our Faith tor AfTent and Confent, we (hail frequently make ufe of, as is expreffed. So much for Explication. objections Anfxvered* BEfides what is faid that way in the foregoing Explication of our Agreement, I fhail briefly anfwer fuch Objections,., as the feve- rail differing parties may raifeagainft our courfe. .and their joynirjg« with, us, (28) i. Some there are ( of what party I knew not, except of the Worlds as oppofed to Chrifts ) that refolve they will make no alte- rations, nor exercife any Difcipline till they fee what the Parliament will eitablifh : I think for fear of being engaged againft what they mayeftabiifti. And fo if the Parliament will never eftablifh Difci- pline, they will have none at all. If thefe men pray for the difcovery of the right way of Difcipline, it muft be but as a Gentleman that I have heard of m the Warres, prayed every day that God would .open his eyes to (hew him which fide would get the better, and that he would take for the better fide. I confefs I take not thefe men to be lit for our AiTociation, and therefore will not argue the cafe with them, but leave them to the Parliament for their reward, feeing the Parliament is efteemed as their chief Lord and Mafter. If the Parlia- ments Licenfe or Toleration may ferve all dividers for the executing of their defignes againit the Unity and Peace of the Church, and for letting up of falfe waies, and yet will not ferve thefe men ( without a command) for Uniting and Reforming : It feems others are fafter friends to Satan and Herefie, then they are to Chrift and Verity. 2. Others ( of the fame neft ) think that it is in vain to attempt any thing without the Authority of the Magistrate, for people will but defpife us, What will they care for our avoiding them ? or who will avoid them at our perfwafions ? It will be but matte falmen, if the power of the Sword do not both prepare refpeft to it, and alfo fecond it. I take thefe men alfo to be not only unworthy an anfwer, but un- worthy to be Minifters of the Gofpel ; who have fo bafe an efteem of the Gofpel, and the power which they have received ; and dare think that it is fuch a leaden or wooden Sword which Chrift hath put into their hands ; when both the Scriptures which they preach, and the Churches experience might have taught them that thefe fpirituai weapons are powerfull and mighty ? or if they prove at any time in- effectual!, let them fufped the ill managing of them-. For ought I know thefe men might as well on their own grounds give over Preaching, till the Magiftrate will force men to Pray, Meditate, Be- lieve, Repent, and do every duty that they perfwade men to (were it not for a more erTertuall argument called Lucrum.) What did the poor Church do for fo many hundred years, when Magiftrates were againft them ? and yet Difcipline was a&ed in fuch rigour, as would noc now be endured to be once attempted ? Hath Chrift given you the Keyes of the Kingdom of Heaven, and cannot you life them without (*9) withoutthe arm of Migifterial Authority ? I defire God to change yourmindes, or elfe to rid the Church of you and all fuch, and put hisKeyes into iuch hands as can uie them ; and to give his people fuch Paftors, as take Chrifts Authority to be valid for enabling them to their work, and do not make the Magiltrates their God. Though yet I (hall as freely acknowledge the ufefuinefs of the Magiftrates power in feconding Chrifts command;, as another; and doubt not but it is a very eaffie task co manifeft the fi nfulnefs of their negled herein. 3. Others Object, that we (haHbut diiturb and difcompofe our people, and oaafion'many co hoid off from jeyning with us, and ethers to (eparate when t"ney find-j dbemfelves couched by our clo- fer proceedings ; and is ic liofc be:cer co let them go on in peace as they do } Anf. 1. When the (Iron g man armed keeps the houfe, the things that he pofTeflf-'th are in peace. Satan maintains his intereft in Souls, and States and Crrrches, moft effectually, when he can ftablifhit in peace. Moil linnets are quiet in the ftate of (in, if you would let them alone and not diiturb them. The houfe that's fallen down lieth ftill; and will you not re-edifle it for fear of ftirring it > 2. Are our Congregations in a ftate to be refted in, or no ? That is the Queftion to be determined. And I prove that they are not : 1. Our people live in the coniUnt practice of apparent fin, by having and holding Communion with thofe, whofe Communion the Scripture cornmand- cth them to avoid. 2. This is become a Church-fin, which is more hainous and dangerous then private and perfonall fins. 3 . Minifters live in conftant apparent fin, not only in continuing the fame Com- munion, but in neglecting of a great part of their duty ; never once acquainting the viieit whoremafter, drunkard, or other evil doer, of his duty to forbear Church-communion, and his danger in ufurping it ( I mean perfonally, that he may apply it ; ) or never acquainting the Church with their duty to avoid all familiarity and communion with that man, nor once requiring them to do it. 4. Hereby mul- titudes of evil doers are not only encouraged or hardened in finning, but alfo deluded to think their ftate good enough for falvation, as long as they are admitted into Chriftian communion, ortnk?n for Members or the Church. 5. Hereby all the great neceflary duties of private and open Reproof and Admonition are neglected alfo by our people : For when they fee that they cannot proceed in it ts tell , the Church, that he may be admoniflied by the Paftors, they chink it H almoft (SO) alinoft as good fay nothing ; andfo men do not plainly rebuke their neighbours, but fuffer fin to lie upon them. 6. Alfo hereby the Lords Supper is abufed, and Receiver and Giver made guilty and judgements drawn down on the Church. 7. Hereby God is provo- ked to eftrange himfelf from our Aflemtlies, and lefs to own our Prayers, Praifes, Sacraments, &c. and to withdraw his grace, I do not fay that this guilt lies on Church or Minifter for the prefence of a- wicked man at the Sacrament, when we have drfcharged our duty, to prevent or hinder it ; For it is not bare prefence that makes Com- munion : In a moral ienfeit is no Communion, ifwedifclaim and difownthe perfon, though he fit among us ; fortius breaks familia- rity as well as locall removail. If I be conitrained to eat private- ly, with a drunkard ( either through neceiluy of hunger, or others violence, &c.) I breax not Pauls precepe [jvithfxcha one nonet to eat,~\ if I do but declare that I renounce communion or familiarity with him. But when we do not our duty the cafe is otherwife. 8. Hereby many Miniiters ( that do keep them from die Lords Sup- per, and do no more ) do give occafion to the enemies of the Mini- stry to fay we deal ielf-contradi&ingly; to deny the Sacrament to thofe whom we take for Church-members, or faffer to continue Church-members year after year ; and to whom we grant all other priviledges of Communion : Whenas we are as much bound to avoid' all private familiarity with them, and to require the Church to do the li_ke. 9. Hereby we do hainoufly reproach and difhonour the Chri- ftian profeilion, by iurTering obftinate rebels no go under the name of Chriftians and Church-members. 1 o. Hereby we occafion the infedion of our flocks, and the increafe of wickednefs, by keeping up the credit of the wicked, or keeping them from that difcredit which Chrift would have them undergo : and by iurTering good and bad to have equal familiarity, convene and fociety; and fo a little leaven may leaven the whole lump. 11. Hereby we hinder the recovery of the wicked, which by Chrifts means of fhaming them might be furthered. 12.' Laitly, Hereby we caufe not only our Churches to fee reproached, as having in them conftant drunkards, whoremon- gers, railers, cjre. (nay we know not well, who is a member and who not ) but alfo multitudes of tender well-meaning Chriftians to fepa- rate from them, as common finks of all pollution. It is beeaufe \te Will net make that meet and necejfary feparation, Xvhich Chrifl requireth regularly and authoritatively a& Guides of the Church, that Jo many do w*\e irregular finfull f c fars.tions. The great tauk i? in us, and we do but- (30 but condemn our felvcs in crying out againft Separatifts,as long as we continue the occafion by our negled. Thus I have briefly given youfomeof my reafons, for a ncceflity of further Difcipline, and why we may not content our felves with that ftate that our Churches are now in ; no though we do keep open ungodly ones from the Lords Supper. (I fpeak not of thofe Churches that are well ordered, and know their members, and exercife Difci- P line - ) ■ i 4 More particularly, i. Some Brethren of the Clafficall way may poffibly Object, that joyning with us in this way, may feem to fig- nifie a difiike of the Refolutions of the Affembly, or a Confent to the undoing of what they have done. Anf. There is no ground for thisfcruple: For we do not difclaim or condemn the judgement or way of any party, by taking up at prefent with what all are agreed in. A prefent forbearance of the ufe of full Clafficall Government, is no rejecting it. We did in this County feek for Authority from the Parliament many years ago, for the eftablifhing of the Presbyterian Government; and all our endeavours were fruftrate. And many Brethren that make this Objection, do Preach themfelves without the exercife of the Presbyterian Government. For becaufe they live not in London, Lancajbire, Shropfiire, where that Government was authorized by Parliament,therefore they will not ufe it : And fo fome of them for many years have forborn all adminiftration of the Lords Supper, and others adminifter it without any exercife of Difcipline : And may not we as lawfully exercife fo much as all are agreed in, t as they may forbear all ? Ob]. But why may not you as well fet up the Clafficall Govern- ment punctually., as do what you do > Anf. We are not all of one minde j and thofe of us that are for the Clafficall Government, do not think thofe parts of it which we here omit and forbear, to be of fo great neceffity or moment, as for the prefent ufe of it, to disjoyn and divide from all our Brethren of a different Judgement. We take our felves bound to do much for the Unity and Peace of the Church- es : Befides, b^ing many of us at a lofle in feverai controverted Points of Difcipline, we think the Amicable Union and AfTociation of Brethren, where all things may be frequently and plainly debated., will be the likelieft way to fatisfie and re&ifle us in thofe controver- ted Points. In the mean time, you may joyn with us in going fo far as wecangoUnanimoufly, without disclaiming, yea or forbearing H 2 your (3*) your own way. For I think the conftant exercife of the Presbyterian Government may well confill with our Proportions and Aflocia- tions : part of it being indeed above, but not contrary to our Agree- ment,and therefore may be done by thofe that will overgo us,witheut dividing from us. As for the Objedion about the NeceiTky of Ordaining Elders, it is anfwered before. And whereas it may be Objected, that we do allow a fingle Mini- fter to name offendors, and to charge it on the peoples confciences to avoid Communion with them, which only a Presbytery is autho- rized to do, I anfwer, i .We defire each Church may have a Presby- tery, and then we are agreed. 2. The Brechren of theClaflkali Way , do allow a fingle Parlor to pronounce the fentence of Excommuni- cation it ieif, fo be it he have the advice . and confent or a Presbytery., And to avoid all poffibility of breach upon this ground, we have a- greed to take the advice or- the AfTociation ol Mmifters, before we require the people to avoid Communion with any. .Only we refolve not to do this all on the fame reafons and principles : One may think itofflatnecellity in a Regimentall way: Another may think it of necelYity in a way of Union : Another may think it convenient to avoid mifcarriages and ralh cenfures in fo weighty a cafe : Another may think it fit to be yielded to, for Peace with thofe Brethren that judge it neceiTary, feeing it is urqueltionably lawfull to taKe advice in cafes of fuch weight. And u hy mull: we needs agree in our Rea- fons, as long as we agree in our prad»ce ? 3 . It is only a Preaching power that we exercife, applying Cbnlts dodrine to particular per- sons and cafes : fuppofing the evidence of the fad and guilt to be be- yound queftion, we do but apply the word to the perfon hereupon. The Word faith that with fuch we mull not eat, we mult not bid them Good fpeed,we muft turn away from them,eW\] Now I have neigh- bours that go mad-drunk about the ftreets fometime once a week, fometime once in three daies, fometime but once a fortnight ; Where hath God made it the prerogative of a Presbytery to name this man openly ? or to fay,W*th fuch a man you muft not eat ? ] Or if I have a neighbour that would openly perfwade others that Scripture is a fable and no Word of God ; Why may not I fay, [[Bid him not good fpeed.] Have not Pallors a charge of particular fouls, but only of people in general ? Is not the Old Tellament and New full of exam- ples to warrant us in this ? Take heed of crying down, duty, under pretence of queftioning Authority. If a fingle Pallor '{ that hath no Presby- (m Presbytery) (hall all his time negleft the perfonal, publique reproof of fuch men, or warning the Church to avoid them, Dare you war- rant him and anfwer lor him at Goes barre ? and tor all the wrong that the Church may killaui by his neglect ? If publique naming men be a Cialiicall Presbyteiial, or Epiicopai prerogative, then it will be as unlaw full for me to n.akefo cJoie an application, as to note out the perion without naming him • for the caie is all one. And then I may not anfwer a Separatift that will publiquely contradicf my do- drine : or that will uep up and Preach lies in my Congregation ; be- cauie I cannot anfwer or reprehend him, without naming him, or perionally applying my fpeeches to him. And then itfeems a Mini- fter may not out or the Pulpit name or defcribe any particular offen- ders openly, either in the Church or elfewhere : For the Pulpit makes not the difference ( nor have we agreed there to do ir.) What a deal of unfcriptural invention is here ? tending to the c\ e: throw of all Miniltenai power and duty. For if you will prove that one man may not name or particularize a (Inner in reprooi inpubhq^, I will prove by the fame reafon that he may not as a Mjnilter do itf -ufs publiquely before, any witnefTes; nor yet may perfwade luch parci- cular perfons to believe in Jehus Chrift • which SPairt durit do to a Felix or Agripfa. Obj. But the offended Brother is bid [Tell the Church"] and not Telia particular Mimfter. And it is the church that he is to hear. Anf. And dare you fay, he muft not hear a particular Minifter ? Sup- pole it were granted you, that one Minifter cannot be a Repreienca- tive Church ( as you interpret this Text ) nor yet that it is the Con- gregation that is here meant ; Doth it follow that became ultimady the offended perion mult tell the Presbytery or Gains, that there- fore he muft not tell a fmgle Paftor > or ye: that a fingie Pallor muft not without fuch telling, take notice of open abominations in the ft rests, nor perfonaiiy reprove men ? Thruft nothing on the Church withouc Scripture. It feems I nay not go into the iireets to reprove a railer, or part a fray, or reprehend the breakers or the Lords day^, . becaufe it is a Clafhcai or Epifcopal prerogative to name men openly. Whether Lot offended in rebuking the Sodomites, will then be & hard queition : For us like there was a greater AiTembly then we have ordinarily at W 7 orfhip : And if a Paiior may no: do ir,much lefs may any private man do it : and fo farewell ail brotherly open admoniti- * on- by any but a Claffis or Bifhop. Obj. But, at ieaft, one man may not fit in Judgement.nor examine ' H 3 the. -.' (34) the evidence of the fact when it is doubtfiill. Anf. i . A Paftor muft endeavour to know the date of every particular foul in his charge, and therefore ufe all fit means to finde out all fcaudalous fins. May not he go to, or fend for one of his people, and ask him whether fuch things be fo or not ? or ask others whether they know it ? What is that Queftkm which a Claffis or Bifhop may put, and a Paftor may not } 2. But for adminiftring Oathes we meddle not with it. 3 . And where the cafe is doubtfull, wedifciaim all Determinations or Cen- fures: Thofe we leave as others prorogative, confefiing it belongs not to us. I do not think that fo high a penalty as exclufion from Church-Communion , muft pafTe upon dark and doubtfull Evi- dences. Let me add this much of my own private Opinion (wherein all my Brethren here agree not with me,) I confefs I take it for a very clear truth, that one iingle Paftor may not only do what we have agreed in, but may properly Excommunicate, and may Govern a Church, where there is no other Governour of that Church with him : Nay more then that, I think he may and mult do all that we agree in ( in this point ) though there were a Presbytery in that Church, and the major Vote were againft him. I would willingly give you my rea- fons for thefe Affertions - y but only for fear left you fhould think by my reafoning for them, that thefe were any part of our Agree- ment, or that our Proportions had any neceflary dependanceon thefe. I will fay no more to any Objections that may poftibly be made by my Brethren of the Claflical way, becaufe I finde by experience it is needlefs ( if others be as thofe with us,) For they are the for- warded men to our Union and Aflbciation, of any others ( here.) The Lord grant the like fpirit of Unity and Condefcenfion in other Parts. As for the Objections that may be made by our Brethren of the Congregational way, I fhall but touch them briefly. 1. Some may Object, that tying our felves to the obfervation of Parifh bounds, and one Minifternot to receive Members from ano- thers Congregations, doth hinder the free gathering of Churches,and may force a man to fubmit to a weak Minifter, when he might have a better. Anf. 1. Brethren! Would you have Unity and Peace or no? If vou would, muft not you condefcend as far as mav be to others, as well well arothers to you ? Let it be the property of the Pope to accept of no Peace with any Church that will not wholly come up to his will and way. And you know that this is the great point which you mtift yield in , or you cannot have Union with the contrary minded, 2- Did you ever reade in Scripture that thofe were Members of a Church in one City, who lived constantly in another City that had a Church > Shew me where ? yea or that ever any were Members of one Church, that lived among the Members of another Church ? Shew me that if you can. 3. Doth not Church Affociation and du- ty neceffarily preiuppofe cohabitation ? Is not natural capacity pre-- requifite to all duties or enjoyments ? Can men in the Countrey that live in one Parifh, do the offices and enjoy the benefits of Members- many miles from them, beyond their capacity ? 4. Is it not fit that bounds for order and div.fion fhould be let ? And may not the Ma- giftrate do it ? And is it not done in moft places, as well asyou can defire } And where it is not, but Parifhes are either too great or too fmall, get them amended as foon asyou can. In the mean time, af- fect not confufion : turn not all order upfide down : God is not the God of conrufion, but of order, which he would have eftabhfhedin all the Churches. 5 . In the mean time, I pray you obferve,that you may joyn with us in this without contradicting or defer ting your own principles. For if there be fit perfons enough in each Parifh to com* pofe a Church, and they be willing to keep to the ancient Bounds,- will you not confeis it lawfully Yea very fit? Iknow you will. If . there be not enough in one Parifh, we have agreed to lay two toge- ther • but by content, and upon advice firlt had with the Aflbciati- on and not too privately, left it be rafhly and unadvifedly. And can you difallow this ? And if any particular perfons living in one Parifh would be Members of the Church in another, we have agreed to ex- amine the cafe : 1. If that Parifh that he lives in, have no Minifter ' or one as bad as none, or the perfon produce a juft caufe of his de- fire we agree to admit him. 2. If the perfon have no fufficient caule yet by content of the Mmifters of both Churches, we deny-' not but fuch a cafe may be diipenfed with (as if a man fay, I can pro- i fit more by a neighbour-Mimfter.) 3 . But if he 'have no juft caufe^ f and they both confent not, we may well refolve to forbear and refufe- him. For 1. Minifters are Free-men as well as the people., and- therefore ever\ mans defire muft not deprive them of their freedom, and necefTuate their \ ielding to it. 2. In fuch a cafe no violence -is'- offered to the freedom of a Brother, 3, The publique welifare -;: Uhicv t (3<5) Unity of the Churches, is to be preferred before the pleafmg, yea or edifying of any fingie Member. What confufion will follow the plucKing up of Chrifts and the Magiftrates and the Churches bounds ? 4. Much more muft the temporall commodity of (ingle men, give place to the Churches welfare ( which will not ftand with diforder.) Should not iuch remove their dweiimgs into tbofe bounds where they would be Church-members? If you plead inconveniencies to them : Remember then it is no matter of Conference, but of worldly commodity : And may not I fet thegenerailgoodof the Churches againft any mans commodity ? 5. If art the people may lawfully joy a themfelves with that Church which Inch the Ableft Teacher, then almoft all the world muit go to a few men, and leave the reft. Tuen BarnahM may be foriaken, if Paul be the chief Speaker. 6. A ii then Able mens Churches mil grow to that bignefs, that they will be no Churches, the Matter being too big for the End and Form. I would know this of you, May not you agree on a way to keep, your own Churches from fwelling too big? no doubt: and mutt too; fome then muft be kept out. And may not you as honeftiy and or- derly reiblve to Keep out Members of another Parrfh, that are fitter by habitation to be Members of another Church, then to keep out the fi: Members of your own Pariih, that live among you ? 7. If you may ( as you do ), agree among your felves not to receive the Members of another Church that unwarrantably forfake their Paft or, without his confeiit; and this without any reference to Parifti- bounds ; why may you not better reibive on the iamecourfe with reference to Panfh-bounds,where you have two reafons. The parties reafons for removail we fuppofe the fame in both (as that he can bet- ter profit by another, e^r.) 8.Yea if at prefent there be no region to fear the over-greazneis of fome Churches, or if there were many difcouragements 111 the Parifhes they live in, yet coniider that the time to come muft be refpefted, as well as the prefent; and you (houldfo contrive it rather, that other Churches mayinfeafon be (bettered. 9. And God hath more means then Ministerial abilities to increafe mens graces : He that keeps in Gods order under a mean- er honeft Miniiter, is like to be a more humble, thriving Chriftian, then he that will break that order under pretence of edification. The Lord Knows that I fpeak againft my own vifible carnal inte;efts in a!l this : For I am peri>aded, if I would have gathered iuch a Church out of other Pdnlhes, I could have had fo many of the ProfefTors tor many miles compafs as would have made an over-numerous Church. But (37) But God ivfually chaftifeth men for fuch diforders, and fuffereth thofe fame Profeflors co be our hearts-grief and fcourges ( by turning to doftrinal or practical evils ) who break Gods order and the Church- es Unity in the over-valuing of our parts. And they are oft ready to pull out our eyes, that would have pulled out their own for us in a diilempered zeal. 10. Chnftians ftiould not firft ask Q where may 1 have the befi Miniftcr, or company, or pur eft Ordinances ? or Where may I receive moft good Q But they muft firft ask Q where lieth my Duty f and Where may I do mcft good . ? ] For Gods work muft be done before our own. And the faving ot fouls and propagation of the Gofpel, I mult be preferred before our comforts. Yea let me tell you my ob- fervation; The Comfort that Chriftians have in a fuffering, felf- denying courfe of doing good, is afurer and more liable Comfort then thauvhich is drawn from the fpecial advantages of Ordinances. That man that lives among a company of poor ignorant fouls, and will fet himfelf night and day refolvedly and unweariedly to teach them, perfwade them and win them to Chrift, till he have bettered the imperfect Church where he is, fhall ufually be a man of folidfet- led peace :. When he that faith \Thefe are Carnal, Heathens, wiek? ed ; This is a Weak^Minifiry ; / Will go joyn my fe If to fuch an excellent Minifter and Church, and let them alone^ this man will likely be foon fadded with his new comforts, and weary of his pretious Ordi- nances, and be as ready to vilifie them and turn to fome other ; tilt In this diforder he have run himfelf out of breath, if not out of alt appearance of Grace. 2. Ohj. But it may be objeded, that by our propounding ouisr Profefiion to All our Parifhes, either as being already Church-mem- bers, or at leaft to be admitted, we fhall take in all the unfit again, and make but a meer fhew of Reformation ; for they will all take and make this Profefiion, and fo be as they were before. I confefs I hear fome make this Objection • butany confiderate man of competent reafon , may fee how groundleis it is. For i . Though wc offer Chrift and Cburch-memberfhip with him, to all, yet we do not admit all to be Church-members : For we admit not them that either refufe Chrift or refufe to be Members on his terms. Nor do we admit all that will make this Profefiion barely with the tongue : For we have agreed, for thofe that underftand not the Foundations,to Catechife them firft : And thofe that are notorious or proved fcandalous finners, we fhall firft require their ferious Pro- I feffion C 3 8) fefiion of Repentance, and promife of Reformation. 2. We defire to know what you would require of men more then we do ? on Scri- pture grounds ? Are not ail the Fundamentals in our Profe/lion ? Dare you refufe him that ownech them all, as not beleeving truthes enough to falvation ? And to know the fincerity of his heart what can you require more then we do in our ProfefTionofConfent ? Can any but a true Ghriftian make that Profe/lion fincerely ? I know you dare not affirm it. Will you devife means of your own head to lliut out hypocrites, as if you had more care of the purity of the Church, then Chrift had that purchaled it with his blood ? You°i fay Men may profefs all this by rote as a form. I an Aver, 1 . Biefs God if Truth have fo much friend/hip as to be profeffed : I know many Profefibrs that were contemptuou fly unthankfull for this mercy, who have notfo much left thernfelves as a bare profeflion of the Funds- mentals, but are given up to the open denial of them, and to profefs -oppoikion to them. It would be taken for a mercy in India, yea in Italy or Sfain, yea in France, if all could but be brought to an open Profeflion of Gods pure Truth, though with mot it were but formal. 2, But I would know how you will do to know mens hearts ? Will Iyou require an account of the manner of their converfjon? Alas, you require them but to delude you, or thernfelves, or to do an im- pj&ffibihry. May not any man of knowledge cell a fair tale of conver- sion that never hadit ? Is there not many a thoufand Chriftians that never knew the time or manner of their converfion ? And are there mot many that do know much of the workings of Gods Spirit on their hearts, that have not words of their own to utter it ? If you fay,you Jwould hear them give fome teftimony or fignes, at leaft as at pre- sent, of the work of Grace on them ; I anfwer, What better fignes can they give you then our Profe/lion doth contain? Sure I am, there is the true defer iption of a Chriftian : I have lately feen a Book of the experiences of Church-members given in ( its like not all at the firft admittance, and its like made thebeftof) but yet I am fure fadiy defedive to an under/landing, eye (many of them.) Pretend not to more then your part in fearching mens hearts. If you fay, Thefe are but words put into their mouthes. I anfwer, 1 . Prove that they come not from the heart if you can. 2. And are not the words of your Church-members learned before hand ? Some body taught them, or they could not exprefs their mindes. 3 . Doubtlefs our way is fullas ftnd as we can finde any Scripture to warrant us; (and we again defire you if you will go further, to prove prove it by Scripture.) But if any Paftors will be carelefs in the exe- cution, we cannot fully remedy that. Perule our Proportions well, and tell us what you would have more herein ? If any Paftor among your feives will be carelefs in examining Members, and admit men on bare words, you will not blame your own principles for that, I could never fee but the Brethren of the Claflical way do come up to as. much ftri&nefs for the qualification of Members, as your own principles do require, or as you can de-fire them, fo be it the execu- tion be but anfwerable : And that will lie on the perfons that manage the work, and not fo much on the principles. 4. I pray you obferve how eafie Chrift is in Scripture in admit- ting men to him, and taking Members into his Church, the Ads of the Apoftles throughout will tell you : How fuddenly after conveiv fion they were baptized, even thoufands. But with thofe that are in his Church Chnft is more ftrid, and requireth that their lives be anfwerable to their Profeflion. At firft he admitteth them without any further triall, the fame day that they profefs Repentance and taith : But afterwards he will caft them out again, if they deny him by their works. If therefore you cannot blame us, in our Propor- tions for calling out the fcandalous ; you have lefs reafon to blame us for want of ftriclnefs in the adrniilion. Remember alfo the free- nefs of Grace ; and let not your Pulpit found with the name of free- Grace, when your practice contradiCteth it, by (hutting the door agaiflit thofe that offer to come in on Chrifts own terms. If Chrift queftion you for this, it will be but a cold anfwer to fay, Lord, we could not perceive that they fpoke fincerely.] For youmuft prove the contrary before you exclude him. All that ever Ix:ould hear to the contrary was but this much, All men muft prove their claim to priviledges, and not put another to difprove it. To which I fay t Suppofe that rule had no exceptions ; They prove it thus £ I am en- 1 gaged to Chrift by my Baptifmal Covenant; I ft and to that Covenant, believing what is mentioned in this Profeflion, and contenting to what is here mentioned ; therefore I expeft the Church-priviledges ofaChriftian.] When he hath thus laid his claim, and fhe wed his Title, you muft have fomething to prove it inefficient, or you mud not dare to deny him his priviledge. If you can prove that there is no probability that he is iincere in this Profeflion, it muft be either from his grofs ignorance of the meaning of the words which he ut- ter eth, or elfe by his wicked life ; in both which cafes we agree with you. I z Bat f40) But in the name of God Brethren take heed, as of polluting the Church by loofe admiflions, fo much more of cruelty to poor fouls Remember how ill this befeems them that have rafted fo much mercv as we our felves have done : and how prone they fheuU be to cover their Brethrens infirmities, who are confeious of fo many of their own; and how backward to uncover their nakednefc and to make the worft of their cafe, that have need of Inch gentle' liandltng our fetes. Remember Pauls command, Rom. 14.1. Him that Aveak w the faith receive, but mt to doubt full Dictations. Sec Gal 61 2 * Remember how oft Chrift was accufedfor being a friend or compa- nion to publicans and finners? and by whom he was fo accufed? and how oft he (hewed lenity, and how feidom feverity > and how ■dreadfully he judge th rafh Judgers? and how unmeet it is that the fervantfhould be Under in keeping out, then the Mafter is- and •hat man (hould pretend to be more righteous then God. Remem- ber alfo that good Chriftians muft have a great defire of the largenefs as well as of the purity of Chrifts Church. Of thirty parts which the world may be divided into, nineteen are faid to bePagan-Idola- ters, and fix parts Mahometans, and but five parts Chriftians. And of thefe Chriftians, when you have counted, the Aba/lines the Greeks, the Papifts, of all which (with the other fmaller parties as theCophes, the Jacobmes,c^c.) it ts hard to fay which are the more ignorant and defective ; how few are the Reformed Churches ' And doth it befeem you with this poor handfuji to go fo neer the quick and to pare away more then Chrift ailoweth you ? One feven years converfe with Indians and Turks, would make fome men more cha- ritable to weaker common Proteftants while they Jived. Above all take heed (in the Name of Chrift I warn you) that you be not cruel to Chrifts Lambs : that you (hut not them out for want of meer words. Experience hath afcertained me, that there are Chriftians that are much with God, powerfull in fecret grones and ftrivingc and do underftand the fubftance of the Fundamentals and much more' nay that are very able to help the ignorant, and great promoters of Gods work in their places ; who yet are not able to give a Minifter or undemanding friend any considerable account of their faith • Partly through bafhfulnefs, but moft through fome fecret natural unreadinefs of fpeech, and difability to exprefs their mindes. * Take heed what you do with poor ignorant men and women that live well and (hew a fear of offending God. He that gently drives and earn- cth his Lambs in his arms, will not thank you for (hutting them out or (At) er carting them in the ditch. I know there is need of caution alfo for avoiding the loofer extream : but I am now fpeaking to you. Re- member one thing more, and again I fay remember ic : Whether the fearful 1 Scandals, Blafphemies and Apoftacies of Profeflfors in this age, when many ftand fail and fear God, that were accounted but common civil ignorant people, be not a warning and teftimony from heaven againft our over-valuing meer Gifts and \Vords ? and our under- valuing poor weak Chriftians,that want them ;_and yet are as loth to fin as others. As for the Objection about our denying Church-Government to the people, I anfwered it in the Explication of the Proportions : We give them the mm me of what all moderate men defire, in giving them a Judgement or Diicretion, and freedom from all humane inflaving of conscience If any will needs have them be alfo Church-Gover- nours by the major Vote, there is no poflibility of Union with thofe that hold fuch fandy Principles, directly deft ru dive to the very Being of true Political Churches and Government, The next Objectors that I have to deal with, are our Brethren of the Epifcopal Way ; whofe difTent I am readier to exped then others* not fo much from the diftance of Principles, as from other accidental difadvantages which I forefee. The Objections which our vulgar hearers of that Judgement do make, are partly occafioned from cuftom, partly from the fuggefti- ons of Learned men of that Way, who alfo confirm them in the for- mer. And therefore I muft here fpeak firft to the people, and then to thofe Learned men that prevail with them. Very many of the people that flick moft refolutely to that party and thofe waies ( of my acquaintance,) are fuch as we cannot admit to Communion with us, till they fhall openly profefs their Repen- tance of their drunkennefs, fwearing, fcorning at Godlinefs, &c. which they are notorioufly guilty of: Thefe I will not ftand to dif- pute with about Ceremonies, they having greater matters firft to difpatch. But I am not fo uncharitable or cenforious as to imagine, that none are tender confcienc't, Pious and Judicious, that may yec need fatisiadion in the following points. To fuch tnerefofe I {ball firft fpeak. The Objections which I have great reafon tofbrr here raifed, are thefe three, i . That we do in our Agreemr \ I 3 Propo- Propofition take to our felves a Power which is proper to the Bi- fhops, vU. to name offendors, and call them to Repentance, and re- quire the Church to avoid them : When as in the firft Propofition we profefs to agree only on the Points that are agreed on by the dif- fering parties. 2. That we are no true Churches, bothbecaufe wc are not Diocefan Churches, and becaufe we have no Bifhops, and be- caufe that many of us were Ordained without Bifhops, and fo are no true Minifters, and therefore it is unlawfull to acknowledge us as Paftors, or to joyn with our Churches as Members. 3. That they cannot in confeience joyn with us, unlefs they may before-hand be affured, that they may have the Sacrament kneeling, and the Litur- gie ufed as formerly it hath been. I {hall anfwer theie three Objecti- ons in order. To the firft I anfwer : 1 . They may as well fay th at Preaching and Paftoral overfightis proper to the Biihop ( which fome do not flick ■to'do ) for no Word of God or common reafon reftrains that Paftor from particular applications, who hath Authority for general ones. Is there greater Authority requifite for fpeaking to one man, then to a thoufand ? or for doing that which in fome cafes every private man may do (tell his Brother of his fin, and tell the Church of him . if he reform not ) then for the reft of the Minifterial work ? If a pri- vate man may before others reprove him as a private man, may not I before others reprove him Authoritatively as a Minifter ? I would know whether it be all perfonal, open Applications that you forbid a Paftor > or only this one ? If all, then you {hew us indeed what the fruit of your kinde of Epifcopacy would be : how k would overthrow the very Office and Work of the Miniftry, and not allow a Minifter to reprove or exhort a man, as his caie requireth. If a man fall a fwearing in the Church when I am Preaching, I may not as a Minifter rebuke him? I have read of times when Bifhops did arrogate Preach- ing as their fole prerogative ( except fometimes when they faw good to permit a Presbyter to Preach extraordinarily :) but I never read of any that forbad them all open perfonall Applications. I fuppofe therefore that you will not affirm this. And if I may apply other truths to .the. conlciences of my people, then why not this ? Is it be- caufe of the nature of the thing ? or from any limitation of my Power in Cods Word ? Prove either if you can. May I not by way of ex- hortation fay to a Drunkard [_ I intreat you in the Name of Chnft to. be fober, and forfake your fin >2 Why may not I then fay [Xbrift hath threatned damnation to you, except you repent ] and QThe Church (4?) Church ought not to hare Communion with you as a Brother till you do Repent ] and Q You ought not to ufurp the Priviledge that be- longs not to you] and QWith fuch as you we ought not to eat] and fo to require in Chrifts Name obedience to his Laws ? Hath Chrift bid me Preach one Text of Scripture^nd not another ? May I require them to obey that command, Heb.io.2$. For/tike not the ajfembling of your [elves together^ and reprove thofe that difobey it (perfonally) in not coming to the AfTemblies, or feldom } And may I not on the fame Authority require them to obey that command, i 0.5.11. But now I have Written to you not to keep company, If any man that i& called a 'Brother be a fornicator, or covetous, er an Idolater, or a Railer, or a drunkard, or an extortioner, ^ith fuch a one no mt to eat.~] Or that in 2 fob. 1 o, 1 1 . If there come any unto you, and bring not this dotlrine, receive him not into your houfe, neither bid him, God Jpeed. For he that biddeth him, God Jpeed, is partaker of his evil deeds ■.] And that 2 Thef. 3.6,14,15. Now ^e command you Brethren in the Name of our Lord fefus Chrift, that ye withdraw your f elves -from every Brother tk.t Vfati^ eth diforderly , and not after the Tradition Vehich he received of- vs. And if any man obey not our Word by this Epiftle, note that man, and have . no company With him, that he may be afbamed, Tet count him not as an enemy jbut admonifb him as a Brother 7\ May not Minifters require their people in particular cafes to obey thefe precepts ? 2. Nay, may not, nay muft not our people obey thefe precepts whether we require them or not ? yea though we forbid them ? Elfe God fhail be no God, without the Bifhops licenfe. You cannot fay therefore that we may not apply thefe precepts, to particular perfons and cafes, for our people muft apply them, or elfe they cannot obey them. Perufe them and Judge fo, Rom. 16. 17. with many the like. 3 . Is it not the doctrine of the Bifhops themfelves that Presbyters may Rule, Guide, and Overfee the people; but that Bifhops muft Rule, and Overfee the Presbyters ? So that this is the main difference that they make of the Offices in degrees, in poiat of Jurifdiftion, that bo th are Overfeers, but one of the people, the other of Paftors : Why then may not we be allowed the Guidance, Rule and Overllght of our people ? 4. They that diftinguifh between the Key of order and the Key of Junfdidion, do without queftion allow the former to the Presbyters Nov the Key of order (as rightly underftood, as Spalatenfis hath largely opened it ) comprehendeth all that power whereby we do iramedi- (44) immecRacly work on the confcience, and Co Is exercifed inforo interm, and not dire&iy inexterno. Now that which we have agreed on is only fo much as belongs to order, or to a Presbycer as the Ambaffa- dor of Chrift, and his Watchman over the fouls of thofe people ; and it is to be no further effectual then they confeiencioufly fubmit to it, voluntarily, without external force. It is but our Preaching and ap- plying Gods Word to the confidences of the hearers. 5. It feems they that make this Objection, would have Gods work undone, if there be not Bifhops to do it. Men muft not be told openly of their fin and danger and duty, nor the Church be told of their duty in avoiding the fcandalous, except Bifhops do it. Wo then to all thofe Nations and Churches that have no Bifhops, and wo to thofe Churches where the Bilhop will not do it ; and fpecially where he will rather countenance the (inner, and filence or banifh the Preacher that would reform them. More fhall be faid anon to this Objc&ion. 2. Tothefecond Objection (That we are no true Churches or Minjfters, &c.) I anfwer, 1 . I muft here neceflarily give notice to all that fhall reade thefe Papers, what kinde of men they be that I have to deal with in this. There are in England two forts of Epifcopai Divines. The one fort are Proteftants, differing in nothing confiderable from the reft of the Reformed Churches, fave only in this matter of Church-Go- vernment. Thefe ( if they be not ignorant, ungodly, negligent, in- fufficient, ) I fhall heartily reverence and defire their Union : And many of them the Church hath had, and yet hath, with whom I ac- count my felf unworthy to be once n^med : Such as were Jewell, Bavenant, and many more formerly ; and fuch as are A. B. Vfher, B.Hall, B. Morton, D r Sanderfm and many more at this day. I am very confident that we have not in our Propositions agreed on any exercife of Difcipline, which is not agreeable to the Principles of Proteftant Bifhops to grant us ; nay which Papifts do not very many of them allow, where no Bifhops are. if therefore any of you that are our hearers, being not able to maintain your own conceits, or objections agairtft us, will fly to the Authority of Epifcopai Divines ; we muft intreat you to go to the Writings of Proteftants only • and if you will enquire of any now living, let them be fuch as our old god- ly Proteftant Bifhops were : Or elfe I muft tell you we neither exped their f45) their conjunction with us, nor (hall much be moved by their Judge- ments. For there is a fecond fort of Epifcopal Divines of the laft edition, and of the growth of about thirty years, who differ from us in greater matters then Epifcopacy, being indeed Cajjandrian Papifts, and le- velling all their dodrines to the advancement of the Papall intereft; If you will appeal to thefe Epifcopal Divines, we fhould almoft asfoon confent to an appeal to Rome . I muft defire you to underftand thus much that you may know whom I mean. The French are more moderate Papifts then the Spa- niards and Italians are : Efpecially as to the points of the Popes In- fallibility, and his power over a General Council ; and many of them deny molt of his Power over the Churches and Bilhops of other Na- tions. Since the mixture of the EngUfh and French blood, there have been ftrong endeavours afoot to make thefe two Nations of one Re- ligion, and that muft be the moderate Cajfandrian Popery. What agitations have been among our Superiours to that end, I will not once prefume to meddle with : But ( to fpeak of Scholars whom Scholars may be bolder with as being fitter Judges of their waies which their Writings do difcover ) one of the firft and molt famous Trumpets that founded a retreat to the Chriftian world x to return (on thefe terms) to Rome, was H.Grotiw, a man of great reading, much Learning, and a mighty Judgement to improve it; but being imprifoned in his Country for his a&ions for the Arminians in the great ftirres that were then a foot, and having efcaped (being carri- ed out in a Trunk) was made the Swedijh AmbafTador with the King of France. This exafperated Learned man,by his refidence in France, did both lie open the more to the reception of impreflions from the Jefuites, who were his great familiars, and alfo had the fairer oppor- tunity among thofe Papifts of the more moderate fort, to profecute his defignes, for the reconciling of both parties ( Papifts and Prote- ftants ) in a Caffandrian Popery. To this work he fet himfelf with all his might, publiflhing Cajfander's Confutations with his Notes- feeking to draw us up to the Council of Trent ( but not to the opini- ons of their private Doctors.) Several Writings between him and Rivett, with paflages in his Annotations do fhevv us what was his Re- ligion. This defign had many favourites, of the better fort of the Papifts, and the colder and more Ceremonial party of the Proteftants. Fran, a SanQi Clar alalia* Davenport ( pr ovine it AnglU FF. Miw- rnm Exminisler Provincials, Olim a$nd Dnacenfes Lettor TheoLgU K Prima' MS frimartw, Nunc vero fer. Re gin a magna Britannia afacrk : &Q. faith Th. white in the Dedication ot his Inftit. Sacr. to him : and yet he lieth in London) did by his Writings deeply engage in it • feeking to reconcile the Articles of the Church of England, with the Council of Trent : ( for fo high we muft go as that Council, or no Reconci- liation.) How far this defign took in England, is ealle in a greater meafure to difcover, by many changes or later rimes. How far it pre- vailed with the Bifhops and the Kings Chaplains, and other Doctors, I had rather leave to your felves to judge, then take from my word • only I would defire you but impartially to reade the Articles that were in the beginning of the Parliament (while L.Digty, L.Fanlkland and fuch others joyned with them ) preferred by the Commons of England againit B.Wren, B.Pierce, B.fieotfntabj with the reft of them j And obferve how they all feemed Proteftants, as long as the Warre was like to profper for them ; but fince that is hopelels, how eafily D r Vane, D r Bailj, D r Goffe , with many more are turned Papifts ( of whom the Legenda Lignea will give you an account :) But lome had more wit then thefe, and think they may do that Party more fer- vice by flaying in England, under the names of Epifcopal Divines, a great deal then they can do by declaring themfelves Papifts : And therefore they rather ehoofe yet to make ufe of thefe greater Advan- tages : And I confefsthey have very many and very great : And I take my felf bound to proclaim to the Inhabitants of this Nation, this publique warning (that they may efcape the danger If yet it be pof- fible - 7 ) and to tell them that he is ftark blinde that doth not fee fo ftronga defign laid for the introduction of Popery, that gives it a ftrong probability of prevailing, if God do not wonderfully blaft it. The firft part of the Plot is, by blowing up the fparks of all Errours and Hereiies, that our Churches being divided, may become odious, and fo men may be prepared for a remove. (The kindling of diffenti- ons and Warres between Proteftants, let God and the Authors look after - I will not meddle with that.) The next is an incefTant endea- vour to infed: all perfons, efpecially thofe in Power, Civil or Milita- ry,, with the opinion of Ltberrinifm,that all their dodrines may have Toleration and free \ ent, . and their practices a free exercife. They will not yet openly {hew themfelves till their expeded freedom be cftablifhed : but if once they were lure of it, fo that their open dealing would be no hazard to their Toleration, you fhould have them asbufily running' into our Pulpits,, or challenging the weaker Minifters to Dlfpute about, the. truth of our Church and ReiigLon, a<: any. (47) > any Anabaptifts do now. For their third Plot is to get down the Learned, Judicious, Godly, Painfull Minifters ; at leaft to take away their publique Maintenance ; and then they know how great a part of the people ( fo impoverished already by Warres and Taxes) will take him for their Minifter that will do it beft cheap, and will moft humour them : And then they know that one Jefuite will fhame and filence a hundred fuch Minilters in deputation, and carry the Coun- trey before them in many places. And the fourth part of their Plot is, to hinder all Union of the Learned Godly Minifters, and all ex- ercife of any Difcipline, or maintaining of Church order ; that fo they may tell the world, we have no Church, no Government, &c. and that fo by divifion we may be difabled from oppofing them ; and we may not obtain that ftrength among our felves, nor that intereft in the people, which our Unity and Unanimity would afford us a- gainft them. And therefore I know they will malice our Union in this County. The fifth, and not the leaft part of the Plot is, to keep afoot a Party of Learned men, who under the name of Epifcopal Divines, may keep an intereft in the people, and partly draw them from Unity, and from obeying their Paftors, by pretending a ne- ceffity of Epifcopacy and Ceremonies,and keeping open the breaches upon that occafion made ; and partly may inftill into them thofe principles which may prepare them for flat Popery. And I confefs its a great advantage that they have for this Work. For i. Some. of them are men of fo much Learning as may deferve much refpeci. 2. Some Minifters lately put in, are young, weak, and indifcreet, and fit matter for them to contemn, and modeftly to make ftepping ftones to their own reputation. 3 . The Gentry that did with them adhere to the late King, are under fo much furTering .in their Eftate, Reputation, Places of Honour ,c£r. that no man can wonder if their mindcs be much exafperated, and alienated from thofe Minifters that were not of their Party (efpecially when they have weak injudicious men to be their Minifters:) Nor fhould any wonder if they very much value and prefer thofe Learned Divines that were of their fide : And fo be ready to hear their Judgements before others. 4. And yet more muft it needs endear them to the Gentry, in that they are their fellow-fufferers in the fame caufe : many of them be- ing fequeftred, and caft out of their places, for the matter of the Warres : And all men naturally pity the furTering, but efpecially their fellow-fuflerers. I fcarcely know the thing in the world that more uniteth and endeareth men, then furTering together in a caufe K 2 which U8) which they think good. 5. And when thefe men have fecretly in- fnared the Gentry, what a mighty influence the Gentry will have on their Tenants and poor neighbours, is eafie to be judged, both to draw them fir ft from their Minifters, and next from their Re- ligions. So that, alas, it is a poor low game that the other Sects in England are playing in companion or" the Papifts. The Plot in a word is this. The multitude and madnef? of other Sects muft be the means to drive them from their preient ftation. The Gajfandridn Papifts under the name of Epifcopal Divines, muft be the increments to draw them from their preient ftation, and loofen them from their Minifters and lb to prepare them for the Church of Rome • and then when the matter is ripe, they muft deliver them all up to the Mafs-Priefts • and when any pubiique Difputations are abroad, they muft give the Papifts the better, and pais into their Camp. I do judge it my duty to defire all the people of England, efpecial- ly the Gentry, to difcern the danger that they are iri, and beware : and to be jealous left their difcontents and paflions fhould betray their fouls : and fo left they do themfelves more wrong then all their enemies ever did them. And do not think that I cenfure you too uncharitably, in thinking you in fo much danger of Poperv. For you are but men : and it is no eafie matter to break through fo many difcontents, enticements, prejudices and other great temptations, which any man may fee in your way : I fee the nets are ftrong, and che fifties moft of them weak, and therefore it is eafie to prophefie what is like to become of you, if God do not fpeedily fhew you the danger. K ea many of the more Learned Gentlemen of your own party, are lately awakened to fee your danger ; partly by the num- ber of them that are already turned Papifts, and partly by the indu- ftry of the Papifts to pervert the reft : And they do themfelves pub- lifh to the world, what a pack of notorious ignorant, filly fouls, or wicked unclean perfons, thofe are that are turned Papifts • fuch as are no great credit to the Religion that they turn to. Seethe Au- thour of Legend* Lignea, M r ClAfenhaH againft D r Vane , M r Wa- therhcafe for Learning : all zealous men for Epifcopacy ; And indeed ^this is a great part of the danger, that very many of the Gentry are to this day, after all the warnings of Gods Judgements, fo fenfual and licentious, fo prophane and deboift, fpending almoft all their time in drinking, hawking, hunting, bowling, yea fwearmg and other ungodly practices ( wafting that pr-ctious time in vanity,which the (49) the Lord knows they had as great need to redeem for a preparation: for death and judgement, as other men) that it is no wonder if God in judgement do give them up for a prey to the Papifts : That they that would nor reduce their lives to their right belief, (hould be per- mitted to reduce their belief to their vicious lives. I can but faithfully warn you of your danger, and proclaim to you all, that the Gentry or EngUndt\\2X were adherents to the King, are now under fo great temptations, and fo great danger of Popery, that if God be not very mercifull to them, they are gone. He that wiil'deliver men from evil, will have them pray, Lead pus not into temptations y you fhall have them ere long infinuadng themfelves with you, if you be not fore-armed and refolved. And among all others your greateft danger will be from the Popifh Divines, that lurk under the name of Epifcopal. . T If you ask me how you fhall know them to be fuch. I^nfwer, If they could be eafily and certainly known, there were the lefs danger of them. But you may fee much in this one thing : All their Wri- tings or Difcourfes do carry on the Romane Intereft. Y ou may flnde in thofe of them that write of Doftrinals or Devotion, i . The plain footfteps of common Popery. I am loth to name men ; but I could eafily (hew you a great deal of Popery in divers fuch Books which I fee much in Gentlemens hands, as written by an Epifcopal Dodor, And thofe of them that write about Church-Government, do quite forfake our Proteftant Bifhops, and carry on thofe principles, by which they may prove the Proteftant Churches to be no Churches ; nor our Minifters any Minifters ; nor our people true Chriftians : and which would necellltate us to go to Rome for our Orders; which we cannot have without being fworn fervants to the Pope. Thefe are the men that I have now to deal with : for theirs are the Objections now to be anfwered. They fay we are no Minifters, i . Becaufe many were Ordained by meer Presbyters without Bifhops. 2. Others were but the Bifhops Curates, who were the fole Paftors of Churches.' And fo we have no Churches neither. For it can be no Poiiticall organized Church without Paftors. And therefore our people fhould not fubmit to our Guidance , nor other Minifters alTociate with us as with Paftors. To this I now anfwer, 1 . It is manifeft that the contrivers of thefe Objections are not Proteftants (in this at leaft.) For 1. They do K 3 hereby. (JO) hereby at one blow deny all the Minifters of almoft all the Protectant Churches to be Minifters at all : For they are none of them Ordain- ed by Bifhops, except in England, or very few more, if any. Sq France, Holland, Scotland, the free Cities, Helvetia,Stc. mud have no Minifters. Nay the Superintendents of Denmarke, Sweden, and fome parts of Germany, being themfelves but appointed by the Ma- giftrate, and (as I take it) having at firft no Ordination by Bifhops, no nor themfelves pretending to that which in the judgement of our Antagonifts, is the Oftice of a Bifhop, it muft needs follow that there are no true Minifters in any of the Proteftant Churches*, but wrmt our own Dominions do afford. 2. Nay hereby they unchurch all thofe Churches at.ablow. For if they are no Minifters,they can be no Organized Churches,no more then we. 3 . Hereby they would abfolve all the people of the Reformed Religion in France, Holland, Helvetia, Scotland 3 !kc. from all obedi- ence to their Pallors as fuch. &?>4 Yea, I think, hereby they would unchriften all the Reformed Chriftians in all thefe Nations. For they fay ( that's their great ar- gument ) no man can give that which he never had : but Presbyters never had power to Ordain : Therefore they cannot give it : and Bifhops did not give it them. And will it not hold as ftrongly [_ Lay- men never had power given them to Baptize ; therefore they cannot give it to others, or exercife it themfelves. 3 Now if the Minifters of the Reformed Churches be no Minifters, but Lay-men, then prove where any power to Baptize is given them. If thefe that I Difpute with will (hew themfelves openly to be Papifts, and plead that wo- . men or Lay-men may Baptize in cafe of Necefiity, I (hall defire them to tell me, who gave them that power, and when, and by what ex- preilions? and then we will compare a Presbyters power to Ordain, witli a Lay-mans power to Baptize, and try with them, which hath the clearer Commiflion. In the mean time, it befeems not me to fpend time on this Queftion, while the whole Army of the Learned Proteftant Divines (Bifhops and others) who have written againft the Papifts in this point, remain fo much unanfwered. 5. Yea hereby ghey would make the Praifes, publique Worfhip, and Sacramental Adminiftrations proper to the Miniftry, to be all meer Nullities : and fo God hath no Minifterial fervice in any of our Churches 1 O happy Home ! O miferabie Reformed Churches, if all or any of this be true. 6. What (51) 6. What if thefe few Bifhops that are left in England were dead, or what if they die before any other be ordained in their rooms } Why then we mult go to fome other Churches ( fay they) for help. But what other Churches can we go to that hath Bifhops but Rome ? And who knows not that if we would feek to Rome for Orders, that we cannot obtain it without fwearing to be true to the Pope, and the doctrine of the Council of Trent, and caufing all our charge' to be true to them to the death and this with a Spondeo, Vovcoac Juro, fie me Dew adjptvet & \o Concil. Anti- cch.Can. 1 3 . & 22. and then our cure is yet more difficult. 1 1 . But what need I tell an Englifb man that thefe Objectors are not fons of the Church <>f England, what ever they pretend, when the world knows that the Church of England took him to be a true Minifter that was Ordained in France, Holland, Scotland, Geneva, Beidelberge, &c. by meer Presbyters without a Bifhop ? The world knows that we did not Ordain thofe again that were fo Ordained • no more {hen we baptized thofe again that were there baptized. The world (J3) world knows that we gave them the right hand of Fellowftiip as true Churches of Chrift, when we fet light by Rome . And muft thofe now be Sons and Doctors of the Church of England that would per- fwade the poor people,that; they are no Paftors that are not Ordained by Bifhops ? 12. If yet the matter be not clear, let me intreat you to perufe the Writings of the moft zealous defenders of Epifcopacy in the Church of England, and fee whether they did not defend the truth of thofe Churches and Minifters callings that have no Bifhops ; and the Pa r ftorall Offices there performed of Minifters in Guiding their Flocks (though they think it were better if they had Bifhops.) I will not fend you to Chamier, ?ar&pu, Sadeel, or any of our forreign Divines, who in their Writings againft Bellarmine and other Papifts debate this Queftion, becaufe they are known to be defenders of their own Churches. Nor will I mention tvhitakert, Reignolds, or any the moft Learned Do&ors of our Universities, who are fufpe&ed to be no great friends to Epifcopacy : But thofe that are paft all fuch fufpition I will cite ; (yet not many, as not ftanding with my necefTary brevity, and being in a known cafe.) i . Dodor Field the Learned Dean of Glocefler in his 3 . IL of the Church, & c. 3 9. handleth this very point of purpofe againft the Pa- pifts, whom he brings in thus arguing £ By this note it is eafie to prove that the Reformed Churches are not the true Churches of God. It can be no Church that hath no Minifter: and Cjpr. faith, the Church is nothing elfe but Plebs Spfcop adnnata. But among the Proteftants there is no Miniftry ; Therefore no Church.] D r Field anfwers £The minor we deny,^.] Yea when they further ObjecT:, /7.155. £Whatfoevermaybe-faid of thofe places where Bifhops did Ordain, yet in many other places none but Presbyters did impofe hands, all which Ordinations are clearly void, and fo by confequenc many of the pretended Reformed Churches, as France 3 3cc. have no Miniftry at all.] To this the Doctor anfwers at large: and diftin- guifhing between 1. Ele&ion of the perfon. 2. Ordination in ge- nerall to the Miniftry. 3 . The afiigning to a man that fportion of Gods people, which he is to take care of, who mufl be direEled by him in tilings that pertain to the hope of falvation,] he adds [This parti- cular affignation "giveth to them that had only the power of order before, the power of Jurifdiction alfo, over the perfons of men.] (So the Presbyters have power of Jurifdidion he thinks.) Next he addes, Q.i 57. Whereby it is moft evident that that wherein a Bifhop ex- L celletb *J4> eriteth a Presbyter, it not a diftinft power of Order, bat an eminence and dignity only, fpecially yielded to one above all the reft of the fame Rank for order fake, and to preserve the unity and peace of the Church: Hence it followeth that many things which in fome cafes Presbyters may lawfully do, are peculiarly refer ved unto Bifhops, s* Hiemn noteth ; Potiw ad honor em Sacerdctij, qxam ad legis necejfua- tern-, rather for the honour of their Miniftry, then the neceflity of any law, and therefore we reade that Presbyters in fome places, ar d' at fome times did impofe. hands, and confirm fuch as were baptized : which when Gregory Bifhop of Rome would wholly have forbidden there was fo great exception taken to him for it, that he left it free again. And who knoweth not T that all Presbyters in cafes of necefli- ty may abfolve and reconcile penitents; a thing in ordinary courfe appropriated. unto Bifhops : And why not by the fame reafon Or- dain Presbyters and Deacons in cafes of like nece/iity ? for fecr.g thecaufe why they are forbidden to do thefe ac!ts is, becaufe to Bi- shops ordinarily the care of all Churches is committed, and to them in all reafon the Ordination of fuch as muft ferve in the Church per- tainetb, that have the chief care of the Church, and have Churches wherein to imploy them -which only Bifhops have as long as they retain th^ir ftaading; and. not Presbyters,, being but Aihftants to, Bifhops in their Churches. If they become enemies to God and true Religion, in cafe of fuch neceflity, as the care of Government of the Church is devolved to the Presbyters remaining Catholique, and be- ing of a better fpirit: fo the duty of Ordaining fuch as are to aiiift or fucceed them in the'Work of the Miniftry, pertains to them likewife. For if the power of Order, and Authority to intermeddle in things pertaining to Gods fervice, be the fame in all Presbyters, and that, they- be limited in the execution of it, only for order fake, fo that in cafe of neceflity every of them may baptize and confirm them whom they have baptized, abfolve and reconcile penitents, and do all thofe ether acts, which regularly are appropriated unto the Bifhop alone ; there is no reafon to be given, but that (in caft or nexeflky, wherein all Bifhops were extinguifhed by death, or being fallen into here- •• fie, fhould rerife to Ordain any to lerve God in his true Wor-. fbip) Presbyters as they may do allotKeV ads, wharfoever fpeciat' challenge. Bifhops in Ordinary courfe maVc unco die;r», might do tbisaifr. Who then dare condemn all thofe worthy MimiTers of God tVat preordained bj Presb ; c« j in fundry Churches ot the world at fuch: rimes* varies as Bifhops in thofe parts where they lived oppofed themlSIves sgainft the truth of God, and perfecuted fech as proieffed it ? Sure- ly the beft Learned in the Church of Rome, in former times durft not pronounce all Ordinations of this nature to be void. For not only Armaehanm a very Learned and worthy Bifhop, but as it appears by Alexander of Bales, many Learned men in his time and before, were of opinion that in fome cafes, and at fome times, Presbyters may give Orders, and that their Ordinations are of force, though :o do fo, not being urged by extream neceflity, cannot be excufed from over- great boldnefs and preemption ; neither fhoulditle^m fo ftrangc -to our adverfaries that the power of Ordination fnoujd at fome times be yielded unto Presbyters, feeing their Cherepifcofi,fuffragans or -titular Bifhops that live in the Diocefs and Churches of other Bi- fhops, and are no Bifhops according to the old courfe of Difcipline, -do daily in the Romifh Church both Confirm children and giv« Orders. All that may be ailedged out of Fathers for proof of the contrary, may be reduced to two heads, For firft, whereas they make all fuch Ordinations void as are made by Presbyters, it is to be underftood according to the ftridnefs of the Canons in ufe in their time, and not abfolutely in the nature of the thing - which appears in that they iikewife make all Ordinations fine tituU to be void : all Ordinations; of Bifhops, ordained by fewer then three Bifhops with the Metropo-* litane : all Ordinations of Presbyters by Bifhops out of their own Churches without fpecial leave : Whereas I am well afTured the Ro- manifts will not pronounce any of thefe to be void, though the par- ties fo doing are not excufable from alliauk. Secondly ,Their fayings are to be underftood regularly not without exception of fome fpecial cafes chat may fall out. Thus then we fee the Objection, which our adverfaries took to be unanfwerable, is abundantly anfwered out of the grounds of their own Schoolmen, the opinion of many Angularly learned amongft -them, and their own daily pracl:ice,in that Cborepifcopi or Suffragan*, as they call them, being not Bifhops, but only Presbyters whatfoever they pretend, and forbidden by all old Canons to meddle in Ordi- nacion, yet do daily with good allowance of the Roman Church, Or- dain Presbyters and Deacons, confirm (with impofition of hands) thofe that are baptized, and do all other Epifcopai ads whiles their great Bifhops Lord it like Princes in all temporal eafe and worldly bravery. L2 (I will (56> ( I will adde his Anfwer to the next Obje&ion, becaufe it is to the fame purpofe with theirs that now tell us we are not lawfuli Minifters we are wrongfully put into other mens places by Sequestrators ; Thus therefore D r Field proceedeth ) Q The next thing they Object againft us is, that our firft Minifters, what Authority foever they had that Ordained them, yet had no lawfuli Ordination, becaufe they were not Ordained and placed in void places, but intruded into Churches that had lawfuli Bifhops at the time of thofe pretended Or- dinations ; and confequently, did not fucceed but incroach upon o- ihermens right. To this we anfwer, that the Church is left void either by the death, refignation, deprivation, or the peoples defer- tion and forfaking him that did precede : in fome places,our firft Bi- fhops and Paftors found Churches void by death, in fome by volun- tary relinqmfhment, in fome by deprivation, and in fome by defer- tion, in that the people, or at leaft that part of the people that adhe- red to the Catholiquc verity who have power to choofe their Paftor, to admit the worthy and refufe the unworthy, did forfake the for- mer that were Wolves and not Paftors, and fubmitted themfelves to thofe of a better fpirit. Of the three firft kindes of voidance there can be no queftion ; of this fourth there may : and therefore I will prove it by fufficient authority and ftrength of reafon. Cjprian, Cecil'ms, Toljcarpus, and other Bifhops writing to the Clergy, and people of the Churches in Spain, whereof Bafilides and MartialU were Bifhops, who fell in time of perfecution, denied the Faith, and defiled themfelves with idolatry, perfwade them to fepa- rate themfelves from thofe Bifhops, afluring them that the people being holy, Religious, fearing God, and obeying his Laws, may and ought to feparate themfelves from impious and wicked Bifhops, and not to communicate with them in the matters of Gods fervice, L.i.Ep.4.! Quando ipfaplebs maxime habeatpoteftatem, vel eligendi digxosfactr- P4M./.J. dotes vel indignos recufandi ; that is, feeing the people have autho- rs rity to choole the worthy and refufe the unworthy. And Occam to the fame purpofe faith on this fort, Si Papa rfr maxim e cekbres E- fifcopi incidant in h Are fin t ad Catholic os devolnt a eft pots ft as cmnisju- dicandi; If the Pope and the principall Bifhops of the Chriftian world do fall to Herefie, the power of all Ecclefiafticall judgement k devolved to the inferiour Clergy and people remaining Ca- iholique. This opinion of Cjpria* and the reft, if our adverfaries fhall dif- like or except againft, may cafily be confirmed by demonftration of - ~ "' reafom (57) reafon: For if it do fall out, that the Bifhops, and a great part of the people fall into Errour, Herefie and Superftition, I think our ad- verfaries will not deny, but that the reft are bound to maintain and aphold the ancient verity ; who being not fo many, nor fo mighty, as to be able to ejed thofe wicked ones by a formall courfe of Judi- ciall proceeding, what other thing is there left unto them, but ei- ther to confent to their impieties, which they may not do, or to fe- parate themfelves, which is the thing our adverfaries except againft in the people of our time. Now having feparated themfelves from their former fuppofed and pretended Paftors, what remaineth, but that they make choife of new to be Ordained and fet over them ; if not by the concurrence of fuch and fo many, as the ftridnefs of the Canon doth ordinarily require to concurre in Ordinations, yet by fuch as in cafes of neceflity, by all rules of equity are warrranted to perform the fame.] Thus far D r Field. I finde tranfcribing will make thefe Papers more tedious then I intended, and therefore I will forbear moft of the reft, whichelfel would adjoyn. 2. The fame Vindication of the Reformed Churches, and the Or- dination of their Minifters without Bifhops, you may finde in that Learned Godly man, B.Downame, and that in his very Writings for Bifhops, the ftrongeft for Epifcopacy that ever I faw (not excepting the late ones) and very paffionate againft the oppofers of Epifco- pacy. See his Confecr.Serm. and Defence of it, U. ^.c.^.pag. 1 08. In the laft he writes thus : [_ Out of a Chriftian and charitable defire to preferve the credit of fuch Reformed Churches as have no Bifhops, I endeavoured to prevent the Objections of Papifts, (mark who are the Objedors) who reafon thus againft them : The right of Ordina- tion being peculiar to Bifhops, it followeth, that where is no Bifhop there is no Ordination : Where is no Ordination there are no Mini- fters ; Where are no Minifters, there is no Church. I anfwered that although ordinary right of Ordination belongeth to Bifhops in the judgement of the ancient Church ; that yet it was not to be under- ftood, as fo appropriating it to them, as that extraordinarily, and in cafe of neceility it might not be lawfull for Presbyters to Ordain ; and much lefs teaching abfolutely a Nullity of the Ordination which is performed without a Bifhop, which Anfwer I confirmed by divers Reafons ( fee them.) Whereunto I now adde, that there feemeth to be the like reafons for the Impofition of Hands, in Confirmation of the baptized, in the reconciliation of pubjique penitents, as in the L 3 Ordina- OS) Ordination of 'Minifters, But although the two former were refer- vedas well as the third to the Bifhop, yet extraordinarily, in the cafe of Necdlity, and in the want or abfcence of the Bifhop, the ancient Church held it lawfull for Minifters tolmpofe hands either for the Confirming of parties baptized, or for reconciliation of the penitents. The former is teftified by Ambrofrin Eph.\. & Auguftine yu.ex Vet. c^ Ne.Teft. ntixt. q.101. The later by Cyprian, l.$.Ep.ij. and divers Councils, Cenc.Carth.gr^c.c.^.Carth.z.c.^. Cem.Aranfic. x.2. And the Popifh Writers themfelves do teach that the Pope may give licenfe to him that is not a Bifhop,to Ordain: fo that he to whom fuch licenfe is given, have thofe orders himfelf, which he would give to another. Summa Angelic, ordo. §2. If therefore by the Popes licenfe a Presbyter may Ordain Presbyters, much better may a com- pany of Presbyters, t® whom in the want of a Bifhop the charge of the Church is divolved, be authorized thereto by Neceility,whick as they fay, hath no Law.] So far B. Downame. 3 . B. Jewell 'in his Defence of the Apol. ( authorized to be kept in all Churches ) Part 2. p. 1 3 1 . [[Neither doth the Church of England depend on them whom you fo often call Apoilates, as if our Church were no Church without them. They are no Apoftates M r H. &c. Notwithstanding if there were not one, neither of them, nor of us, left alive, yet would not therefore the whole Church of England flee to Lovaine. Tertullian faith, Konne & Laid Sacer dotes fumm ? Scriptum eft, Regnum quoque & Sacerdotes Deo & Patri fuo nos fecit : TUff erentiam inter ordtnem & plebem conftituit Ecclefidt Author it as, & honos per or dims confejfum fantlificatus a Deo. Ubi Ecclefiafeici or- dinis non eft confers, & offert, & tingit Sacerdos qui eft ibifolus. Sea & ubi tresfunt, Ecclefta eft, licet Laici7\ See more of Bifhop Jewels minde, Part 3. p. 3 46. Scp.2. f.3. Div.$. p. 109,1 10,1 1 1. & c.g.Divif. 1 . and his Serm. on Hag. 1 . and againft their do&rine of fucceflion, p.2.c.<).Divif.i.pag. (mihi) 127,128,129. So muchfor him. 4. Learned Sacavia, de diverf. Miniftr. gradib. cap.2.pag. 10,11. 5. Bifhop Alley in his poor mans Library, Pra/ecl.6. & Pralecl.3. f-95,96- „ , L . 6. Bifhop Pilkinton in his Treat, of the burning of Pauls Church, and on Hag.c.i. ^r.1,2,3. to 14. c.z. v.i. to 11. and on Abdaas or Obadiah ^.7,8. 7. Bifhop Bridges for Supremacy, pag.^ 59, to 364. 8. Bifhop Bilfon in his Difference between Chriftian fubjedion andunchriftian Rebellion, ^.540,541, 542. Part 3. &paffim i pag. 233,234- 9. Alex. (59) 9. Alex. Novell Dean of ranis, in his Reproof of Dowtns Proof, jfW.43, 44,45- 10. Grot i us himfeJf in his //. de Imperiofum. pcteft. circafacm, cap. n.p.336. faith, that by the precept of Gods Law nothing is on ei- ther fide determined, as to thofe Church-Offices, which fome Re- formed Churches ufe, and others ufe not. And having laid down divers Proportions in favour of Epifcopacy, he addesthefe follow- ing in favour of Presbytery , as coniiitent with the former. C ^*£-3 54- R*rf Hm P r * Paftorum aqualitate hoc prioribus Mis minime fugnantia sfferimus. I. Epifcopalem eminent iam mn ejfe divinipr?-. cepti, Probatur hoc fatuqu'ui non probatur contrarium,8cc. 2. Non plane univerfaliter obfervatum, ut cuique civitati units Epifccppts pr*~ ejfet : de temporibits id jam probatum arbitramur ; pofiea quoque fape pluses in una urbe Epifcoptimitatione fud&orum, quiqmt habebant Jj- nagogas, totidem Archil jnagogos : Mult a autem in una /ape urbe fyn&- goga (mark that) ant (ut Pbilo etiam appeilat) isey^v^u : Hn de M H d infatjra, In qua te qutroprofeacha, &c. p. 3 57. fam vero etiam Ca- thedra Epifcopales multi* in urbibus [ape non menfes tantum aliquot ', fed & per annos etiam multos vacavere ; quo omni tempore Ecclefi^, ut cum Hieronymo etiam loquar^ ctntmnni Presbjtercrum confilio guber- nabantur, aut ut Ignatium loquemtem.audi'vimus «* ^ir/Sv^bi imiu&vaM il trUvh&i Et pag. 358. Quanquam autem ex horum patrum fententia^ PrcfbjterU adimitur ordinandi fu*, quod ipfum multi* in Sjnodis con- fit ut urn videri eft - jQuid tamen objlat quo minus id it a interpret emur ttt Prejbjteri neminem potuerint or dinar e contempto Epifcopo $ ZJna cum Epifcopu concurrijfe aliquatentu Trejbjteros ad ordinationem docere vi- - detur Sjncd. 4. Cartbag.tkc. I Hud inter ea non video quomodo refelli pcffit, ubi Epifcopi non j unt , etiam k Prejbjtero re Hi fieri ordinationem : Cum hoc ipfum inter fcholafticos Ahijiodorenfis jam pridem concefferit. . Nimirum ea qua evl^Bl^ caufa obfervantur,. excel) times J Has habent. ^ucmcdo in veteri Concilio Cart hag. in caufa neceffitatis Prejbjteri^ con- - ceditur reccnciliare p&nitentes : Cr alibi manm imponere baptiaatis, . Dein ut fupra diximus^ dubium an. Epifcopu;, an Prtfjjteris merit, prep) iores fint Prafjjteri , qui nee fub (e Prc.jbjteros , nee fupra fe Epifcopum habent. Nam & de Timoth.to it a argur,>cntatur Ambrt- fus \^fhfi ante fe alterum non habebat, Epifcatom ernt.~^ Nimirp:nu. (tit e Republic a, fumamm exemplum.) Mult a Ucer.t jenatui Regem-> ti, q.u- deraToadofi-Yrftf^* is become a (taring Cockatrice, and thinks to center the world within the compafs of his contagious den, darting poyfon upon whom he firft efpies : as experience tels us how he glancing upon the poor Scot, has given him fuch a deadly wound that he will fcarce ever recover it,d-r.] Is not this Gendeman zea- lous enough againft Presbytery ? But yet he is no Papift : Tag. 129. he faith Qt is not abfolutely neceflary that Bifhops Ordain Bifhops. For what if all the Bifhops fhould dye fo near at one time, that none were left Ordained by them ? Shall not the Presbytery make Bifhops> They have Right to the Keyes ; which are called C laves Ecclefix, non Epfcoporum : and they are the remaining Pillars of the Church, and certainly may Confer the Order of Bifhop on others : and that the rather becaufe the Councils forbid Bifhops of another Province to Ordain,in a Forreign Province. And though it may feem ftrange to fome that Minifters which are fubordinate fhould Ordain Bifhops, andfo conferre Superiour Orders; it is not ( if rightly examined ) contradictory to Reafbn : For in this firft Ordination of Priefts and Deacons , they are infra Or dines mapres, which Orders are called Holy and Sacramental!, and are the higheft Orders : Wit- nefs VoytVrbtn Dec. Difi.6o. fum.fac.R0.Ecclef.226. As for the Order of Bifhops it is no more then a Pricft as to the Holy and Sacra- mentall Order only : More excellent in refped of the order of Go- vernment, which is rather cf humane then Divine Right : For as it is Divine it is no more then What every Priefi hath by the Sacramentall Order : but as it is humane it is tranfcendent in relation to 'Difcipline : and therefore the Presbytery may agree co Ordain one over them to Govern them in Ecclefiaftical Rices, as the people may choofe a Prince to Govern in Civil affairs. Hence it was that the Apoftles fen£ fohn to EphefttSyScc.'] So far M r Chifenhall. 12. I will adde alio the Lord Digby's words in that notable Judi- cious Letter to S r K. Digby, pag.118. {_ He that would reduce the Church now to the form of Government in the moft Primitive times, fhould not take, in my opinion, the beft nor wifeit courfe ; I am fure not the fafeft:f or he would be found packing towards the Presbvtery M of of Scotland; which, for my part, I believe in r jjf$# p^Cavfemment hath a greater refemblance then either yours o^urs, tatne-firft age of Chrifts Church, and yet is never a whit the better for it ; iince it was a form not chofen for the beft, but impofed by adverfi ty and opprefTion ; which in the beginning forc J t the Church from what it wifht, to what it might; not furTering that dignity and ftate Eccle- fiafticall, which rightly beJong'd unto k y to manifeft it felf to the world : and which foon afterwards upon the leaf* Ittcida intervalU fhone forth fo gloriouily in the happier, as well as more Monar- chical! condition of Epifcopacy : of which way of Government I am fo well perfwaded,that I think it pity, it was not made betimes an Ar- ticle of the Sccttiffl) Catechifm, that Bifhops are fare Dlvino. But as it is a true Maxime in nature, Corruptio optimipejfwa, fo it holds likewife in Government both Civil and Eccieiiafticail,c?^.] So far the LordD/^j : Whofe wordsl recite not for his Judgement againft the Antiquity of Epifcopacy ( for I now difclaim difputingon that point :) but a majore, if Presbytery be likeft to the Primitive Govern- ment, then at leaft thofe may be now true Churches that are without Epifcopacy,and thofe true Minifters that are Ordained without them, and true Ordinances that are adminiftred by fuch Presbyters. Nor do I take the L. Blgby'% Reafon for mens varying of Primitive forms of Government to be of folidity or fafety. Nor do I alledge anyofthefe fore-mentioned Authours as being of their opinion in the whole, nor as if they were with me of the higheft Authority. But: to evince the full confent of the Epifcopall party of Proteitants, cal- ling themfelves The Church of England $ to be downright for the Truth of Miniftery and Ordinances where there is no~Epifcopacy ? nor Ordination by any but meer Presbyters : And to (hew you that Rome hath alway argued for the contrary, and ufed the fame Obje- ctions, which I am now anfwering, and that I anfwer now but on the grounds of the Epifcopal Protcftants. 13. The Judgement of Learned Bp Davenant you may fee in his Determ. J^.42. 7^.191,192. approving of the Ordination of Pres- byters in cafe of Necefiity , and in fpeciall when Biftiops fall into herefies, and refufe to ordain Orthodox Paftors, but will ordain only fuch as will partake with them in their fa&ion and errour ; or when they turn combined Enemies. to the truth : And hereupon he vindi- cates the Eorreign Churches Ordinations without Biftiops. 14. D r Prideaux our laft B? ofrvorcefter in Fafcic. Cont. de difcipl. Fcclif p.2^9. faith, Presbjteram Fresbjteros wdinare pcfft •; pr&fer- tim CfS) tim deficientibus Epifcopis, cone edit cum magifiro fententiarurn fantor pars Scholafticortim ; ut patet ad fent. A4. *Z)j/?. 25. 2. Epifcopaturru retinent tales Ecclefix, (viz,, tr anfmar in &} licet non per manum nnim CMonarchice , fed Ariflocratice per multos adminiftratum. 3 . JWodera- tores & fuperintendentes ipforum analogic efunt apudip/os Epifcopi, & ritate {tit contendirnt) ordinandi pollent cumfiatribus y\ And Orat. 8. de vocat. Minifir. p.77. he faith, chat £thofe chat were baptized of Hereticks chemfelves are cruly baptized, and thofe chat are ordained by them are truly ordained.] 15. Bp Andrews alfo (as I remember, for I have not the Book now by me ) in his Epiftles to Mdin.tus, goes the fame way. 1 16. See alfo how directly our Obje&ors imitate the Jefuite that difputeth againft D r Potter, Chap.6. § 20. 2 r . 22. 23 . And fee Chil- ling-worths full Anfiver to him, too long to tranferibe ; Some of his Queftions are thefe, pag. 360. Q Whether all thofe Proteftants that conceive the diftin&ion between Priefts and Biihops, not Co be of di- vine Inftitution, be fchifmaticali and hereticall for thinking fo ? Whe- ther your form of ordaining Bifhops and Priefts be eflential to a true Church > &c. Whether in faying that the true Church cannot fub- fift without undoubted true Bifhops and Priefts, you have not over- thrown the truth of your own Church ? Wherein I have proved it plainly Impofilble, that any man fhould be fo much as morally cer- tain either of his own Priefthood, or any other mans ? Laftly, Whe- ther any one kinde of thefe external Forms and Orders and Govern- ment, be fo neceflary to the being of a Church, but that they may not be divers in divers places ? and that a good and peaceable Chri- ftian may and ought to fubmit himfelf to the Government of the place where he lives, whatfoever he be ? &c.~\ Much more might be added out of many Authors to prove that the Doctrine of the old Epifcopall Proteftants is not contradicted by any thing in our Agreement, but by the Objectors is directly oppofed. But I know fome will mar veil that I beftow fo many words in fo plain a cafe, and trouble the Reader and my felf with fuch frivolous Obje&ions, w r hich deferve not a ferious Anfvver (for fome have told me all this) But they mud know that I have Reafons of weight for what I do. They are men of no contemptible Parts, though of Po- pifh inclinations that manage thefe Obje&ions, and make a great matter of them ; and they are many of them well-meaning men, and of no contemptible Underftandings, who through accidental advan- M 2 tages^ tages, are taken with them. And if liberty of Se&s and Separations be publiquely granted and confirmed to all, you (hall foon finde that the Party that I am dealing with, will foon by their numbers ob- fcure all other Parties that now trouble our Peace ( except the Papifts.) Having therefore fhewed that the Confent of Proteftant Bifhops is againft them, I will give you fome further difcovery of their de- fignes ; only adding here that faying of Mufculm ( not as his, but becaufe ) cited by Grains, de Imperio fum. foteft, c. io.pag.322,323. \_Paftcrem Chriftianum de Vocatione fua foUicitum ejfe non debere, neque ambigere quin Chnftiana ac legitime fit fua Vccatio ubi ad Evangelium pradicandum a pio Afagiftratu ant Principe vocatus cft.~\ Though I know this fpeech muft be underftood cum gram falts, iome other re- quifites being here fuppofed as implied. 1 3. It may eafily appear whether the Obje&ors be greater friends to Rome, then to our old Epifcopall Divines, by the tendency of their prefent plot : For they would have ail the people take us for no Mi- nifters, and our Churches for no Churches, and fo all Gods worfhip be negie&ed in publique where no Bifhops or their Miilionaries are. And lo when ail others are diffeifed and turned out, the Papifts may freely enter, there being none but thefe few faithfull friends of their own to keep them out, which how well they will do you may by thefe conjecture. 14. The Objectors do openly back the Papifts in the Argument of fucceflionas a proper note of a true Church, againft the ftream of Proteftants that have fully confuted them, both Bifhops and others. It were in vain for me to fall on this difpute with thefe Doctors, as long as fo many Volumes zgimft. Cellar mine are unanfwered. D r Spa- live faith, In externa fuccefp one quam & hxretici fape habent & Or- fW^AriNor/habent, nihil eft moment i, lib. de Ecclef. cap. iS.fcl. 123. pag.2. Reade more largely Bp Jewell Defence of the ApoL par. 2. pag. 131,132. and in other places. But it were endlefTe to cite all that joy n with us in this againft the Fopifh neceffity of fucceflion : and it is needleffeas to thofethat have read the writings of our Englilh Bi- fhops and other Divines, who muft needs know already how fully they fpeak to this point. 15. But it is a higher charge then Popery, that thefe Epifcopall Dodors that I now fpeak of, are liable to: For my part, I fee not how they can be cxcufed from unchurching, if not unchriftianing all the people of Chnft on the whole earth ; or at leaft leaving it utter- (6f) ly uncertain, whether Chrift hath ever a Church, or ever a baptized Chriftian on the earth ? For according to them, no Church is a true Church without Minifters ( and it is true of an organized political Church,) and no nan is a Miniftcr that is not Ordained by a Bifhop, becaufe meer Presbyters La\ e no Power to Ordain j and no man is a Bifhop that is not Ordained by a Bifhop ; and this mi it be a true Bi- fhop, lawfully called, and not deprived again or his power- and this muft be Ordained by a former Bifhop, and he by a former, and fo the fuccefhon mutt be followed to the Apoftles. Now I would de- fire thefe feekers (lor fuch they are) to refolve me thefe few doubts. i. Can all the poor Chrift tans in our Churches in faith fubmit to your owr Mmftry, or to any other mans on earth, as being true Minifters of Chrift Authorized to Baptize, Adminifter the Supper, Guide the Church ? &c. Can they know that the line of your fuc- ceflion hath been uninterrupted from the. Apoftles daies till now ? 2. Nay, can your felves or any the learned'ft Cardinals at Rome, or Bifhops on earth know that your fucceiiions have not been inter- rupted ? Is Church-Hiftory fo clear, full and h. fallible in this? Sup- pofe that by the advantage of the eminency of Rcme (being the Im- perial Seat, and fo populous) that they could have fuch a Certainty ofHiftory, Hath every true Church or Bifhop or Presbyter in else world fo toe ? If fo,I confefs Hiftorians have plaid their parts better, both for fulnefs and iaithrulnefs, then ever I dreamed of.. 3 . Do you not defer ve ill at the hands of all Gods Churches, and . God himlelf, to bring all poor ehriftians to fuch an uncertainty as this, whether they have true Baptifm, Miniftry , Worfhip, &c. and to leave all Minifters at fuch a lofs that no one man on earth ( much lefs all ) can act. in Faith ? How dare they- adventure on a Calling which no man living can afiure them that they are lawfully called cc > and how fhould they comfortably go on in the works of it? 4. Muft not all thefe following things concurre before you can knowthatyou area Mmfter on your own grounds? 1. You muft be fure that he that Ordained } ou,was Ordained himlelf by a Bifhop. 2. You muft be fure that this Bifhops own Ordination was fuch as was not void by the Canon : (that is,that it had not as great a deled: as the Ordination of meei Presbyters which you fay is Null.)And here what- a lofs are ) ou at when fome Councils allow that which another con- demns : Some do make Null tbofe Ordinations which others allow* of. Particularly, you muft be fure that he came not in by Simony (flL hard matter :) that he was not a Heretick, or erroneous in the tun- M 3. of your PredecefTors before the time of aAugnftine the Monk ? And 3j4 ' 5 ' if you know not who the men were, much iefsdo you know that they were every man of them truly Ordained. If you have curranter Hiitory of theie things then is yet openly known, why do you not produce it? When the very general Queftion, Whether Bifhops were put in the places of the Flamins, and Archflamins, is fo uncer- tainly determined by Hiftory, that about thirty Hiftorians affirm it, and yet Bifhop Vjher, Jewell, Godwin, D r Suttliffe, S r H. Spelwan, deny it : I think waking men will hardly affirm a Certainty of any Hiftory of their own fuceeflion by an uninterrupted feries of truly Ordained lawfull Bifhops to the Apoftle that Ordained the firft Bi- fhop. Nay it's well known, that a great part of the Chnftian world is Uncertain what particular Apoftle did firft convert their particu- lar Countries : which yet were it known, would go but a little way toward the refolving our doubt. But perhaps fome wili fay. It is not neceflary that I prove my fucceffion let others difprove it that queftion it. I anfwer, 1 . That Argument may ferve to flop the mouth of fome bufie Qaeftionifts • In foroextcmolmmano it may have fome force ; But will that ferve J . before C*7) before God P Either you are a true Paftor or not. If you arenot, it is not the difficulty of difcovery or of eviction that will make you one i If all the Baptifm, and other Minifterial ads that you have performed, are Null, it is not mens inability to prove them Null, that will make them Valid. 2. That fhould, methinks, be but fmall Satisfaction to your own Confcier.ee neither : For Confcience will expect that you prove your Authority, and not only that others cannot difprove it. For it is Gods judgement and not mans 3 to which you muft ftand or fall. And therefore Confcience muft needs put you to refolve this Queftion, How know you that you are a true Minifter ? and fo, How know you that your fucceflion hath been uninterrupted, from an Apoftle, in point of lawfull Ordination ? 3. But if you think it be enough to Confcience, that you know nothing to the contrary; or that you thinks you have an uninter- rupted fucceflion ; then why may not this ferve turn as well for others? Thofe that think Bifhops to be a humane InftitutiorL and unlawfull, do think themfelves more rightly Ordained then you • and therefore if thinking will ferve turn, why may it not ferve their turn? 4. And for our people, if it be enough to fatisfie" their Con- sciences that Sacraments and other our Minifterial Adminiftrations are no Nullities, becaufe they think fo, or becaufe they cannot dif- prove our claim, then why muft they not on that ground fubmit to them that were Ordained without Bifhops, when they cannot di£ prove their claim ? 5. Nay why fhould people trouble themfelves to know whether men be Ordained at all or no ? When Thinking muft and will ferve turn, and a true difcovery is impoflible. For though you can (hew your Orders, yet you cannot fhew all the fucceflion of Orders from the Apoftle to yourOrdainer. I think that man that- dare affirm that any one Parlor on earth can know that he is a true Paftor, (if a fucceflion of right Ordination uninterrupted be neceffa- ryto it and if want of that make the Ordination a Nullity,) isfick of the difeafe that Feftns fufpected in Paul, and is elevated fo farre on the wings of Pride and Learning, that he is quite overgone Humility andReafon. 5. But yet this is not alL Do not thefe mens grounds leave k cer- tain, that Chrift hath-no true Church or Mmiftry, or Ordinances, or Baptized Chriftians in England, nay in all the Weftern Churches, and perhaps not in the whole world ? And then fee whether thefe Popifh Divines muft not prove Seekers. For the Greek Chijrch it is well known how oft the fucceflion of tle'.r (62) I their Patriarch hath been interrupted, as to right Ordination • thofc being thruft in that had no call thereto : and fo all the Ordinations that did flow down from them muft needs be Null. And there is as little probability of an uninterrupted fuccefllon of right Ordination in the ^Ethiopian Churches, and thofe fcattered rude Chriftians in zs£gyft> Paleftine 3 ikc. 'Bellarmine faith (de 'Notts Ecclef. l.^cap.S. p. (mihl) 312. Non poffe oftendi in EcclefiaGrtca certam fucceffta- nem: Nam 1. Fatetur Calvinus in Ada, <£gypto & proinde Anti- ochiae, Hierofolyma% er Alexandria? interrupt am fuijfe fuccejfionem .• Jolaconftat Conftantinopolitana i^r/^,&c^ Conftantinopolitana Scclefia non eft Apoftolica- } nec cftendit cert am criginem ab Apoftolis,ftec'] Quod autem apudGrdCos non fit £cclefia,probamus alio modo-; quia nimi- rum conviBijunt legitime in tribm plenariis concili/s, Lateranenft^Lug- dunenfi>& Flcrentino de fchifmate at htrefi ; ac prddpue de hdrefi circa procejfionem Spirit us Santli a F Mo, dec. Adde ultimo omnes Ec cleft a ille "Tatriarchalesy habuerunt per longa tempora Epifcopos manifeftos ha- reticos. & proinde interrupt a eft veterumPaftorum fucceJfo.~\ And ot the adherents to the Pope in ^Africa, and aAfia he faith, ]~_Nonpcffe qmdem oftendere fuccejfionem continuam Epifcoporum fuorum particularium, fed pojfe_oftendere fuccejfionem continuam Epifcoporum univerfalium, qui funt Romani Spifcopi, quibu4 illi fubjechs fe e([e fatentur."^ So that you fee in < Bellarmines Judgement what cafe the reft of the world is in, except the Romanifts. And yec the fucceflive right Ordination is a matter of more apparent impofiibility to be pro- ved, then the fuceflion that Bellarmine fpeaks of. Let us therefore come neerer home and fee, Whether it be not Certain beyond all doubt, upon the grounds of Bellarmine and our Popifh Doftors, that there is no true Church, Mmiftry or Minifte- rial adminiftrations, in this Weftern part of the world ? To begin at home, it is moft certain, 1. That according to many ancient Ca- nons ( which are their Laws ) our Englifh Bifhops of lateft times were uncapable of ordaining; For they loft their Authority, by h> ; volving themfclves in fecular and pubiique adminiftrations, Canon ApoftSo. For negled of inftruding their Flocks ( moft or many of them ) Can. Apojl.^i. and many more : For w«-refidence : For un- juft filencing and fufpending Minifters, and deftroying the Preaching of the word, fuppreffing Learned able Teachers, and maintaining or permitting multitudes of filly fouls that could but read and mul- titudes of drunken wicked livers. How many Canons do depoie Bi- fhops for thefe 1 Yet I know we had fome very Leanicd,Pious,Reve- rend (*9) rend men. 2. But then eventhefe with all the reft were Ordained by fuch as had no Authority (according to the do&rine of thefe Ob- jedors conrequentially) For the Popifti Bi(hops who Ordained in the daies ofHen.S.H.j. and many Ages beforc,had no power of Or- dination. This I prove in that they received their Ordination from the Pope, who had no Authority to Ordain them. To fay that Eng- land had Biihops before Atignftine, is nothing to the buflnefs of Ordination, as lone as it is undeniable that the EngUJh Bifhops and Clergy did enflave themfelves to the Pope, and proreis their fub je- dion to him, and to receive and hold their Authority from him. So that if the Pope had no Power to give Orders, then they were no Bifhops (according to the Obje&ors rule.) Now that the Pope hath no Authority to Ordain,(hall be made evident ; by (hewing that the fucceflion or lawfull Biftiops hath been interrupted at Rome, and fa none fince (on their own grounds } can be a true Biftiop. 1 . I will not undertake to maintain that tne Pope is Anticbrift, profefling my weakneis and ignorance of thofe Propheticall Scriptures, to be fa grcat,that I dare not be confident in my interpretations of them: But yet our Engliih Proteftant Btftiops have commonly been confident of it, and maintained it : and Biftiop Bownames Book de Amichrifta* deferves confideration r and if that hold then the cafe is clear. 2.But howcver,that it is certain that multitudes of Popes have been fuch as were utterly uncapable of theOffice of a Biihop,and power of making Bi(hops,is evident to any that hath read/Wx Epiftles to Timothy and Titus, and the old Canons and the Hiftories of the Popes lives. Pope Libe ripu fubferibed to the Arians Confeffion in the Council of Sir- mium \_Libenti animofufcepi in nnllo contradicens~\ and to that Coun- cils condemnation of Athanafins. Vid, Binnium Tom. 1. Cone . part. 1. p.470,480,422. &Rwon. anno 3 $j. §. 9, ^344. §.3, 4,5. tf-Bel- larm./.4. de 'Pontif.c.p. Pope Homriiu in two General Councils was condemned for a Heretick. Vid.J&n, Conc.$. Oecum. Pope Stephen 6. and Sergius 1. did judge Pope Eormofm uncapatle of Ordaining^ when they Decreed that thofe whom he Ordained, (hould.be Or- dained again. Vid. Sigebert. Chro*. p. 74. mm 902. Rcade but what V latino, faith of them in Vit. Gre-g.j. Vrban.j, Alexand.$. Alex. 6. fohni$. f*h.22&2$. Some were Sorcerers, fome Idolaters, fome jefted at Christianity it (elf; fome Arians, Neitoriatfs, Monothelites, Montanifts, denied the fouls immortality : befides their infamous Whofedoms, Tyranny, Murders ^ Poyfoning their Predeceffors, Buying the Popedom, &c. But! had rather give you tiusin other N oicnfr '(7°) mens words, as by them applied to the Argument in hand. Bifhop Jewell Defel Afolog. fart. 2.p.i$i.c.$.-Divif.i. faith, [ I truft you will not think it ill if I a little touch the like in the Bifhops of Rome , that thereby we may be the better able to fee fome of the branches of your fucceffion : Therefore fhortly to fay, you know that Pope Marcellinm committed Idolatry : that Pope Silvefi. z. was a Conjurer, and gave himfelf whole body and foul to the Devil, and by the Devils procurement was made Pope : That Pope Zofinw for ambition and claim of Government corrupted the holy Council of Nice : That Pope Liberim was an Arian heretick : That Pope Leo, as appeareth by the Legend, was alfo an Arian : That Pope Celeftine was a Neftorian heretick: Pope Honorimn Monothelite heretick; Pope fchtt 22. was reproved by Gerfon and the School of Taris for an heretick,^. And to leave Dame foane,&c. This is M r 'H.'s holy fucceffion \ Though faith fail, yet fucceffion muft hold : For unto fuch fucceffion God hath bound the holy. Ghoft. For lack of this fucceffion for that in our Sees in the Churches of England we finde not fo many Idolaters, Necromancers, Hereticks, Advouterers, Church-robbers, Per jured perfons, Mankillers,Renegate>,Monfters, Scribes and Phanfees, as we may eafily finde in the Church of Rome , therefore I trow M r E. faith, we have no fucceffion, no Bifhops, we have no Church at all. But S c Paul faith Q Faith cometh (not by fucceffion, but ) bj hearing, and hearing cometh ( not of Legacy or Inheritance from Bifhop to Bifliop, but) of the Word of God.] So far Jewell. That truly Noble Lord T>h Plejps faith, in Treat, of the Ch. c.n. P.362.&C. [[Examining the Elecf ion of the Bifhops of the Romifh Church, a man (hall hardly finde one that may be called a Bifhop that can hold proof agair.ft the Canons Apoftolicall or EcclefiafticalJ, either in that which concerneth lawfull Calling or the due exercife of it : Not of Calling - y . for where is the Election, or the Examination of life and of maners ? Where is not (contrariwife) either only fa- vour or meer Simony ? and yet the Canons are plain Q That fuch Inttitutions of Bifhops are void of themfelves, and all thofe likewife void that they beftow upon others.] And, I pray you, when Pope Emenim ^ is depofed by the Oecumenical] Council of Bafill, and .pronounced a Heretick and Schifmatick, and all his adherents like- wife, and yetretaineth the Papall Authority againft the Judgement of that Council, where are the Cardinals and -Bifhops communica- ting with one excommunicated, instituted by onedeftituted y recei- (70 vingof him who was deprived of his Calling, a Calling which he could not give? and transfufing it toothers, which confequently could not have it themfelves. And where is there then ( according to their Canons, and according to their own Decrees) fo much as oneBifhop, oroncPrieft, fmce all that time, &c. Not the Bifhop of Rome himfelf created by the creatures of Eugenim, or by thole whom from time to time they have created : feeing the Law tels us, that ^md initio vitiofum eft, non poteft tratlu temper it convaJefcere 3 3cc. (fee further.) So far Dh T/effis. Nay were there nothing againft the Bifhops of Rome but their claiming the Tide of Univerfall Bifhops, their own Pope Gregory will pronounce (Epift.So.) that it is no other thing then to fall from the Faith: and (Epift.iSS..) it is Apoftacy : and (Ep. 78.) it.por- tendeth Antichrift : (yea furpaffeth his pride, Ep.So.) Reade D r Trideaux Led. 11. de Antichrift o 3 & 9. And Smlive fully. And whether the Reign of Pope foane be of no truth, or force to interrupt the fucceffion, let it reft on the credit of that great number of Hiftorians that report it. If any man will fay, that the Ordination of fuch as thefe foremen- tioned Popes, is of more validity then of an AfTembly of the moft Learned Godly Presbyters, I think them not worthy any further confutation : Yet I defire them to regard thefe following words of Learned D r Hammond in his Defence of the Lord Falkland, pag.64. Q ask you whether it be not true what his Lordihip faith, that a Pope chofen by Simony, is ipfofatlo no Pope ? You (durft not I conceive, becaufe you) did not before deny it : and if now you will take more courage, let your minde be known, and we (hall not doubt to bring as Clallick Authors as your felves againft you. If it be true, then is your anfwer of no validity, becaufe of no truth : For either that in- fallibility, or what ever other power, muft be annexed to him as a man ( which he may be indeed though he be not Pope ) or under fome other relation, "which infallibly belongs to him ( neither of which I conceive you will affirm, for then ten thoufand to one, fome other will communicate with him-in that claim ) or elfe he mult be Pope, when he is ipfofaEh no Pope ; or elfe that power muft be an- next to him by fome body that may think him Pcpe, when he is not, and then either God muft run the Errour, or that power be given him from fome others. For that God (hould know him to be no Pope, and yet give that power of Infallibility to him ( for if you N 2 fpeak fro {jptik of any other Power it is not pcrtinent)as long as he is peaceably received, muft firft conclude that a No-Pope may be Infallible. And Secondly, that whofoerer is fo received by the Church, is fo : which unlels there be fome promife of Gods to aiTure me thra he hath pre- xmied it to the Churches blinde reception, will tor ought I yet fee, debemm illU Obedient tarn : But for this fecond Q ^uodhabeant po»- ftatem Qrdini* & JurifdiSionu'} poor Beiiarmine leayesihe Chriftian . world (n) world at alofs; as if it were a thing not to be known. 2. And he durft not fay, that God bindeth a people to obey him as being in Chrifts place, who hath not the power of Order and Jurifdi&ion i But this is all {_£os non effe qu'tdem infe veros Epi/copos ; tame n donee fro talibtu habentnr ah Ecclefia^ deberi Mis obedientiam, cum confiien- tia etiam err one a obliget^ So that is but the Obligation of an erring Confcience, and not or God. Butwifer men then Bellarmine fay, Confcience hath no proper Sovereignty orLegiflative power, and therefore may ligare, but not obligare, we being eo iffo mornento bound both to judge more truly, and lay by that errour, andalfoto pra- ctice the contrary. 3. Obferve, I pray you, that the uplhot of all is, that this is the whole thats requifite £ Solum ut habeantur pro ta- libue ab Eeelefia} and fo I hope if the Church judge men Ordained without Bifhops to be true Paftors, you have Bellarmines teftimony that they owe them obedience, as to men that Hand in Chrifts place-. Butlhave been too long about this Se&ion. 16. In the time of the Arian prevalency, when, as the Papifts confefs fcarce five Bifhops could be found that were not turned Ari- ans,was there not then an interruption of fucceftion in point of right Ordinations ? and was all Null both then and fince ? 17. I have known in the Bifhops daies more then one or two idle ignorant Readers, that feigned their Orders, and made the people believe that they were Ordained by the Bifhop, and continued many a year in Administration of both Sacraments ; and yet when it was difcovered, it was not taken for Null which they had all this while done. Why then fhould Presbyters Ordination be Null ? 18. It was not neceflary to the Prieffhood before Chrift,that there were an uninterrupted fucceflion of right Ordination : For the Priefts in Chrifis time were fuch as had no right to it ; not of the right line (which had been long before interrupted:) they bought thePrieft- hood for Money : and as many judg$,were annual and two at a time (though not equal:) Yet Chrift requireth fubmiffionto them as Prieils. I ara forry that we muft be put to ufe the fame Argu- ments with thefc men, as wehaYe^done.againft the old Separates fo long. But fome will Objeft, That all this doth only prove, that in cafe of Neceliity Presbyters may Ordain, and their Ordination is not Null ; Bui thoiecinnot plead fuch NeceiEty that have dilobediendy put down Bifhops chemfelves, N 3 To ( 74") To this I Anfwer : i. Moft Minifters of any long ftanding Were Ordained by Bifhops, -and therefore will have no need of any of this Defence that I have ufed. \ 2. The Churches have never the lefs Neceffity of Pallors and Or- dinances, notwithstanding the faults of their Paftors. 3.I know of few or none of our Aflbciation that can be charged with taking down Bifhops:- I know nonefo liable to fuch a charge' as my felf, who yet am ready to give an account to any Brother that is offended ; and I beleeve that they ought to rebuke me perfonally and hear my anfwer, before they withdraw from me, or cenfure me ; much more fo many others for my fake. 4. I do not know of any that can be charged higher ( as againft Epifcopacy) then for taking it down fo far as the Covenant takes it down. But die Covenant doth noc take down all Epifcopacy ; but only the concatenation of Archbifhops, Bifhops, Chancellours, &c. which were then in EngUnd. To prove this 1. The words fuffice, which can be no further extended then to the kinde of Epifcopacy. 2. See Mr Colemavs Explication of it to the Lords houfe, upon which they took it, as in that fenfe. Befides, we have not in this County (any where that I know of) once offered the Covenant to any of our people (except thofe that were in the Garrifons or Armies:) See further M r Prins Speech in Parliament for an Agreement on the late Kings laft terms. 5. The late Bifhops, even in the judgement of all moderate men of their own party that ever I fpoke with, did very many of them de- fer ve to be pat down, and more. Reade the Articles againft Wren, fierce , Goodman, Lattd } 8iC. 6. We do in the very firft Article of our Agreement, difclaima prefent engaging our felves for any party, as fuch : or againft any : and therefore- we cannot in any Juftice be difclaimed as a party that are confederate againft Epifcopacy : When we only deflre a unani- mous agreement in pra&ice, fo far as we are already agreed in Judg- ment, that our difcord or ftrangenefs may neither hinder our further edification, nor yet deprive the Church of Gods Ordinances, or of the beauty, ftrength,and other benefits of Union. But perhaps it will be faid," that We have no fuch Neceflity, either of Ordination without Biihops, or of private agreements to Govern our Churches without them : For either we have Bifhops, or may have when we will. To (75) To which I Anfwer : i. Whether we have Bfliops or no,wcmuft Govern the Churches committed to our charge, fo far as belongs to Presbyters : and we have agreed on no more. 2. I know not of any Bifhop we have in this County ( nor in ma- ny near us:) and therefore how can any fcek to them whom they know not either for Ordination or Government ? If any man will come among us, and prove-iumfclf to be our Bifhop rightly calied ; he (hall finde that we will be ready ( I hope) to yield him as much obedience as Gods Word commands us?. 3. We know but very few Diocefan Bifhops living in the Land; whereof one is a Bifhop of another Land, two or three at a very great diftance,none of them Bifhops of this Diocefs : fome (I think) in the Tower, where we cannot come at them, and by their impeach- ments, fuppofe diem uncapable of Ordaining ; Therefore we are un- capable of making ufe of thefe. 4 . We are all Ordained already, and we cannot be new-Ordained again, without 1. Incurring the fentence of deprivation, according to the Can.Apcft.67. which requires that he be Depofed who fee another Ordination,, being already Ordained. 2. Or without un- churching all or moi\ of Chrifts Churches, and Degrading h > Mi- nifters by taking our Ordination for Null, as hath b -'•-ved,- And we do not go about our felves by this Agreement to m : with Ordination. 5. This Objection fuppofetb,. either that we are com;,. :y ^nefor 'Wankrk£ Ep'ifc-<>- (16) Epifcopacy ) are to be excommunicated, or feparated from. The Obje&ors muft therefore remember, thai we are not all of a mindc about Epifcopacy, and therefore cannot yetfetitup, becaufe we- muft not do that which we judge to be againft Gods Word. But muft we therefore feparate or leave all undone ? and give up out Flocks to rapine and ruine > If they fay that men of fuch erroneous principles, if they cannot be rectified, are bound to give up the Mwiftry to other* of better judgements. I Anfwer : i . Shew me but where thofe men are, in fo full a num- ber as may fupply the Churches neceflities, but fo farre,as that I and fuch as I may confeionably furceafe, without the Churches lofs, and I here promife that I will joyfully give up my Office, when ever any fuch fitter man (hall be called to my place. And I think the reft of ray Brethren will do the like. But we live in the open world, where we have opportunity to know men, as well as others: and we can- not fee any fuch plentifull choice of Able, Pious men to fupply all our Places if we fltould give them up. And either the late Bifhops knew of none fuch ; or elfe they took the drunken Readers ( that could (carce yet have a Legit to fave their necks, if they needed it) to be fit- ter men then we to edifie the Flocks. 2. It feems thefe Objectors are of the fame minde as the late Pre- lates, and would deprive and filence us all that are not convinced of the Rightfulnefs of Epifcopacy, if it were in their power. For if they think that we may not be AfTociated or Communicated with as Minifters, unlefs we will fet up Epifcopacy • it feems they would authoritatively remove us, if they could,, though we yet do nothing againft thera. 3. Methinks, modeft humble men, conlcious of the frailty and fallibility of their own underftandings, (hould not be fo confident in a Point lb difficult; or at leaftfhouki not be fo unmercifully cenfo- Tious to their Brethren, as to caft off all that cannot fee into a cafe fo difficult fo far as they, (fuppofe they fee themfelves.) If they think it is of no great difficulty then they are yet more unchriftianly cenfo- rious, to think that fo many Learned, judicious,_Godly Divines as fince the Reformation have been againft Epifcopacy in France, Holr land, Helvetia, Germany, Scotland, yea in England, (hould all be fo wicked, as to (hut their eyes againft fo ealie a Truth, this is a hard judgement for humble men to pafs. We muft intreat them to fuppofe that as we have read many of their Writings for Epifcopacy, fo we have (77) have read many againft it : And among fuel) Probabilities brought on both fides by meh Learned men, we take it not for fuch an eafie matter to be certain of the right, as fome confident men affirm it to be. I know that many heap up arguments and bring us long rols of Authorities for Epifcopacy. And I know that Gerfom, BucerHs,Be^a, Altare Damafcennm, Parker, Baines, Salmafitu, Blonddlns, Prin (in his Catalogue of Writers againft Bifhops, and in his Hiftory of Bi- fhops, Part 2. Ch.3. and unbifhoping of Timothy zndTittu.) D r Reignolds, and others, do give us as long a train of Arguments and Authorities on the other fide. For our parts, we are ibme of one minde ( it's likely) in this, and fome of another ; and it is utterly againft my purpofe to fpeak on either fide ; but, methinks all thofc men that nave without prejudice read the Authors that I have men- tioned (efpecially BHcerus, Parker, and Blonde Urn, and Salmafius,) yea though they have read all that ever was writ on the other fide, fliould be fo apprehenfive of a difficulty in the bufinefs, as to be moderate and modeft in the cenfure of their Brethren, and not to degrade or excommunicate all that differ from them. But fome will Objedt, If there be as great a Necefiity of Preach- ing the Word, as you mention, yet while Bifhops are abfent, or you cannot have them for Ordination and Junfdi&ion, you (hould only Preach or inftrud people in charity, as private men, but.not under~ take the work of the Miniftry,what neceifky foever there be. I Anfwer : 1. The Church of Chriit is little beholden to fuch Ob- jectors, that would rather the Church fhould never have Minifters or Minifterial adminiftrations ; then have them without Bifhops. 2. Do you think that private men may publiquely Preach the Word, and that conftantiy,according to the Churches neceflicies ? why then may they not as well adminifter Sacraments. The Apoftles had as fpecial a Commifilon to Preach as to adminifter Sacraments. 3 .Then if it be proved that fuccefiion of right Ordination is interrupted, fo that no man can be found that hath had fuch a fuccefiion from an Apoftle, and fo is authorized to Ordain ; it feems you would have Cnrifi have no Minifters nor governed Church on earth any more, till he fend new Apofties. Or if the Preachers in New-England could convert all the Indians to the faith, and could not have aBifliop \o Ordain them Minifters, you wouid have thefe Converts be without Minifters, Sacraments, Government, and Minifteriall Churches to the worlds end. 4. We were many of us Ordained long before the O Bifhops (78) Bifhops were down : and muft we give up our Charges becaufe they are down? Obj. But you may not Rule or exercife Discipline without them. Anfw. This is anfwered already. Further, i. We do not exercife any Rule or Difcipline that moderate Epifcopal men do claim to be proper to the Bifhop. We have only reibived to do the acknowledg- ed duty of Presbyters. 2/. But for my part I make noqueftion but Presbyters may and muft Rule their Congregations , by all the ads of Chrifts Difcipline; eveii*E>:communication and Absolution. i. Hirrome excepted only Ordination as the Bifhops prerogative ( what time foever he fpoke of.) 2. Minifters are called Redorsand Pallors of their Congregations, by Law, and by Divines. 3. In their Ordination the Bifhops 'faid to them [_ Receive the holy Ghoft, whofe fins ye do Remit they are Remitted, whole fins ye do Retain > they are Retained.] 4. Almoft all Epifcopal Divines that I know of, do fully confefsit. So Bifhop Dewname Defence of Confecrat. Serm. A3. r.4.^.105. gives Deacons a power of Preaching and Bap- tizing, and Presbyters moreover of adminiftring the Lords Supper, and remitting and retaining mens fins. Yea Bifhop Vfber in his An- fwer to the Jefuites Chitt/pAg: 133. faith [Jn the daies not only of Cjfrian, hit Alcui'nm alfo ( who lived 800 years after Chrift) the Reconciliation of Penitents was not held to be fuch a -proper Office of the Prieft, but that a Deacon in his abfence was allowed toper- form the fame. The ordinary courfe that was held herein, according to the form of the Ancient Canons, 'is thus laid down by the Fathers of the third Council of Toledo : That the Prieft fhouldflrft fufpend him that repented of his fault from the Communion, and make him, to have often recourfe unto Impofition of hands among the reft of the Penitents ; then when he had fulfilled the time of his fatisfa&ion, as the confideration of the Prieft did approve of it, he fhouid reft ore him to the Communion.) So Vfier. It were eafie to (hew the con- current Judgements of Epifcopal Proteftants for Presbyters Govern- ing their Flocks ; fo be it, 1. That they contradict not the Bifhop. 2. And that they allow the Bifhop to Govern the Presbyters. But it would be tedious and needlefs. 5. Almoft all Epifcopal Divines that I know of (except one or two new ones of thefe times) do expound all thefe following Texts of Scripture, as fpoken of Presbyters, ABs 20.28. Heb. 13. 7, 1 7, 24. 17^5.12,13. Tit. 1. 5,6,7' 1 Tim. 3. 2.3,4. 1 -P f M- 2 ?3>4- Andfodo the Fathers expound them (though I fay not all of them, thnriim ickPreflyttrti.) See Vrins Catalogue (79) f 1,2,3. and Hiftory of Prel. Part 2, ^315,3.16,317,0^- And for thofe that of late expound them other wife,. I doubt not but it is eafie to difcover their miitake, and withafl how deadly a blow their inter- pretation giveth to their own Caufe : but that I am refolved now to forbear fuch Difputes. 6. Church-Government by Pallors is but Directive, by expounding and applying Gods Word, and not Co- ercive by external force. And if a Presbyter mav not Govern dire- ftively, then he may not Teach, and then he hath nothing to do. Bellarm, diftinguifheth of interior Jurifdt&ion ad populum C 'hrifi ia- numregendumin foro interiori Confcienti,t : and exterior Jurifdiction adettfidem populum regendum in foro exteriori : and he ^cites Abulenfis DefenfV^nz.c.6^. laying that the former power of Jurifdiction is conferred by God immediatly on every Prieit in their Ordination : ( Bellarm .de Pontif. L4.C.22.) Spalatenfis hath largely fhewed that the proper Minifterial Jurifdidion is exercifed on Confcience : and lib.$. de Rep. Eccl.c.iz. he fhews that the Presbyter without the Bifhop may fo binde and loofe, and keep from the Sacrament or admit to it: which he oft fhews elfewhere, as to that interior power which is only on Confcience. Yea Cardinal Cufanus, de Concord.Cathol. 1.2.C 1 3 . faith plainly, Ornnes Epifcopi & forte etiam Prefbjteri, equals funt poteftats quoad furifditlionem ; licet non executions : quod quidem-> exercitium executivum 3 fub certs pufitivis clauditur & reftringitur&c unde cejfante caufaftatuti illius, tunc ccjjant ilia Jurapofitiva. Though for my part, I think the term Jurifdiciion is a great deal too big to be properly appliable to any Ecc]efiaftical,Miniiterbl Government. G 'rot i us faith well, de Imperio fum. /w.c. 8. p. 209,210. £)uodautcrru qu&runt nonnulii, habeatne Ecclefia Legiflativam pot flat cm, id ex his qudtfuperius a nobis explicate funt facile, dijfolvitur. Nam lege divina nonhabet; Ta fi^^j d>'«7*/ 7W| H^f^auf^ facer dot Km non eft >'°yv %£*}&*» ut ante citavimu-s : qxare que ante Imperatores Chriftianos in Sjnodis conferipta funt , ad Ordinem ant Orn.itum facicntia, Leges non . vocantur, fed Canones, habentque a Pit fo lam Cmfitii vim, ut in his qua fngulos mags feclant quam univerfos, ant obligant per modum pajdi volentes, & nolentes etiam pauciorcs ex nccejfitate dnermin,.: . proinde ex lege natxrqlL non ex human aljquo Imper'rf^ Yea a further power'there is to give ilich Directions which Gods Law obliged) men to obey: but this isfcarce properly called Jurifdiftiom 7. A? for thofe that fay theBifhops are the fole Paftors, and the power ofPrei- byters is but delegate from them, and therefore they may do nothing without them, ail Scripture that defcribe the Office of Prcsb^ O 2 ' doth (So; doth fully contradid them. The fame God that fet in his Church Prophets, Apoftles, Evangelifts, did aifo fet Paftors and Teachers : and he will require an account of them, of the difcharge of their Truft. If the Objedors dodrine were true, and we had none of us Curam Animasum^ it were a glad dodrine to Presbyters, who might at judgement caft all on theBifhop, and a fad dodrine to Bi- fhops, that muft anfwer for afl. And what wife man would then be a Diocefan Bifhop when he muft take the Charge of many thoufand fouls, that muft wholly be committed to others inftrudion, and he himfelf fhall never fee their faces, nor hear their names. See this conceit of the Objedors fully confuted by SpalatenJis(no rigid Prote- ftant) de Repnbl. Ecclef.lzx.g. 8. Papifts themfelves confefs that when there is no Bifhop the Government heth on the Presbyters. 9. Who knows not (the Bifhops confefiingit ) that in Cyprians time, and according to feveral Canons, the Presbyters joynea with the Bifhop in Ordination and Jurifdidion ? And if it were a Bifhop with his Presbytery that did Ordain and Govern, then it is evi- dent that the imployment is not aliene to the Presbyters place , nor above it: though they might not do it folely, becaufe of the Bifhops precedency , yet when there is no fuch Prefident % it lieth all on them; fee ConriL Carthag.^. Can."*,. & 22. yea Can. 23. it is Decreed that Epifcopns nukins caufam audiat abjqut prafentia clericornm fuorwm , alioquin irrita erit fententia Epif- ccpi, nifi Clericorum pr&fentia cuttfirmetur. And for the Bifhops pow- er over Presbyters, it was fo limited that the fame Council ordains, Can. 29. that if a Bifhop fhall charge a crime on a Clergy man, or Lay man, he fhall be put to prove it at a Synod. And 0^.3 o. If the Judges of the Church gave fentence in his abfence, whofe caufe was tried, the fentence fhall be void, and the Judges fhall alfo anfwer at a Synod for their fad.] And CV*«. 34. A Bifhop fitting was not to fuffera Presbyter to ftand.] And Can. .35. The Bifhop wastoTit higher in the Church, but at home let him know that he is a Collegue of the Presbyters.]. AndCVw.37. The Deacon muft know himfelf to be aMinifter or Servant, as of theBifhop, fo of the Presbyter.]^ YeaCAnd wfjy may they not Ordain without a Bifhop, as well as" Depofe without him ? At leaft they that may Depcie a Clerk with- out him, may refe<5 or call out an open offendor of the people with- out birm And in the fecond Council cf Carth. Ctn.io. The caufe of a Presbyter in criminals, u as to be heard by fix Bifhops, and not lefs. And in the rlrft Ccnc. Carth. a Presb} ter is to be reproved of fix Bifhops, C*ha i . and a Deacon by three. And afterward when psyet grew higher it was Decreed in Ccnc.Cartkag.5. (con- lixth general Council ) that a Presbyter reconcile not a Penitent without confulting with the Bifhop, except the Bifhop be abfent, or neceflity conftrain : So that in both thole cafes he might, though he had a Bifhop over him. Yea it feems Deacons had fome Ruling power in the Church : For the Council of Etibert, Can.-jj. decree that \_Sic\uU Diaccnus Regens plebtm, fine Efifccpovel Prejbj- tere, aliqnos baptiz,averit 3 Epijccpus eos per benediUiomm perficere dtbebit~\ 10. The 38. Canon. ConciLElibert, decreeth, That in cafe of Neceifity a Lay man may baptize. And can the Objectors prove that Lay-men have in Scripture more power given them to baptize, then Presbyters to Ordain or Govern the Church? 11. The 98. Canon of the fourth Ccunc.of Carthage, decreeth, That a Lay-man {hall not dare to Teach, the Clergy being prefent, except they deiire him.] Whereby it appears tha* in their abfence, or at their defire, he might. Now I would know whether a Lay man have any better authority for fuch Teaching, then Presbyters have for Ordaining and Government ? 12. That Presbyters have Votes in Councils (which is the greater) our Proteftant Divines at large have proved againft the Papifts. See D r Sutlive de Concil.eap.S. fo very many more. 13. The Epifcopal Divines do affirm that the Apoftles themfelves having planted Churches, and Ordained Presbyters in them, did retain the Epifcopal power in their own hands. Now I would fain know, when Paul is fo long in Efhefas and the adjoyning, parts of Afia ( above three years ) and fo long at Rcme,fkc Who did Govern the Churches that while, from which he was fo far and fo long abfent? Were they ungoverned? or did another Bifhop Govern them? Or rather did the Presbyters, u horn the holy Ghoit had made their Bifhops or Overfeers ? And have not Presbyters now the fame Office ? 14. I would know, if a Presbyter, as fuch, may not Ordain or Rule, whether to enable him thereto, and make him a- Bifhop, he muft have a further Ordination ? If no : then it feems,, thatthe firft Ordination which made him but a meer Presbyter, gave O a him; him the power, though the prefence of his Superiour migjft hie er nunc hinder the execution : If he mull be Ordained Bifhop, Idefire fame proof of it out of the B'ble : Where is there either precept or prefident, for Ordaining any man a B; (hop, that was before Or- dained a Presbyter > If a Captain of a Troop, or Colonel of a Regi- ment, either diQ or be abfent, the Lieutenant of the Troop, or Lieu- tenant Colonel of the Regiment, needs no new Commiilion or Au- thority for the Commanding of that Troop or Regiment, till another Captain or Colonel fhall be chofen. I muft entreat the Reader to remember, that I am all this while neceflitated to go upon the Grounds which the Epifcopall Divines will own, and to cite only thofe Authours or Canons which are of force with them, becaufe I am only proving that there is nothing in our TVorcefterJhire Agreement that is contrary to their principles, or that muft necefTarily exclude a Proteftant Epifcopal Divine from our- AfTbciations. And therefore to argue againft any of their opinions would be contrary to my fcope ; And to have cited Calvin, t Bez,a y Chamier, Partus, Mufculus, or any of thofe multitudes of forreign Divines that are known to be againft them, would have been labour in vain ; and fo it would have been to have cited Reynolds, jvhitakers y D K Humphrey, and luch like at home, who are fome known to be a- gainft them, and fome no faft friends to them. If any after all this fhould require an account of my own judge- ment about the neceility of Ordination, I fay, I am not now about fuch a bufineffe, nor do I account it feafonable to fay any more then this : i . God hath determined that every Church (hall have a Paftor or Paftors. 2. And he hath ftated the nature of their office and de- gree of their power. 3 . And he hath defcribed the perfons that he will have to be the Officers by their requifi'te qualifications. All this is done in his Laws already. 4. There is nothing therefore left to be done but to determine which are the individual perfons that are fitter!: according to Gods defcription. This God himfelf alfo will do, but hath not tied himfelf to one way in doing it : In generall, fome fign of Gods will that this is the man mult be had; At firft in calling the Apoftles his own immediate nomination was the fign . Now the moft notable fign is the moft eminent unqueftionable Qualification of the perfon, which when God conferreth fo notably or difcernably, that man muft be taken as chofen by God,and they that re jed: him do fin : Thefe Qualifications lie both in Abilities, Wiilingne/Te, Conveniency of habitation, or other externals and intereft in the people ; and if God <*3) Cod bcw their mindes to confent, there is the fuller ilgnifkaticn of his will- yet left any by intrifion fhould abufe the Church, Gcd hath made the Pallors and Overieers, Judges of mens fitnefle^ or the ordinary difcerners of it, for the guidance of the Church in their confent. But then if thefe Judges or Difcerners take a man to be fie (and fo ordain him) who is utterly unfit, their ordination is ipfofatl$ null, as being againft Gods will ; for God gave them power only to ordain thofe that were fo and fo qualified, and forbad them to ordain others. Alfoif the Qualification and fitneffeof the perfon be emi- nent; the people are bound to fee Gods choice, and to accept that man of themlelves without Ordination rather then an inefficient man ordained. For as Cyprian faith, P/^j- obfequens pracept m 'Domini- cis & Denm metuens, a peccatore prapofitofepararefe debet, necfe adfa- arilegifacerdctisfacrificia mifcere : quando ipfa maxime habeat potefia- tem vel eligendi dignus facer dotes, vet indignos recufandi ; Quod & ip- fum v idem tu de divina author it ate defcendere, ut facer dos plebe prtfente^ fub omnium ocul is deli gat ur, & dignus at que idoneus publico judicio ac t-efiimonio cemprcbetur, SccStft ordiimtio jpifta Csr legit ima qua omnium fuffragio £r judiciofuerit examinata,~^ That which i efpecially note is the firfl words, that God leaves neither Bifhops at liberty who to or- dain, nor people whom to choofe, but hath lb defcribed to them the perfons, that if they grofTely erre, their a&ion is null : and therefore the people themfelves are bound to caft off a wicked, or utterly unfit Paftor, though all the Bifhops in the world command them to receive them ( as in the Arrians time fome did ) And on the contrary they are bound to choofe the fkteft againft the Bifhops minde, if he would thruft an unfit -one upon them. And in fuch a cafe there is fufficient fignifkatioii of Gods will that-£This fhould be the man] and then want of Ordination cannot null his calling, if he had none at all : For where there is no place for controverlie there is no need of a Judge : And where God eminently qualifieth one man, and leaves another utterly unfic , there fhould be no controverlie which (hould be the man. And that Judgement which is committed to Or- dainers is limited, and it is directed by Gods Laws, which it may not pafTe or contradid. If it do notorioufly, the fame Law commands; the people not to obey man before God. Alfo this Power is given to certain ends : and if it be ufed againft thofe ends, fo that either the ends or that means muft be forfaken, it is carle to fee that it :s means and not the ends. For the means are not alwaies the fame, God having ftore if any one fail. Efpecially the means is of pcfiti\c morale morality, and the ends of naturall morality : For when two duties come together, and both cannot be chofen, the choofing of the lcfTe ( which muft give place to the greater ) is a (in : and Pofitives are lefle ( ceteris paribus ) then Naturals : And the fubftantials of Pofi- tives more neceflary then the Circumstantials : It is of flat neceffity that the Church be taught and guided, and God publiquely worfliip- ped : It is neceffary that there be Minifters for that ufe. It is necefla- ry that thefe men be godly, able and willing. It is fit that able Paftors be Judges who thefe be, left unfit men creep in by deluding the peo- ple. But this is but in order to the former as the end. If therefore a Bifbop or Paftor, or whoever (hall appoint over a people an ungodly man, or an infufficient, this appointment is ipfofatto null, andobli- geth not the people : Nay, God hath already obliged them to wor- fhip him publiquely, &c. and therefore they are bound to choofc a man unordained to this work rather then not perform it : and in fo doing they obey God in choofing him whom God hath defigned, and he is a true Paftor. For as Cyprian faith, (Vbifup. Epiffi.6%. p. 200,201.) with the whole Synod, \_Defiderio veftro non tamnojira confilia quam divina precept a refpondent, quibm jampridem manaatur voce coelcfti, & Dei lege prtfcribitur, quos & qttales oportet defervire filtari, & facriftcia divina celebrare, &c. jQtte cum predict a & mariife- ftajint nobis, precept is Aivims necejfe eft obfequia noftra defer viant ; nee perjonam in ejufmodi rebus accipere, aut aliqttici cpiiquam largiri po- teft humana indulgcntia, ubi intercedit & legem tribnit divina prxferi- ptio.~] So that in truth God doth all in conveying the Minifteriall power ( as Spalatenfis proves of the very Magiftenal) yea, he doth by his defenpdon and qualifications choofe the perfon, and only re- quire men to accept him whom he hath defigned, by difcerning and obferving the fignes of his Will in the nomination. And mark, that feeing all that God leaves to man is no more ; therefore Ordination and Eledion do not fo much differ as fome think ; both being but the Minifterial determination of the perfon : And therefore it being proved eafily that O/erfeers of the Church are the ftated Ordainers, it follows that they are the Principal Clioofers 5 unlefs you will crofs Scripture in making Ordination to be but a meer empty Ceremony. The people indeed muft (neceffnate naturali adftnem) confent; but that's not Eledion ftri&ly. Or if they firft propound the man, yet they do not Determine of him Authoritatively : that is the Church- Officers or Governours part : But if he crofs Gods VVord palpably by ^/e-adniinift ration, the people have ^ndkium difcrethnis ( as Dave nam (85) c Davenant hath well proved, de judice coxt. ) and muft difcern their own duty,and not partake in a Paftors fin, nor obey him before God, fo that this is neither to give the people any Authoritative determi- ning choice,nor to exempt them rrom the Authoritative determining choice of their guides, except where their mifcarriage makes it null : Much lefle to make themfelves Church-Governours : No more then he makes an Army felf-governours , that when they finde their Commanders Traitors, and fee they would deliver them up to the Enemy , doth tell them they ought to forfake thofe Commanders in obedience to their Soveraign ; and obey the next that is trufty, or (if none be fo) choole another till they have further orders : Nay, it is hard trufting the guidance of that man again that hath once becraied us and the Church : And therefore thofe Biihops in England that fee wp Drunkards and fottifti Readers, and calt out fuch as For when many parties be of many mindes, and fome will have praier on the Books, and others without, fome will have one way of adminiftration and fome another, a Minifter cannot pleafe all: Either therefore they muft yield that he be their guide in their worlhiping of God, as to Grcumftantials, or elfe they rauft break in peeees about -every circumftantial difference. r*6. Would you fubmit if all the Bifhops had advifed or required you to forbear kneeling at the Sacrament ? If not, it feems you think uneceffaryofitfelf: If you would, then it feems you take it for in- different : And fhould any for indifferent things rejeft the guidance of their prefent Teachers, and tbecommunion of their Brethren, and tbc Ordinances of Godf , y T7 7-1 (87) 7. I think there is no Paftor.of our Aflbciations kit will be glad to condefcend as far as conicience and duty will permit, for the iatis- fying of any that are truly confcicntious, and therefore I doubt not but by fpeeeh or a&ion they will eafily fatisfie them, when there is particular oceafion : And more particularly, as fome apprehend a neceflity of fitting, becaufe of the example or the Apoftles, and other Reafons ; and others think kneeling neceflary for Reverence : I doubt not but all of us fhall be willing to yeeld to the middle gefture of (lan- ding to any that defrre fo to receive ; what further yeelding may be, I leave to every Minifter to determine, according to the weight of the fcruples of his people. But if any will yet fo lnfift on kneeling at the receiving of the Lords- Supper, as that they will not joyn with Minifter or people, except they may have aflurance before-hand fo to receive it, I fhall give them my thoughts of their way in thefe few Queftions : J^i. Do not ftich make themfelves or their leaders (on whofe Authority they take up thefe conceits) to be wifer then the Lord J*» fus and his Apoftles ? Chrift thought it not neceflary either to deliver it to his Difciples kneeling, nor yet to command that itfhould befo delivered. And thefe men it feems do judge it neceflary. Ob], Chrift did not command all things neceflary, but left fome te the command of the Church. oAnfw. Things of a (landing neceflity which ought to be prae"ti- fed by his Church ordinarily in all ages, Chrift hath commanded. But things that vary according to the variation of times, places, per« fons, &e . he hath determined only in general], and left the fpeciali determination to Church- Governours, to be varied as oceafion re- quires ; ( As what time the Sermon fhall begin, how long it fhall be> on what Text, where the Congregation iliaii meet, &c) Now I would know whether kneeling in the ad of receiving have any nece£ fity now which it had not formerly, even 1 500. or 1600. years ago t Do any bring any new reafon of its neceflity ? I know of none. The common reafon is £We cannot ferve God too reverently ] And was not that reafon as forcible then as now? both when Chrift was vifi*. bly prefent, and afterward when the Church for many 100. years was poflefTed with as great a reverence of God as thehigheft pretender* now are. ^2. Doth it not imply- a deniall of Scriptare-fuflkicncy to be the perfect rule of Faith and Life ? the great point that difference* the Reformed Churches from the Papifts. For though it belong not P 2 to to the Rule ( the Word of God ) to determine of particular circum- ft antes, which either need no determination or are to be determined variously according to the variation of occafions, ( and therefore muft not be fixedly determined by humane. Laws; ) yet doth it unde- niably belong to the perfection of a Law to leave as little undetermi- ned as may be, which needs determination ; and therefore to deter- mine of that which is of landing neceiilcy : And who can give any reafon why Chrift fhould not have commanded Kneeling at the Sacra- ment as well as a Council or Biffiop,if it be a matter fo ordinarily ne- ceffary as is pretended ? ^j. Do not thefemen make themfelves wifer then all the Chur* ches of Chrift for many hundred years after Cnrift ? For it is certain that for fo long the Church ufed not to receive kneeling ; Proved' i. In that for a long time the Sacrament was received with their Love- Feafts conjunctly. 2. For longer time the Churches would notfo much as kneel in praier on the Lords Day ; much lefTe in receiving the Sacrament. Yea, they accounted it a hainous offence to kneel in praier, and made many Canons againft it in feverall ages. But fome objed, that as they did not receive kneeling, fo they did not receive fitting: For it was ftanding, and ftanding was then a praier-gefture, and therefore we muft receive it in our praier-gefture now. esfnf. 1. Will not ftanding now fatis.fi e the Confciences of thefe men, when they think that all the Primitive Churches did but both pray and receive fo > 2. When will thefe men prove what they af- firm, that it was ftanding and not fitting that was the gefture then ufed in Receiving > Why, they fay, becaufe it was ftanding that was then commanded in the publique worfhip. Anf. But they fhould prove that it was in all worfhip \ and not in Prayer and Praifes only. How come fo many Canons about the Order of Presbyters, Dea- cons,^, fitting? Indeed they did keep the Lords day as a day of thankfgiving, as being in commemoration of the greateft mercy that the world hath received, even Redemption by Chrift : And there- fore partly in commemoration of his Refurre&ion, partly to avoid ail fignes of dejection (which were thought unfit on daies of Thankf- giving ) they commanded ftanding in Prayer ( not at Sacrament ) as judging fitting too unreverent, .and kneeling unfutable to the fo- kmnity and rejoycing of the day : fo that it was in oppofition to kneeling that ftandmg in Prayer was* required. And therefore the feme Councils forbad Fafting on the Lords day as a hay nous fin, and many Fathers made is a mark of the true Churches and Chnftiaas not nottofaft onthofe daies: yea and Synods did Anathematize them that then fafted : Ignatius his fevere cenfure againft fuch is well known. And therefore they called the Lords daies, the Churches Feiiivals : And therefore alfo they forbad kneeling on any week day between Eafter and Pentecoft, which were Feftival feafons. So that our Objectors will never prove that they Received (landing: Or if they could, will it follow that it was becaufe that was the Prayer-ge- fture ? I cannot flay to cite many Authors. Only thus much, i . It appears by their Love-Feafts, at which they fate, that they did not ftandinallthefervice of that day. 2. JuftinMartjr faith, Apol.z.- Q After this we all Rife and offer Prayers, &c.~] And is it not plain then that they fate before they rofe } and that ftanding was but the Prayer gefture in flead of kneeling ? 3 . The injunction is exprelly \_ for ftanding, and not kneeling ] as oppofite. I can fhew them where it'sTaid {_ Die Dominic Jejunium nefat dicimus ; velde Genicu- Iti adorare&c.'] Tertull. ( if it be his ) de Coren. Milit.eaf.tf. Let them (hew the like againft fitting at the Sacrament. But what if this had been fo ? Had it not been as good an Argu- ment to fay, Standing was their Hearing-gefture : and fitting is ours : therefore we muft Receive fitting becaule it is our Hearing gefture.] And is it not a better Argument then either to fay [[Sitting was their eating Gefture (and among them where Chrift adminiftred it, a homelier fitting then ours is :) and therefore we muft take it in our Eating or Feafting gefture : as it's certain the Primitive Chriftians did.] It is therefore frequently by the Fathers called £a Feaft,] Ter- tttll. ( ad Vxorem Ii.2. f .4.) cals it [Ccnvivinm Dom'tmCHm7\ Yet will not we urge this better Argument to prove fitting NecefTary (but give them thatdefire it leave to ftand :) much lefs fhould they urge a plain fophifme for the Neceility of Kneeling. J3*eft.4. Do not thefe men deftroy their own Caufe, when they woukf prove the Neceflity of Kneeling, from a Necefiity of Confor- mity to the Univerfal Church ? Nay doth not this Argument fhew a Popifh heart ? For it feems they take not all or any of the Reformed Churches of France, Holland, Germany, Scot I and, Sic. who Receive fitting or ftanding, to be any part of the Univerfal Church. 2. If they take not the Primitive Church for many hundred years to be any part of the Univerfal Church, then they are worfe then Papifts. If they do, then may not we better argue [[The Primitive' Church did not Kneel in Receiving 5 therefore we muft not'] then they can ar- gue [The Church of later times did Kneel in Receiving : therefore P 3 we 190) we RttiftfJ For even the Paptfts in matter of Tradition, do give precedency to the firft Churches, and do make the prefeut Church bat the preferver and deliverer of the Traditions of the former. Is it not plain therefore that there is fomething elfe then the Authority of the firft Churches that moves thefe men ; when they cannot be ig- norant that Chnft and his Apoftles and the Church for many hun- dred years did pradice the contrary? Yea they that have written for Kneeling, maintain that there was never any command for it (to the people) no not in the Church of Rome; but that they fufferedic to come in as a cuftorn filently, that they might not be obferved to eontradid the old Canons againft Kneeling on the Lords daies. Even as low as Chrjfeftowe's time, it is but QAn Adoration of Chrift at the Sacrament] that they prove. And who denieth that ? We ftill pray to him before we Receive : Adoration and Kneeling are not all one : and Adoration by Kneeling is not all one with the doing this m the ad of Receiving. £l*efi-$. Do not thefe men make themfelves wifer then all the Bifhops and Conformifts in England, who did ever in their Writings and Difputings, maintain our Ceremonies to be things indiffe- rent ? And now they will efteem them fo Neceflary, that they will turn their back on Gods Ordinances, and become Separatifts for them ? J$ueft.6. Is it not the more inexcufable for thefe men to turn Se- paratiits, and that on fo fmall an occafion, as for a Ceremony or Gefture ; in that they have both lived in an Age wherein they have fo fully feen the mifchiefs of Separation : and alfo have themfelves fpoke fo much againft Separatists as they have done? yea and ftill do ; while themfelves become the great Separatifts, and fo do but re- proach themfelves. Obj. It is not we that Separate: but they that deny us the Sacra- ment Kneeling are the Caufe. *Anf. So all the Separatifts fay, It is not long of them ; and pre- tend that they are neceffitated to it. But who k to be the Guide of facred Adions ? Minifter or People ? What if we fhould deny to give it to them that lit? Would you think that we gave them juft occafion to feparate ? Judge by former times. And yet they have more (hew of reafon to fay fo. Befides, I have not feen any put away for Kneeling. But if they may approach the Table and take it with the reft, in what Gefture they pleafe, yet this will not fatisfie ihemaslefsalfoitbeput into their hands: Though it is undeniable * that thatChrift did deliver it to them all Generally and not to each mans hands, when yet he might more conveniently do it, when they were but twelve. And Clemens Ale xand. (Stromat. I.J.) faith QAlfo the Eucharift, when fame, as the manner is, have divided it, they per- mit every one of the people to take a part of it : For to an accurate and perfect choofing or refufing (a mans) Confcience is bet.] I zdde therefore, jgueft.7. Is it not enough that they refufe themfelves to be guided by their Guides in their own Gefture,but they muft alfo needs Guide the A&ion of the Minifter himfelf, or elfe they will feparate ? Should not he, at leaft, have the fame liberty to adminifter according to his Confcience, as they expeft in Receiving according to theirs > If his Confcience tell him, that he fhould deliver it but to the company conjunctly as Chrift did, and their Confcience tell them they ihould take it Kneeling ; why fhould not he be as much the guide of his own Actions, as they of theirs ? If it were a duty to put it into their hands, it is his duty and not theirs ; and therefore the not doing it, would be his fin and not theirs : and what need their Confcience therefore drive them from the Ordinance? elfe we muft needs break all in pie- ces : For if we put it into every mans hands* then they thas think we fhould do otherwife muft depart. Queft. 8. Do not they that would make more duties and fins then God hath made, forget'that they have enough to do already? and that they are wont to think it too much that God himfelf hath com- manded them ? and that they will leave themfelves at laft more un- excufable for the negled: of the duties of Gods prefcribing,when they could adde fo much more ? jgueft.9. Should we not in doubtfull cafes take the fafer fide ? And is it not fafer to do as Chrift and his Apoftles and his Church for ma- ny hundred years did, then to follow the novelties of later times ? Is •it not certain that where fhere is no Law, there is no tranfgreffion > and I know of no Law binding us to Receive kneeling : therefore for my part I cannot fear thatChrift will condemn me for following his own, his Apoftles and his Churches exampie,when he never gave me a word to the contrary. Obj. If Chrifts example bind to fit, then you muft alfo imitate him sn doing it in an upper room, and but to twelve, e£r. Anf.i. This Ob jedion is nothing to our Queftion. For we be not affirming that fitting is Neceffary, but that it is Certainly lawfull,and that Kneeling is not fuch a duty, as that men fhould refufe Commu- nion (91) nioit with a Church for want of it. 2. Both the known Reafons of the thing, and the after practices of the Church, doafTureus that Chrifts adminiftring in an upper room, and but to twelve, and not to women, were all occafionall and mutable; and the e hurches did otherwife : But for a Feafting gefture there is no fuch proof Obj. But we are bound by the Canons of the Church which are ftiil in force. Anf.i. Scripture is the Churches fufficient Rule, and the perfect Law of God. 2. Thofe things that Scripture hath left to occafionail determination, no Councils muft make ftan ding Laws for to bind at all times. For if fuch Laws had been fit, God would have made them. 3 . It is the prefent Guides of the Church that are upon the place, and fee the occafions, that muft determine fuch Circumftanti- als as are of mutable determinatioa And former Church-Gover- nours can no more take away the power of the prefent, then they can deprive them of their Office.; it being effenttall to the Office of every Pallor to be a Guide or Ruler of his Flock. 4. If you think that all Church-Canons ( yea though it be General Councils ) bind, then you are bound to Contradictories : for one Council hath ore croffed another. And Papifts themfelves difclaim many things en- joyned by Canons. The 16. Canon of the 4. Counc. of Carthage, requires Minifters not to reade the Books of Heathens : Doth this bind now ? Many the like might be mentioned. 5. If you will needs take your felves bound by Canons, I pray you tell me whether the Canons of a few Bifhops in England, of late, fhould bind againft the Canons and conftant pra&ice of the Primitive Church, and of the Apoftles themfelves > They forbid Kneeling on the Lords day • and the Apoftles pra&ifed fitting at Sacrament ; and either our late Ca- nons are Null for contradicting the former which were of greater authority ; or elfe neither are binding. 6. According to their own grounds, our Bifhops had no power to make Canons, both becaufe they were no Bifhops, for want of a fucceftive true Ordination, and becaufe they had made themfelves uncapable. Even the matter of our Bifhops Election, according to many Canons, made them unca- pable of ever being Bifhops more. The fourth Can. Concil.Awdian. Decrees, not only that the Clergy and people muft confent, but that if their confent were but forced (or they inclined,) by the oppreilion of thofe in power, that Bifhop fnould be depofed for ever, as coming in more by violence then by lawfull Decree. ~\ Now how our Englifh Biftiops came in, I had rather their friend Grotiw fhould tell them then f 93) then I ( though we all know that neither Clergy nor people had any hand in it, but a little ceremonious formality of the Chapter) ; de Jmper.fum. pete ft. cap. I O. pag. 319. Q At posteriori avo tota eleclia Re- vi reddita. Hcdie penes Capitula Imago eft elellioms : vis tota penes Re- vem. Nam vacant e Spijcopatu, Rex cum codicillx, licentiam eligendi continentibus, ftmul tranfmittit nomen ejus quern eligi cupiat.~\ About which he cites Burbi/I, Bilfon,Scc. 1. The Doctrine of Grotms againft a Legiflative Power in the Church, you heard before. The Do&rine of the Church of England you may finde, Articl.6. & Art. 22. The words are thefe [_ Holy Scripture containeth all things necefTary to falvarion : fo that what- foever is not read therein, nor may be proved thereby, is not to be required of any man, that it (hould be believed as an Article of the faith, or to be thought requifite or necefTary to falvation.] And Art.22. QWhen (General Councils) be gathered together, for as much as they be an Affembly of men whereof all be not governed with the Spirit and Word of God, they may erre, and fometime have erred, even in things pertaining unto God : Wherefore things ordained by them, as necefTary to falvation, have neither ftrength nor authority, unlefsitmay be declared, that they be taken out of hofy Scripture.] Itwer^Ptedious to cite what ProteftantEpifcopall Divines fay to this point. I will only cite one, D r Sutlive de Condi. I. i.e. 3 . Where he laies down this Pofition, [_ Non omnia conciliorum decreta de facrU Ecclefia winiftris, & eorum Officiis Ecclefiaque Ceremonies & Ritibus, Chriftianos necejfario Ugare7\ Proh. I . Non ligant qua novas infti- tuunt Dei cdendi formulas 3 &c. At in atlts Conciliorum multa funt ejus generis decreta. Quis ergo Chriftianus contra Chriftiana libertatis leges'eisfe obligarifmat ? 2. Non ligant jdque multo magis, qua repug- nant verbo Dei, die. 3 . Non erant imponenda leges oner of a fuper cervices Chriftianorum, Mat. II. A A. 1 5 . Hujufmodi ergo oner of *s leges excutl f (J e, nemo non videt. 4. Cbriftus nos liberavit afervitute traditionum & legptm humanarum&cxujufmodi plura conciliorum fanttionibus firman- tur. 5. Omnia in Ecclefia ad edificationem fieri debent. Siergoaliqua Conciliorum ftatuta fcandalo furt Chriftianisjolli debent. Si laqueum-> injiciunt cc-nfeientiis, dijjolvendafunt. Si inutilia ejfe deprehenduntur, Cr minime decora .abjicienda. Neque fane dnbium eft quin Ecclefia Re- mana Cannes de Cerewcn'm, & Ecclefia Miniftrorum calibatu, & hujufmodi, valde fint capti.fi & onerofi &- inutile s. 6. Afore s EccUfia Christiana iftendunt omnia Canonum decreta licet alioqui jufta non fern- (94) per Ugare. At que hoc ex mult arum legum enumeration videre licet. ( See the inflances.) 7. Patres Ecclefix non omnia C one Hi or urn ft at ut a pariterfervabant. (Seethe proofs.) 8. If fa Sjnagoga Romana, licet alios adftatutorum Juorum obfervationem aftringere cupiat • prifcorum tamen Concilkrumftatuta non fervat. 9. Ratio docet, mutanda ejfe vel qua mn decent, vel non profunt, vel qua onerofa & captiofa ejje inci- piunt>&c.~} So far D r Stalive, Much more might be laid to this Ob- jection. Some will marvell that I fay fo much to thefe men. Let fiich know that I am not of their minde that defpife all the Epifcopall men as fitter to be rejected then united with. Many of them are Godly and Learned and Judicious, and defer ve the chiefeft room in our Affociations. I was defirous alfo to fave the. ignorant from the dan- ger which I forefee. Left any fhould mifmterpret what I have here faid, againft thefe Popifh Objeftors, I here profefs, 1. That it is far from my intent to raife any jealoufies of any pious Epifcopall Divines, as if they were Popifh. I fpeak of no other, but that late Generation of Caf- fandrian, Grotian Papifts, who think they can do Rome more fervice under the name of Proteftants, by drawing men to Traditions and Divisions, then if they fhould declare themfelves French Papifts. I have partly told you how to know them. They will difpte as zea- loufly as a Proteftant againft the Popes Infallibility, and his being, above a General Council, but they can confent to his Primacy, and mbft of his Dodrines,efpecially againft the perfection and fufficiency of the Scripture. 2. I do not fpeak againft mens feeking a Reconciliation with Rome, on juft and honeft terms. I think it one of the happieft works in the world,could it be accomplifhed : And I think the French are the only people to be firft dealt with to that end. And I long to fee providence ib turn things about, as that there might be a Council firft of thefe two Nations for the attempting of fuch a work. And I am paft doubt, that it would be the happieft way to pull down Antichrift (if the Pope be he) that hath been yet of late undertaken. But if ever {uch a thing be accomplifhed, it muft be by Uniting in one Creed, as containing all things fufficient to falvatipn ; which muft be wholly taken out of Scripture, and not fuch as the Trent Confeffion is : Upon which Agreement they may openly acknowledge each other for Brethren and true Churches, without compelling each other to Uniformity in the leffer matters, but bearing with each others diffe- rences, X95) rences, I wifli 'England fuch Rulers as will faithfully profecute fuch a Pacifick enterprife, without fmfull compliance, and betraying of the Truth. Though I confefs, when I confider their Principles and Practices, I am afraid Bifhop Hall is in the right, that There's no Peace with Rome : Yet no fears muft hinder men from any juft and neceffary Ertterprize. 3. I folemnly profefs that I have no defire by this our AfTociating, to advance any parties, or carnall Interefts ; but meerly that all god- ly, faithfull, Orthodox Minifters, may join together, to guide their Flocks in thefe licentious daies, left through our Divifions they be made a Prey. And alfo that fo much of Difcipline may be Unani* moufly exercifed as we are all agreed in, left our Congregations be a reproach through their pollutions; and men fhould forget the true nature of Chriftianity, and we have all laid waft, or overgrown with weeds, while die hedge lieth down. Nor do I pretend to an ability of alluring the world, whether Epifcopacy, Presbytery or what elfe is the right way of Government : though I am more per- fwaded every day, that the Truth muft be gathered from the feverai parties, who each of them hold a part of it in peculiar. But my con- ceits in thefe matters, I have no call to open to the world yet, which I perceive not likely much to regard them, as perhaps they do not deferve it. Laftly, Underftand that it is not only thofe that differ in Govern- ment that we defire fhould Unite with us : but alfo thofe that differ in Doctrines, fo they be fuch as can heartily fubfcribe our Profeflion, and will manage their differences in Peace and Love. I need not nartfe any parties, feeing it is difcernable by our Agreement, whom we do intend. Only let all know, That the Able, Godly, Faithfull and Peaceable of all thefe forts, we heartily defire to unite with as Brethren : but the Inefficient, Ungodly, Unfaithfull,Unpeaceable, we do difclaim,ot what Opinion, Side or Party foever they be. I Shall conclude with this humble Requeft to ail my Brethren in the Miniftry, In the Name of our great Lord and Mafter, that they would forget all former injuries aud differences fo far, as prefently to addreffe themfelves to feek Peace and Reconciliation : And to that end that they would here and in all Countreys prefently enter into fome fraternall Affociations ; and there meekly and felf-denyingly to fet themfelves with one heart and foul to carry on Chrifts work fo Qjl far (96) far as we are agreed. Why Sirs, have not Independents, Presbyteri- ans, Epifcopall, &c. One God, One Chnft, One Spirit, One Creed, One Scripture, One hope of everlafting life ? Are our difagreements fo great that we may not live together in love, and clofe in nraternali union and amity } Are we not of one Religion } Do we differ in fun- damentals or fubttantials } Will not confcience worry us ? Will not Pofterity curfe us; if by our divifions we betray the Gofpel into the hands of the Enemies ? And if by our mutuall envyings and jealou- fies and perverfe zeal for our feverall conceits, we fhculd keep open the breach for all herefies and wickednefle to enter, and make a prey of our poor peoples fouls : Brethren, you fee o:her bonds are loofed, Satan will make his advantage of thefe daies of LicentioufnefTe^ Let us ftraiten the bond of Chnitian Unity and Love, and help each c- ther againit the powers of hell, and joyn our Forces againit our com- mon Enemy. Have you not had yet time and means enough to ob- ferve how God hath been offended with your unpeaceable proceed- ings ? feeking to oppreiTe and fubdue each other by force, rather then to win each other by love and Evidence of truth ? The Epifco- pall party when they were up, making that fad havock of the Church by the perfecution of their brethren, which this land is like to lament yet longer : The Presbyterians when they were up, feeking their e- jection too rafhly, without. fufticient means of latisraction • What ihould I rip up the faults of others which the Sun hath leen, and the world rings ot ? Truly Brethren I fpeak it that we may all be hum- bled, and go weeping together in feeking the Lord with our faces Z;- c-K-ward, faying, Come, let us joyn our lelves to the Lord in a per- petuali Covenant that (hall not be forgotten, fer. 50.4,5,6. I would not open our tharr.e, were it not neceffary to our humiliation and re- formation : But the world knows it already. As God telsusofir, fo the railing, malicious, .intuiting enemies tell us of it. Have noc fome of you lo led the way in fecret or open vilifying, deriding, con- temning and afperfing your brethren, that thereby ^ou, even you, have been the means of railing thofe calumnies that you cannot al- lay ; and have put thole words into the mouths of the wicked, which they daily belch forth to the pleafing of the devil, the grieving of all foyer* of holineffe and peace, and the undoing of their own iouls, fo bitterly and fcornfuHy have uied the name of an Independent, that the moft Reverend, and Learned, and godly of that way, do with the multitude lie under fuch contempt, that they are the leiTe capable of .fucceffeful fen ing God in their places ; fo reproachfully and con- tern- (97) temptuoufly have others ufed the name of a Presbyterian, that they have railed by it that fcorn in the multitude of feduced ones, which will prove a lnare to many a foul, and which thefe Churches may have caufe to bewail while there is a tongue to mention it. Yea, fome have ventured into the Throne of Cod to fearch the hearts of a Na- tion, and in fuch auditories, and with fuch language to proclaim their pretended difcoveries, as 1 am aflnamed to exprtffe : and when they have done to print it, that there may not be wanting a witneffe of their fin. Alas, it is part denial!, that you have occafioned thofe hel- lrfh reproaches, which the Satanical Mercuries do daily proclaim in che ears of the world ; So that a man of another Nation cannot reade the reports of Civili or Military affairs in England, or Scotland^ tut he muft reade it intermixed with the Accufations, Reproaches, and Slanders of the Brethren. I will not now go fo near the quick, zs to meddle with matters of bloud,.even the bloud of conic-fled Saints, in which we little thought ten years ago, that fuch fhould have had a hand, as have openly owned it to God and men: Only I will fay, Thefe things muft fit dole to feme mens conferences: Bit tins I wouid ferioufly have you confider, whether the fearfuil danger chat the Go- fpel and Chriftian caufe is in this day, be not principally occafioned by your divifions, emulations and contentions I And if k fhculdfall out (which God prevent) that Academies and Miniitry be cafl clown* that Popery be let in, that the power of godlinefTe be (Wallowed up by fchilmes and prophanefTe ; Will not your names be the fii ft in the curfe? Who knows not that the divjfionsof the Parlors leade the people into divifions ? yea, and chat they are as- backward yet as al~ moft any to heal them > In all (his I exclude not my (elf; Though I can truly fay, that I aiway loved peace, and hated cenlorious divi- ding • yet I unfeignedly bewail (and cenfeflemy fin before God and the world ) that I did love the one and hate the other no more, that ever I did fo much agamft peace and nc mure for it. O Brethren, it's we that leade the way to divifion that muit found die retreat, and jointly leade the way to reconciliation. We have no other way left to heal our wounded cc niciences, and hide our fin and fhame (unde£ Jefus Chnft : ) We have no other way to revive the hopes or the Churches, now they teem to be ready to gafp their la ft ; nor yet to refcue the fouls of our poor people who are iome of them ready to turnPapilts, as foon as liberty hath opened the door wideenoagjv for the Priefts and Jefuites to be familiar among them : and the reft of them are ready to think all Religion to be uncertain,or vam^ while Q^3 ' they. (98) they fee fo many. In the name of God Brethren, return, and fpeedt- ly and zealoufly return to Unity and Peace : Send abroad to one an- other,and ftir up the dull, and invite the backward, and draw on the prejudiced and negligent to this work. Alas Brethren, it is greater, more difficult, and more bleffed work,then to be done with idle wifiV ing and fitting ftill. Have you forgotten your Mafters fheep-mark > \^Bj tht6 [hall all men know that ye are my Difciples if ye love one ano- ther :~] Have you forgotten the Spirits charge, If it be poffible at much as in you lieth, live peaceably with all men 3 And Follow peace with all men ? To receive it when it's thruft upon you is not following it and yet happy England, if all would do fo : Alas, that ever men,thac men that make fo much confcience of praying, hearing, reading, Sa- craments,fhould make no more confcience of their duties for the peace of the Church ? When Chrilt hath fo frequently, fo plainly, fo pier- cingly inculcated, Love, Peace,over and over, as he hath done, and yet that Chriitians,yea,Minifters do fo itrangely overlook them ; and reade them as if they read them not : When the Lord hath placed fo much of the very nature of Chriftianity in it, and made it fo necefla- ry to our very falvation, that yet we fhould pafle it over fo lightly, and with fo little obfervation : O what hypocrifie ! what felf-con- demning is it for to cry out of the divifions and fchifmes of the times, as molt do, and when we have done to lit ftill when we fhould endea- vour to heal them, and when we that have made the breach (hould make it up. Diviiion and want of love is a fin that all men are ready to blame in others, and exclaim of in the generall : and yet that we (hould be fo deeply guilty our felves, as if we had not run far enough in the guilt already : Alas Brethren, are not the erTe&s of our finne before our eyes which way ever we look ? into City, Countrey, into Parliament that late was, and into the Army, into men of all forts and degrees? and is it not time to return? Again therefore, Ibe- feech you make out after Union and Reconciliation. And to that end get all together, and keep conftant meetings in Affociations. Moll jealoulies and jarrings are occalioned by ftrangenefs and diftance ; ,^When you hear men fpoken evilof, and do not hear them fpeakfor themfelves. Familiarity would much further the cure of differences : Devils and wicked men can agree in evil doing , and goe hand in hand in fin ; and fhall not we unite in the work of God ? What, we ! that look to live in heaven together, and there to be employed all in one blelTed work of praifing the living and moft bleffed God ? Will it do you good then to remjmber your ftrangenelTe and diffen- tions (99) tionsnow? For my part I daily look death in the face, and five mz conftanrexpedation of my change, and therefore have the better advantage to be faithfull to my conscience, and I muft needs profeffe that when I look back upon my life I have mere comfort in the leaft means that everlufed for the Churches peace, then in all my moft zealous contentious Engagements. I am confident Brethren, you, fcarce know the work that will more comfort you in the review, then to be fpeedy and diligent in the ufing of your wit, fhength, power and intcreit for the Union and Reformation of thefe diftra&ed Churches : Shall it.be faid ( alas, too truly ) that Separatifts will ride and run and lay out all their pains unwearicdly to divide the Church, and that we will not do half fo much to heal it and unite it ? Our office is to be builders, and building is conjoyning, and demolishing and deftroying is dividing. I coniefTe it is a work of exceeding difficulty, to bring even the belt to be of one minde : We are of fuch various intelledtuall complexions and ftatures, and all fo imperfect in know- ledge, and they that do know are fo unable to convey their know- ledge to their prejudiced,, urftudied, unprepared brethren, or to make fuch impreiiion on other mens underftandings,as is necelTary to their conviction, that it is no wonder if Agreement be a difficult thing. Be- fldes, miftakes once received do fo inflnuate into the very will, and do fo ftrangely multiply, and engage men before they are aware to maintain them, 'and errour ( as all fin ) is of fuch a deceitfull nature, feeming to be the belt when it is the worft, and alwaies coming undei? the pretence of its contrary, and the great deceiver is fo skillfull and diligent, to fet out his wares to the beii advantage, that it is no won- der if the Churches Teachers be perverted. Befides this, men are of fuch difference in the ftrength of their naturall parts, and alio do fo differ in the advantages of improving them, and fome ftudyfo hard and fome fo little, that it is no wonder if there be almoft as many mindes as men. Some alfo have fuch paffions to pervert their under- standings, and fome have fuch ftrong temptations andcarnall inte- refts, and fo many falfe hearts are ready to creep into the beft Af~ femblies, that it is no wonder if dividing beeafier then uniting, Yea, ( which is the core of all our mifcry ) there is in moft of us fo much pride aud falfe eftimation of our own conceptions, that it is not the fmalleft difficulty to convince us of our ignorance,- and to make us know how little we know ; yea, fuch proud fpirits wilji quar- rell with the light, becaufe it came not originally from their candle ; • and le< the choiceft difcoveries be Tent from heaven to them, they will con-- ( 1 00 ) contemn them becaufe they are brought them by another mans hand; and if the only way of Agreement be propounded by another, they will cavill or diflfent, or envy it becaufe themfelves were not the mo- tioners or authours. There is no agreement with thofe men where pride is unmodified : For be they never fo unable or unwilling to do the work themfelves, yet will they hinder another in doing it. But Brethren, the more difficult this work of agreement is, the more in- duftrioufly and refolvedly (houid we fet our felves to feek it. Diffi- culties that amount not to Impossibilities, fhould quicken and not .difcourage, where the work is of necefiity as ours is. I ferioufly pro- fefle that I often wonder how men, learned men, godly men, can maintain fo much feeming peace with God, and their own confeien- ces, who do fo little for the Churches peace : and how they can ever hope to die in peace that ftudy no more to live in peace ? If without holineiTe here there be no hope of holineffe or happinefTe hereafter, how can there be any hopes of everlafting peace to thofe that do not , here value and purfue peace ? What 1 Preachers of the Gofpel > and yet forget their Matters name ! \_ The King of Salem > the 7>rince of Peace, j and forget the Gofpels nature and title Q to be, The mejfage of Peace -^ and rorget their own office which is to be \_ The Mejfen- gsrs ofTeace^nd forget the title of that way which they muft preach [The way of Peace ;] and forget that it is the defcription of the wic- ked Q The way of peace thej have not known ; and to forget that it is rheir curfe Q There is no peace to the Wicked ; and to forget that great benediction of our Lord, [_B/ejfedare the Peace-makers^ yea, and to forget the tenour of our finall ientence Q They JhaU enter into Peace y\ and the nature of our everlafting inheritance, what abfurdities are all thefe > how inconfiftent with that calling which we profeflfe and do pretend to ? But I know there is none of us fuch enemies to peace, ! but we would be content to have itfoit be upon our own terms ; If all men will take up their opinions, and ftoop to their wils, what men fo wicked but would yield to peace ? Bat is that feeiung for it, and denying our felves for it, andciofing inChnit, the common center? All that I will fay more to you, (hall be in thefe following Prognofticks, which do alfo intimate the impediments and difficulties, and do point out our own duties. In generall, I am confident if this be Gods feafon for the reftoring of his Church, it will be his feafon alfo for the uniting of his people : And let ail the dividers know, that they labour in vain while they think (101) think to reftore the Church by any other means then the loving, ami- cable clofure of the members: Nay, they demolifh and deftroy, while they dream that they are building; Sion is not built by the ifaW-conhjfions, If God divide our Language he will blail out work. More particularly I do foretell you that ( for the way to peace ) i. Whenever God means to reftore and build his Church in peace, he will open the eyes of his people to fee the neceflity, excellency, and glory of peace, and give them fuch deep apprehenftons of this, that they will wonder that they were before fo blinded as to over- look it. 2. He will (to that end) make them reade more ferioufly and with obfervation thofe Texts of Scripture , which before they flipt o- ver and felt no force or favour in : fo that they dial! wonder how they could fo overlook fuch ferious precepts, and fuch ckar difcove- riesof their Mafters will : fuch as i Cor. i. 10,11. &e. and 3. 3,4. £^.16.17,18.7^7.3.15,16. iThef. 5.1 3,14,1 5- Specially Rom.i$. 1,2,3,4,5,6,7. and 14. 1. &c. fam.$. ij&j§%i 1 Cor. 12. 12, etc. Mat. 5.9. Gal. 6,1. Rom. 12. 9,10,15,16^1,7,18. to the end. O that thefe tew verfes of this Chapter were butconfcionably pr^adifed even 6y the eminent Leaders of the Flock of Chrift. 3 .When God will do this great work,he will wonderfully convince his people of the finfulnclTe of their diviiions, and of that perverfe emulation, and zeal which they were wont to entitle God himfelf to v and to glory in as apart of their chiefeft duty : They fhall no more reproach one another, and lie vilifying their Brethren behinde their- backs, and one fay Tit's all long of thefe Independents, ~\ and ano- ther [This we may thank the Presbyterians for, 3 and a third [_ The Prelaticail Conformifts did all this : But they fhall fee thai; we, were all too. blame, and every man fhall acknowledge his unpeaceable mis- carriages, and heartily lament them before the Lord, and loath them- felves for all their emulations. 4. Yea, when God will do this work, he will make his people feel an indifpenfible obligation lying on them, to feek peace, and purfuq it ; fo that they (hall be no more able to reft with quiet confeiences? till they have fentto one another, confefled their mifcarriages, and defired reconciliation and conftant Affociations for the unanimous carrying on the work of Chrift, then now they can reft in peace of confeience without Preaching , Praying, or any other duty. 5. Yea, God will pofTeiTe them with fuch a Love to peace, and R " fuch foch a fervent Zeale for it, that they fhall fct themfelves with ail their might to obtain it j and they that now can hardly be drawn to accept of it when it is thruft into their hands, fhall then follow it as thirftily and importunately ,as the moft zealous dividers are now fet on the propagation of their opinions, or rather as the moft zealous god- ly Preacher doth thirft after the winning and faving of fouls : And as the zealous Reformers in Luthtrs daies were fet againft Popery and the zealous-Non-Conformiftsin Queen Elizabeth and King fame/s daies, and alfo before this late Parliament were fet againft Biihops and Ceremonies, fothat theyreftlefly profecuted their work nil it was accomplished, fo (hall the Reftorers of the Church be as zea- loufly fet for the Reconciling of differences, and the union and affoci- ation of Paftors and of Churches. 6. \ ea God will raife in his people fuch deep apprehenfions of the hainous wiekednefs of dividing principles and pra&ifes ( which are now aecounteda&s of piety) that they (hall not make a light matter of them any more : But Chriftians (hall think and fpeak of Divifions and Emulations, and breaking into parties, as now they think and fpeak of Theft, Whoredom, Murder, or fuch \ik^. 7. Yea-God will caufe his people to deteft the very Names of Di- vifion, and lay them by as occafions and badges of our difagreement. And I think Epfbanins and Anflins and others long Lifts of Herefies will not be in fo good eiteem as they are at this day. For though the fchifme will be more abhorred, yet it will not be every fuch difference in Judgement, as fome of theirs, that will be taken for a' (ufficienc ground to cail a man a Heretick. 8. Moreover, when God will reftore his Church, he will give meek and humble fpirits to his people, and take down much of that pride which nowcaufeth and continueth our Divifions : .Thofe proud men that' now value their Reputation and carnall interefts before the Churches Unity, and Reformation • that fo value their own under- standings, that they think contemptuoufly of other mens ; fhall then be low in their own eyes,and prefer their Brethren before'themfelves. The pride of Chriftians, efpecially of Minifters, is now the main im- pediment to our Union: This curfed fin makes men look with an envious eye at every Brother that is efteemed above them, and (as they think) doth cloud them in the eyes of the people : 'it makes Minifters feek after applaufe, and makes them impatient of flighting and difefteem : And while they are driving who fhall have the great- er party, they are engaged in Divifion before they are aware: For- getting getting that ( while they think they are labouring for Chrift) they d© but fifh for themfelves, and draw men from Chrift by drawing them from Unity. It is this pride that makes men fo froward in car* rying on any work of God, that unlefs themfelves may have the glo- ry ot it, or it may be done their way, they will quarrel and break it all in pieces : as if they had rather Chrift had no Church, then them- felves fhould be denied an honourable ftation in it : or as if they had rather Chrifts work fhould be undone, then done without them, or contrary to their conceits. God will turn this devilifh diftemper into humility and felf-denial, when his work (hall be done. He will make his people bafe in their own eyes, and glad to be flighted, vilified and laid by 5 fo it might but conduce to the Unity and Peace of the Church, and the furthering of Reformation. As Clemens Roman, ad Corinth. faith, pag.69 C He therefore that is ftrong, mercifull, full of charity among you, let him fay, Qlf it be for me, that Sedition, Contention and Dwifions arife, I will depart, Tie be gone whither you will * I will do what the people command me, fo be it that the Flock of Chriit may live in Peace with thofe Presbyters that are fet over them.] He th.u (hall do this,will win himfelf much honour in the Lord ; and eve- ry place will gladly receive him.] 9. Yea God will caufe men to abhorre that cenforioufnefs of their Brethren,and thofe fecret defires to deftroy their reputations, which are the fruit of this Pride. So that they who now are queftioning every mans fincerity that doth not pleafe them, and making the worlt of every mans a&ions and fpeeches, (hall then cover mens infirmi- ties by that charity which thinketh not and fpeaketh not evil, which envieth not, and is not puffed up : And they fhall be fo confeious of their own faults and frailties, as that it fhall conftrain them to tendernefs and com paffion on their Brethren, and to judge the bell till they know the worft ; and they {hall learn to hear a cenfurer and backbiter with as much indignation as now they hear a fwearer or a lier. 10. Yea God will take them off from all their engagements to par- ties, and let them perceive that the very names of parties are a disho- nour to the Church ; and that Chriftians fhould not think of a party, but as a man thinks of his wounds j with fmart and forrow. 11. Alfo when this bleffed work of healing (hail be wrought, God will (hew his people the (infulnefs of that zeal for inferiour par- ticular opinions ( true or falfe ) which makes them think that they ought to do many things againft the Churches Unity and Peace. He R 2 will fi04) will (hm them that it is a perverfe zeal which ehoofeth the propaga- tion of a fmaller point, before the edification of the body, and the -propagation of the fubitance of the Chriftian faith • which by that -courfe is apparently nindred. 12. Yea God will open their eyes to fee the difficulties of thofe lower Controversies which they infifted on, till their high confidence in their opinions be abated, fo as that they fhall pity themfelves and the reft of mankinde, for our unavoidable darknefs and weaknefs • and not contemn, caft off, or divide from thofe that differ from them. 13. For God will let men fee that it is the fubitance of Ch-riftianity that Chriitians muft Center and Unite in «, and he will teach them to take thofe for Brethren that hold that fubftanee, though they differ in feveral inferiour things. 14. And God will teach his people to be hereafter kfs cruel and proud, then to impofe new Articles of faith upon their Brethren ; and to put their own Interpretations into their Creed : He will teach men to be more mercifull to the Church then to load her with Canons .and Conltitutions of men, containing unneceffary dividing determi- nations ; and feeking to force all to their obedience. 15. For whenever God intendeth Peace and Unity to his Church- es, he will caufe men freely to give his Word the honour of its fuffi- ciency, and to take it for a perfed Rule of Faith and Worfhip ; as that which hath left nothing undetermined which was fit for a ftated univerfall determination : And therefore men fhail fee the vanity, yea the finfulnefs of mens undertaking to determine by Canons what God thought not fit to determine in his Laws : except only for the occasional determining of that in particular which God hath deter- mined only in generall, and dire&ed man by his Rules how to de- termine in fpecial : which therefore muft not be by a fixed univerfal Determination ( for then God would have done it himfelf ) but by a temporary determination, to be changed as occafions fhall require ; and therefore in moft things to be left to the particular Church- guides, who are upon the place, and imployed in the work. Alfo Godwill teach men to take the Scripture for fufficientin matter of Belief: and to fcrew men no higher, not adding their fupernumer&- ry Articles, as the Council of Trent, no nor putting a word among iheir Fundamentals as necefTary which is not in the Scripture. What hope of Union when there is no Uniting Rule or Center agreed on > Andean the Papiits, or any other over-doing zealots, imagine, that ever ever Gods univerfall Church will agree upon any Rule or Center as fufficient befides the Scripture ? or ever depart from its fuffi- ciency ? 1 6. Laftly, If God intend Peace, he will (likely) fit his provi- dences to advantage it. He will give preparing feafonsand accom- modations. Three great difadvantages to the Churches Peace and Unity, are thefe that follow, i . Times of Warre j when mens ears are filled with a contrary found, and their mindes alienated, exaf- perated, and filled with jealoufies. If men do think that in any for- reign Churches there be any thing ami fs ; how much more Chritian a courfe were it, and probable to fuccecd, to debate the cafe in peace, tkcn to fight with them ? 2. It is an unlikely time for agreement, when one party is in profperity and power, and thinks he can have his will without condefcending to a loving Chriftian debating of our differences j Mans proud corrupt heart, will hardly be taken off from the ufing of his carnal weapons and advantages: but will think that God puts fuch power and opportunities into his hand, for the pro- moting of his particular opinions and waies, by force, and not'by fa- tisfying the unfatisfied. 3 . Another difad vantage is, ignorant or wicked Magiftrates in the Sovereignty : who either underftand not the waies of the Lord, or elfe hate them, and would undermine them ; either, as Julian, by giving every party a liberty of conten- ding, and of pubiifhing their delufions , and denying openly the Foundation ; and working on the poor people, who are ufually ea- il lier taken with confident fpeeches then with folid reafonings ; Or elfe ( on the other extream ) to ufe a foolifh violence, with thofe that diiTent in inferiour things ; and to become a difcouragement to true piety and tendernefs of Confcience. The later we have felt for- merly ; the former we have felt lately ; and fear yet more. Bur what God may yet do upon this change of our Government, we cannot: tell : Let all that love the Churches Peace and welfare pray /That our Rulers may avoid thefe two deftroying extreams, of giving too much Liberty, or too little. You fee, Brethren, there's many things to be done, and great changes to be made on the hearts of the belt, before the Church of Chrii-i is like to be reftored by Unity and Peace. Yet God can do all this in a moment, when his time is come. O kt to the work, that we may fee that our deliverance is at hand. I think you have now as fit a feaion in orie refped,as ever you had : When you had the advantage of fuperiortcy and fecular Power, your ears were ftopt, your hearts R 3 were (io6) were hardened, you thought you had a fpeedier way to fettlcmcni, then by fatisfymg piflenters, and condefcendmg to thofe Brethren, whom you were readier to contemn. But now God hath either laid you all under hatches together, or left you no afTurance of your car- nal advantages, Thofe Martyrs could agree in the Prifon, and at the flake, that differed about Ceremonies in their profperity. If Gcd give you not hearts to hearken to this counfel, and Agree now ; I (hall exped: to hear that you are brought much lower, and conjoyn- ed in that mifery where you fhall be forced to agree ; and then you wiH look back on your proud Divifions with fhame and forrow. I do therefore in the Name of Chrift intreat, not only the people of this Congregation to Unite >-but all the Godly, Abie Minifters in this County to AfTociate with us; of what Party foe ver they have been. And I do let them know, that we are not fo fetled in our pre- fent Opinions or Waies, but that if they fee any thing amifs in our Agreement or our courfes, we (hall be ready to hear any thing that can be faid for our Information and alteration. And if the zeal for their own Parties and Waies fhould keep them off, let me advife them to be more zealous for the welfare of the Church in generall, and to take heed leafi our divifions da prepare our people for Popery, or f aft en them in ungodlinefs : and I dare allure them, That if Epifcopacy t Pref- bytery or Independency ,3cc.be indeed the Way of God, then u no Way in the ^orldfo likely to fet it up, as the "Uniting and loving Afiociation of the cpaftors ; Vchere all things may be gently and amicably debated. And I deiire that our Brethren in other Counties would take the fame courfe : Not that I dare urge them to unite juft on the terms of our Proportions or Profeflion, if they have better before them. Yet I will fay this ; That I admire Gods good providence in facilitating our confent herein, fo happily in this County: and that it will be found,upon trial, a matter of great difficulty, to bring even Wife and Godly men to agree on the drawing up of Forms : and I ferioufly profels, that if I had known where to have found but this much done to our hands, I would not have confented that any of us fhould have attempted to draw up a new and different Modell ; but have the more gladly received it, becaufe the Union would have been more full. But us foon as we fee our own weaknefles or miftakes Corrected by any more perfed Way of our Brethen abroad, we fhall accept their In* ftru&ions, and Corred: them our ktyes. In the mean time, we fhall rather do thus, then nothing. Finitur Mai] z° 1653 . Poftfeript. -*■ A Tofifcript. & them out, ceive them Am urged to addeto what is written, a few words of Advice to the People of thofe Congregations whofe Minifters refufe to AfTociate. Either fuch Mi- nifters are Inefficient or Scandalous, or they are (or feem) Able and Faithfull. If the former, I advife all confcionable people to endeavour fpeedily to caft not think of joyning them with us who cannot re- I know fome will plead compaflion to them ; but it's cruel compaflion, which for fear of bringing a mans family to po- verty, will both eonnive at his proceeding in fuch hainous guilt, and at the ftarving, and everlafting damnation of mens fouls. The devil loves fuch mercy as this is. If indeed you pity fuch, help them, if you can, to a fight of their fin, in undertaking fo high a Calling, and fo great a Charge, which they are fo unfit for : that they may break off their fin by Repentance, and betake themfelves to a work thae they are fitter for. obj. But may not Minifters, as well as others, be forborn upon their Repentance? Anf. i. Repentance will not cure their Insufficiency. 2. It muft be a very notable Repentance that muft at all ( much lefs fuddenly) readmit a fcandalous perfon into the Miniftry. In the Primitive Churches, after hainous finning, they would admit him to the Miniftry no more, were he never fo pe- nitent, though they would admit him to Communion. However, leC him be caft out of the Miniftry, and Repent then ; and if he manifeft fuch Repentance as may fatisfie the Church, let them then take him in again, there or elfewhere : But {hall he therefore be trufted in his forfeited Office, where he may wrong mens fouls, becaufe when he isqueftioned, he pretendeth Repentance? obj. But how can any other confcionably receive his fecuieftred maintenance, when by Lawf it is his ? Anf. Is it not given him only as Paftpr, for the Work of Chrift, and the fervice of the Church ? If there be 200 1 per myinm allowed to each City for a publick Phyfician, and fome igno^ant- Empericks get into the place, who kill more then they cure, were rioe he cruelly mercifuil that would have thefe men continue to the mur- dering (io8) dering of poor people whom they pretend to^cure ? and were not he wickedly and hypocritically juft, that would fay, No man elk may take the ftipend, it belongs to rhefe ? It an ignorant man that is wholly unacquainted with Seafaring, fhould get to be the Piiot of -a Ship of VVarre, or of richeft lading, would any be fo madly merci- full or juft, as to let him alone to the drowning of himfelf and all that are with him, for fear of putting him out of his place, or giving his maintenance to another? I will give fuch titular Paftors better ad- vice : and that is, That they would lament day and night, as long as they live, the heavy guilt of the blood or damnation of fouls which they have incurred, and that fo far as they are able, they would make the Church reftitution of the Tithes which for fo many years they have fo unjuftly received ; it being, before God, but plain Robbery ; and one of the moft hatefull kindes of Robbery that can be imagined ; toftarve and deftroy mens fouls, and then to take hire for it. Bat enough of them. 2. But if the Minifters that refufe to AfTociate cannot be proved Insufficient, or of wicked lives, then I would advife all their Peace- able Godly people, to joyn together, and defire their Paftor to AfTociate with his Brethren for a Unanimous carrying on the Work of God. If he yet refufe, he will no doubt, give fome reafon of it ;. Which if he do, his people may do well to defire him, to meet once, at leaft, with the AfTociated Minifters, and give in his Reafons to them. This they fhould defire, both i. Becaufe the people may there hear both fides fpeak together, and fo be the better able to judge, whether his Reafons for DifTent be fufficient or not : and 2. Becaufe Chriftianity and common charity bindes that Diffenting Brother to manifeft to the reft what he judgeth to be their Errour, and fo great an Errour that he dare not Affociate with them. And it is not a fudden appearance, and flight cafting ir%fome fuperficial Reafons, that muft fatisfie his Confcience, or farisfie his people.: but it muft be a fair and full Debate of the whole bufinefs ; fuch as may be apt or fufficient for a manifeftation of the Truth. If after this the diflenting Paftor will not yet Aflbciate ; the People (having been prefent and heard the Debate) may be the better able to judge, whe- ther the grounds of his DifTent be tollerable or intollerable • and accordingly they may know how to carry themfelves to him. Where note, that I can give no people a particular direction before hand, that willfully reach all fuch cafes ; feeing they are fo diversified by circumftances . And therefore I would have all fuch people as have a Minifter (ro£) Minifter that declineth Union and Affocia'tion with his Brethren, to defirethe Advice of that Affociatkm offaithfull Minifters who are next him ; who will be beft able to advife them when the cafe is known : In the mean time, common Reafon requires that People {hould hear and obey fuch a Paftor with more jealoufie then if he were in Union with his brethren, i . Becaufe the judgement of one man is not to be valued before the Judgement of many as Godly 5 inilefs it be fully manifeft that he is of more painfull ftudies, and a ftronger Judgement then all thofe are. 2. Chrift doth fo plainly and preilingly require Unanimity, Accord; and AiTociation of Brethren, that he that will refufe this fo plain and great a duty, may well be (ufpe&ed the more in the reft of his Do&rine. 3 . It is more pro- bable that that man means to play the Pope and tyrannize over the Flock, and make himfelf Lord of Gods hentage,who will do ail alone, fingularly or on his own head ; then he that doth all in Unity, and is ready to give an account of all his. doings to the reft of his Brethren a and to hear what they can fay againft him. But perhaps you will ask, What if we cannot get our Paftor fo much as to come to the A.ffociated Minifters to give in his Reafons of Diflent? I anfwer, Then try whether he will entertain a Debate with fome one or two that they (hall fend to him. If he will not do that neither, it is too probable, that he is fo Proud or Ignorant, as that a People (hould be jealous how they truft him with the guidance of their fouls. But yet I would not have fuch ralhiy to rejed him,but firft advife with the next Affociated Minifters. J>hteft. But how fhall we judge, if he do come in, whether his Reafons be of weight or not > Anf. Partly by what you hear replied to them ( and therefore do not content your felves to- hear them from himfelf alone ) and partly by the evidence that they carry. He that will prove it his duty not to Afibciate, muft prove that there is fome fin which that AfTociation would engage him to. If there be any fuch fin, it is either fometbing unlawfuil to be fubferibed in our Agreement ; or fomething to be neceffarily done in pra&ice. Hear him therefore manifefting and proving either of thefe. I can forefee the vain cavils that fome are like to ufe, by the experience I have long had of the Separatifts arguings. Firft, Perhaps they will tellyou we have fuch and fuch bad Minifters among us in our AfTociation ; and here they will aggravate all the faults of fuch as they except a- gainft, as if they were nQtorioufly gracelefs. To this I would defire the Hearers to return thefe Anfwers.' 1. That we have agreed to S rejc& (11°) reject from our Society all that are of known Inefficiency ,or Un- godlmels, or Unfaithiulnefs in the main work. And if any one get in among' us, that is guilty of any fcandall, which wc were never fufficiently acquainted with, we judge it no more our fault, then it is the fault of a Church that an Hypocrite is in it, or a fmner that none accufeth. 2. We had rather of the two erre in judging too favou- rably, and permitting fomein ourfociety that arelefsnr, then in judging unrighteoufly, and rejecting the faithful! jfervants of C hrift. No Society hath all the members of equal integrity, znd beyond ex- ception. 3. Defire thole Brethren thatObjec at to learch their hearts and vvaies, and remember what may be faid againft tbeffi- felves and caft the beam firft out of their own eye ; at leaft to ccn- fure 'as humble men, that are feniible of their own mifcarriages and imperfections ; and how much allowance the bed: muft have, that they may pafs 'for currant. 4. Tell them this, which I think, may give them full fatisfadion : If they have any charge againit any member of our AfTociation, let them bring it in, and they {hall be fully heard, and we will reject aihvhom they {hall prove fie to be rejected. Can they defire more ? Will men of any Conference or face of common honefty, let fly at men behinde their backs, and not brino in their charge to their faces, and hear them fpeak for them- felves : Yea and withdraw from a Society meerly becaufe of the pre- fence of fuch, whom they never accufed to that Society? Would theybe thus dealt by themfelves ? If we have bad members, might not their prefence who are better, do more then their abience to remove them, or hinder them from doing any hurt? 5. Take heed left out of your own mouthes you be condemned ; while you acknowledge that even bad men are forwarder to Reformation and Unity then you. They will perhaps further tell you, that we do but make a {hew oi Reformation, and we leave all or many ungodly ones ft ill in our Churches- they are even common PariiTi-Churches, compofed of the common multitude, as they were before. tsffif..ThlsI have anfwered fufficiently already: Further I fay, 1. Romans mif-practice is any reafonable caufe of excepting a- gainft our Agreement : The Proportions which we fubfenbe doe exclude as many as I can finde any Scripture warrant for excluding. If the Objectors deny this, let them give their reafons againft the Propositions, and not againft any mans pra&ifing contrary to them. Would any wife man fay, I will not fubferibe Propofitions for Refor- mation, (Ill) mation, becaufe fuch a man will riot reform cxa&Iy that doth fub- fcribethem? As if he {hould fay, I will not confent to the Law a- gainft fwearing, becaufe fuch a Juftice doth not punifh Swearers. a'. Before they withdraw for any mans perfonail fault ( in permitting unfit members in his Congregation ) they muft admonifh that perfon and convince him of his fault, yea, and convince that afTociation of their fault in not cafting him off, or elfe why (hould they divide from an Affembly for one mans male-adminiftration ? Or if all be guilty, they muft be dealt with as in cafe of other fins, before they be rejed- eJ. If I know fome of the Congregationall way that admit unfit per- fons into their Churches, fhall I for that refufe communion with them and others of that way. 3 . We are not to rejeft any member from our Church-communion that defires it, without fufficient caufe produced againft them. Let thefe Objectors therefore name the par- ticular perfons who have been proved unfit, and yet been retained ; and not for (hame, fpeakof our retaining Pari(hes, multitudes, the ignorant, the ungodly, &c. in general!, when they name no parti- culars. As if we muft therefore condemn and punifh men as ungodly, without any a^cufation, meerly becaufe they are many, or becaufe fuch men clamour out generall reproaches : The multitude of mem- bers is one part of the honour of Chrifts Churches,as the purity is an- other. Thefe Objections I therefore here anfwer, that people may know, they are not fufficient to warrant any Minifter to withdraw from U- nity. And again I do advifeall godly people to confider, that it con- cerned them to know the reafons of their Minifters diffent, and to be well fatisfied in them : For elfe 1 . They may be guilty of encou- raging and following him in a Divifion. 2. It is the Churches as well as the Paftors that muft be linked together by thefe Aflfociations, and therefore feeing it is by the Paftors that they muft ( principally ) preferve that Union and correfpondence, the withdrawing of the Paftors, tendeth to the dividing of the Churches themfelves. 3 . They cannot fafely truft their fouls under a dividing Pallor. And let them butobferve when all pretences are taken off, whether with many thefe prove not the true caufes of withdrawing? 1. Some men are confcious of fo much ignorance, that they will not joyn with Mini- fters, where there is like to be any trial of their parts, for fear of being fhamed upon the difclofing of their weaknefs : In a Pulpit they may poflibly feem fome body ; but they will not endure a cloier trial, Thefe men would do well to learn, that Chriftian honour is notg< S 2 as! .cither honour 'is,, by contefting or fubtill contriving for it : but by an open and humble confeiiing of weaknefTes : He that will needs begreateft, (hall be leaft : and he (hall be greateft that will be the loweft and fervant of all. He that will fave his honour fhall lofe it : Pride is the greateft (hame among Chriftians. For my part I value the youngeft learner that is humble and diligent, above a hundred of thefe cloie hypocritieail Rabbtes, that have nothing but big looks and -contempt of others, to cover their ignorance. ■ ■ i» .-Others you fhall find, that will withdraw and divide in meer pride of their own fuppofed godlinefs, and cenfonoufnefsof others, as un- worthy of their fellowfhip : Thefe are the worft of all : So contrary is it to the true nature of-Chriftianityxo beproud and cenforious,and to fay to our Brother,' Stand by-, I am more holy then thou I What (in bath our Mafter more rebuked and (hamed then pride and cenforiouf- nefs ? There is no obfcurity in thofe plain commands : fudge not 3 that Je be not judged : who art thou that judge ft another mans jew ant ? "to hi* own Mafter he ftandeth or falleth : why doft thou judge thy ^Brother f ertyhj. deft thou fet at nought thy Brother ? We Jball all ft and before the judgement feat of Chrift. Let tu not therefore judge one another *wj more,&c. /foi«. 14.4, 10,13. fee Gal. 6.1,2,3,4,5. •If thefe men be godly indeed, they will be fo humbly confcious of their own unworthinefs and great imperfections, that they will be readier to draw back on that account, and fay, I am not worthy to be Aflbciated with Ghrifts Miniflers : rather then to fay, Such a one is not worthy to joyn wifch me : (except he will come and prove him indeed one fit to be rejected.) And truly in my experience,they prove noneofthebeft men themfelves, nor furtheft from exception, who How will your Union be carried x>n, when the people cannot agree about their Teachers ? Anf. I confefs I forefee a fad calamity like to befall the generality of the Churches in this point, if God do not wonderfully prevent it. For Ifinde it fuch a difficulty to have many men of one minde (even of the belt ) that I can hardly expect that ever the people fhould long agree in the choice of their Minifters : efpecially if they have divers propounded that mayfeem fit. For the Ancient experienced, or meeker fort of Chriftians -will be for a man of Solidity, Judgement and Peace : The younger and the more rafh, unexperienced Profeflbrs, will rather incline to a man of Zeal, who is inclined to Divide, and under pretence of further Reformation, to fall into unwarrantable feparating waies. And ufu- ally, fuch unexperienced people are untraceable, and will have their way, be it never fo wrong : For pafiionquite perverts their judge- ment : andthatpafiioxis often indulged rather then fufpe&ed, be- caufe it goes under the name of Zeal. You will have alfo carnall fu- perftitious. perfons, fetting in for a man of their own ftamp, to hu- mour them ; and fo how many parties may there be ? Efpecially if ■ publique Maintenance betaken down, and people alio wed -to main- S 3 tain (H4) tain whom they pleafe ; then moft great Congregations will be (in all likelihood) divided into two or three parties. Or if men grofsly erroneous, and intolerable, fhould by Rulers be put in the publiqu'e Place, and fo the bell people forced to feparate ( which I ftrongly fear) in all thefe cafes our Union will be difficult. Yea, if people grow into a diilike of their Paftors ; and one part would caft him off, and the other would continue him : Or it there fhouid be two Mini- fters together, and part of the people fhouid cleave to one, and part to the other. What now fhouid be done in all thefe cafes ? I anfvver, It is not hard to tell what (hould be done : but it's hard to bring even godly men to do it. I will premife this Prognoitick, That I have little hope when I have faidall, to prevail with either the wilfull, felf-con- ceitedfuperftitious party, or the rafh youth, whofe Zeal doth carry them beyond all fober,. confiderate, judicious proceedings. But for the fake of the reft I will tell them what muft be done. I. Firftitmuft be Refolvedon, That the Church muft not be divi- ded. And therefore in all debates, keep that Refolution firm. And that Minifter or party that is for Dividing, do butdifcovera ftrong ground of fufpition, that their Caufe is the worft. All true Paftors and Chriftians will be fo tender of the Churches Unity, that they will try every preventing courfe, and wait and fuffer much before they will yieli to the Divifion of a Church. Obj. But if we muft either confent to an unfit taftor, or Divide, it is not long of us > but of the reft. Anfw. There are feveral degrees of fitnefs and unfitnefs : If he be one that is utterly incompetent and intollerable, then you muft ufe all right means to keep him out : and if you cannot prevail, you muft further do, as I fhall anon acquaint you more fully. But if he be one that is competently fit,though with many imperfedions,you muft do your beft to have a better, but rather accept of him then Divide. The Reafon is plain ; God hath flatly commanded Unity,and forbid- den Divifion •. but he hath no -where forbidden the Accepting of a weaker competent Paftor, to prevent fuch divifion. God hath not yet provided enough for every Church of the Abler fort, (alas, how few are they in comparifon of the reft that yet are honeft and tolle- rahle i) If therefore all the weaker muft be caft off, then the farre greateft part of the Churches muft be unchurched, or be without any Paftors. This therefore being firft Refolvedon, That the Church muft mt II. divide, you muft fecondly take this as certain, that God hath not put it in thefower eft he people akne, to determine Vpho fhall be their Paftors, except except in cafe of Neceffitj, Vrhere his ordinary Veaj of Determination doth fail. This is fo fully proved by many others in Writing already, and it is fo contrary to my intended brevity to infift on fuch points,that I (hall fay but little. Obferve carefully the difference between Election, Determination andConfent: Choofing or Electing fometime fignifieth only The firft Nomination of one perfon of divers that be offered, though yec there may be no Power finally to determine, whether that Perfon {hall ftand. Sometime it fignifieth the iaid Nomination with Deter- mination alfo. To Determine is Authoritatively and finally to decide, the cafe and fet down, who the man fhall be. ToConfent, is but to be Willing t0 nave tnac man wn0 * s E^ e d or Determined of. Now I affirm i. Gods Word hath left it undecided, whether the people fhall be the Eledors, fo as firft to nominate the man that fhall be their Minifter, or not. The Apoftleschofe two for /W^room, and left God to take one by Lot. The Apofties required the Church at hrnfalem to choofe feven men for Deacons, as fuppofing them acquainted with their lives, and as being loth to put any upon them, in that Office efpectally, which medled with money matters. But for Elders (for all the (hew from ^#.14.23.) there is no command or any thing equivalent, that the people have the Nomination. 2. The Power of Authoritative determining who the man fhall be is clearly in Scripture denied to the people. For it is appropria- ted to the Church-Rulers, under the name of Ordaining. For yg£t,x"*> ufed Tir.15. &y»**d< "UP ><>. J,, r [P c ,«i, > n d J.,* fo,[c*.r,„fr f.[rfefrir3 Z^ QMcdi^e ■fin. Jlizfyfi^ -& id: J*xU^ TO THE READER R E A D E R ; Sappofi thou wilt marvel that I trouble my felf with fo wilde a Generation as the People called Queers are • or that I trouble thee with a few haft y lines which I wrote onfuch an Gcca- fion s Vle truly tell thee the cauje of both : i . Jhcyfent me five fiver al Paper s> one of them containing the Queries which I anfwer, and others of them &lmoft mthing but a bundle of jilthj ruling words, [Thou Serpent, thou Liar, thou De- ceiver, thou chiide of the Dc-vil, thou curfed Hypocrite, thou dumb Dog] with much more of the like. They chofe out one day , when it pie a fed God to confine me to my Chamber by ficknefi, to come into our Jjfembly, and aftir Cteerning- Sermon to fall a queflioning the Preacher > my afiitfant* and becaufe he avoided publtck diluting with them at thatfeafon, as not taking it for a profitable pending of the Lords -day, they call him the hireling that flieth, it feems referring to John i©.i2. and jo confefing themfelves to be the Wolves, I findt that they dofo cha llengc, and brag > and triumph, ifwejay m* thing to them, and that too many fimple People expeff that we fhould anfwer them , that (after an unprofitable verball difconrfewithan umeafonable railing feBow) I nfolvcdt* A 2 fend fendthem this brief Anfwer to their £u:jlions : Andbeeaafe they abhor Syllogifms and Difputings, I was fain to deal far- ther with themtntheir own queftioning way : 1 had before^ offered to come and Anfwer all their Queries in thei/ Affembty, tf they wouldconfent tbatlwghi do it without d'flurbance •, Jluiinsicad of permitting that, they denied it, Andfcntrr.es Letter of Reviling, catting me ever and over , Serpent and Hypocri e, and the like Names, and commanding me in the^j Name of the tmjl High God to arfwer their gueftions in writing, that th y mi%bt print them withthetr Reply • fo that if I fay nothing, they will infult • If I write to them they will print it : Being therefore (ofar called to (peak./ chofe rather to print my own Papers, how mean foever, then let themdoit. Two objections I forefee will be raffed againfl met One is, That the ferfons are [o contemptible, and the err ours fogrofi, that it's a me die ft work top rive againfl them • To which I fay, Let (ad experience witnefS ', whether it be needle/^ when they fo n.ucb multiply, and fomany > where they come x areprefently infeScd. The (alvation of the poorefl Chrifli. an is fo far from te.ng contemptible, that it is worth much more th:n cur createft diligence. 2. Itwillbefdid, It is but the Churches of the S(parAtifts and Anabaptifls that are em+ ptiedby thefeSedicers •, and it's beH even let them a 1 one to keep their own F locks, and few e their Churches , or if they fatl off, it may [he wo: hers the tendency of their wayes, and fo prevent their turning afide $ To whioh, J anfwer : i .Though the ft ream of ^poftates befuch as first were AnabaptiBs or Separators , yet here and there one of the young unfet led fort, dofallinto that ftream that were not before of them, but per" haps inclining to them, and jo dofomefew that had no Religi- oufhefi. 2 . i had farre rather that men continued SepArattHs and Anabaptifis, then turned Quakers, or p lam Apojlatesi, And therefore would do aU that I can to hinder fuch an empty- ing ing of their clurehes & tendeth to the were art din filling of HeR ; It's better to flop them in a condition where we may have fome hope eft heir falvatton, then to let t htm run into certain perdition •, / did therefore take it to be my duty when the fe poor Neighbours , who had before been i^Anabapt ills, Separatifls, and feme Seekers, had turned Quakers, to of er themaverbal Anfwer to all their vain ^ue ft tons, that I might have had fo much opportunity to undtceive them 5 when they refufedthat, andfatd, theyweu'd not le drawn hto a Serpents fnare, I thought beji to fend them my Anfwer in writing, committing it tofome of their Neighbours, that they might deftre leave to readeit in their Affembly • And when I heard that they would not grant that neither (for all their infulting adjuring of us to anfwer them) but talk of Trintingfomething again ft me, I chofe rather to tell the world of thefe Parages between us> then leave t htm to their reports^ (peciaSy hearing how they encreafe in London, and other parts, and that the ignorant have need ef fome plain Information to prevent their Apoftafie and per- dition in this temptation. tApril 2© h R,B A3 TO TO THE Separates and Anabaptifts I N England Hough Gods minde be mefl: plainly reveal- ed to us in his written Word, yet are his Providences alfo teaching, and it is the duty of his Servants to reade and ftudy them; especially the Poenal withdrawing or withholding of his grace, and giving men up to be- lieve lies, and to vile affeftions, to a reprobate fen fe, and to an abominable converfation, thefe arefuchdif- coveries of the fore difpleafure of the Moft High, as fhould make even the beholders to fear, and all that flaad but near to this heavy judgement to fly away from ii, as the jfradites did at the' cries of the Rebel- lious followers of Corah, Num.16, left the earth fhould have fwallowed them up alfo : I am not of their minde, that make light of the ftrange Providences in our mili- tary affairs and changes of State, though I think every carnal admirer of them, doth not underftand them: But it's a matter of very fad confideration , that many of rtiofe fame men that feem fo much to magnifie ihefe, do 00 more obferve, underftand, and lay to heart the more remarkable Providence of our heavy fpiritual judge- ments! ments! The over- looking of thefe Providences makes many fear left ic be but chcir own intereft which (hey ftudyinthe other, and left by reading themfelves and their own Names where they fhould reade God, they turn this Light into darfcneis or fedudion, and by fur- fcttiog on this Fvaft, do coi trad thofedifeafes that are like to be their bane •, What is Gods Word for, but to nuke himfiU 2nd our duty known to vs? And fo he doth very much by his Works, where we may fee his Nature, and Something of his Approbation or diflike, efpscially as they are iead fcy the help of the Word. Certainly, God is known by the judgement which he executeth: fjpeciaily when) tie wcked is (naredirithe work ef his own batsds, Pfal.o, \c. The hand of God is apparently gone out agaiaft your wayes of Separation and Anabapcifm : It is your duty 10 obferve k : You .may fee you do but prepare too many for a further progrefs, S-:tk;MS, Ranters, Families, and now Qua- kers, and too many profeffed Infidels, do fpring up from among you 5 as if this were your journeys end, and the perfe&ion.of your Revolt. And it is your Churches and ch.Je that lean coward you that present- ly receive the Doctrines of the Deceiver, and ate the ftream in which iome others with them are carried away. You may fee you cannot hold your followers when you have them • Your woikis Wafted, You la- bour in vain, nay, worfethan in vain ■-, You do bit pre- pare men for flat Hertfi; and Apoftofe-,. ] have heard yet from the feveral parts of the L^nd,.but of veiy- few rh-at have drunk in this venom. of the Renters or Quakers, but fuehashav* firft been of your opinions, and gone out at that door * The reft are but here and there ^ young perfonthat was not noted for any great matter muter of Religtoufnefs, or only liked ic, and inclined toyourwaycsv And if any others be feduced, the evil arifeth fro h among you, and from your Graduates do they receive their taint, as yours do from the Papifts and the great Deceiver. IsicyourMiniftryor ours that they bend their force againft i Is ic not part of their prefent bufinefs to do your work, and cry down In- fanc-Baptifm * One of the Queries which they here put to me is [[What cxprefs Scr pture I have for Infant - Baptifm? whichlmuft fhew without confequenccs or elfc confefs my felf a hlfe Prophet;] And another tend- ethto prove us no true Churches : The Quakers then areScparatiftsand Antipoedobapufts, though more: I fpeak not this to reproach you, but to minde you of the tendency of all your endeavours, that you mayferiouf- ly, as before the Lord,c©nfider, whether he do not wit - nefs from Heaven againft you and your wayes, by gi- ving up your followers to fuch abominations as fince thedayesof thc2Ww/,i//4/tf andthe reft of the Gnojiicks> the Sun hath hoc feen, at leaft fo openly and commonly owned. Have you well confidercd into what your So- cieties were refolved in Germany and other parts * And do you well confidcr what fruits they here bring forth, and how likely they are to be fhortly quite corrupted, if a fpeedy ftop be not made * And what ic is that you have done to the Church of God, and how much it is beholden to you for the profpericy of truth and piety. Is ic like to be Gods way which fo ordinarily leadeth t$, and endeth in fuch defperate evils i I make noc this myfirft or chief Argument againft you, bucit'sacon- fiderable ftcond, and ihould make wife men ac leaft fuf- piciousof fuefcacourfc: Nop would I thus argue from the Apoftafieofafcw, or up©n fome unufual accident; But But when fuch hath been che Face of the ftream of your party, from the very firft rifing of them in the world, to this day, I think it not inconfiderable. Nor would 1 thas argue from any temporal judgement eroppreffionby a perfecting Enemy -, for I know thatisnoiuchfignof Gods difpleafurc : But if I fufpeft whether thofe perfons arc in a way plcsfi.ig to God, whom I fee him fo-ufually deliver up to Satan, I hope I may be excufed. Certainly, Gods Churches are the places of: his Bictfing and his De- light: And certainly fuch fpiricual plagues as out* eyes now behold, areas evident Notes of Gods heavy dif- pleafure,as men canexpe&tofeeohearth. And we have the more rea(on y a co be fu^>icious 3 that this is Gods dif- owning of your way,and Teftirnony from heaven againft it, in that he followed the firli Hereticks , the Simonians and their followers, with the famekinde of judgements, and by.fuchfcarfulldefertions, didtheo witnels hisde- teftation of thofe that withdraw from the Unity of his Church. And it is very remarkable, that it is a pretence of our Impurity, and of a greater purity with you, that is plead- ed by chofe that firft turn over to you, and that this height of all impieties (hould be the ufual iffue of a way pretended fo exa<5t and clean : Doubtlefs it is none of Gods minde by this to ^ifcourage any from Purity and true Reformation , but to (hew his Detcftation of that Spiritual pride which makes men have too high thoughts of thcmfelves, and too much to contemn others, and to defire to be further feparated from thera, then God in the Day of grace doth allow of -, Where the Tares Cof ungodly men) are fuch as 'cannot be pul- led up and caft out of the Church, without danger of pulli»g up, and cafting out fome of the Wheat^even the B weakeft weakeft true Believers with them , there God would have us let both giow together till the time of HaVVeft; BtKthefe proud men will (land at* further difhnce, and will diflike Gods gracious dealing with finners, and their eye is evil, becaufe he is good $ and they will not grow ih the fame Pidd (or Church) where iuch Tares do grow, but will tranfplant themfeives and remove from the field, becaufe God will not pluck up theTares, (especially if any Minifterial negie& of Difcipline be conjoyned as too commonly it is: ; and in (lead of bla- ming their own piide 5 and mifundcrftanding of Gods mercifull dealings with finners, they lay the blame on the corruption of the Church, and call ic, ^A Field $f Tares > and not of Wheat: In one word, it is moft evi- dent, that fpiritual Pride doth turn moft men from us to you, and that this is the very finne that undoes fuch a multitude of ProfeiTbrs of Religioufmfs > and which hath let in all Gods Judgements upon us, and the finne which he is now wicnefTmg 3gainft from Heaven. As none more like to Chriftthsntl^e humble that are mean in their own eies ; and companionate to others •, fo none are more ffke to the devil th:n the proud 5 that think highly of themelves, an.j contempcucufly of others 5 Andthebettert!:e thing is that they are proud of, the worfe is their pride, in this refpedi, that it is the letting up of 'Gods precious merciss againit him, and the build- ing of Satanshoufe with Chrirts materials: Thb Pha- risees Liturgy is ©f too frequent ufe in the Separated Coilgregation [/ thank thee , God y that I dm not as ithir nunare x &c. mr even & this Publican."} He thai; ^ketH us to differ from other men, and expefletH fhanki'for his differencing grace, doth yet abhorre a proud oftentacion of it, and a diminutive efteem of his fiaalleff fmalleft mercies unto others, andal! proud defires that they fhould be thruft below us fur* her then be hath ap- pointed : It is the good of finders, and the honour of God that is the end of Difcipline, and not that we migfet perfonally be extolled and judged of ab$ve what is meet. I befecch you take this plain Admonition in good pajc from a Defaer of your Recovery and Salvation. T^cbard "Baxter, An Answer to a young unfctled Friend , who before inclining ftrongly to Anafbaptiftry,atlaft fell in with the Quakers, and defiredmy thoughts of them and their wayes, which Teemed to him agreeable to the Scriptures. I have perufed your reqnefl, and am glad thy you are not fo confirmed in your mifery , but that ym will yet ask advice if your Friend '$ I pray God you be fo in- genious and happy as to take it : It is a very fad thing to me, and [hould he fo much more to you , to think that after fo much pains as you have taken in duty , and fo much ^ed as yeu have profeffed for God, you jhuld yet h fo unac- quainted mth the Will and WordofGoi, andChrififbould have fo little interefi in your hurt, as that fuch horrid unchripan Doctrines andfraBices Should be fo eaftly enter- tained by jm> and fo far approved of: J WArvelwbyycu took tt for [o great a work of grace to convert yon from B 2 pro- prophanenef , and now will take it for a greater work to convert you to it again, cr to much wcrfe ? Was it net the fame ordinances"thatyeu dcfpi fed before €onverfion, which jeu now much wore deffife ? Was it not the fame Mini- Jiersthat then yea ficrn'a w hem y e now reproach with farre greater bitetrnrf (if you do as ihoje wh^m yu plead for • do ?) Is it not the f«mc Chriftians whom yo;t then derided, And now revile at, and condemn as children of the Dei iff O mi fr able man ! L a 1 ! your hearing and praying come to th* S Dare you meet the M((fengers of Chrift in the face, and tell them they are Liersand Deceivers? Dare y:ucaft out the holy worfhip of Chrift , as fdfe worfhip , and fcek to draw people into tie contempt of it ? Dare you damn thofe Churches, and millions of Saints that ChrisJ hath bought with his frtciembluaf Dare you feek to draw men to hate their Teacher s,wbom.Chri\i huthfzt over them , and to hate his people, as if- they were the Children of the Devil, and to hate his Viorjiup andhdywaies } AlasfhatCvcY a man in his wits (hotfld look upon fuch abominations as amiable, and much more that am nan fhculdbefomadastodethis under the Name and Prefefiim of aChriftitn ! That you can ima- gine that the fur to *> oppofition to the whole ^A rmy of ChriH, his Officer s, Church and ordinances t can yet be a work that Chrift accepteth : u hat you fhsttld no better know Chrijls work frem S*'ans> nor know i hat it is the Dragon whoft^ warfare theje men do manage ? I mufl needs profiff , that it is a very grievous thing in mine eyes, that after all our fains with mens fouls ', and after the rejoycings which »o had in thar feinting converfion, dnd^ealotts lives, wefhtuld yet fee fo much ignorance, levity and giddtnef of Fro/ef- fors 9 as that they are ready to entertain the tnofl horrid abo- minations ! That the Devil can no fooner bait his Hook, but they greedily catch at it, and fwaSow it without chewing • Ted, 2V4, nothing ferns too grof for them y but ft it feems Novel- ty all goes down. I am afraid, if they go a little fun her, the j will believe hint that [hall fay , The Devtl is Cod, and to be worjhipptd and obeyed, shall I freely tell you whence all this comes ? Even from heSifh pride of heart : Toufeeit not (it* s like) in your felf or in them, but 1 fh all endeavour t$ make you fee it both tn year felf and them., For your felf > you cofifefle to me, that you have long thought that Infant- B apt (m was an Errour , and that now you think the ga>ikers are in the rights and jet you neither did snee reade any one of thofe Books which we have written to prove Infant- Bapttfm to be a Dutie , nor did once ferioujly and im- partially lay op:nyour Doubts to your Teacher , nor ask his ad- vice , as tf you were even thin too go id to enquire , and would venture ycur foul to five you a little Ubour, yet are you now confid:-,t thxt you are in the right , and he and all of his ?n:nde Are in the wrong* You know you Are a young mm> andhavthad L'tlc opportuwtie to be acquainted with the Word of God, in cempanfon of what your Teacher hath had: If yon presume that you are fo much more beloved of God than he, thdt Gtd will reveal that to you without feek* ing and fludic , which upon the great eft Diligence hewiU not reveal to him j What an this conceit proceed from but pride ? God commandah ftudy and medicating day and night in h.s Laws • Tour Teacher bath Jpent twenty, tf not anhundredhours in fucb 'jMcditauon, where you have (pent one : He hath (pent twenty, if not an hundred hon*s in praier t$ God j or his Spirit of Truth and Gract, where you have Jpent one : His praier s art as earnejl as yours : His Life is much more holy and heavenly than yours*, His office is to teach, and therefore God is, as It were, more engaged to be his Teacher, and to m*kc known his I ruth to him, than to you; Is it not then apparent frids for you to be confident B 3 that that you *r* fi much wifer then he, a*} that you are fo much more lovely in Gods eyes, that be will admit you more into the knowledge of bis Myjleries, thenthofe that have better ufed his own appointed means to know them ? and for you in igno- rance tn run about with the Shell onyour head, exclaiming to the worldof the rgwrance of your late Teachers ? I fay net that you do fo 3 But the Quakers whom yon approve of d$fo % and much more. I pray yoa tet me> Did you ever ftudy mil what Paul meant, iTim.%.6. when hereqnireth, that he that is or- dainedfhould,' not be a Novice, left being lifted up with pride he fall into the Condemnation ot the Devil $] The Word tran(lated a Novice, fignifietbaNew Plant, a late Convert, or new or young Chriftian h Ton fee here that fuck are in mofl danger of being lifted up with pride, and why fo t But becaufe, 1 .7 bey have net jet knowledge enough to acquaint thim with their ignorance and' great wtaknef- fes. 1. Nor have tbej yet grown to ajuft degree of hnmi. lity, and other eftablijhing preferring graces $ Ton fie alfo that to fall into Pride , is to fall into the condemnation of the divd. 7 cm indeed beleeve^ that he hath no fin? What? that he tranfgrejfeth no Law ? Tint hi doth love God in thc^ higheft degrte that he k bound to d§ t Tha: he never hath a thought or ward that is finful, nor fitfully lofeth one minute of his time f Tea, and this when in the tits and ears of thc^r wifefl, they foam oat their om$ (hame, as the raging Sea doth cafi out the dirt. The devil himfeif hath either left pride, or left ignorance, than to think himfeif to be per feci without fin- If %Uy have no fin, what need they pray, For- give us our fins ? or w bat further need have they of the bloud of */ chrtti or his Inter cef ion to procure them any further for- givenef? ifyoucanfu nopndein this, I fear j outre blinded with thernto destruction. % . And is it not apparent pride in them tofet up themfelves fo far above all the people of God en earth? Tea, to vilifies the moft holy and eminent Servants of God, and condtmn all the Churches in the world, as if Heaven were made for them alone (if it were jo well) thit all of them did believe a Hea- ven be fides thai within them, which, Ijuppofe, u butafenie Heaven. 5. And yet more unmatchable pride and impious injidelitie is it, to damn aH the Church and pecpU of God for this 1600 Tears at leafi. indeed God hid never a people on earth of the/i mens way : Bat (to let p iff the Scripture ages which condemn them) tell me, Hadchrift any Church (ince the Apostles dales till now, or not } If he had not, then he wm no Head of thejt Church, andfo no Chrifi ; For there is no Head without a bo- ay : If he had a Church, TcUtta where it was, and when* Do you not know (if you know any thing of tbejtateofthc^> Church for 1 600 Tears) that Christ had no Church on earth of the Quakers minde, andthxt all his cMtnifltr shave been fuch 44 they condemn, and have bun CaBedby as honourable^ Titles, as they are now ? And is not that m*n either an Infi- del ami enemy to Cbnft, or ft ark mxd with pride, that (an be- lieve that Christ had no church till now, and that all the Mi- niflersoftheGoftclfor 1600 Tears were the Ministers of the Devil (as tbey fay vfus that treadin their fleps) and that all ths Chriftiar.s of th*t leooTe^rs are damned (as now they dare denounce again fi thofe that fucceed them) and that God made the world, and Chriji dud for it, with a purfofe to favt none but a few g»akers, that tbo world never knew till 4 few Tears ago - y Or at leaft a few Hereticks that were their Predt- cejfors of old. 4. And 4> And I fhould fuppofe that their proud, fcornful ', railing language (houldpui it out of doubt what ffirit they are ef, to any that arc acquainted with the language of Chrifts Spirit, and of Satan, and arc. able to \ad(t offp:rits by the moff palpable^ effects, ^d to kvow d&hntffefro p light. But yon fay , // is Scripture: Unguage which they (petit : I anfwer ,f&£ grea er is ihtir prtfumpiuous fin inm/fongft if/a nfe of Scripture- Language, as to fcrve Satan ly it, andufeit to reviling . what ifchnfl call Ju d as a devil? Is it therefore law full to Gall Peter fo, or any f ail h full (erv ant ofchriff? But I perceive you think they justly condemn us, becaufe we arc called Matters of men ^contrary to Mac. 2 ? • Alas, that a Chri- stian fbould be fo ignorant , as not to know that even calling Matter and Lord too, is commonly allowed of in Scripture,and that it is not the Tit I:, but i.The proud affecting eftbeTitle. 2. Andxhe Lodingst ova mens faith, as M offers oft hat {as if others muflbe of their m.nde, right or wrong} which Chrift there condemned r, Even as in the fame place he ferbiddeth being c ailed Fathers, in the very fame fenfe, when yet it u frequently allowed in a better fen fe. But for the fuller anfwer- tngof thefe fcruples of yours and the riff about tithes, and fuchlike: I fend you herewith, an^Anfwertothe gueftions of (ome Quakers ne*r m in the Parifh of Bromfgrove, and refer you to my Defence of che Worcefterfhire Petition, Printed fome Tears ago. To your Queftion, what I think ofthefe men 5 / will tell you what I think, and am pafl all doubt of. There are in England a Companie ef young raw Profef fors, that have more ^eal than knowledge-. And there are a company of carnal bypocritestkat place allthch liMghn in holding certain Opinions , and uffng certain external Wor* jbip, andffding with a Religion* Party, it is too hard mat* ter to mifiead allthefe, if they be not better guided by others C them then by tkemfelves : . White they have due regard to the^j judgements of their Teachers, thai know more than them- felves, and fo live in a learning way , u tl they hxve attained to better understanding, they may e [cape Deceivers $ But if they are once brought to be wife enough in their own eyes, and todeffife their Teachers, then they cr with weak \ ar>d unlearned Teachers encly , they might then eafdy bear down all before thern^ and one Peptfb Friar or jpefuite would non-plm five hundred of cur moft famous Sect-mafttrs ; they remember yet th.it it was the dtfgracing of the Popijh Cletgie,pattly by their own notorious ignorance andvvCioifeft , avd rartly by cur perfwadwg men that the Pope is At iclvtfl, which was the mam advantages whisb the Reformers hid for the \mning of the Papal King- dom*, And theft fore they would, partly in Policie, and partly in Revenge, attempt the dettrnilion of our Churches by the fame means'. 7 heft Papifts feting the temper of our fore- (aid unfetled Profcffors do creep in among them, andufe their utmofi skill tounfettle them more, and bring them into diftikt of their Teachers , without which they have no hope of fuc- ending •, Their ftrft waies arc by reproaching the fetled Go* vernmentof the Church, and by drawing men to Separation and Anabaptifm $ and then perfivading them that tbefe are^J glorious Trmhs of God, which their former Teachers are fin- able able to receive, and th At they are but a blind, felf feeking,proud fori 9f men, that would enthral I nfl men to their Judgements, when they Are in utter darkn.fi then [elves : When they have gotten them but thus far once, to defpift their Guides, then do they proceed further with tketn, and pcrfrjj/ethm that they that were bind in the points of Baptipnand Church order, Are foin other things as well as that, and that this light which they have fun already , is tut a (park, andthtt thefe being daies of glorious difcoverics, there are yet more &nd greater matters to be rcve Hereupon they put a handfom dreftupon many of the grofj eft points of Popery , arid recommtnd thefe as the new and rare difcoverics. But thu they de not in the Name and garb of Papifts, but (as the toptfh few at New-caftle) they turn Anabaptijlsy and then rife a flep higher, and lead ethers after them-, fo that the fitly people (hall never know that it is Pa- pi ft s that are their Leaders; Tea, they wt Scry out of the^j Pope, and call all thai diffe r from them Antichriftian, pur- p&fty to divert [uflticions, and biinde mens eyes, Thm thefe^j Papifts have begotten this pre fent Seel of Quakers $ fir ft pre- tending to ftrange Revelations, Viftoni and Trances, fuch as Are commonly mentioned in the lives of their Saints in the Le- gends : Andfo you have here and there a PapiH lurking to be the chief Speaker among them, and thefe have fa fhioned many others to their turns, tofupply their rooms, wh? yet know not their own Fathers. ^Andfo the fakers atmng m are TThe ignorant, proud> giddte fertof Prof eftors, fir tt made Separates or Ambzptifts, and perhaps m$re [for them') ft part of them) andthen drawn further by Popifh fnbtilti,and now headed with feme fecretdt f- femblingFriars >and by them,andby the devil enraged ag at nft the MiniftersofChrift, and fet upon the propagating of the^s fubftavceof Poperie. If Ttu ask me, h$w I know that it is Papifts who thm fe- C % dace duct them? I anfwer, i . Recaufe they do the Papifls werk^nd maintain their caufe, as far as\et they dare verdure to bring it forth \ I could tell you of abundance of Poperie ih*t the jfoa* ken and Dthmtnlfts maintain \ As that the Pope is not Anti- chrifi (which is at lea/hot heir advantage ,whether Voptruor not) and the dif gracing and font under n>ing the (uffictcncie of the Scripture, the decrying of tbz -jMinifirie, the un- churchingof our Churches, the flighting of f unification by Imputed Right toufnef, and drawing men to the admiration of their Inherent Righieeufnefi, am of their Works, tie crying up the Light within u*, they are readier to receive ane>v Imprejfion * 9 Alfo by thUmswes tk \'j thin^to m^ke the m*lti:uiei of Setts, and the madnejfeofthem to be a [home to our Religion * And by this Ar- gument they turn many others to their fide : They ufe from hence to affautt our comm ^n ungrounded Vroteftams, and fay, Ton may fee now What it is to depart from the Vnity of the Romeme Catho* like Church ( for fo they will needs call their tranfeendentfehifm* ) And When they talk^ among their own followers in France, I'.aly. and other Comtreysjhey mightily from hence confirm them %n their errours % and do fo aggrava'e the Herefies and Setts among us Which tbemfelvrs have cherijhed y that they make the world abroad believe that the *P rote ft ants or Reformers in England *r* almoft allruu* ningfrark. m.id, and even given over to the devil to pojfefs a$*f m^ve and [hake their bodies* and thit We are broken into f# many Jbreds and pieces, that wea*e almoft So many men (o many mindes, and have now no face of a Church among ui^eJpeciaSyha* ving the advantage of the fuffrages of fome few over- angry Di* vines among oar [elves 3 who (on another ground ) comply With the Separates, ^/firming thai we have no true Churches t where there is not the Epifcopal prefaminence ; You fee then What game the Pa* p.fis playin their fomenting of * their Setts % and what ufe theymakg of them at hme mdabroaX To conclude I intreat yen to confider well of the fenfe ofthefe paffa- gps iftfa holy Scriptures, Eph.4 11,12,13,14,15,16. whereyeu maj fa that thrifts 0$c feting cf the boHj,*v*dthe frcftrvimg of the poor people frcm thefnares of finch Se- ducers j£chat we henceforth be no more children, toiled to and he , ,nd earned about with every wind of Dodrinc by the Heigh-: of n*en, and cunning craftinefs, whereby they lie in wait to de- cei e] Tsungunfetled Novices -,*nd proud ftlficoncdted Profeffors tndOptnionift* are like a bundle of feathers tuft up and down, and carried that Way as the Vein J e of temptation driveth tkm. 1 Or. 1 1. 18, io.[When ye come together in the Church,I hear that there be divifions among you, and I partly believe it ; For there muft be alfo Herefies among you, that they which arc ap- proved may be made manifeft among y ouf] / pmy j ou mar kjare what Cjods end is in permitting thefie Divifions and Herefies among us ? They are the ftinde that muft Jift us and /hew us which was the wheat, and which the chaff. This trial is to prove you, and all of m, and fee whether we art light or f olid approved and found in the faith or hypocrites ; If this trial turn you quite over to the divifion of Se- paration and Anafap'ifm, and to the Here fie of the Quakers, We fhai k»ow that you were before a proud, giddy, unfetled Novice, not approved of God, nor found at the heart* And it's an excellent worj^ of God, thus to prepare for the great Judgement, and maleefuch an open difcovery of fuperficial, proud, unfantlifiedmen ; For as it's [aid, 1 Joh.2.19. QThey went out from us, but they were not of us; for if they had been of us,taey would no doubt have continu- ed'withuf j but they went out,that they might be made manifeft that they were not all of us.] The Lord open your eyes .and humble your heart, and acquaint you with your great darknefs andimperfe- Mioms, andwifh thefufficiency cfhily Scriptures, and the neceffitj of hit Order and Miniftry, and the need that you have ofthoft Guides whom you dejpife,and the obedience andfubmijfion that you owe them, and the excellency of the Churches Vnity,and the mif chief of all di- vifions and herefies, andrecover you from their fnares. Tour true Friend, Richard Baxtir. CO A N ANSWER TO THE Q U A K E R S 0, U E R 1 E S. CWiftrable Creatures I EforethclaftI wrote to you, I had received three ft vcral Pape s, with the Names of three fevcral Perfons of you inferibed , viz.. One Jane Hkkf, one Thorns Chattndler, and Ed* wjrdNertaj. Thefe I have yet to fhew,though the fpiric that pofTefleth you did finct prevail with you to call me fatfe Liar and Serpent in/c- /#*,but for telling you that 1 had received them from you : For- fooch, becaufe I named not the woman before, and becaufc Nenay wrote not : But might not I receive them as from them, and having their Names, and only theirs, inferibed for all that ? Since that time, I have received two more, One fubferibed by RiibardFarmvortb and Them* Goodi.r, and another without any fubferibed Name. I (hewed Tho. Geodter that with his Name, and asked him, whether he owned r, who told me, he neither read it nor mine which it replied to, and yet fo farre believed thofe that had, that he owned his Name at it. Having received in your firft Letters, almoft nothw g but fome Sheets of [Thou Serpen*, Viper, thou Childe of the Devil, thou Son Of perdition, thou dumb dog, chou falfe hireling, thou falfe Liar, Deceiver, greedy Dog, thou ravening Wolf, ihoucurfedHy- D pocritcj pocrite, 3 with much more of the like • I returned you no Reply, as confeffing my felf not To well skilled in that language and learning as you are; And for the dunghiil-hcaps or falfe accufations annexed,! pafs them by, as being well known to be impudent (landers ; Such as my [Upholding accurfed, Prelatical Government, falfe Worfhip, c^.] for which you dare fay £the vengeance of the Lord is againft me,] while you inftance only in one word of a Paper of mine, wherein I moved that men be re- drained £from Preaching againft the EiTentials or Fundament- als of Chriftianity,] which one of you rels me is a retraining men from £fpeaking any more inChriftsName, and a perfe- cting Chilis Minifters Q We may fcewhac Chnitianity, and Chrifts Mimfters are in your account, who take ic for fuch When you hate the Light, becaufe your Deeds are Evil ? Why would you fend me Queries, which you would not give me leave to anfwer by fpeech ! What was it that you feared > Butinftcadof this, you QCharge and Command me in the Name of the moft High God, to anfwer thtm in writing] that you may [publifh them with your Reply, if need be.] But when I dcfired to fee the Commiflion by which you claim this Autho- rity, you (hew me none, but tell me, It is invifible. Aad may not all the world command me on thefe terms, as well as you? In (lead of admitting me to anfwer in your Congregation, fome of you came over (taking a time when the Lord had (tyit ffie up by ficknefs, and could not go to the Publiquc Meeting) to make a difturbance in our AfTembly, LMar^2$. and to try your Rhetorick on the mindes of People in this place : Where- upon it pleafed the Magiftrate to binde one of you to the good behaviour, for the publiquc Difturbance, and Railing at the Magiftrate : And upon this you fend another Paper with an outcry againft us as Perfecutors : When you might know , that I was not concerned in the bufinefs • and when indeed 'no man did fo much as once ask my advice in it. But t as for them that did it, I dire no more accufe them for perfecution , then I dare aceufe them for perfecution who (hall burn a Thief in the hand. Alas, what impatient fouls are you to cry out fo much of perfecution, when many a poor fcold is duckt in the Gumble- ftool for words more incomparably fweet, and Lamb-likethan yours ? I (hail now come to fay fomewhat to your Papers; and firft giyc you t word of my rcafon, why I may not anfwer them D 2 fo C43 fo pun&uaily in order, and word by word, as you command roc todo; i. Becaufe I dare not be guilty of lofing fo much pre- cious time : 2. Becaufe 1 have much more profitable work to do, though you accufe me for idlcncfs , becaufe I do not dig or threfh: When yet your Praters, when rhey were here, did neither dig nor threfh any more than I: Nor do I hear that they do elfwhere, as they fellow their feducing imployment. 3, Becaufe you have heaptup»o?j-fenfe, vain repetitions and confufions, fb as to anfwer you accordingly, would be of fa all ufeto any, and would but prove me to be like your ielves. Many more Reafons I ovcr-pafs. There is not a fcold in all the Countrey , but may as honcft'yand reafonably command me in the Name of God to come and fcold with them in the Market- place, as yeu may Command me thus to anfwer your fcurrilous fcolding Papers. Yet you (hall have no Caufc to complain that I have over-pa (Ted any thing that's worthy to be regarded. YOur firft Query is, [ivhat's the firfl Principle §f the pure Religion t^ To which I anfwer, 1. That God is] and next [jhat he is a Rcwarder of them that diligently feek him] Htb. 11.7 2. Do you ask this as Learners? No, that you rervounee. Or as Teachers ? Why then do you not (hew your (Jommiflion to teach > And why do you not plainly Teach, but ask Qneftions ? Or do you ask it for matter to ked your prating and flandring ? Your fecond Query is, \jvhtthtr they a*e a Church of Chrift that beat and perjecute thtm that ttiinejs forth the Truth in h* Name ? &c] An[w. Doubtlefs it's pr flible for a true Church to be guilty of injuries. But you have as lime Caufe to put this Queftion, as the 7~»r^hath. What would you anfwer, if aJe»ora Turk > or a Witch fhould put this Queftion? Q Is it a true Church that pcrfecuteth them that witnefs the truth ?] Surely, it's nothing to you, who witnefs abominabk falfhoods and dreams. 2. But Til tell you what do ; When you come heme, go to fomc of your Goffips, thcFrian, or other Papifts, and ask them this Queftion : Whether it be a true Church which LS3 w\ &: SpAniJh Inquifuion ? and caufcd tbe Frtnoh i: (Taw ? by flames and fword drawn out the bloud of : : undrtd ihoufa-t.d true Chriftiam ? Ask them, Whe- ther the E::cheries of the yv^Uenjts, and the hijh murders were done by a true Church? It may be they will give youa more fatisractory Anfwer than I can, becaufe you will iooner hear them. Your third Queflion is about Infant-Baftifm. Of that I have already written a -whole Book, which in modefty you (hould perufe , before you call to me for more, Have you foberly read what I have there wrote already ? If nor, to what purpofc fhould I write more to you of the fame Subjed ? Only to your Q^ery, I vill adde this Query to your Found- ers and Anabapcifts; Whether by this time they do not feel Gods plagues upon their party ? And whether God do not vifibly terrific againlt them from Heaven, in giving up their Difciples to all kmdepf abominations ? And whether the Plague of Pha- r^benoton thofe hearty and of the blinded Sodomites on their eyes, that In ail this can fee no realbn at leaft to be very fu- fpicious of their way ? And whether they are yet refblved to wink on to deftru&ion, or to ftay till all turn Quakers, Ranters or Infidels? And how much England yet feels it felf beholden to Separation and Anabap-iitry f}ig£ft4 whether it be not the Separated and 'Anabaptifts ChurcKes that are emptied by the Your fourth, firth, fixth, feventh, eighth and ninth Que- ries are ail about Tyches : The fubftancc of whicu I had an. fwered long ago to fomc of your leading Brethren., in a Book called; The Worctfttrjbire Petition Defended - y To which Book I referrc you , to fpare the labour of fpcaking one thing cwice ; and modefty (hould have taught you to take notice of that which I have done already, before you call for the fame things again, Only kt me now adde thefe Queries alfo to you. jsj«.i. Whether have you read any of thofc Books that arc written long ago , to prove that Tythes are ftill of Divine Right ? If you have not; were it not welhbcfceming a tender D 3 < Con. C*3 eonfcience to hear afl that can be faid, before men adventure to rail aga'mft that which they do not underhand. a J£*,2. Whether there be not fufficient Scripture to warrant a man to Dedicate part of his Lands to God, for the fervice of his Church, and promoting of his Worftiip > Yea, Whether they did not in the Primitive times, fo Dedicate all ? Selling it , and laying down the Price at the Apo.ftles feet. ^.3. Is it not lawfull to take and ufe that Which is fo Dedi- cated ? And if the Apoftlcs and firfl Church-officers might take all, May not wc take the Tenths, when they are thus De- voted^ gg.4. If our Anccftors, many an Age ago, have given the Tenths to the Churcb,for the Miniftry,arc not thofe facrilcgious Church-robbers that fhould now take them away, having no- thing to do with them ? And do not you counfel men to the fin of Judas, or of Ananias and Safkira ? JjH.5. If one that bears the bag prove a Judas and Thief, or one Nictlas a Deacon (houfd lead a Sed of NkoUitans, your Predeceffors,Whether are all the Apoftles therefore Thieves,or all the Churches and Paftors greedy dogs, for taking much mere then the Tenths, even mens whole Eftates that gave them to that ufe? ^ga^.Whethcr I;or other Minifters do ask the people fo much for preaching, as the Quakers receive them felves? Donotyo» receive meat and drink, to fuftain your lives? But we ask not meatanddriekofany, nor any thing clfe, that is theirs: The Tythes is none of thtirs, nor ever was, nor their fathers before them ; but they bought or took Lcafes of their Lands, with the Condition of paying the Tenths,as none of their own. Wc ask them not for a peoy, but only to divide between theirs and ours, and give us our own. j£«.7. If it be not a wrong to the peopje more then to the Mi- nifters , to have the fbmdihg Church-maintenance taken away, Why then do people petition fo hard for Augmentations,where Means is wanting ? Or elfe do werfe, jg^.8. If the Supreara Rulers of the Commonwealth, may Fay an Excift or Tax on the Nation, and pay Souldiers with one one part of it,wbat forbids but chat they may payMiniftcrs Qf the GofpcJ with the other part? And if they may Jay a Tax for then*, Why may they not fix a feded Maintenance in Tenths for them, much more, why may they not let them poffefsthat which is theirs already by their fore-fathers gift ? £h.9. Where.cjpth any ; Scripture forbid paying or taking Tythes ? I have fnewed youlinroy other Bock, where it com? mandeth allowing fufTicient Maintenance? Shew where it coa- demneth the Tenth part any more than the ninth,or theeleventh or twelfth ? ^.10. When God hath commanded a fufficient Maintenance in general, ]and left it to humane prudence to judge what is fuffl- cienr (before they give if;) If theft a man liiall fay £Whcre doth the Scripture require rhe Tenth ? and you arcito'tmeMinifters who take theTenths;](s not this as wife as to fa} {^Though Chrift and his Apoftles did wear cloaths, yet (hew ^herc-any of them preacht in doublet,or breeche?,or ftocking$,ar elfc yokare falfe prophets for wearing thefe ;~] Is nof finis as #ife arguing as the other, and to the fame purpofe ? And where you ask us fo oft, Whether the Apoftles took the Tenths,I teil you again,they took more, that is i men fold all and laid down the money at their feet.lci, crue, that then the poor al- fo were maintained out of it; And if you will.fte^a Gommiffion to examine us, we will give you an account how far we maintain the poor out of our mcer Tenth part. Irr the. mean time its un- reafonable,that you demand, that we fticuld fi maintain them as tefnfer no beggars ; For, if ail that a Mtnifter hath will not main- tain twenty poor people, if he give it them all, how fhould he then maintain a hundred with it? Your 10 th J£*. is 9 [Whether Chrift enlightveth every one that cometh into the world f] To which I anfwer, Yea, he doth fo ; All that come into the world of nature, he enlightneth with the light of Nature (fo called, becaufe it is a knowledge got- ten by the Book of the Creatures, and natural means, without fupcrnatural Revelation , though it be of grace alfo , as ic is freely given after a forfeiture;) And all that come into the world of grace, he enlightneth with the light of fupcrnaturai Revela- tion. Having C8 3 Having faid as much to this Query , as you require, I will grati* adds fomnhing.thac I may plcafe you by fupcrcro- gation : Ila:ely faw another Paper of your Queries which you have difperlHn other places, which fpesksalraoft only of This Inward Ligkf; In which I perceived, i. That you falfly inti- mate that we tjtqy the ncceffity of' ah inward-Light, when as we maintain, that tie external Lig^c of che Word albne is not fuffi- cient without the inward Light of the Spirit. 2. You there inti- mate to us a fuppofed Efficiency of the inward Light that every man in the world hach.Conccrning which I fliall fay more anon, and now only demand of you„ 1. Whether you mean it is fufficient to leave men without excufc, (That we maintain as well as you) or is every mans Light fufficient to his ftlvation? If fo jj£#.2. Was it fufficient before Chrift pre3thed the Gofpcl andfentbis Apoftlcs? Or is it now fufficient to all that never heard the Gofpel? Iffo, IsnottheGofpela vain and needlef* thing? Qr are you Christians that dare fo affirm? J3u. 3. If the world have fufficient Light, what need "they your Teachings or D:fcourfe,or Convi&ioi*? J£*4. if all have fnfficient Light within them,what need there any converting Grace ?^.5.Then why did Chrift fend Paul to open mens eyes, and to turn them from darknefs to light ? If they had fufficient L ; ght before, ts4tt 26.28. Ji>u6. I pray you do notdifdain to tell me when you have rub\1 your eyes, if all men have fnfficient Light with- in them, Why you got up into rhe Jiidgervcnt.fcat , and pro- nounced me fo oft to be in darkneis, and to be void of the Light, and to have none of tic Spirit? If all have it, why may not I have it? But let me tell you further in your ear, that we that you fo framickly bawl againd , have read BeBarmitte and other Fa- piftsfooft, that we cannot be ignorant who are your Teach- er?, though vjur feives are- ignorant • We know how car- ncftiy the Jefaitcs would perfwtde us, that there is a Light in every m?ns confeience , wnch if he improve and husband well,, God is bound to give fuch additions asfhalj make it become favipg, and chat; by the good uf? of natural Light, men may certainly get fupernaWal ; and that it is in mens own power, what light foever they have to improve it tofalvation. Your Your i I th gHA$£jvhtthiY T*>e havefeen Gods face f] ^»/, Whe- ther thefe be Learning, or Teaching, or quarrelling, ©r doting Queftions,l leave to your confideration : but what Call you had to propound thtm to fuch Serpents, Dogs, and Children of the Devii,asyoucaIlus, I know not : But however Vk anfwer you truly, i. By theeyeofrcafon I have Teen that there is a God,and that he is Infinite,Incomprehenfible,moft Great and moft Good &$. 2. The fame I bave feen more clearly by the eyes of faith. 3:. But I never fawGodby the eye of flefh, for none can fo fee God and live, Nor hath any man feen Go4 at any time, favingthe only begotten Son )Xho U in the bofem ofhts Father y he hath declared him. 4. Nor have I feen him in glory intuitively, or as the glori* fled in heaven do, if you fay, you have feen morc,I (hall not be very forward to beleeve you, till I fee better fruits of it. I alfo therefore demand of you,Whether he that hath feen God do not abhor hirafelf(as fob dtdjin duft and afoes? And whether the true knowledge of God do not ever abafe the foul, and make a man very mean in his own eyes } And then is it likely that ever thofc men had the true knowledge of God, who make it their bufinefs co exalt themfclves, as having the Spirit, and being perfect with- out fin,and to revile and bedung other men with their reproach- cs,as being all the children of the Devil, and of darknefs, that be not of their ft rain, and rave not as they do ? The Pharifee that thanked God he was not as other men,nor as the Publican fpoke humbly and raodeftly in companion of you , and yet was he counted a proud feJf- juftifier : If ever you come to the leaft fa* ving fight ofGod, it will mightily change the proud ftrainof your fpirits, and make you abhor the thoughts of your prefent evil wayes. Your 12 th £ln. is, \jyhether r*e have the fame infallible Spi- rit, as the holy men of God had that fpoke forth the Scrip turei?~\ tAnfrv. Why muft you know this ? Are all Dogs and Serpents tvith you, that have not thnt Infallible Spirit? But we hear thecroakingsof your Pspift Guides in that word \JnfaflibU {\ that's the pillar of their Kingdom , and the Matter-point or their New Religion, That their Church it Infallible '■; For de- nying which, Knot the Jefuite again ft Chilli»^n>crth , and a late notable gawdy Orator S. iv. againft D r Hammosd, and others E cf I>3 of thena, would fain perfwade us that wcfubvert Chriftianity, and are little better than Infidel?, becaufe we are not Infallible : But I will anfcvcr you and your Mailers together in a word : i . The Prophets and Apoftles had infallible Infpirations of new matters of Divine Verity, not before revealed , becaufe they were to be Gods Pen-rncn,and MefTcngers of fuch New Reve- lations, I have none fuch that I know of. 2. The Prophets and Apoflle, were guided infallibly in the manner as well as the mat- ter, fo that every word that they wrote to the Churches , was infallibly true ; I have no fuch Infallibility, nor your Grand- father the Pope neither : Ke may errc while he pretendeth to the greateft Infallibility in deciding Controverfics. 3. What man foever he be in the world that belecves any Truth, he doth infallibly beleeve tc ; For he that is in the right, is not deceived fo far, and he that is not miftaken is fo farre infallible, which is no more than non faUitur. 4. But if by [[Infallibility] you (hould mean the clcarnefs and Subje&ive Certainty, as di- ftinft from the Objective and the bare truth of our Conce- ptions , then I fay, that's another thing than Infallibility, and not to he fo called, and of that Certainty men have different de- grees: All true Chriftiansare Certain of their Fundamentals, yet fometime with fome doubting, fo that they may, finde caufe to fay with the Apoftles, Lord, Inaeafe our Faith; Or, We believe, help then cur unbelief ; But in lefTer controverted Points which Salvation dependeth not on, the beft man on earth may erre, much more be Uncertain : So that in a word, Every Church infenfhcbwpofito t while a Church, is infallible in the Eflentials of Chriflianity ; and fo is every true Chriftian : And alfo they know infallibly every other truth that indeed they know; becaufe Truth/is Truth,whether they know it or not, and when they do know it they are not deceived; But in many things we all erre,becaufe we know but in part, and fo far are deceived. Well, I fay (till, Fair fall the honeft humble Chriftian that will confefs with 'Tanly that we knew but in part; Forlfhal! never like pretenders to un-crring Infallibility more; I know but two fuch Pretenders, and they are both the moft abomi- nable Deceivers and Deceived, One is the Pope and his Cler- gy, and who more erroneous i The other is your felves, even diftra&ed DO diftrafted with error. Th« Pope venteth abnndaace of falflioods in Doftrinc, and corruptions in Difcipline and Worfhip, and with all thcfe errours in his hands,protcftcth he is infallible. The Quakers(-all chat yet have wrote to mc,or fpoke to mc)pour out ths greatcft abundance of moft impudent Lies, and fpue their fil- thy railings in the faces of almoft all they come near, fo that I know not whether eves the Sun faw a more hardcnedjftiamelefs, abominable generation than they (with their brethren the Ran- ters)are;and yet with all this filch upon their lips,they confident- ly profefc that they are infallible and without fin ; You may well efccufe us, that we be not hafty in believing you, till we fee more reafon for it. Your 1 3 th guj isjjtrhat is He Is mouth that the wicked go i% at, C^.3l anfwer, 1 . You are Iiker to know ere long then I ; If a^ miracle of grace fave you not,you'J be better able to anfwer this Query,then yet your unbelief will give you leave, z. It fufftceth me to know, that Hell is a ftate of endlefs raifery * where fuch as you fliall everlaftingly bear theefTe&s of Gods wrath and jufticc with the devils and his Angels that now feduce you, if timely re- covery prevent it not. Your 14th Qh is, \_Whtther the Bible be the Word of g&d ? and Matthew, Mark, Luke j be the Light Q To which I anfwer, 1. Only Jefus Chrift is the co-eflcntiaJ, co-eternaf Word of the Father, being one with the Father. 2. But the holy Scriptures are the temporal es pre fled Word, t*)atis, thefignsof Godsmindeto man, fo that Chrift and the Scriptures are not called she Word in the fame fenfe, no more than is the word of a mans minde, and the word of his mouth or pen. This fignifying word was preached before k was writ- ten, and then was theGofpel, but it was written after k was fo preached at firft, that it might be a (landing Rule, and might be kept entire and fure to the Church to the worlds end • For the bare memories of men would not have kept them for us with fuch certainty as they have been kept in Scripture, and de- livered unto us. This Word therefore » the Light, but not as Chrift is the $ght, or as the Spirit is the Light, for there are many Lights that murl concurre to give us Lght, It is a \. E 2 QueiHon DO Queftion of him that (hall ask, Whether the Light by which a man fees be the viiive faculty of his eyes, or the light of a Candlfc, or the light in the Air, or the Sun ? Why it may be all thefe, There mutt be, i. A Sun. 2 A light from that Sun in the air. 3. An inward light in the eyes. 4 And that outward re- ceived by the inward, before you can fee ; So God in Chrift is the Sun, Man? R afon is the Eye, TheGofpelor Word of God is the external L'gut flowing to us from the Sunne, The Spirit cl#fetb thefe two together, even the Gofpel and our Reafon, and by its powerfull work in that clofure, breedeth a fpecial illumination in the foul which the Word alone could not pro- duce. 1 (hall adde fome Queries to you. 1 . Do you beleeve the Scriptures to be true or not ? If you do, then you muft be- leeve what they fay of thcmfelves ; But they call themfelves theWordof God, A4ar.j.i$. R&m. 10.$. zCor.z.iy. £4. 2. 1 Thef.4.15. 1 Pet. 1.25. And often they arecalled, The Lam of God, his Teftimonies , his Statutes, his Precepts % his Premifes, Gofpel, Covenants, &c. AR Scripture is Written by Divine Infpira- tion, 2 Tim. 3,16. The word of Prophecy is a fure Word, 2 Pet. 1. ip. 2. Will you give us leave to fmell the Pope in your en- deavours to difgrace the Scriptures, though your own Nofes beftopt? For we have been ufed to deal with him at this wea- pon , and know that this is the main point of his New Re- ligion. Your 15 th £)u. is, \wheiher we own Revelations , or no ?] t/inf. I own all DiviRe Revelations, and difown all diabolical ones, fo farre as I know them. I own all thofebleiled Reve- lations contained in the holy Scriptures; for they were infal- libly fealed by multitudes of uncontrolled miracles, andafpi- rit of bolincfs ; I believe that the Scriptures or Laws of Chrift being fini(hed and fealed , we muft hold thefe till the coming of Chrift, 1 Z*/#6. 13, 14. and that Chrift will be with the Preachers of this fame Doclrinc to the end of the world, Matth. 28.20,21. and that thefe are able to make men wife to falvatioo, without a.ny more additions, and therefore no more istobe expected. But yet I beleeve, i. That Godhathnot tied tied himfelf from revealing particular matters in fubferviency to Scripture extraordinarily,as divers murders have been revealed, and the like matters of fad. 2. And I beleevethat all trueChri- ftians have the illuminating, fan&ifying Spirit of Chrift to help them to know all the meaning of the Scripture , which is of Mac neceflity to falvation, and more, according to their feveral mea- sures of the Spirit, with other helps. Your 16 th j2#.is about Singing Davids Pfalms ;] To which, I fay, Till you have considered what is already written on that Queltion by M r Cotton and M r Foard, I know not why I fhould add any more 5 If all Scripture be written for our ufe and learning, why may not we fpeak to God in the words of Davids Pfalms, as well as any other Scripture } Tell me if you can ? And further, ^gtf.r,. They being ufed by the Church till the Apoftles times, where do you finde that they did ever forbid or abolifti that ufe? Qti.1. Whether is it more lawfullfor us to fpeak Gods praif- cs in the words of holy Scripture, and particularly of Davids Pfalms, or for you to rake together all the threatnings and (harp reproofs in Scripture, to ferve your turn to rail and flandcr me with ? Your 1 7 th JJ«is [jvhat's the foul of man which the Minifters oftheGotyelan to watch for, as they that trntfi give an account to God, ana what is it that captivates the foul, and what death is it that hath pajfed over all. &c. and what is the Serpents head that mufi be bruifed ? *Anf. Seeing I am fallen under your Catechizing, I will readily obey, 1, The foul \% that fpiritual fuhftance, which cau- feth by its lower power, your life, growth, and nounfhmenr, by its next power your feeling, and by its higheft power (proper to man of all inferiour Creature?) your Reafoning, Intellective Knowledge and Rational Willing and AfTcdions; which together with the Body , conituuteth the whole man. Suppofing that you look not for a Definition , becaufc you fo abhorre Logick , I think this in brief may ferve your turns. 2. The whole man is oft called the foul in Scripture , becaufe the foul is the meft noble part of him. 3. I pray mark the Text that you alledge, £W. 13.17. Obey them that rule ever you, fw the) watch for jour fouls, as thofe that mufi give account, that t E 3 the] Ch3 thcj may do it frith joy and not Volt h grief % for that u unprofitable f*ryi*i:~] Becaufe you have put this Text into my hand , I will mix my Anfvver with thefe few Queries to you- (For I fuppofe you exped no great exadnefs of order from me.) c Qtt. i. Whether many words in Scripture tranflated \_Ma- fitrs eTic/aw*A5i : &c.] be not of as low and humble an impor- tance, as [_Rttltrs?~] And therefore feeing God calleth Mini- fters the Rulers of the Church, are they not fo far v Matters, as the word Matter fignifieth a Guide or Teacher ? And why elfe arc they oft called Teachers ? £>u. 2. If God bid the peo- ple obey them as Rulers, and the Quakers perfwade them to abhorreandrejed: them as Dogs, Serpents, and Sons of per- dition, Which is to be obeyed, God or the Quakers ? And whe- ther it is the Spiritof God, or of the Devil and Antichrift that the Quakers f peak by ? ^.3- Is it the Mimfters or the Qua- kers that watch for the good of fouls, and have the Rule over them ? J$ti. 4. If the prefent Paftors of the Churches be not true Minittcr3, fpeak out, and tell us, who are, and where we (hall finde them , and where they have been from Chrifts time till now? Or, Whether Chrift hath been fo carelefs of his Church, and fo unfaithfull of his promife, as to leave his Church without Paftors from the Apoftles dayes till now ? And to leave all the world without true Parlors, even till now, except the Congregations of the Quakers in England ? J>>J. Ac- cording to this Text, Whether will it be to the peoples profit, or difprofit,to defpife and difcourage theirTeachers and Guides, and make them do their Office with fighing and grief? and will they have in the end a better bargain of it to hearken to their Rulers, or to the defpifers of them ? Confider well ofthefe things. 4. I proceed in my Anfwer to your <$h. That which hath captivated j ear fouls is the Devil by fin, Ihe'underftanding by blindnefs and errour, your hearts by pride and hardnefs, your wils by tranfporting pafiioas and> pervcrfnefs ; and fo your lives by open wickednefs ; Imitating your Leader , and going up and down like raging beafts night and day feeking wfcom you may deceive and devour : And agairift all your rage it is our duty to wait paricrtly, in mcekneb intruding / t f uc h rt5] fuch as oppofc themfelves, JfGodperadvtnture mil give them re- pentance to the acknowledging of the trmh^and that they may recover themfelves out of the fnare of the devil ,wh? are taken captive by him at hid will, 2 Tim.2. 24,25,26. 5. The Death that faffed en alt it, The Separation of thefoul from the body, and of Gods fpecial favour of grace from both., and the guilt of everlafting mifcry for fin. 6. The Serpents head, is, the Devils power and policy, when fuch as you are vanquifhedby the Light, and your folly made known to all, and when the Kingdom of Satan in fin and dark- nefs is overthrown, then his head is bruifed, as Chrift in his own Per fon gave it the great bruifc on earth, in the vanquifh- ing of Satans temptations , in the perfed: holinefs of his life, in his Miracles, catling out Devils, and in his triumphant Death and Refurrc&ion , and afterward in the fuccefs of his Do- ctrine. Your l£ ch j2*«is, \jVhatUthe flaming Sword that keeps the Tree of Life, and what the Chirvbims Q Anf. 2Tim.2.2. [fBnt frolifh and unlearned Queftions avoid, knowing that they do gender "ftrtfes, and the Servant of the Lord muft not ftrivt. [] You in- trude into rhofe things which you have not feen, vainly puftup by your flefhly minde, CV.2.18. It (hall fuffice me to know that the flaming Sword is Gods terrible reltraint, and the Cherubims are Angelical Executioners of his Will : Wifdom hath two GateSjtheGate of Grace, and the Gate of Glory ; Thefc things are feen by faith now, and by intuitive intelledion in the life to come. Your iQ th .J2f.is, \_PVhether they that fland praying in the Sy- nagogues, or Idols ^Temples, and love greetings in the Markets , ani binde heavy burthens on the people , and are called of men Cfrfaflers, be nst out of Chrift s Dotlrine ?~\ Anf Becaufe this is all that you go about to prove me a talfc Prophet by, I (hall fay the more to your fatisfadion. 1. lfour Temples beChnfts Temples , do they not blafphcmoufly make Chrift an Idol, that call them Idols-Terr. pels. ;*. If you are not wilfully blinde, you may perceive that it is not ail the external actions men- tioned CMat 23. that Chrift condemneth, but the pride and hypocrifie which the Pharifecs manifeftcd in them. Mark firft that D<5] that he bids men even hear the hypocritical Scribes and Phari- fees, and obferveanddo what they bid men obfcrve and do, becaufe they fate in CfrUfcs Chair. It is not therefore all the faults there charged on them, that will acquit men from ob- servation of their Dodrine. Is this agreeable to your pradicc, who damn men that defpife not, and rejed not Chrifts moft upright and faithfull Minifters ? Their finne is laid down in the 5th verfe {AH their works they do to be feen of men} Prove this of us if you can? Becaufe they were proud {They loved the uppermofi rooms at Feafts , and chief feats in the Synagogues.} prove this by us if you can? I had rather have a lower room ataFeaft than a higher, and ordinarily rather none than ei- ther; I ufe not the chief Scats in Synagogues ; I fit in the midft of the Aflembly,and fo I may conveniently be heard when I am to fpeak, I care not where I ftand. Greetings in the marketplace, when didldefire? Or to be called Rabbi? But I pray you mark that it is not {fifing} but {loving} the upper- moft rooms that Chrift cond£mneth,eife no man muft fit upper- moft, and then we muft have none but round Tables, or not fie at all : So confequently it is not being called Rabbi, or UWafter that Chrift intendeth, but a proud defirc of, and love tothofc Titles : As a man may accept of the higheft room for Order, that leveth it not in Pride • fo may he accept of the Title of Ma- tter from thofe that owe him refped, though he love it not in pride. Befides, I pray you note, that Chrift forbiddeth the Name of Mafter no further than he forbiddeth the Name oi {Father \ v. 9. {CaH no man your Father upon earth-,} And yet do you not know how oft the word {Fathtr} is owned in Scripture, and Children commanded to love and obey their Fathtrs, and honour them : I know the higheft of your Sed do forbid the owning of any fuch Relations, or Names, as Fathers, Children, Husband, Wife, Ma- fter, Servant, Magiftrate,Subjed, and they forbid all affcdions t© fuch Relations,or honour,or refped: But if you were not hy- pocrites,you would plainly fpeak this out,and then people would better undcrftand you, when you rail at Minifters for being cal- led Matters. . But for the fake of thofe among you that are not paft re- covery, D?3 covery, I vrill cell you that, which, itfeemcth, you know nor$ The Pharifees had their feveral School*, Szfts , as the Phu- lefophers had, and every atie gloried in his Disciples, andthofe Difciples in their own Seft-malters; 0< e med upfucha man, and another fuch a m;.; j Infomach that /ometimesthe follow- ers of thefc feveral Sect mailers would fall together by the ears, and kill each other in the Temple, arid in the Streets, whiie they contended for their Matters honours: And look what faith the Mailers was ot\ the Scholars muft all be of his faith ; They iriuft take their belief on trull from him; Thefe leading men that were the Mailers of their Schools and Seds, whom none mult contradict, were called by the Jews, Robbies and Fathers h as the Papifts now call their Bfhop, The Pope, which fignifieth A Father, becaufe as children muft be wholly ruled by the Fathers, fo would the Pharifccs have their Difciples to be by them, be the matter right or wrong. Juft thus do the Papifts require, That the people believe as the Church believes, chat is, the Pope and hlsConfiftory, whatever it be, and tell us,That they are Infallible, as being guided by thclnfal/iblc Spirit, and therefore we muft believe chem by an implicit Faith. Now the Lptfd Jcfus mceteth with thefe Pharifees , and cororaandctli his Difciples, That they call no man on earth Father, or Rabbi, orMaftcr, as the Pharifees were called, that i$^ To have no fuch abfolute Mafter of your Religion, or Lord of your faith, becaufe we have all one fuch Abfolute Father, which is God, and one fuch Abfolute Mafter, which is Chrift j This is the very fame thing that Paul meant, when he chides them for faying, I Mm of Paul, and I am of Apollo, as if Chrift were divided, or P**/had been crucified for them, i Cor. M|. And it's the fame thing that Peter means, i Pet. 5. 1, 2, 3. where he givcth Mimftcrs the honourable Title of Elders and Overfeers % and Pafiors, and bids them, Over fee, and feed the floclejf God; but yet forbids them doing it, as Lords over Gods heritage, becaufe the heritage is Gods, and Chrift is the chief Shepherd. Paul caliaBiftiop, The Steward of God, Tit. 1. 7. One that muft rulo the Church, 1 Tim. 4. $. & 5. 17. and faith, He that defiret the Office of a Bifiop defires agoodwork., 1 Tim. 3. 1. But ycr ac KOftld wot have them taken for abfolute Mailers of Chriis F School, SchOol,but as Chriftsufhers,and as Stewards in &s HA£ L ( t a nianfo account of us as the Minifltrs ofChrifi^and Sttwaras rfthe mjftcriesofGed,'] i I Cor. 4. 1. neither more nor lefs. There arc divers words in the Greek tongue, which.the Go» fpel was wrote in, which we translate by one word XjJWafttr-^ but if our language be more fcarce of words then the Greek, tt doth not follow that Cbrifts words are all one, The word here ufed in Matthew is n§^ymh t arid eifewhere oJyps, which is as much as the chief Leader of the way, or the Sedt»maftcr / ; What if this be forbidden, is all Mafterjfoip therefore forbidden, be- caufe this one is ? The word ^'^a3- is tranflated \_CfrU$~ler~\ too, and fometime £a Teacher.] I pray you confider here yourmoft ignorant andfottifh dealing j The Gofpel was not written by the Apcftles in Er.?Ji[h } but in Greek : Becaufe one word fignifieth a Teacher and a Matter (fuch as a Schoolmafter is) andourTranflacors fomeume tranflate it a Teacher, and fometime a Matter, you impudently cry cur, that one of them is not Scripture, and yet yield that the other is; When in the Greek they are the fame word, as you may fee it ufed in Epkef. 4.1 1. Luke 2,46. 1 Tim. 2 7. iTm.i.w Acl>i$.i. I CorAZ. 28. Mtuio .24. .Z/^6.40. Hcb 5 12. fam.$.i. In ail which places the holy Ghcft ufeth. the word cf-.foV^®-, though wc Englifh it foautime Majlers, fometime Teachers, and fometime Doftcrs, yet it is all one word in the language that the Scripture was written in ; and therefore Scripture alloweth one as much as another. And if you will flick to the Engiidi, you may flnde the word \_Mafttr~\ ufed oft enough : And rf it be lawfull for ano- ther man, why not f&r a Minifter? Tit 2.9. 1 i^r-z.iS. iTim. 6.i,z< CV.3.22. &4 1. £/?&.6.5,6. Thoughthe word Aaiw, fignifieth men a Mafterihip as Mmifters of Chrift will not own as Minifters, though over their hired Servants they may own it. Itmaybeyau think Paul crofled Chrifts Rule, and; wasa falfe Prophet, becaufe he cals himfelf [A wife Matter- bu*l4tr\ iCor.^. 10. Or do you think that the holy Ghoftdidarrfc, when he called Teachers [Tfa *M*ftm of the Agwtfw^ 'j£a7(/7ia-ij. That on That the Spirit is no enemy to Titlefof honour,you may fee in i Pet.3.6. where Sarah is commended for obeying xAbralwm* and calling him Lord. And ^#.26.25. iWcalieth FcJi*s,Mo(l Noble Feftw, and calleth AgrippaJOng Agrippa, Ad. 26. 2,26, 27. And Rom. 12.10. We are commanded [_In honour topreferre one anot her. ^So that it's one mans duty to give thofe Tides which another may not ambkioufly feck. For my pare, I will gladly make this agreement with you, 1 wiii never wilh any man to call * fneMafter,nor be difplcafcd with any that doth not (on that ac- count) if this will faiufie you. But then I confefsj dare not con- demn them that ufe fo much civility or refpeft 9 becaufe Gods Word is of more eftcem with me, than your moft confident fan- cies and reproaches. By this time, mcthinks, I may well take leave to falute you with this Query, whether that man be not void of the fiar of God, und given over to a feared Confcience , that dare go up And down to rail again ft the moft faithful and painful Minifters of Chrift jwkom thej Are not able to charge ifith an] crime but humane frailties, and that becrufe they are called Mafttrs ? and ati thU upon meerfotti{h -ignorance ej the Scripture, that fo commonly ufeth and a Howes h the Title. Allthat I could get to all this from your Prater Tho. Qoodier that was here, was but this, £ I deny thy Greek and Hebrew , if the Scripture be truly tranflatid :] which is but to fay, I deny the words of Chrift and his Apoitles : For true translating, there arc many words in the Original Language, which ha va not fo many and apt in Englifh to ex pre fs- them by> Tranfla- ting excludeth not the necefiity of explicating 5 And who knows not that one Englifh word hath many fignifications? There is a Bean called* Wolf, and a Fifh called a Wolf, and an eating difcafe called a Wolf; Are thefe therefore all one, becaufe they have one NTime ; So a Seel:- mafter is called a Ma- iler, One that would be the Lord of mens faith, is called a Mafter, and a Teacher of the Church of Chrift, is called a •Mtfter: Doth it follow that all thefe are forbidden becaufe 0«D4Si? Your Prater alfo made a ftirre with me for calling the facrcd Languages^ Original, becaufe forfooth the Spirit of F 2 God God is tbf Original. And is not that a wife man to go cry down theMiniftry, that cannot difcern the difference between the Orv> ginal Caufe^nd the Original Language ? He charged me alfo to be empty oFthe Spirit, becaufc I ftudi- ed, and told me, he did not ftudy, no not in fpeaking what to fay, I the lefs marvel at his»o* fenfe: But I pray God forgive roe that I ftudy no more ; Do you think we cannot talk without ftudy, as well as you, and 1 hope a lit tic better ; and when the lazy fit overtaketh Mmiilers, they arc ready to preach without ftudy, as well as you do : I can bring you a woman fit for the Guroble-ftool, that fhali without any ftudy talk it out with the beft of you : We do not fo dcfpife Cod, his Word, or our hear- ers, as to fpeak, before wc corjfi.de/ what to fay. Reade 2 Tim 2.1 5. P/*/. 1.2. 1 77«.4 15- PjW-i T 9 1 5, 23,48,78,97,99>i48. and fee whether it be not our duty to ftudy and mediutc conti- nually day and night. And whereas you call ustothrefh and dig, I profefs if God would give me leave, 1 fhould take it for a great recreation and refrefnraent to my body ; and fhould think it incomparably a more eafk life than that which I endure j So* /•wow knew, and I know to my forrow, That mm h find) is 4 Vpearincfs to tie fltfi ; And might i but plough and dig I (hould yet hope to live in fome competent health, who now fpend my daycsincontir.ua! pain and languifhing. But then how (hall I fulfil! Gods command, 1 Jim. 4. 15. [Meditate en theft things Give tbj fclf wk$fy to tUm ( mark wholly) that thy profiting may af fear 1 all ^] Howfhoud I [watch over the Church day and night ,] Act 20. 31. yet whereas your Prater feared not be- fore God to affirm, that if I had no pay I would not preach 7 : I do here profefs before the fame God, that he is a Liar, and I prove it, becaufc 1 have long preached already without pay,and been glad of Liberty, and 1 would labour with my hands, as far as my languifhing body would bear, tofupply my neceffitics, as Taul did to (lop the mouths of your Prcdcceflburs, rather than I would give over preaching the Gofpel. Judge therefore whether your Lying fpiritbe the Spirit of God, or the meet au- thour of Rtformation,or whether indeed you arc pcrfeS with- out fin? Your ao'K^gjws, [Didevtr tht Ltrd of ' Htavtn \nd B ttrth^r fefm fefiu Chrift bUthee 3 or any ofyou.Go.and Pre*cb to a people t er y*m any of the Apoftlesor Minifters of Chrift, made Minifters by the -will of man ? Anf 1 offered your Prater here to (hew him my Commifiion from Gqd,if he would fhew me his,and he told me that it was in* viflble ; and why may not you take die anfwer that you give? 2.Thc Lord called his firft Apoftles by his own voice,and appoin- ted them to call othcrs,and to eftablifh an Order for the fuccced- ing of others in that Office of the Miniftry to the end of the world, Mat. 28. 2 1 . and till the Saints be one peifcd man, £^.4. 11,14. tnac they that fhould ever after be called, might not ex- pect a voice from Heaven to their ears, but might be called in Chrifts appointed way? And in this way I have been called by Chrift. The Signs of his Call are, 1 . My competent qualificati- ons. 2.My tbirft after the good of fouls, and the building of that houfc of God. 3 The Ordination of authorized Church-Officers. 4. The Call and Confent of the people of Chrift, over whom he hath fct me. 5. And afterwards the fuccefs of my labours. 6. And fomc daily afiiftance of the Spirit in thofe labours. 7. And fomc fell mony of the Spirit to my confeience of Gods acceptance. Thefe feven fet together are my evidence of miflion, fhew you the like if you can. 2. Neither Panl nor any true Miniftcr is called by the rnecr will of man, nor are we the fcrvants of men ; Nor were the Apo- ftles called by men at all, but imraediady by Chrift. But all after- wards were to be called by Chrift, through the Ordination of men,T*>. i.y.For thii end left I thee in Crete t that thonJhoHldeft or- dain Elders in everj Citf\ Aft . 1 4, 2 3 . {jvhsn they had ordained them Elders in every Church ,&cor el/e befilent, and never profefsyonr [elves to be Minifters of Chrift mere. 2 d"A By your patience, Imufttellyou, that thcC'onclufion t«3 ii But your Lordly ignorant Command (fuch a si's [oyned o ma- ny of the other Queries;) Scripture is God* Law,and vifficient Rulftfor Defines, aadWorihip it felf; Bu: wasiYsver intend- ed to name to you every circ.umftance that is lawful! about tha-t Worftiip; Hath Scripture told you at what place you (ball meet, or at vyhac hour ? I tell you again, you fpeak wich no more wif- dom.then if you {houid fay thus [[Prove that ever man read the Bible with a pair of Spe&acfc$ ? or char ever drift or his Apofties ufed a printed Bible (when Printing was invented but a- while a- go) or that ever they ufed an English Bible (when they wrote in Greek) or that ever they preached in doubIet,breeches,or dec- kings, or elfe call your felves Minifters of Chrift no more?]] And whyfo? Becaufe you command us, and yet tell us your Com- miflion is invifrble. Thefe Circumftances are purpofeiy left b\ Chrift to the determination of humane prudence, as occafions (hall require ; And thcrfore he bids us Do all things to educa- tion, and decent Ij, and in order, i Cor.14.26, 4. And there- fore fure we muft difcern what is edifying, decent find orderly ; This is plain to them that will fee : What, Came the Word of God out from jou, or came it unto j/ox onlj . ? Ij an] man thinly himfe/fto be a Trofhet, or (piritual , let him acknowledge that the things that I write are the Commandments of the Lord- t But if any be ignorant , let him be ignorant , r Cor. 14. 36, 57.38. But I pray you, if an Hour-glafs be uniawfuli, teli us whether a Clock be lawfull,or a Dul,or a Watch ? Or whether it be law- full to obferve by the Sun how the time pafleth ? and why ©nc is more uniawfuli than another ? But your Prater told me,it was a limiting of the Spin: of God$ As if I fannot limit my felf, and not limit the Spirit ; Or as if the Spirit excluded Reafon and Prudence, and fee a mans tongue a going/pthathecannotftopit. Did the Apofties ftint the Spirit, becaufe they appointed their meetings on the Lords Day,and did not ftay two or three dayes together ? Why, then may not we re- folve upon an hour^as weil as they did on aday, for (*ne u.Unut- ing,as well as the other ? I think if I had your fpirit to liquor my r.ongi*e,I (hould be angry at the Hour-glafs^and preach the peo- ple ositof the place, And E*3] And for a Text : i. Know you not that Chrifthimfelf took a Text, Luk< 4. and applied it : Know you not that It was then the common practice of the Church to read,expound,and apply the Scriptures, as E±ra did ? Know you not that there is Dodrinc, Reafon and life in aii the Sermons and Epiftles of the Apoftlcs ? Know you not that we are commanded rightly to divide the Word of Truth, 04 Workmen that need not be ajbamed, andtoftudj thereto? 2X17**2.1$. Ah wretched fouls that dare fobjindely cavil with the work of God I For what you lay of £4 carnal BelT\ it is like the reft which I before anfwered, not fit for the mouth of a reafonablc creature to have mentioned. But 1 muft tell you that our Bels are not car- nal,if they were, they would fcarce foundfo well, or laft fo long. If your meaning be, that you would have us baptize our Bels to make them fpiritual, as your gboftly Fathers of Rome do, we will ktcp our carnal Bels, till we know more reafon for thai pra&iee. The 22 th J2^.is this^tvhether are not they that bear rulebj their means, andfeekjfor their gain from their quarter, andfeekjfwtkc fleece ,and makes a prey upon the people, and are hirelings , be mtfalft Prophets, yea or nay, and whether fuch be not to be crkd out again fl now, as tktj were then ?~] csfttf. To chU I have fufficiently anfwered already to your Brethren in my other Book. Only let me tell you, 1. Ids a mod certain thing that God allowed the Priefts the Tythes; and much'more, when he thus cried out againft them; Dare you deny that ? If you dare not, confefs then that ic was not the mcer taking of Tythes that caufed God fo to rebuke them. Read but CMal. z d and the 3 d without Spedacles, and then judge. It's moft evident then that the thing that God con- demned, was not taking Tythes, but covetous greedy defircs after gain, and negle&ing the good of fouls, and the work of God *. And are not we as willing co eaft fuch out, as you are to reproach cbem > Whether we feek theirs or them, and whether we are noi willing to fpend and be fpent for the falvation of our p€tvple , we ffmft be tried by a nlotfe righteous Judge thate you. Yoar *3> fyf i* s {"^rAwNhrr to j*h *wh tremblrkg and quaking which C*43 which the Scripture witne(feth ?] *Anf I own the fear of the Lord, which is the beginning of wifdom, and think him biefled ttutfearethalwayes, and that he that hardencth his heart (ball fall into mifchicf ; But I think thac the great Qjakiag that was in the ArmyofthePhiliftines, was no vertueor bleffingtothem, nor any fignofGodamongthem,i«SWi4.ij And I think that Perfecl love cafteth out fear,znd that thofe (bakings and quakings that come not from the humble fenfe of fin or judgement, or the like, but in violent motions of the body affectedly, are ei* thcr Papiftical tricks of deceit, or effects of Phantaftical conceit, or the motions of the great Deceiver within yon. I read of ic asdneofGodscurfes, that £ The Lord Jbould give them a trem- b ling heart,"} Dcut.28.65. And I ara of opinion that the curfc is fallen upon you, which is written Pfal.69.zj. Let their eyes be darkped that they fee not, and make their loins continually to flake . Gods Kingdom is Righteoufnefs, Peace, and Joy in the holy Ghoft. Your 24. and laft gu. is, \jvhether dojoufay jotijhallbe free from the body of fin while yon are on the earth, and whether fiall/tnj be perfecl yea or nay ? Anft*. I believe that all true Converts arc free from the do- minion of finne, but not from the remnants of it* And that oar grace is of a perfect kinde } as a fmall Candle is of a perfect kinde of fire , which yet will not enlighten all the Town or Houfe, nor fcattcraway all the darknefs, as the Sun will do ; I believe alfo that in the inftant of death, when we part with the fle(b, we part with all the remnants of finne. And for the Doctrine of perfonal finlefs perfection here, I believe the Devil, the grcateft finner bred it; the Pharifee received the forc-taftes and preparatives to it, the Hereticks and Papifts firft entertained and chcri(bed it , Chrift dctcfteth it, and never man that knew himfclf , or had one fpark of true grace and Chriftian experience, did to this day heartily believe ic of him- felf, And I think it is a part of the Papifts dung which they have taught you to (etd upon. Chrifts Kingdom is an Hofpital, he hath no Subjects in ic but difeafed «ncs. The Fathers Kingdom before had perfect Subjects, and fo (hall ic have again, when Chrift hath perfected us ; F Qt when he hath pcrfc : 11*53 perfc&ed us by healing all our difeafes,and fiibduing all our ene- mie^evco the laft Enemy Death (at the Refurre&ioo) then will he give up the Kingdom to the Father, But now, In many thing* We offend aH y Jam. 3. 2. and there u no man on earth that doth good and finntth not; And if \V# fajVee have no fin, we deceive our [elves, and the truth is not in ^Therefore the truth is not in you Quakers. I conclude my Anfwcr with this Qucftion to you ; If you think you are pefcfeft. without (iu, whether do youalfo chiak that you arc already in Heaven or perfed Glory } For whac can keep the foul from the perfeft enjoyment of God, but finne? And to enjoy God perfectly, is to be glorified perfectly: But I forgot that your Brethren think Heaven and Hell is only with- in men. Perhaps you look for no more Heaven then you have : And I wonder not ac it : For if you did, in the way you are in, you are no more likely ever to finde it, then Dark- nefs is' to have communion with Light, or 'Belial wkh Chrift. The Lord give Repentance unto life , to rhofe of you that have not finned unto death, and (hew you another Heaven be- fore you are out of reach of it, and a further Hell before you are in it. Though I look for no thanks from you for my charitable defircs, yet you (hall have them whether you will or not. HAving been at this labour at your command' to anfwer your Queries, may I not in reafon expe&thatyoufhouldan- fwer fome of 'mine, which I do but requett, and not command : But I defire of you , that you will not put me by with Gumble- ftoolRhetorickinfteadof Anfwcrs, but fpeak confiderately, truly and to the Point in qucftion. I mean, firit, that you will anfwer alt thofc Queries which I have before put to you among myAnfwerstoyours, and then that you will anfwer alfothefe twenty Queries following. 9u % \. Are they not the very fame Mimiters which you rail at and which all the Drunkards, Swearers, Whoremongers^ 7 G and [»63 and fenfuaJ wretches in the Countrey do hate and rail at as well as you? Arc you not then on their fide, and pofifeft with the fame Spirit ? They defpife the Preachers of the Gofpcl, tad mould have them down, and fo would you, even the very famemen as they would ; When chey had opportunity , they raged againft thcra with Swords , and fo do you with filthy tongues : Would not all the covetous ,. malignant , ungodly Enemies- of Piety, nave Tythes down as well as you? What think you? I can witnefs it of moft of my ; acquaintance that arefuch. Moreover, were they not the fame fort of Miniftcrs which the late Bifhops fi fenced , fufpended , and otherwifc troubled, and which you revile at ? I* it not then the fame Spi- rit by which you a*tda!l thefe were or are a&td ? Confidcr and judge. ]%u>2* Whether it be not the fame Spirit which movetb in you, and in the Papifts ? When the Pa pith fay, that we are no trueMiniftecsof Chrift, but Deceivers, and teach the Divina* tion of our own brain, and delude fouls,, and fo fay you : The Papifts fay, Our Congregations are no true Churches, who own us as their Pallors, and fo fay the Quakers ; The Papifts know that the great thing that muft be done before they can feducc the people airjong us, is firft to make them defpife and reject their Teachers, and therefore they bend all their wits and endeavours to vilific them , and draw the hearts of the people from them ; and fo do the Quakers. The Papiih main. errour lieth in the contempt of the Scriptures ; They fay^ they will not take it for the Word of God , but on the autho- rity of the Church, and that it is but part of his Word ; The Qaakers fay, It is not the Word of God. The Papifts fay, It is but a dead Letter, and fo do the Quakers; The Papifts fay, It is not fit to be the Judge of Controverfies, and fo fay the Qua- kers; The Papifts preferre the Vulgar Tranflation before the fame words in Hebrew and Greek, which the Spirit did indite the Scriptures in, and fo do the Quakers in Engli/h. Could the Papifts but get down the Regulating Authority of Scri- pture , they would think they had won the field ; For they will not endure that all Spirits fhould be tried by the written Word, no more will the Quakers. The Papifts maintain mans Free- will 07] Free-will hath power before convcrfi on to repent and believe and turn to God, *nd that it is not only the fruit of the Spirit in the Ele&, and fo do the Quakers. The Paprfts tell men of the futficiency of the common-light that is within them, and fo do the Quakers. The Papifts fay, That a man may be per- fect without fin in this life, and may fulfill all Gods Command- ments, and fo do the Quaker?. TbePapfrs make this their perfection to lie in-calting off worldly Callings, Imployments, Relations after the flefh, and propriety, as their Nuns, Monks, and Hcrmites do ; yea, and in caftmg off 1 heir old names, as their Pope doth when he ?§ made Pope: And fo do many of the Quakers, and much woffe, as I have feen in Papers under their own banc's. The Papifts place their Righteoufnefs in their own Works and Perfection , while they flight the Im- puted Righteoufnefs of Chrift, and fo do the Quakers. The Papifts place this Righteoufnefs of their own Pharifaically in externals, and things that have a fhew of wifdom and hii. mility, and negleftingof the body, not in any honour to the fatisfying of the flefh , as Touch not , tafte not , handle not, which mM are to ferijh with the vfiirg, Col. 2.18,20,23. fo do the Quakers , in ftcad of preaching ttre RtghteoufncfTe of Chrift, call out for a formal Righteoufnefs and PerFc&ion of our own, confifting in fuch things, astbefe following, to wit, that we wear no Points, nor Cuffs,iror L*ce, rror any fuch like, that we preach on the lower places, and rrot (as E^ra did} in a Pulpit; that we ufe not an H our- g la ft to dffcern how the time paffcth (whether a Clock or Watch be as dangerous, I know not :) That we fay [ThotT\ and not [JTohJ to him we fpeak to (when the word that Chrift wfed fignificth Thou, as well as Ton : That we call not men CMafters, or women Mi* ftrtffts, when the Scripture frequently ufeth and alloweth it, and much more; (though Chrift forbid us to have any Sed- Mafters, orMafters of our Faith;) In fuch like as thefc doth the Quakers Righteoufnefs lie , while they are ignorant of Chrifts Righteoufnefs ; And juft is it with God , that they who fet up their own righteoufnefs againft Chrifts, (houldbc given up to that heliifh delufion, as to take the mod Satani- cal flanders, lyes, herefies and railings, to be their Righteous G 2 ncft: 083 nefs : Were it nor tedious, and not mucti neceffary, I coajd (hew in many more particulars, haw the Papifts and Qaakcr^do fo cop,fpire,that we may well know whence their do&rines and de- lufiohscame. ^.3, Whether there were evef greater Monfters of In- gratitude upon the f?ce of the earth than chefe are, who fee ' their hearts and tongue* againft thofe Minifters of Chrilt that lay uia themfeive^ iur the faving of fouls, through all the fcornsandoppofition of all foits of wicked men, with whom thefe wretches joyn againft them ? Yea, and make their very ftudy and labour their crime, when it were much eafier for us to preach without ftudy , and that, I hope, with fomewhae more truth , fenfe, and order than they that fo boaftof the Spirit. J£«.4. Were not thofe faithfull Servants of God thatfuf- fered Martyrdom under Heathen and *strUn Perfecutors, juft fuch Miniftcrs as thefe men do now vilifie; or wherein was the difference ? And do not thefe wretches juftifie their mur- derers? £h\ 5. Are not the Miniftcrs whom thefe men defpife, of the fame calling and pradice,as thofe were that fuffered death in the flames in Q.Mtrits dayes ? Such as Bradford, Heiper, Latimer, Ridley, Cranmer t SafDsd€rs t Pbi/p6t 3 md the reft ; Were not thefe called Mailers ? Did they not preach in Pulpits, and take Ty thes or money for Preaching, as their due ff)aintenance,and the other things that the Quakers accufe us for? And do not thefe men juftifie the bloudy oppofers of them, and condemn Gods Saints afrefii? Jjlu. 6, Whether ever the earth bore men that did more proudly defpife others in comparison of themfelves ? And whe- ther their language favour of the Spirit of the Lamb ofGod?Or can he have any taile of that Spirit of Chrilt in himfelf, that doth not even feel,that their proud and railing language is of the Devii? ^.7. Was there ever a generation known on the earth, that did more arrogantly ftep up into theThrone of God,and cirrfore his Servants, whofe faces they,never faw, and whom they can tharge with nothing, but being Preachers, of the Gofpel,' and that T293 that in a Pulpit,having an hour- glafs, taking Tythes, &e. to be Minifters of the Devil, fons of Perdition, with much of the like. Though Chrift hath faid , Judge not that Je be not judge d- y And who art thou that judgeft another mans ferv ant f To his own mafier he (lands orfals* «2«8. Was there ever a Generation of men on whom the Image of the Devil was more vifible than on thefe ? He is the Prince of darknefs, pride and malice; And the depth of Ignorance and height of pride ar.d malice breaks out Co abundantly in their carriage and difcourfe, that all, not utterly blinded may fecic. It is rhe work of the Devil to be the Accufer of the Brethren i And fo it is the very Religion and bufinefs of thefe wretches, to accute Minifters and godly people to be Hypocrites, tyars, Children of the Devil, Serpents, Vipers, with much the like. f. ®j*9- I s ,c n0 kin t0 c ^ e hlafphrming of the holy Ghoft, for fuch wretches , when they have poured out the moft horrid lies, (landers, railings, and falfe doctrines, co profefs folemn- ly that all this is from the Spine of Chriil within them, and make God and his holy Spirit the Autheur and Patron of all? ^2*/. 10. Can that man that hath one fpark of Grace believe ' th?t he hath no fin? Can he have fo I. tele knowledge of him- felf ? And conftquentiy of the need he hath of che Phyfici- an? Dare you fay to Chnft, we will not be beholden tarhee for thy bloud to wafli us any more, or to thy Ip^erce/Iion to pardon us any more ? Do you not believe, That in many things We effend all, Jam. 3. 2, // voi fal that we have no Jin ive. de- ceive curfccveSy and the t>uth U hot in us ? If wecon[efs our fins % he i$ faithful and \nfl to forgive m car fins, and 10 cltanfe ta from ail tynifhtccnine's,: If wf f/fjt that »c ha.?/e tttt finned, we m*iekim aliar, and hi4 IVttd U not in m \ J.Jjfh I 8,9,10. 'Are not all Ch rifts Difciples taught daily to pray [Forgwc m cur 7refl)ajj}s?~] For my part, I am one that i$ fick, and have need oftne Phyfician, and dare not tell God, that: I will ask him pardon for no more fins , nor be beholden to him for any more, But O what a power hath the Deceiver with thefe wretches, that in !he raidft of their horrid railing, fianefctfing, G 3 and C3o] and other wickednefs, will ftand to it that they hare no fin ; Ju& like the Swearer, that will fwear be never fwore an Oath ; Or the Drunkard, that wii! fwear he was never drunk, when he lieth drutik in the Channel. Solomtn faith, There is not a jufi man upon earththat doth good and fmneth not y Ecdef7.2o. and thefe Qua- kers that Phanfaically and Papiftically juftirlc themfelvcs^ogtve him tbe Lie. JJa.n. Whether thofe that deny the Scripture to be Gods Word, as thefe Quakers do , and deny that there is any fuch Perfon as Jcfus Chnft, who fufJered at feru/a/em ; now glorified in heaven in the humane Nature, and only call fomewhat within themfelvcsby the Name of Chrift, I fay , whether thefe arc not abominable Infidels, having nothing to do with the name of Chriftians ? < g^i2.Is it not damnable Hypocrific in thefe wretches, to prate fo much of Scripture,and call for Scripture, while they thus deny it to be Gods Word } <>lj i .Is it not damnable hypocrific in them to call therafclvcs Chrittians, when they are Infidels, and deny the Perfon of Jcius Chrift crucified to be in heaven ? Jjj4. Is not he a Pagan and no Chriftian,that thinks that the light which is in all the Indians^ Americas, and other Pagans on earth,is fufficicnt without Scripture ? ^15. Was that Light in Paul which perfwaded him, that he ought to do manf things againft the Name of Jefa , fuffi- cicnt to convert him to the Faith of Jefus ? Or did Chrift give him nccdlcfly a Light from Heaven , and by Ananias his Do&rine ? Or had Cornelius fufficicnt Light within bim before Peter preached to him ? Or had all the world fufficicnt Light within them before Chrift fent abroad his Apoftles to preach the Gofpell to them? Or did Chrift fend them a needleffe Light by his Apoftles? Have thofe Persecutors fufficienc Light within them to caufc them to bclcive in Chrift, who think they do God fervice in killing or reproaching bis Minifters and people ? gu.\6 If all have fum^icient Light within them, what need you go up and down to teach or perfwade them ? Is it need- lefs Light chat you bring then, or is it helltfh darknefle ? \ 3*J ^ 17. Is it not a moft fottifh trick of you to go up awl down prating and comrnanding,andyet rcfufc t© fhew your Commif- fion from God ? And to call Minifters to fhew theirs, aud refufc to (hew your own, but fay it is Jnvifiblc within you j Are you fo mad as to expect any fhould beleevean invifiblcand inde- monftrahleComroiiTion? And might not we as well tell you oursislnvifible (but that indeed it is not?) Or fhould we be- keve every one that prates of a Commiflion within him, or no? If not, why (hould we bcleeve you more than others that fay the like? J^i8. Seeing you cry down our Miniftry and Churches, tell us,which is the true Miniftry and Cht$ch,and when yours begun, and where it hath been finceChrifts abode on earth till now? Speak plainly, and let us know, whether you are indeed Papifts or Pagans? ^ 1 9 Is not that man an Infidel and a Scorner of Chrift, that dare fay, he came into the world, and fhed his blood, to gather only a few raging Quakers in England 1652 years after his Incarnation > If Chrift have no Subje&s but thefe, he is a poor Kin£ > If Chrift have been till now without Subjc&s, he was no King ; If without a Body, he was no Head.5 If without a Spoufe, he was no Husband; Therefore fhew us what Church Chrift hath had, or confefs your felves Infidels. JJ^20. Did not the fpirit of the Quakers fpeakin Numb. 16, 5. juft as you do row againft Magiftrates and Minifters? And is not God very patient that caufeth not the earth to open and fwallow you up quick, as it did them ? Do you un- derftand that the SimoniAns (or Difciples of Simon Magw) and the Nktlaitans, whofe Doctrine and Deeds Chrift hateth, Revel. 2. and other fJ^o/hV^Hercticksin the Apoftles dayes, did deal by them, and the Church then, as you do by us now? and that the fecond Epiftle of 1'eter, the Epiftlc of fade, much of 1 John , and 2 John were written purpofely againft them ; befides many other Scriptures ? And have you well considered thofe Scriptures , and applied them to your felves? Whca When you have anfwered thefe Queftions, I require you to haveno more to do with ra;, nor any of this Church. For we renounce you asFterettcfc, after a firfl: and fecond Admo- nition , and wiif have no fellow (hip wuhfuch fdf-condernned perfons, nor receive you into our houfes, or bid you, God fpeed,#4eft we partake of your wicked deeds, Titus 3. 10, Kedermmfter, March 2%. i*SS« f "B^chard "Baxter * FINIS. n *0'- m Humble Advice: OR THE HEADS O F Thofe things which were offered to many Honourable Members of PARLIAMENT BY U rc I{ICHJ^p "BAXTER at the end of his Sermon, Decemki^ at the Abby in Weftminfler. With fomc Additions as they were delivered by him to a Friend that defired them, .who thought meet to make them publick. LONDON, Printed for Thomas VnderhiU and Fra ncis Tyton , i 65 s ft CO Good Works earncftlv defired from this PARLIAMENT FOR THE CHURCH. SB ^Erfe&tfut excellent Work refol- ved on, that All Children be taught to Read?, and that every Family have a Bib ? e. z. Perfeft that excellent Work, of enjoyning Catechizing: of which more anon. 3. Seeing you have well intended to Enjoyn the Generall ufe of the Aflemblies letter Ca- A 3 techifm CO techifm, put it into the Aft of Ejedlion , that whofoever fhall ie induflrtA after Admonition, Preach or perfwsde any againft any Dodrinc contained in that Catechifm, (hall be fcje&ed. i. This is but reafonable : For if Children muft Learn it, Learned men and Teachers fhould not Preach againft it. 2. It is not a* gainft the Inftrument in the Articles for Li- berty of Religion : For it only hinders the Propagating of Errours, and not the holding or profefmg them, twhen called thereto. And ► it only denieth fuch Propagators the publique Countenance and Maintenance : and not Li- berty. 4. Let no man have Liberty to Preach, Teach or Perfwade any againft the Effentiall, (Fundamental!) Truths of Chriftian Belief, in private or publique, though he have not your Maintenance: For it is not our own Gain that we lookafcer, but the fafctyof mens fouls. God forbid you fhould let men defie Chrift, or perfwade men to Infidelity, or deny and vi- lifie Gods Word, &c. fo they will but do it for nothing: The Pope and Popifli perfons abroad and at home, will maintain Emiffaries enough, to do their work, without your main- tenance! Thoufands might curfe you for ever in hell , if you grant fuch a Liberty to all men to deceive them > and entice them thi- ther. If you cannot agree to accept thofe as Fun- damen- CO damentals, which were given in by the Mini- fters , you have the two Ancient Creeds of the Church: chat of the Weft, commonly cal- led the Apoftles: and that of the Eaft a called the Nicene, and as now enlarged, the Con- ftantinopolicane. Take thefc two conjundively for a Teft. Or elfe leave out any point that is leffe momentous in the forefaid Catechifm, and let the reft ferve to this ufc. Should I tell you of the Frofefion of the Wortefle>fhire Minifters, you might well think it comes from too pri- vate hands to be offered you to fuch a ufe : but I had rather you ufed that then none. 5. We befeech you fail not, 1. Tofecure to us by a Law: 2. And to Recommend the free ufe of Minifteriall AfTemblies and AfTo- ciations : which whether neceffary or not for Regiment, are certainly fo neceffary for Unity, that we cannot carry on Gods work in Con- cord well without them. This mod confeffe. Deny us not what the Church enjoyed under Heathen Princes, and hath ufed in the Apo- ftles daies, (^fcf.i^&c) and ever fince to this day. If you doubt whether we will wrong the State, j. Our Eftates and Lives are in your hand to anfwer it. a. Let a Magiftrate be prefent with us as oft as you pleafe to fee our courfe. Yet let it be only the Minifters that are Approved by you, and Own the Fun- damental! Verities, that have this Freedom. . But CO But if you will give it all or none (though I hope better J rather let aK have it , then 6. Let thefe Approved A floriated Minifters have Liberty granted to Ordain others to the Minifterial! Office: (Whether any ihall be of the ^hurnm y I meddle not.) And recommend Ordination to the Churches, to be fought, when they receive a Paftor. And let none be Admitted to a Paftorail Charge, having the Publique Maintenance^ that is not Ordained or Approved by Minifters. 7. If any Arminians , Antinomians, Ana- baptifts, or the like miftaken ones, think it not enough to hold their Opinions, but they will hold Communion with none that are of a contrary minde, nor admit them to the Lords Supper, though Godly and otherwife fit, let fuch hold no Paftorail Cure ( for Ledures I leave to ycu ) that have the Publique Main- tenance : Becaufe they will elfe force all the Godly people that are not of their Opinion, to live without Gods Ordinances and Church- Communion-, or at leaft, to wander for it, to their great difcemmedity. 8. Take not the Works of the Miniftry out of their hands, which is, To judge who arc the fit fubjedls of their Adminiftrations in Ba- ptifm , and the Lords Supper and Chureh- Cenfures , as to thofe perfonall Qualifications, which according to Gods Word are required. It Cs) It is as Effentiall to a Paftor to Rule as to Teach : And as you may not Preach in his ftead, fo neither may you Ecclefiaftically Rule in his ftead. Some body muft Judge of Church Cafes and Perfons: and it is ficteft for them, whofe Office it is. That which you have to do, is to Queftion and Punifb them, for Mal- adminiftration. If under pretence of judging rightly who arc the true fubjeds of Sacramen* tall Adminiftrations, they will deny them to All, or exclude the fit Suhje&s , Punifh them for it, according to the quality of the offence. p. Let your Commiflioners for Approba- tion and Eje&ion , have Power to keep the Peace in the Church, as Juftices of Peace have in Civils : or elfe let Juftices look to it. That if any turbulent Mutineers , (hall bend their endeavours to Rail at and Reproach their Bre- thren, or make difturbances, they may be re- ftraincd. to. Let the VubliquePlaces, as well as Main- unance, be only for the Approved Minifters, and none have leave to Preach in tho'e Places, (called Churches) without the Minifters Con- fent. II. Let all that have Tolerated Meetings, enjoy them only in fome known allowed place, where the doors (hall be as open to any, at Sermon time, as ours are to them, left they (e- cretly fow the feeds of Rebellion. B ia. Let CO 17. Let the Minifters and Church have the difpofall of the Meeting place in time of Sacraments , and of exercife of publique Di- fcipline, that ftrangers, or wicked perfons may not intrude among them at fuch times, with- out their Confent, left they force us to Ce- lebrate the Lords Supper in private hcufes. 13. Let fome be authorized in every Pa- rifli, or near at hand, to difpofc of all vacant Seats in Churches, and determine all Contro- verfics thereabout. 14. Seeing our common Vcrfion of the Pfalmes in Mecter is fo faulty, that it is not fit to be continued , when Better may be had (in fb high a part of Gods Worfhip , we ftiould ferve him with the beft :) And thoft that lay them by do ufe fome one, fome a- nother: when Concord in fuch a Work, is - fo defirable among the Churches : We hum- bly move, that you would Recommend fonae one of the beft unto all Churches in the Land. Might I prefurae to fpeak ray thoughts, That Vcrfion which being firft approved of by the late Affembly of Divines, and after very much Corre<3ed and bettered in ScetUnd, and now approved by their Affembly , and ufed gene- rally by their Churches , is the beft that is extant, and fitteft in many refpe&s to be Re- commended. But if fo great a preparation to unanimous reception fatisfienot, You may Au- thorize the Minifters of the Province of Lon- dm (7) dou to appoint a Committee of skilfull men, to draw one Verfion out of all, or to try and judge of the beft that is already extant. We arc fcarce like to be unanimous without your interpolation. 15. Have a fpeciall ore of the Revenews and Government of the Univerficies. 16. Lay a penalty on him that Prints or fels any Books againft the Fundamentals or Eflentials of Chriftianity 5 and that dander or reproach Magtftracy, Miniftry, or Ordinances of Chrift. And burn fome more of this na- ture, that you may manifeft a difowningtheow Specially Hobbs his Leviathan. 17. Provide a competent Maintenance for the Miniftry : Not for their fakes fo much as the Peoples : Begin with Cities and Mar- ket-Towns : Allow a Congregation of two thoufand or three thoifand fouls, more Mini- ftersthai on3 of three hundred or four hundred fouls. If Tradefmen, Lawyers, and others that pay not Tithes in mod places, were equally affeffed , it might help to this , and maintain a Catechift, asfolbweth. i8.Seeing prejudice doth hurry fo many fouls to perdition, an J the common fcorning of a Godly life , by the Naturall Enemies to it, is a chief C*ufe of that prejudice ; Mighc not fome Law be made to reftrain fuch (corners in fo.ne m^afure ; At leaft let a Godly life in General!, and Fanily-Daties in fpeciall (in B i Pay- m Prayer, Praifes, and Reading Scripture, in Ca- techizing) be Recommended by you to the Nation ; that fo poor fouls might have the credit of a Parliament, to fet again!} the credit of a {cor- ner, to cure their prejudice i 19. Let thofe Miniftcrs be eje&ed as Neg- ligent, that forbear A 1 txercife of Difcipline, as well as they that preach not: that is, who admit notorious wicked livers to Communion, without any Admonition, according to Chrifts Rule, and permit the Gbftinate without any Ccnfure. For fuch unconformable man-plea* fers, taking all wicked people to Sacraments that flie from Difcipline out of other Pariti- es , are exceeding hinderers of cur Disci- pline, and deceivers and deftroyersof ths peoples louls. 20 Confirm the good Laws that are alrea- dy afoot for the Lords-day, and Authorize the Officers to whip thole that cannot pay : For a cuftom of fitting in the ftocks , doth but make them contemn it , and harden them to greater wickedneffe. The like I move for fwearers, drun- kards, and prohibited Ale- fellers. More particularly concerning the fccond Head, Of Catechizing. 1. I conceive it would be an excellent work, and is Neceffary, to Appoint in every Parifh in great Towns, or others very Populous, one Catechift, (or more according to the num- ber of perfons) who fliould performe this work, 2. Lee (9) 2. Let him be chofen by the Minifter; or if chat be denied , let the Minifter Nominate him, and the People confent, and Neigh- bour- Minifters Judge of exceptions againft him. 3. Let them be men of competent Abi- lity, of Godlineffe and upright Converfa- facions. 4. Let his work be , firfl: to teach fome Cteed containing the Fundamentals, wish the Lords-Prayer and ten Commandments -, and then the AfTemblies fhovter Cat* chifme : or that at firft, where p.ople are capable. And fo farre as he can to tell them briefly the fenfe , and enqnire how they underftand it. 5. Lee him be tied to fpend two hours every day in this work, taking the Families in courfe, yet labouring moft where he findeth mod need. 6. Let all perfons , Rich and poor, young and old, fubmit to be Catechized by him, under fome fit penalty every moneth they fhall refufe : except they have a Certificate from the Minifter, either that he is teaching them,or thatthey underftand the matter already, andthen let them be no more conftrdned to attend and learnit. 7. Let him teach no women between the age of twelve and fixty , but in the publick meet- fag, place of the Church : but the reft where fhall B 3 be O) be thought fictcft by themfelves. 8. If any precend Confcience againft learn- ing the Principle* of Religion, they are not to be heard : but if any pretend Confcience againft any thing in the Aflemblies Catechifm, let them before the Minifter produce their Reafons : And if they remain unfatisfied , let them have liberty to u(e M r Perkins Six Prin- ciples, or any other which the Neighbour- Minifters fhall approve of : If they refu'-c this, I hope to pay the penal mul&,will not wound their Confciences. 9. This muft be no hinderance from Minifters doing what of it they can : and in fmall Parifh- es, the Minifter alone may do it : but not in great. 10. Let the Catechift be under the Minifters O verfight for Inftru&ion in the work. 11. Let a competent Salary (of about twen- ty pound , or fixceen pound , or twelve pound per dnmm ) be allowed to the Catechift for his work. Which may be impofed on the people to pay. 12. If he be found unworthy, let the Minifter have power to remove him, or who elfe you think fit. This one work well ftablifhed , will make the name of this Parliament Honourable to all Generations, and may bring many thoufand fouls to Heaven $ and remove moft of the great 2v are'San 'ir will exceedingly fupply the ZlJS o? more Minifters in great Congrega- grcat detect or m p laces:Many Con- greg rmaintainrotherMiniftet. Andwehaye C K n "^ ?™£ of thJ Ancient times of the 'rL^cHhen Catechifts were imployed by Church, wn ™ . . t0 fo th e Converted fo b effed a vZk, as the happy fruits of « lo oieiicu . Experience will ma- TfTIhemltTbe faithfully difcharged. The them that croffc it. Dccirnb. 25; I6S4- Fl^QlS, ACCOUNT O F HisprefentThoughts CONCERNING the Controv^rfies about THE Perfeverance of the SAI NTS. Occafioned by the grofs mifreports of fome paffages in his Book 3 called, The Right Method for Peace of Conference, &c •, \yhich are left out in the lait Impreffion to avoid offence, and this here lubftituted,for the fuller ex- plication of the fame Points. Lutherus, reference Hopffnero Saxon. Evangel. p. 1 1 o. Nihil pefiilentipu in Ecclefa doeeri potefi, quamfi ta.qux, NeCe (Ca- rta r.onfmt, Necejfaria fiant : Hae enim tyrannide confcientU illaquemntHr^ & liberty fidei extinguitur ; mendacium pro ve* ritatejdolum pro 'Deo, aiominatio profanilitate^QlitHn L O N D O iV, Printed for Tho. VnderbM at the Anchor and Bible in PanU Church-yard, and F.Tjton at the three Daggers in Fleetffrcet. M, D C. L V 1 1. . OF THE SAI PERSEVERANCE Aving let fall forne psfTiges concerning Perfeverance , in a Eook entitled The Right Method for Peace of Confidence in 32. Directions , &c, agreeable to the (I ace and experience of my own foul : no fooner were they pubiifhxd, but many fufpiciou* Brethren gave our, that I had wrote again ft the certain Perfeverance of the Saints. How little reafon they bad for their report, I msnifefted in the next Edttwai by an Apofogf. But the cafe is come to that at laft, even with pious Brethren, that they know my Belief much better thanl know my own : and there- fore to tell them my Judgment, is ir. vain. But becanfe I cannot think that all are fofagicicusorcenforious, and becaufel think it mceteft to the utmoft of my power to avoid offence, a^d to leave out controverfic as much as may be in fuch pra&icall Writings, I have, in rbc lafi Edition of the Book, left out all thofe paffages that occafiOEcd mens miflake, and withall the additional Apology,, (as bring then needleis:) But left any A 2 think of the Saints think that hereby I betray any truth of God for the pleafing of men, I have thought meet, inthefe few Pages, to declare what m y Judgment is in that point, more largely and more fealonably than in the aforefaid Writing, And it is not my defign to Aand upon the maintenance of the Opinion which I own, or the confutation of the contra* y : but only, to give to my mtftaken, offended, cenforious Brethren a true account of my mind. There are many Opinions concerning this Point among the Profeffors or" the Chnil-an faith; which I think meet to let down, that I may the better declare my own thoughts of the whole. And I (hall begin at the utmoft extreme on one fide, •and proceed on to that on the other fide, taking the middle O- pinionsin the way. i. The firft Opinion which I (hall mention, is that of the Papifts, who do not only hold the Doctrine of acTual Apoftacy of Saints, but alfo that every mortal finne, as they call them, doth excufs tfie Spirit of grrce, and put a finner nof only under an adual guilt, but alfo into anunjuftified eftate, and fo in- to a ftate of 'd-ath and damnation: fo that a ftate of grace ( ac- cording to them ) is frequently loft with many, and frequently recovered. If any would fee this Point openM and debated J idieioufly, let them read Rob, Barcnitu his fmall TraUate dt Peccato Mortali & Venialu 2. The fecond Opinion is, that the truly Regenerate and jufti.fied (indefinitely) may and do ( fome of them ) fall totally and finally from a ftate of grace or juftification, intoaftate of death and condemnation ; and pcrifheverlaftingly. This Opi- nion exceptethnot theEled themfelves considered Antecedent > ly ; but only confidered confequently : becaufe it is a contra- diction to be Eltd and yet not to perfevere : For the main- tainers of it hold, that God doth Elect men only upon forefight of faith and prrfeverance , and not to perfevcrance and faith it felf; For they deny any Antecedent abfolute eiedion to thefirft&ferencinggraee: and deny any fuch grace it fcif, as by Perfeverance by aninfup?rable operation (hall infallibly convert. This O- pinionwas coo common among both Greek and Latine Fathers, that wrote before tie daies of Atigtifiint, asappeareth both by exprefs paffages in many of their Writings, and by their Do&rine of freewill, and predomination upon forefight of the goodufe thereof, and other Points that inferreit: which Scultetus and marry other of the reformed Divines do tnter navos Tatrum re- cite. And though they few that this would not cor.fift with a certainty of falvation, yet they chofe rather to deny that cer- *Bcrmri him* tainty, than to affert the Perfeverance of all the Regenerate; £ lf $^™y and to fay, as Ortgen, aiid after him Eufebins Preparat. Evangel. f Vj* SSj# . lib. 6. fag 289, 290. [_*«* #*} $*%(&o? \ym^ rtv v^Kh $ t ^ ^ e / ' dyaSor faita* we. -n tUjj v^lyvacnv 'ihvhv&vau, Ego de elecfk i.e. Immo pngnarentifta fectim tit idem & probus evaderet, 0- ' um * E &°. ** eertB probum fe futurum effe prjtno(fet.~\ And Angnfline himfelf ?„* gi*y*. ( as afterward ) hath the like or more *. tam annum ? E go de numcro fum filiorum Dei : ^ii bxc i*%um dicere potefl ? uckminte nhmlrum fcriptnri . Hcfcit bomojtimorc digitm fit, an oii9. Ccrtiiudmcm igimr non fabemus ; fei fpei fiiuciAconfik- turnn 3 9it\ Yea, when they faw that this was lyable to be alTauked with the abfurd confequence of inferring a change in God, fome did not ftick upon it : as Tertnll. contr. Marcion. lib 2. f^.23,24. Per tot ft vero etiam circa perfonas levem vnltit hteHigi, qnum re» probat aliquando probatos, ant improvidum, quum probat quan- doque reprobandos, quaft ]udicia {ha ant damnet prater it a, aut ignoret futura ; at qui nihil tam bono & judiei convenit quam pro prefentibus merit is & rejicere, & adlegere y &c. This Opinion poflefTeth the farre greater* part of the Chrifti- an world at this day, but in Europe the chief friends of it are thofe that are called Arminians and Lutherans, and abundance of the Jefuices and their followers, who alio take in the firft Opinion, 3. The third Opinion is, That no certainty of Perfeverance doth arifc from Eledion,nor can be concluded from our meer ju- ftification and adoption and fanctification : for they think that A 3 there Of the Saints there is no fuch thing as Antecedent Eledion of perfons indi- vidually, to faith and falvation : and they think that many of the truly juftified and Regenerate, do fall away andperiflifor ever. But yet they fay,that there is a certain height of holinefs which is attainable in this life, which whofoever attaineth (hall never fail away. If you ask what is that height orftate: I anfwer, They are obfeure teachers who hold this,that (hun the clear difclofure of their minds,and therefore I cannot fully anfwer you: only thus much I can fay, that I have met with thofe of them that exprefs themfelves thefe feveral waies. Some of them fay, that there is a ftate of fmlefs perfection attainable in this life : and that thofe that are thus perfed fhafi not fall away. Some of them make new defcriptions of the Covenants, and fay,that thofe that are under the firft Covenant may fall away, but not tho r e that are under the fecoud : Iconfefs I do not fully underftand their defcribing and differencing the Covenants. And fome affirm, that there is in this life, a ftate of confirmation, confident with Peccability and venial finnes, which whofoever attaineth (ball never fall away. They think that the Angels themfelves were firft made rghteous without confirming grace : and then confirmed as a reward for their - adhereing to God, when the reft fell And fo,that Adam (hould- have been confirmed as a rewarJ, if he had conquer- ed the firft temptation and adhered unto God. And fo, that Chrifl doth firft kt men in an unconfirmed ft ate of Juft:fica- tion and life,, and will confirm them and put them beyond the » periii of failing away, upon certain termes or conditions, Th r sfeems ( whofe pun&um or difccrnable ftate, they do not tell us. ) iUoOrtgcus j^ e p Cr f ons holding this third Opinion are the Psracelfians mayTe°feea $ ■ ( unc * er wuom * comprehend the Weigelians and the reft of the R«w.8.Foi a ,n Enchufiafts) and many newly rifen in England. And it feems by ( tixt Jfctnf. ) Hom.z6. that holy Macarius * inclined that way. And it is the i9i-Col.i. Opinion of fome later Papifts: Of which more under the T ^ c - 1 . fifth. 4. The fourth Opinion is, That God hath nor only decreed that all that will believe and perfevere fhall be faved; butalfo chat fuch and fuch perfons by Name, (hall by his differencing, free, Perseverance. free, effe&uall grace, be infallibly brought to faith and perfeve- rance; and therefore none of theEled fhall ever totally and finally fall away or perifh : But yet that feme are effectually called, Regenerated, Juftified and Sandified, befides theEled : and thefe will all fall away and pcrifti.^ This was the opinion of Auguftine t who rofe up again It TeUgius and his followers in defence of differencing free grace , and firft plainly and fully vin- dicated that Grace againft the exalccrs of Nature and freewill: whom the contrary minded do now unjuftly accufcof runnng too farre, even into a contrary extreme in the heat of his difpu- tations againft Pelagius. Becaufe fome are fo immodeft as to deny this to be Auguslines Dodrine,I (hall' add this much : i . I askt the reverend Bifhop VJher in the hearing of D r Kendall ^ Whether this were not plainly the judgment of Aufiin f who anfwercd, that without doubt it was. And he was as likely to know as any man that I am capable of confulting with. 2. If any be in doubt, thefe paffages following, among many other, may end his doubts. Auguft. de bono per fever, c. 8, & 9. £ Sx dmbus am em piis, cur huie denetur perfeverantia ufq; infinem y ills autem non donetur ; infcrutabiliora funt judicial Dei. llludtamen fidelibtts debet ejje certijftmum ; hunc effe expradeftinatis, ilium non effe. Nam fi fuiffent ex nobis, ait unw ex pradeftinaterum, qui de petlore do- mini bibebat hoc fecretum } manfiffent utiq; nobifcum. £lmd eft quafo, non erant ex nobis, &c. nonne utriq; vocati fuerant & vocantem fecuti ? utriq t ex impiis juftificati dec ? gu&c 9, Nee vos movent quod fi- liis fuis quibufdam Dens non dat iftam perfeverantiam. Abfit enim tit it a ejfet,fi de ill* pradeftinatu ejfent, & fecundum pro- pofitum vocatu s qui zere funt fi/ii promijfioni*. Nam ifti cum fie vivant, dicuntur filii Dei: fed quoniam viliuri funt itnpie, & in eadem impietate morituri, non ilios dicit filios Deiprafcientia Dei. Non quia juftitiam fimulaverunt, fed quia in ea non permanferunt : Nam fi fuijfent ex nob Is ^ veram^non ficlam jufii. tiam tenuijfent utiq> y nobifcumficc"^ vtd ult. Idem de corrept. & grat. cap 8. Hie fi awe qu&ratur cur (is Vests perfeverantiam non dtderit t qui tarn qua Chriftiane vive- rent dihclhnem dedit ? LMe ignorare refpondeo ; Non enim arro- gant tr t fed agnofctni modulum meum audio dicentem dpoftolum, O homo tu quit « ,&c] 7^#Wcap.i2. ff)uawvit ergo de omnibus regenerate & pievi- vsntibus loqueretur Apoftolus die ens \ Tu quis es qui judicasjer* vum alienum t fuo domino Flat aut cadit. Continuo tamen re* fpexit adprxdeftmatos > & ait : ftabitautem.] Idem de dono perfever. cap.22. avoiding the harfher expref- fions that might offend, he teacheth them to fubftitute fuch as thefc : {] Si qui autem obediunt y fed in regnum ejus & glorianu prxdeftinati non funt, temporalis funt, nee ufq- t in finem in eadem obedient ia ptrmambunt7\ The fame he hath before and there frequently. Idem de correp. & grat. cap.8. Mirandum eft quidtm, mul- tumq;mirandum, quod filiis fuis Deus quibufdam, quos regent' ravit in Chrifto, quibus fidem, (pern, dileclionem dedit, non dat perfeverantiam ,&c] lb. cap. 9. \jPropter hoc Apoftolus\ cum dixijfet, Scimus quoniam diligentibus Deum omnia cooperantur in bonum : fciens, nonnullos diligere Deum, & in eo bono ufifo in finem nonpermancre, mox addidit ; his qui fecundum propoficum vocati func : hi enim in eo quoddiligunt Deum, permanent u/q; in finem, See Ibid.cap. 6. Si autem jam regenerate & jufl ifi- catm inmaUmvitam fua vrluntate reUbitur, certe in non poteft die ere , non accepi - } quia accept am gratiam 'Dei fuo in malum libe- ro aw -fit arbitr io ] Ibid.cap. 12. Dicit Johannes ^poftolm, Eft peccatum.adrr-or- tem, non pro illo dico,ut roget quis :, de qnopeccato quoniam non txpreffhrn ift,pojjM»t wnlta & diver fa fentiri : Ego autem dice id Perfeverance ideffepeccatum, fidem qua perdileflionem operatur defer er e ufq; admortem.~\ Abundance of fuch parages mak^s Auftins mind, at plain as his Ten could expre/s it. Nor did heftick. at the utter overthrowing of all certainty of faL vation hereby ( except conditional. ) As appeareth de cor. & grat. c.l 3. pag-5 39 ( Sanf. ) j£uis enim ex multitudine fidelium quam r din in hac mortalitaU vivitur, in numero pradeftinatorum fe ejfe prafumat ? quia id occultari opus eft in hoc loco ; ubific cavenda eft eUtio, ut etiam per Satana Angelum ne extolleretur tantus col- lophizaretur Apoftdus Nam propter hujus utilitatemfecreti, ne forte quis extottatur, fed omnes etiam qui bene cnrrunt, time' ant, dum of cult urn eft qui perveniant. Propter hujus ergo utilita- tem fecreti credendum eft quo/dam de filiis perditions, non ac~ cepto dono per fever andi ufq; in fwem, in fids qua per diletlionem aperatur incipe vivere, ac aliquandiu, fideliter ac jufte vivere, & peftea cadere, neq; de hac vita priufquam hoc eis contingat, au~ ferri, Quorum fi nemini contigijjet , tamdiu haberent homines iftum fdltiberrimum timorem, quo vitium dationis opprimitur, donee ad Chrifti gratiam, qua pie Viviturjervetircnt ; deinceps jamfecuri, nunquam fe ab illo tfje cafuros. Qua prefumptio in ifto tentationum loco non expedite vbi tanta fft ixfirmitas, ut faper- biam poffit generare fecuntas. /^^Epift. 1 01. #d Vitalcm. \_V tilt eft quipp; omnibus, vel pene omnibus propter humilitatemjaluberrimam, ut quale s fuiuri fintfeire non poffint. ] St in Lib. 1 1. de Civitate Dei cap. 12. pag 670 \_Qujs enim primos illos homines in Paradifo negare audeat beatos fuijfe ante peccatum ? quam vis dijua hdtitudine qttam diuturna, vel utrum aterna ejfet incertos £ effet atttem at etna nifi peccajfent. Cum hsdie non impudenter beatos vocemus, quos videmus jufte ac pie cum Jpe futura immortalitatis hanc vitam ducers fine crimine vaftante confeientiam, facile impetrantes peccatis h'AJus infirmitatis atvi* nam mifericorditm f Qui licet de fua perfeverantia pramio certi fin:, deipfa tamen perjeverantiz fua reperiantur incerti ? Quis enim hominumfe in attio lib -9 *?> P 3 92,393- &fequent. & lib, 3 . the Jcfuius C ' Z0 /> l6 3> l6 4- wn0 * s more exact than moft. other Dommi- joyn in the cans, efpeciaily in the point of predomination, and the nature of main with the Grace/] The fame opinion alfo forne of the Reformed Proteftant Dominicans. Divines maintain : as Mufculus Loc. com. de Remiffion. § 6. pag. p4 T^T (mM) 620,621,622. and D r Overall in the fliort addition to 8 .Row 1 6^ Bavenants Differtations ( wrongfully fathered on Bavemnt, as Vi$. 6,7 ,8, Bp Vfitr told me.) 5 v The fifth Opinion is; That God Electeth all that he will lave, to Faith and perfeverance, and that fome are confirmed in this life in a ftate of Juftifkation, and fo are paft the danger of Apoftaile : fo that either Election or confirming Grace, will necefTarily inferre the certainty of perfeverance : for neither the Elect nor the confirmed fhall finally fall away. And they fup* pofe that many are elect which are not confirmed ; and none confirmed but thofe that are elect. But yet they adde, that there are many truly regenerate,juftifled,fanctifled,adopted, and live in love and obedience to God, who are yet neither elected nor confirmed ; and that all thefe will certainly fall away. This Opinion is the fame with that of Augttftine laft mention- ed, but thatitaddeth, the non-apoftatizing of the confirmed, to the non-apoftatizing of the Elect. And Vcfftns fuppofeth that Atignftine himfelf was of this mind, and joyned this point with the former. Of which I am not able to determine : For though I am as fure as words can make me, that Attftinfrofper and Ful- ) gentius, are of the laft mentioned opinion ; yet I cannot fayfo of this, becaufe the footfteps of it in their writings are fo few and dark,that to me they are uncertain. Moft Perseverance* Moft of the Domincians go this way,and fomc Jefuites part of it,but then they fcarcewell agree about the nature of this confirm- ing Grace. Vigutrini (aColle&or out of Thoma* ) and others fay, that it is nothing but the gift of Perfeverance it felf Ochers adroit a realldiftindion between the grace of confirmation and perfeverance, who yet agree not in the nature or effeds. For fome think that Habitual infufed Grace , and fpeciali anlftm g Grace, are enough to perfeverance, bu't not to confirmation : fome fay a third fort is necefTary to perfeverance alfo, and that a Reprobate may have the two former. Some Papifts think, that confirming Grace doth take away Free-will in obedience, and caufe fuch a determination of the will to good, that they do ne- cefTarily obey, and fo they are not freely but necefTarily faved : Thefe Papifts hold this, it feems, becaufe their definition of free- will is fo far inconfiitent with the Dominicans, that when they yeeld that Confirmation doth fo effectually determin the will, they muft needs fay that it takes away ics liberty, as they think Heaven it felf doth, viz. by perfecting the will, and raifmgit to a higher pitch than liberty. But another part of the Papifts (of whom it is that Alvarez fpeaks, lib. 10. Difput. 104. fag. 419. §.1.) do hold, that the Grace of Confirmation and Perfe- verance, are diftinguiflied only accidentally, by a greater or Jefs intenfion of the fame Helps, but not Really. The fuller expli- cation of their opinion and their reafons,you may find in the fore- cited Difputation. But the Opinion which Ferrarienfis, Alvarez, and others of that Claffis do maintain, as the common opin'on of the Tho- mifts, is, that the Gift of Confirmation and Perfeverance Is not the fame : that all theElcd perfevere, but all are not here Con- firmed : And for the point of Impeccability 9 they agree with the Jefuites, that the Confirmati are Impeccabiles as to mortal fin ; but not as to venial ( to which they annurnerate,the remnants of ignorance, inconfideratenefs, thtfomesfeccati&c. Vid. At- varez.DiJpttt.1c4. §.4. ) This Impeccability as to Mortal fin, is the perfed:ion,or fulfilling of all GodsCommandements,which the Papifts mean and fay, we may attain. Bu t then fomc of them fay, that thislmmpeccabtlity is only to be afcribedtointrinfick Grace: others with Burattdtu (in 3. d. 3. ^.4.) do afcribe it only to extrinfick removall of the occafions of finne : fome think B 2 that mm v 10 of the Saints that it is partly from intrinfick Grace, and partly from extrin* lick ; that is, ex perfetlione Gratia habit ualts & virtutum y & ex cuftodia, protetHone & dirc&ione Dei (as Alvarez** ) Of tbefe, the Dominicans aferibe ic to a Phyfical Determining Grace (which Phyfical determination the raoft of them make neceffary to every ad of every creature ; but fanfenitu denieth that, and makes it fperially neceffary to favinggood) and the Jefuites as is faid, do moft of them aferibe to a fpecial fort of moral help leaving the will free : and others to a Necefiitating determination. It is ordinarily Judged (as Alvarez, out of Them, maintaineth) that this Impeccability is not fimplc, as not being ab intrinfeco totalitcr, but only fee nudum quid, as being partimab extrinfeco\ quod contingit quando alicui datur aliqucdmunw gratia, quo inclinatur in bonum t ita ut ab ilk non poffit de facili deflefcti ; mn tamen per hoe itaretrahitur amalo > ut cmnino peccare mn poffit, nifi divina providentia protegatur & cuftodiatur. And its very obfervable wherein Alvarez, placeth this Con- firming Perfection, ibid §.4, viz. in a certain participation of Charitat P atria, which is diftind fecundum moduma Cbaritate viol ay U mn Conformant e : His words are Q Rejp. mn confiftere in majori intenfione ejufdem gratia Habituate. Etenim gratia non Co^formavs, aliquando eft magis intenfa, quam gratia in bono Con firmans, quod ex fn the condition of the Parents being a Believer ] Yet fome of tlicm deny nor, but Eleft Infants may fome of them moreover have fome fecrec feed of grace which is never loft.) Of tlrs mind were the Britifh Divines in the Synode of Burt ; and "Bavenmt and W^have particularly wrotefor it.* and many more at home and abroad are of the fame mind : And it fhould fcem, fo was the Synode of Bort it felf, by thofe words Artie, i. Can. 17. pag.244. JJhfdKdoqtiidem de volmtate Dei ex verbo ipfitti nohis tfl indie andum , quod teftntur liberos fidelittm ejf? fancies^ non qmdem nattira^ fed beneficio f&deris grxtuiti, in quo illi cptmfarentibii* corner ehenduntur, fij parentis de Eletli" one & falute fpioiwm liberorum quos Bens in infant ia ex hue vi* ta evocat, dubitare non debent. ] Yet they that are of this Opi- nion think it more fit to call this a cefTation of their former Title to falvation, than a falling from grace as in their explicati- ons may be k^a. 7. Thefcventh Opinion is, That no one that is truly Juftt- fied and Sandified, doth ever totally fall away or lofe the e- ftate of grace ; but yet it is poffible for them to fall away and lofe it, though it (hall never come to pafs. ] For it is not the Impofiibility but the non-futurity that God decreeth. Of this Opinion are many of the Reformed Divines , called Cal- vinifts. 8. The eighth Opinion is, That for a Juftified perfon In« fant or Aged to lofe that eftate , is not only a thing that never (hall come to pafs, but that it is impoflible for them to iofe it : This is the Judgnaenr alfo of very many Reformed Divines. B 3 . , The 12 v - of the Saints 9. The ninth Opinion is, that becaufe it isimpoflible to fail away from grace, therefore it is uniawfull for any Believer to fear it, or, to pcrfwade other Belivers to fear it; or to pray againit it, or to think that any fin can endanger it ; And though a Beliver did fall into Adultery and murder with David y or into Inceft and Drunkenness with Let, he ought not to fear the lofs of his Juftification , nor to be humbled with fueh confiderations, nor to rife from the fin with fuch a Motive. This is the Judgment of the Antinomians commonly maintained in their Writings. 10. Another Opinion is, that, Though fome degrees of faving grace may be loft, which by increafe were fupre- addfd tothefkft grace which we received ; yet no degree of the firft habitual grace can be after loft by any finne. 1 1. Another Opinion is, That though the Ads of grace may be finfully omitted, and fo grace may ad: weaklier than it did be- fore, yet the internal rootorftock, whether you call it a ha- bit or a power, or a new nature is never diminiftied, or loft in any degree, cither which was at firft infufed, or is afterward infufeid by way of Augmentation. The two laft Opinions are only dropt in by fome few of the Reformed Divines, who are over-bold in their determina- tions : The laft is by moft dif-owned ; and the former by few of ours medled with in their Writings ; but ufually paft over in filence. 12 Another Opinion about Perfeverance is, That no (inne of a Believer, fmall or great, doth fo much as contract on the perfon a guile of death or any punifhment ; that is, an Ob- ligation to punifhment: and that in Gods account we are nei- ther finners, nor deferve damnation : for God feeth no fin in his people: the guilt falls all on Chrift; and the punifhment is Perfeveraxce. l , is all born by him alone; and no fuch thing as true punifh- rnent fuffered by any Believer: AnJ therefore that they mav not confefs the guilt of any firine to be on themfelves, nor pray for the pardon of ir, but only when th y mean by £ par* don] the feelingof pardon, or affu rar.ee or kno-.vledg of ir, or Tome new effecT of it, in renewed mercies. This alio is the known Opinion of the Antinomians , and t lie rn< il extreme on this hand that is worthy our prefect Obfervauon. Having thus fhewed you the differing Opinions among Chriftians about Perfeverance, Ifrnll next lay down fo much of my own Judgment as I think needful! for the prefent pur* pofe, in certain Proportions^ before I fpeak of the offence which do oceafion it. Prof. i. It is a grofs Error to think that every fin which they call mortal or wecallg™//, doth excufs all Charity, or put a man out of a ftate of Justification. There are indeed fins that may be called mortal, eminently, wh«ch will prove a man out of the ftate of Grace, though they cannot be faid to put him out of ft,becaufe he was never in it. I mean the finne unto death, orthedominion of finne, or anyone finne fo aggravated as will prove that dominion, and fo is inconfiitanc with faving grace. But it is not every ad of a grofs finne that makes or proves a man to be unfuftified. 'David was an adopted Sonne, an Heir of life, a Member of Chrift, even a living Member, as foon as he had committed thofe heinous finnes: thotighhc contracted fuch a guile , as anon we (hall defcribe , yet his former guilt returned not on him ( as many Schoolmen them- feives maintain ) nor was hecnt off from Chrift, nor his ftate and Relation to him overthrown. ' GbjeB* esldam by one -ad did lofe his habitual ftate o f grace, and Relation to God, becoming unholy and unjuftifled ; therefore fo may we. Anf. i. I deny the Antecedent; For it was not by one Ad, but by many that Adam fo farre fell : 2. And I deny the con- feqijence: Firft, Beeaufe sAdams finne was fuch, as no regene- rate man doth commit ( for ought ever I hav e yet heard proved.) Secondly, Atleaft, the difference of the Laws that he and wc were : 14 Of the Saints were under , would make this difference. For according to the Law that Adam was under, onefinne, yea any onefinne, did make him lyabje to dea;h, and confequently to be for- faken by the grace or Spirit of God, and to be under the curfc : But ic is not fo with a Believer according to the gentler Law of grace: The caufe therefore of the difference is prin- cipally extrinfick in God and Chrift and ;tbe Covenant of Grace: Whether there were any Internal, in the nature of the grace that Ad nm had, and that we have, I {hall not now enquire. Prop. 2. The Opinion of thofe Ancients, and of the Jefu- ites, Arminians and Lutherans, who deny an abfolnte perfo- nal Election of men to faith and Perfeverance, and fo maintain indefinitely a toraland final falling from a ftate of juftificarion, without excepting fuch Elect themfelves , is an Eerror of dangerous confequence, againft the grace and fidelity of God, if not againft his wifdom and hts power, and againft the peace of the Saints : and therefore is to be carefully avoided and refilled, by thofe that would not wound their faith: as Augufthe, and h'\% followers, and fmce them the" Dominicans and Reformed Divines have volurninoufly evinced. Yet note, that the Jefuites themfelves may confefs that the EUct (hall none of them finally fall away, but {hall all Perfe- vere. But that is , becaufe they hold that Election is upon the forelight of perfeverance, and fcf that thefe Proportions are inconfiftent as to their trurh Q This man is Elected ~\ and QThis man (hall not Perfeverc] Buttheydonot makeElecti- on, or differencing grace, the Caufe of Faith and Perfeve- rance. Pnp. 3. The third Opinion hath three Parts: Of which, I take one to be true, and the other two to be faife. That which is true is, That the confirmed in grace, (hall certainly Perfevcre. The Parts that I take tobefalfe, are, Firft, Thaj: fome of the truly juftified,and fan&ified are not Elect to falvation ( which is common to them with Auguftine, ) Secondly, That Perfeverance Perfeverante. i$ Perfeverance is no fruic of Election, buc only of mans good ufe of bis grace, and of Gods remunerative Jufticcand Mercy « For they think that there is no Election of Individuals, but upon fuppofuion of forefeen faith and repentance: fo that this Opinion differeth not from the fecond, fave only in that it addeth a ftate of confirmation , which none (hall lofc : and fo maketh fomc in this life to be certainly paft the danger of falling away : Of which more under the fifth Opinion. Prop. 4 The fourth Opinion, vfe. of AhJUh, with Profrer, F*/gf*f*/*jandthereltof his followers that refined the Pelagi- ans, and of the pominicans, and Mufculm^z. who maintain perfonal abfolute Election, and free grace, againft the conceit of mans merits,and the certain Perfeverance of all the Eled ; and yet maintain that many of the Ftdfciti or non-eled are truly fan&ified, and juftified, and fall away from it and perifti, doth feem to me to be unfound, and contrary to many Texts of ho'y Scripture,and therefore not to be received. To produce that Evidence againft it, which is fo common in mens hands in many Volumes written to this purpofe, would here be worfe than needlcfs. And methinks A aft ins Exposition is a forcing of the Text. He expoundeth i Joh 2. 19. They were not of m, #*. of us the Eled. And Rom. 8 30. he expoundeth by prefixing to each linke the foregoing words, viz. the called according to his purpofe: q.d. £ whom he cal- led, vU. according to his purpofe, them he juftified; and whom he jufl>fied, that is, thofewhom he fo calledand juftifi- ed, them he glorified; q*d. thofe before mentioned whom he julhfied he glorified ; or thofe whom he predeftinated, cal* led and julhfied ( conjunddy ) them he glorified. ] As if the Text did not comprehend all the Juftified, nor fpeak of the Juftified as fuch, but did only extoll Gods Love to the Eieft, and confequently fpeak of them as Eled, and fo of the Elect only, connexing every former Proportion in the chain with the later as neceffrry to make up its fen fe : as if the meaning were no more but this: \_ fo great is the everlaihng Love of God to his chofen,that he fore-knew them, and predefti- C nated 1 6 Of the Saints nated them to be conformed to bis Son ; and having predefti- nated them all, he effe&uaily calieth them , and having rai- led them he jnfiifietb them, and having juftificd them he <*'o- ririeth them : 2 and fo he would not have all others exclu- ded from calling and jufrifying, but only from predeftination and glory. But I fee not a fufficient warrant in the Text or iuch a limiting Expcfmon : It fecms rather to me that "whom he called] is as much as [[all whom he called] and * whom he juftified ] as much as £ all whom he jufttfied ] And to me it feems unlikely, that ever fuch a love of God can change, by which he embraceth any man as a Sonne; For if Sonnes, than Hcircs, &c. That love which made as Sons v and taketh complacency urns as Scns,wi!l furely continneus in a flare of Son*fhip, and give us the Inheritance. How elfe can the little Flock be railed from their fears , becaufe of the good pleafure of the Father to give them the Kingdom 1 For, alas, nothing more certain than that we fhculd lofe our grace, and fo lofe the Kingdom, if the Father had no other good pleafure towards us, but only to give us the Kingdom if we Perfevere , and not alfo to give us perfeverar.ee that we may have the Kingdom. I know that Anguftine diftinguifhech of Sonnes 5 and ilme he faith may be called Sonnes becaufe they are Regenerate, and juftirled,andinfuch a (late as they fhou'd have been faved if they had died in; who yet are not Sonnes by predeftination, but God fore-feeing their falling off, m- tendeth them not the Inheritance* But where he can find this diftindion of Sonnes in Scrip: ure, I know not: though another diftin&ion of Sonnes I confefs may be found. Prop. f. Though J pre&me to diffent in this point from Auguftwe and the common Judgment of the Teachers of that and many former and later Ages ; yet do I find my felf obli- ged by the Reverence of fuch contradicting Authority, and forced alfo by the confeioufnefs of my ignorance, to fufped my own underftanding, and to diffent with modeity, both honouring the contrary- minded, and being willing to receive any further evidence, and to know the truth if it be on their fide. And fo I muft needs fay, that I fee not neer fuch clear evidence againft this Opinion , as I do againft the former, much lefs as I do for the Fundamental Articles of the Faith: and Perfeverance. 17 Suhi^lW'noci^ at that certainty in the Do. cVine of the Perfeverance ot all the Julhfied, as I am for the Doctrine of the Perfeverancc of all the Elect; much lefs as I am about the death and refurrcftion of Cbrift, the Life Ever- lafting, and fuch other verities. I know thac there is very great variety of evidence of the feveral Truths revealed in the Scriptures, one Text being more or lefs plain than another. Though we know tbac ail that God faith is equally true, yet we have not an equail evidence of every Truth , that it is indeed the Word of God, And therefore our reception of tfaefc feveral Points rauft needs be as unequal! as th? evidence is, upon which wedo receive them. I dare not fay that I have attained a certainty in underftand- ing this Point and all the Texts of Scripture that concern it, better than A«gufti*e , and the common Judgment of the Church for fomany Ages: And therefore I dare not fay that I have attained to a artuntj, that all the juftificd (hall per- fevere. I dare and I do venture my foul and everlafting hopei upon the truth of the Fundamentals; fo that I dare, I muft fay • r If thefc be not true, I will forfeit my hopes ; I expe& no falvation 1 But I dare not, I do not venture my falvation upon this Opinion • nor dare I fay, £ Let me have no falvation if any of the Juftified fall from their Juftifkation. ~] And there- fore if I were put to it in arguing to deny either this or an e videnter truth, I would fooner reduce this to the more evident, than the more evident to this. And that it is not fo evident as many others, or as that a com- mon agreement in it by the godly can be expeded, is apparent enough. 1. From the difficulties that occurre,which the Scrip- turesandthediffenteisreafonings may eafily acquaint us with. 2. And from their anfwers to our Arguments 3 And from the number and quality of the DifTentcis. Firit, Sure that can be no very eafie point which all or almoft all the Church, for fo many Ages erred in. Secondly, And which not only the moft of the Chriftians of the world, but alfo fo ma- ny Nations of ProteiUnts themfelves do err in to this day. Thirdly, And which the choi'. eft men for Learning and dii gence, and thofe that were the Leaders in defending the grace of God, tsvfuftin and abundance of Proliant Divines [ could nev»ec C z attavc* 1 8 of the Saints attain the underftanding of, but refitted them as errors. Fourthly, Yea when they were and are as holy as we; and fo as like to have Divine Illumination. All this being in the cafe, it feemeth to be I igh felf conceited arrogancy, forfuch a one aslroprofcfc fcch a point to be To evident and taiie, and to imagine that all the moft holy and judicioas Writers for fo many Ages, and fo many at this day, arc fo farrc below mc in the underftanding of the Scriptures, and that even in points which they lad fo much occafion tofcarch into, and fo many and great advantages to under ft and. I do not, I dare not prc- fume of this. Prop. 6. Hence it is moft apparent, that this difference about the Pcrfcverance of all the Juftified, is not of fo great moment, as to encourage or warrant us to withdraw our affection or communion from thofc that differ from us herein ; as if they were Hereticks, or no Members of the Church , or could not be faved, becaufe they erre herein. For confirmation of which confider, I. By the contrary conclufion we fhould be cxceflivcly Vnchtrittble , in condemning to Hell fire, for ought we can find , all \ or 'next all , the Church of Chrift for i30oor 1400 years atleaft. 2. And we fhould be very proud in exalting our fclves fo high above our Brethren, and the Churches of Chrift. 3. And it were high prefumption and arrogancy to ftep into Gods feat and pafs fo bold a cen- fure. 4. And it were great Impiety to make Chrift hereby to have no vifiblc Church on earth ( nor for ought we can prove, many pcrfons ) for fo many hundred years : Hereby we fhould gofarre toward the giving up our Caufe to the Infidels. For, no Church, no Head of the Church. 5. Hereby we fhould cenfure the form of Belief or Profeffion of all thefe Churches as inefficient. For the Doctrine of Perfeverance now in que ft ion, was never ( that is proved } in any of their Creeds. Sixthly, Hereby we fhould foment Divifions in and between the Churches and make the healing of our Divifions feem defperate. For if we conclude all the Lutherans and Arminians ( who yet go further than Aufiin in denying Perfeverance ) to be uncapable of falvation or of our communion, what room is left for any motions of Peace? 7. And alfo hereby we (hould very much encourage the Papifts ; if we make our firft Proteftants, Luthtr % M$Unch- Pcrjcverance. 19 MeUnchton and the reft that fubferibed the Auguftane confefiion, to be Hereticks and perfons whofe communion was to be avoided. 8. AndLaftly, Wefhouldbe guilty of fo notorious fchifm, as few fober men in the world have been guilty of; I mean in our principles ; while we plainly imply that if we had lived in thofc former Ages that were of a contrary mind to us in this, wc would have avoided the communion of them all. I do but name thefe things briefly, becaufel fuppofe that they will find few diflenters. I hope few among us are guilty of fuch condu . (ionsaslgainfay. *Prop. 7. Hence alfo it is very clear, that the denyal of the Dodrineof the Perfcverancc of all the fanctificd, doth not ne- ceflarily deftroy all Chriftian confolation. It doth indeed tend to the diminifhing of it, as to all that have a certainty of their Jumfication, while it denyech them the certainty of Perfcverancc ; and while it dcflyeth to all men a certainty of falvation by ordinary meancs. But it doth not wholly deftroy the comforts of the Saints : Nay, it is plain from hence, that a life of much Chriftian comfort may be had, without aflk- rance of falvation. Which I prove, 1. Adam might live com- fortably without affurance of Perfeverance or falvation : (thats paft difpute : for Adam had no fuch affurance in his innocen- cy : ) therefore a Chriftian may live comfortably whithout af- furance of Perfeverance or Salvation. There is no dif- parity between Adtms condition and others in other refpeds that will weaken the confequence, as long as the cafe is the fame in the point in queftion. Obj. Being finlefs, he had nothing to faddenhim, as we have. Anf. True : therefore the uncertainty of Perfeverance and of falvation was nothing or not enough to fadden him, or at leaft, to deprive him of a life of peace. If neceffary to our peace, why not to his ? 2. It were unreafonable and uncharitable to think that none of the Ancient Churches that differed from us in this, had Chriftian peace ; *hat none of the Lutherane Protcftants, or Arminians now have peace ; that fuch holy men as %Anfiin and Luther and multitudes more were deprived of this peace, who have manifefted fo great confidence and joy both in their lives and Writings. When we read fo many of the Ancients C 1 flfid. 20 Of the Saints and of the Lutherans profeffing their Peace and joy in be- lieving, we cannot pretend that we knew their hearts better than they knew themfelves ; feeing we never knew the men : nor have we any certain or probable evidence to prove that they wrote falfly of themfelves. 3. If we could not have joy and Peace in believing, except wc receive it from the certainty of our own Perfcverance,then it would follow that exceeding few even of them that hold the Do&rineof the Perfeveianceof all the Jullified, have joy and peace in believing. For that Do&rine of Perfcverance can give aflurance of their own Perfeverancs to none but thofe that are certain of their fincerity and Juttification. If a man be un* certain whether he be fanftifkd truly himfelf, he muQ needs be uncertain whether he (hall perfevere in that grace which he knoweth not that he hath ; yea and in common grace it felf. But too fad experience tellech us that there be but few,exceeding few of the godly among us that are certain of their fincerity, Justification, or faivation : I have defired (everal Minders that converfe much with experienced Chrifthns, and hear them open the (late of their IojI?, to tell me how they find them in this point of afTurance ? And divers of them of largeft ac- quaintance tell me that they meet not with one that hath it; but that they all profefs fome doubting and uncertainty, and none that they ask will fay, lamfure. Others tell me that they meet with none that will fay they are certain, except fome paitionate perfons, efpecially women that are melancholy, who are carried on 6y pafiionate feelings ; and they will fometime fay they are certain of this S/inchfication, Justifica- tion, . and Salvation ; but it is but in a fie which is quickly gone, and then they are ufually in greater doubting and trouble than any others. Iconfcfs my own obfervacionis the fame or neer it. Araongft many hundreds of Profeflors, I. meet not with one that will fay f they are certain of their iincerity and faivation, except four Corts ; Firft, Such women or melancho- ly people afore-mentioned, who can give no great folid reafon for it, and quickly lofe it, and arepaiiionatem thei^ conv.erfa- tion. Secondly, Some perfons thar are fallen into new Opinions and focieties, difowningour ProfeiJion and our Churches • who prefently ate rapt up with a feeming certainty that they are truly Perfeverance. ^i truly holy and juftifkd; when both their doftrines and lives do caufe their fobereft acquaintance to fear that they are either proud hypocrites, or deluded Chriftians, worfe than before. Thirdly, Some few very earncft Difputers for Aflurance, that will fay they arc fure of their own falvation, in an eager main- raur'ng of their Arguments. Fourthly, Some very few judicious holy men, who fay they have no Arid: certainty ,nor are free from all doubting ; but yet they have fo confident a perfwafion as may be called a mora! certainty, andfreeth them from trouble- forae fears of damnation. And thefe laft ( though exceeding few) are the higheft that ever I met with, whom I have caufe to believe, as being judicious credible fober perfons. and giving probable evidence in their lives of what they faid. I never knew the man that attained any more than fuch a ftrong perfwa- . ft needs follow that cer- tainty of their own Perfeverance muft be as rare. And all thefe Perfons that are^uncertain of their Perfeverance, can fetch no comfort from that certainty which they have not. But yet we cannot conclude that ail thefe perfons are void of Chriftian Peace and Joy : For, firft we fee by experience that hundreds of thefe Chriftians that dare not fay they are fure of their Juftification or falvation , do yet cxprefs much Peace and Joy. Secondly, And the Holy Ghoft tellethus that the King- dom of God confifteth in Peace and Joy in the Holy Ghoft • and therefore we may not fo farre exclude the moft of the Saints out of the Kingdom of God. 4. Moreover, the nature of the thing may convince us that a man may live a comfortable life through believing, though he attain not a proper certainty of perfeverance or falvation. For a high degree of probability, and a ftrong perfwafion thereupon, may bear down the trouble of moft of our doubts and fears. And though it may be objected, that Hell is fuch a mifery, and the lofs of Heaven fo great a lofs, that a man hath no ground of folid grace that is uncertain toefcapeit, efpeci- ally confldering how little truft is to be put in the flippery will of man: yet (for anfwer to this ) let it be eonfidered Firft, That 22 of the Saints That Heaven is fo great a good, that the lead true belief and hope of it, may afford abundance of comfort ; and Hell is fo great an evil, that the leaft true hope of efcaping it, may be very comfortable. Secondly, Yctfuch uncertainty indeed to a Saint in Heaven would be more troublefome, becaufe it rs a condition vvorfe than he is in already : But fuch hopes, though with uncertainty to the damned in Heil would be unfpeakably comfortable; and fo (hould they be to us on earth; becaufe wc were before in a ftate of death, condemned by the Law, and under the curfe, and had been a&ually damned, if death had cut us off. Thirdly, That the goodnefs of Gods nature, his common mercy to mankind, the fulnefs and freenefs of grace in Chnft, the experiences of Gods Love both in common and fpecial mercies, with abundance of comfortable paflagesin the Scripture, ail thefemaydo much to the fupport and comfort of the foul , againft the fear of Apoftacy, though there had been no abfolute promife of the perfeverance of all die Jufti- fied. 5. I argue <* />*ri : Firft, There isnoSonneofthewifeft and moft conftant Father that is certain he fhall^pcrfevere in the favour of his Parents, and that he (hall not fall into their very hatred, and be dif- inherited by them : And yet it doth not fol- low that therefore all Children fhouLd uncomfortably vex thcmfelves with fears, left their Parents (hould hate them or dif- inherit them: yea, or that no Son may take comfort in the confideration of his Fathers love. Secondly, There is no Wife that hath the beft and moft loving Husband, that is certain, he will not hate her and caft her off: And yet when (he fees, no probability of it, but much to the contrary, (he need not be difquieted by the fears of it ; nor forbear the peace and comfort of her condition. Thirdly, There is no man of greateft holincfs certain that he (hall not fall into fome odious fcandalous finne ; For though there be promifes of our perfeverance in a ftate of grace, yet in the judgment of all, there is no promife to the beft of us all, that we (hall not fall into any fuch hainous particular finne. No man is certain but he may be drunk as Noah was , or in- ceftuous as Lot was, or commit adultery and murder as D.*vid did, or deny Chrift as Ptttr did. And if you were fure you (hould Perft everance. 2? (houldfaJI thus, and wound your conscience, and dishonour the Lord and your holy Profefiion, would it not even break your hearts ? But what ? Muft all Chriftians live in doubts and fears of fuch a thing ? Or may not they live in peace and com- fort upon the ftrong probabilities they have of efcaping thefe, though they have no certainty. Yea more ; you are not certain but you may for fuch Capital crimes, be hanged at a Gallows, and made a publique exsmple to the world : And yet I hope we may live comfortably for all that, and need not trouble our felves with fuch fears fave only by neceffary caution to prevent the evil. The fame grounds therefore which may give you com- fort againft ehe fears of fuch fcandalousfinnes, may give them comfort concerning their Salvation, who either believe not the Do&rine of the perfeverancc of all Saints, or are not certain of their own San&ifkation. "Prop. 8. It is fit and needfull that as we maintafn the truth of the aforefaid Dodrine or perfeverance : fo we fhould withall make known that it is not to be numbred with the mod neceffary or moft evident certain truths , which our falvation, or all our peace, or the Churches Communion doth reft upon: and accordingly that we put it not into our Creed, or Confeflions of Faith, which are purpofed to exprefs the Fundamentals only, or only thofe Points which we expect all fhould fub- fcribe to, with whom we will hold communion. As we main- tain it to be a truth : fo we muft fhew ( as is done in the afore- faid Proportions) winch rank of truths it belongeth to. For it is a very hurtfull and dangerous thing to the Church, to affirm the left evident controvertible truths to be more evi- dent and paft doubt, and to affirm thofe to be of neceflity to our Salvation, Communion, or Comfort, which are not fo. This is the wrack hat hath torn both the Church and the Confer- ences of men. Upon this occailon I may fitly give you an account of therea* fon of a pafTage in the Catech.fm agreed on by the Worctfier- fbire Minifters, which I underftand fome Reverend, godly Di- vines, have taken exceptions at. In the Seventh Article of that Catechifm it is faid that [_ the Holy Ghoft doth by the Word enlighten mens underftand- ings, and foftcrr and open their hearts, and turn them from D the 2 a of the Sdints the power of Satan unto God by faich in Chrift: that being joyned to Chrift the Head and into one Church which is his Body, and freely juftified and made the Sonnes of God, they may be a fanftificd peculiar people to him, and may overcome the n\(h, the world, and the devil, and being zea- lous of good work?, may ftrve God in holinefsand righteouf- r.efs, and may live in thefpeaal love and communion of the Saints, and in hope of Chrifts coming and of everlafting life.] Here they are offended ac tie word [_ may : ~] becaufe we fay nor, ihey fia/i or iritido thefc things, but only [that thej[maj^\ which they fay importeth but a Dtttj and a Pojfibilitj, but not the certainty of the event. To this J anfwcr : i. Our Queftionwas about the fir ft Participation of Chrift and life; and our perfeverance is not any part of that, and therefore we were not obliged to determine thatcontrovcrfie inanfwer to that qucftior,. 2. The nrft [_ maj ] prefixed to our fancti- fication doth cleat ly fpeak of the certainty of the event; for it is itnpcflible the fore-exprefled work (hould be done and yet men be unfan&ified, 3 Whereas thefe Brethren object this in their uncharitable fufpic'on, that we did it to intimate the A- poftacy of the fan&ified, I muft tell them that I am confi- dent there is not one of the fubfcribers ( to the fi ft impreflicn, and I think not to the laft neither ) that doth queftion the Do- ctrine of perfeverance; and that our own meaning is, that the Holy Ghoft doth convert us, that we may be a holy people and overcome, &c. that is, that he intendeth this as the eve nr, and ufeth the former as a meanes to the later ; and tha? God is never fruftrate of his intention, and confequentiy in our fence the Do- ctrine of perfeverance is here expreffeJ. 4. But I muft adde, (as the principal part of my anfwerj that we purpofeiy put it in larger termes that all that fublcribed might not be necefli- tated to underftand it as we did ; and we purpofeiy avoided the determining of the controveriie about perfeverance, in the place. We had before drawn up our ( prefixed ) Confeilion of faith,which was to be a teft of our peoples capacity of Church- Communion in the point of knowlcdgandfoundnefs in the taith commonly called Orthodoxnes : ) and fo we were to difown all thofe that owned not all that was here contained : And when we compofedourCatecbifm, it being in part to the farae end, and partly Perfeverance. 2 y partly to be fo brief that all might learn it, we agreed co make up the firft Eight Articles of the Caccchifm from rhe fore- going Confeffion: fo that we were to put nothing in it but the Fun- damentals of Salvation or of Communion ; or nothing but what we thought we muft exad a confeffion of from all that we would hold Communion with. Now I confefs it is far from my Opinion that a man cannot be faved that denyeth the per- feverancc of all the fandified, or that we muft rejed all from our Commnnion that are of that mind: And I fhould rather have abhorred than fubfcribed a confeifllon, that had contained any fuch thing, or that had put in the point of perfeverance to the ends and on the tcrmcs as our confeffion was fubfcribed. And this is the true reafon of our termes in that Seventh Ar- ticle ; And a hundred other controverfall men , may as well find fault with us, for leaving out of our Confeffion or Cate- chifm the points which they maintain, as thcfe Brethren may find fault with us in this. For we have kft out many hundred conxroverfies, whereof very many are as weighty as this. And I dcfpair of plcafing all Difputers. Prop. 9. We cannot deny but that the Dodrine of the cer- tain perfeverance of all the fandified , may Accidentally oc- cafion much more trouble thanConfolation, to many doubting fouls that are finccre. I muft confefs I, have hid co do with fome my felf, that have pleaded this Objedion fo importunately that a wifer nun than I might have found work enough tofatisfie them. They fay, that \_if they could have any affurance that they are tru- ly fanttified,' the D .Urine of certain Perfeverance of all fitch would be comfortable to them; but ';,- a>c brought now into fuch doubts cf it, that thy fear they fhall never attain to fuch affun-irtce , being rather induced to conclude themfelvet certainly unfanclifed : For ( fay they ) we never reached f§ high as fome that we have known that have fallen away : We have known divers that have been judicious and ajfeclionate, and con jf ant aM lively in duty , and of v try upright carefuli lives , and fo great contemners of the world that they w&uld not have omitted an of port unity for their fouls , for worldly gain, yea, they were perfecuted and fuffered very much for godlimfs in evil times , and in the fharpejl tryals never fhrunk^ when D 2 other* 26 of the Saints ethers did, and laid out themfelves almoft altogether in doing good; their Prayers and Conference Were very holy and heaven- ly and affectionate, and thiir lives agreeable, fo that thej were incomparably beyond me in all thefe Qualifications , and jet feme of them now do deny the God-head of Chrift and the Holy Ghofi ; feme deny the Scripture, and that there is any Church or Miniftry ; feme are turned 4 £uak£rs, and feme Licentious, if not Infidtls ; and therefore certainly have now no faving grace. Now before we can ever be fure that we are juftified, we muft be fure that we go further than any of thefe did, or any other that ever fill away : whereas we find our J elves far Jhort of many of them. And r can I tell them fo of all as being confi- dent of the contrary by my acquaintance with fome. It we tell them that at the higheft they camefhort of fincerity,they anfwer that they have much more reafon then, to fufped t&at they are fhort of it themfelves : and that among an hun- dred ProfefTors of Religion , there is not ordinarily two that feem to go further than thefe men did feem to go : and there- fore who tan have afTurance? If we tell them, that yet God faw the unfoundnefs of their hearts ; they anfwer, (o he may fee the unfoundnefs of- mine ; For thefe men did more in feJf- examination, Prayer, and other meanes to know their hearts thjuw ever I did, and had greater knowledg and helps to di- fcern them. Some Learned Divines do anfwer this Objection thus : That it's true, thefe difficulties and temptations do ftand in our waies, but they are no greater then many other temp- tations which we muft encounter, and that We Members of Chrift ha? e that Spirit, that Teaching, and Anointing with- in them, which will fufficiently relieve them agatnft all fuch temptations, and do more to comfort them than all the evidences of their uprightnefs can do, yea, when we do not fee our Perfeverance. 27 our uprightnefs, nor that we go beyond the perfons that have apoftatized, in our Qualifications. To this I have known this anfwer returned ; 1 . That they know not of any witnefs of the Spirit toaflure us of our juftitication, but thefe three; Firft, The Witnefs contained in the Scripture, proving the truth of the Promife : Secondly, The Witnefs of Evidence, contained in * he fandifying Works of the Spirit on the Soul. Thirdly, And the effective Witnefs of actual illumination and exciting grace, caufing us to fee our Evidences within, and the truth of the Promife without, and to believe the later, and conclude our >uftification from both laid together, and to be thankfully and joyfully affeded herewith. And many holy Learned Divines and of great experience, profefs they have no more, nor know of any more. 2. But if any other immediate" revela- tion and Teftimony of the Spirit without evidence be the thing that muft fatisfie, comfort, and eftabliln us, thofe that have fuch a Teftimony or Revelation may be comforted by it, but for our parts we muft fay that we know not what it is, and never had any fuch, and know not how to obtain it $ and therefore muft rather conclude the more confidently that we are unfandU fled, becaufe we have none of that Witnefs. And though we have had fome fweet delights in Prayer, Meditations and other duties, and fome ftrong perfwafions of the Love of God to us, yet we know not whether the r e were from the Spirit, or whether fuch delights were not fome common work; and thofe that fell off did feem to us-to have more of them, than we could reach. For my part, the anfwer that I ufuslly make to this Objection is this. [ Thougtvthe falls of others muft warn you to take , heed, and wirh a godly jealoufic to fearch your hearD more exactly, and to watch over it more diligently, yet God never made the hearts or lives of other men, the Standard for you to try your own by : Nor areyou,to trouble your Souls by the doubtfull conjectures which you fetch from the former Qualifications of others. God never opened you a window into their hearts : There might be abundance lefs good and more evil there than ever you fufpeded in them ? The heart of man is deceitfull above all things: who (befides God andhimfelf) ctnknotoitl And will you run out of the D 3 K&te 2 K of the Saints light into the dark for help to fearch after your fincerity and Jultification ? Why you know that God hath told you ex- prefsly in his Word, that 6* that repenteth and beiieveth Jba/lte faved, and that loving him, and loving one another, and e- itecming Chrift and eternal life above this world, are thefure markes of ChrHte Difciples. If you find thefc in your own fouls, what need have you to doubt of them becaufe thato- thers have been deceived? God hath made you more capable of knowing your own hearts than others ; and accordingly hath made it your duty to fearch your own and not theirs : You may know certainly what is in your felves ; but you can but uncertainly conjedureat what is in them. And is it fit in your inquiry to try a certain thing by an uncertain ? Your own hearts which you know or may know, by other mens which you know not, nor cannot know? This is not the way that God hath appointed you for the tryal of your ftate : and therefore no wonder if it puzzle and perplex you. ] Some anfwer the forefaid Objedion by telling them that as in actual finne (like Davids or Solomons) the habit of grace was alive under contrary adings : fointhe forefaid actual Er- rors, the habit of found faith may pofiibly be alive in many that feem to be fallen quite away. Though I do make ufe of this anfwer in fome cafes where there is hope of fuch habits remaining, yet I am afraid of ufing it in mod of the fore- mentioned cafes. I daFc not fay that a man that Jongdelibe» rateiy and induftrioufly cryeth down the God-head of Chrift and the Holy Ghoft\and that denyeth the Scripture and Immor- tality of the Soul, &c % can be at that rime in a (late of Sal- vation; The comfort is farre fetcht that is given men on fuch terms ; and how we can make it good to them, I know not. Prop. io. Moreover, we cannot deny but that carnal fecuri- ty, not only in hypocrites, but in the godly thcmfelves, may pofiibly and too frequently take advantage for increafe, from the Dodrine of perfeverance. For the remnants of corruption in uswiJl difpofeustomake an ill ufe of this and many another truth. Hence we are too ready to argue thus; That which isimpoffibk (or certainly not Perfeverance. 2y not future ) need nor, and ought not, an i if known to be &cb cannot be the objed of rational fear, and care to efcape it.' But the damnation and the Apoitacy of any of the fandified, is impoflible, or not future and known fo to be : therefore it need not, and mult not be the object of their fear, and care to efcaoe it. So on the other fide from the necefluy of this fear, the Diifenters argue againlt the certainty of perfeverance. That which is known impoflible, or not future, cannot be the ob- ject of rational fear: But the Apoftacy and damnation of them that are now Believers, mult be the objed of rational f?ar : therefore it is not impoflible, &c. They confefs,that yet there may confift with the impoflibility of A poftacy, Firft, An irrational forced fear, which is not a moral aft; fuchasa man would have if he were never fo fair on the pimcleof a Steeple, or the top of a fteep Rock; Were he molt certain toliave no hurt, yet it would affright him to look down : Secondly, A reverence of Gods Judgments as they (lull be u> fiicTed upon others: Thirdly, A ufe of means from the fole force of Love, and Faith, to avoid an evil, which yet we have not the leaft fear of, as knowing it to be impoilible. But the fear and care in the Argument, they fay cannot confift with this impoflibility. For, Ay they, Ic is impoflible the Ad: (hould be without its proper €>bj;d\ But a perfonall poffible evil, called, a danger, is the proper objed: of that perfonal fear ; for ic is a fear of fuch an evil : therefore, &c-. The Mi- nor, and fo the neceffity of this fear they prove from many Texts of Scripture: LuJ^i2 t $* Tear him that u able to drftroj both foul and b&dj in hell fire. Heb.4 I. Ltt us therefore fear lefi a Promtfe being lejt Hi of entering into refi^ any of n* jhould ftem toccmejhortofit. I Cor.9 .2.7. I tame c l^ep under my bo- dy x and bring it into fubjetlien, lefi when J have preached to ethers 1 mj /elf fhould be a cafiawaj* With many the like. To thefe Objedions, there are divers forts of anfwers made according to the various principles of the Anfwerers; fome deny the Major, and fay that a known impofiible evil may be the objed of rational fear. To this it is replied, that this is a denying of natural Principles, and the common expe- rience V ?o r .f the Saints rience of mankind; it being agreed on by Philofophers, and felt by all men, that we fear nothing but an evil apprehended as pofiible. The Anfwerers fay further, that it's true, that if it were-impofiible in the nature of the thing, we could not fear it: but that which is only impoilible by accident or from an extrinfick caufe, fuch as ts the Decree, or Will of God, and his Promifes may be the object of rational fear ; becaufe God hath not (imply decreed our perfeverance, but hath de- creed that by the means of this rational fear we (hall perfevere, and accordingly commandeth us to fear as the means of our certain perfeverance; To this it is further replied, Firft, That it ftill denyeth a mod undoubted principle, even the definition of fear, and alfo the common experience of men. For whence • ever the impofiibility be, extrinfick or intrinfick , reafon tells me there is no caufe of fear ; and all the fear that arifeth about an evil that is known to be impofiible is againft reafon, or without [it. An averfion or difplacency there may be, but no proper fear of that evil befalling us. And therefore ("fay they) you feign God to decree contradictions, and to com- mand them. For to decree to give men perfeverance by the means of a fear of Apoftacy,istomakethecvil impofiible, and fo to be no objed of fear, and yet to decree that we jfhall fear it : And to command a man to fear a known impofiible evil, is as if he fliould command us to love a known evil as fuch. The earth could not ftand an hour if God upheld it not : therefore the ruine or annihilation of it to morrow is in it felf pofiible: But yet as long as God hath told us that it (hall continue till the refurrection, and we fee that it never failed any one yet, but hath endured through all Ages, reafon tcach- eth us not to fear the diflblution of this world till the day of Judgment. An impofiibility of event from fome one caufe, doth properly denominate the thing impofiible though in re- gard of an hundred other things it were not impofiible. Some therefore take another courfe, and fay that the Major of the Diflenters Argument is true, but the Minor is falfe, viz. that we ought to fear our not- perfevereing, or our damnation. But the Texts arefb many and plain that require us to fear coming (hort of reft, the killing of the foul, &c. and confe- quently our not perfevering , that this Anfwer is not fatif- faftory. Perfez eranet 3 1 fadory ; but indeed dangerous, yccid ng the Minor to the' pre- furaptuousand icciue. O hers therefore yeeld thecondufion that our Apoftacy and damnation are not imp ilible, but only mnfutHra^ ( Oi which more anon. ) Buc to tins it is replied that an evij ^ertaiflly known to be not future, can no more be theobjVd of rational fear, than that which isimpoilible. Ana therefore this haih the fame anfwers as the former. F >r my own pa-t, theanfwer that fatisficth me, is this : That it's true chat a known imp fhb Iky or non- futurity of evil doth evacuate rational fear : Bat then he that will be perfectly freed from that fear, mult have a per fed knowledg of the impofii- bi-lity or non- futurity But Chrift and his Apottles knew that thofe whom they wrote to h d no fuch perfed knowledg: Nay more, it is not ( at ieaft by any ordinary meanes ) to be expeded in this life, that this knowledg ©f ou-- fincerity , Jufti- ficationand perfeverance (hould be fo perfed as to have no degree of doubting, habitual oradual, at that time or any 0- ther. If no grace be per ed in this life, then the aflurance of our fincerity, Juftifkation and Perfeverance are not perfed in this life: But the Antecedent is true: therefore fo is the confequent. Ob). But was not Pauls aT srance perfed who had been in the third Heavens ? Is it pofl&ble thai he (hould have any doubt of his falvation? And yet he faith / tame my body , &c. left when I have preached, &:. Anf, 1 . Thofe words d > not necef- farily exprefs fear, buc the ufe of a meanes to avoid an evil that vvirhout fuch means wGuid not be avoided. 2. 'Paul him* felf was not yet perfed as he profeffeth, Phil. $.12. and knew buc in part, 1 CV 139. and therefore might have ufe for fear. Though he had, fpecial revelations of his falvation, yet his Faith ad continued apprehenfions and improvement of thefe, were yet 1m perfed. 3. If one man by revelation were per- fedly certain, thac's nothing to the generality of the Saints. Seeing therefore that we are all imperfed in our certainty of our fincerity and Perfeverance, it's meet and requifite chat we be called on to a rational working preventing fear, according to the meafure of our uncertainty. Ob). But thefe fears then are finfull, as being the fruits of fin- E full 22, of the Saints fell doubts or ignorance, and fo you make the Holy Ghoft to command men to fin. %Anf % They are not finfull, in them felves, but necefTary duties. It's true, that the uncertainty that goes before them is a finne ; but the fears that follow are a duty. Many things arc duties to finfuil man in order to his recovery, that would have been no duties if we had no finne: To believe for pardon, to repent, to pray for pardon, to confefs fin y &c. would have been no duties, but on fup- pofiiion of fine. But when we are once finners, thefe are become fpecial duties to help us out of it. And fo is it of this fear of failing away and of damnation. But when affurancc and love arc perfed, and that is, when we are perfect in Hea- ven, then I fhall yeekJ that fear of thefcis necdlcfs. In this anfwer to tins great O j'edion , I reft. Therefore, notwithftanding all the Ob jeftions that area gainit it, and the ill ufe that will be made of it by many, and the ac- cidental troubles that it may caft fome Believers into, yec ic feems to me, that the Po&rineof perseverance is grounded on the Scriptures, and therefore is to be maintained, not only as extending to all the Elecl againfl the Lutherans and Arminians, but alfo as extending to all the truly fanctified, againft Ah- gnftfne and the Janfenians, and other Dominicans: though we muft ranke it but among truths of its own order, and not lay the Churches Peace or Communion upon it. Prof. ii. Though it cannot afford them affurance of falva- tion, yet may this perfwafion of the certain perfeverance of all the fandifled, afford much comfort- to thofe that have no certainty of their own fincerity or perfeverance. If I have no perfwafion cither of my own fincerity , or per- feverance, or yet of my perfeverance as certain if I were cer- tainly fincere, then I fhould have two difficulties in the way of my comfort j which is more than one alone, and therefore muft put me further from comfort. But if I were -lire that all true Believers (hall perfevere, if I had withall but a ftrong hope or probability that I am a true Believer, I fhould freely re- ceive the comfort of that probability, without the impediment of further doubts concerning perfeverance. When other- wife I fhould be thinking, What if I be juftified, yet how can I tell but I may lofc it by back-fliding. ? So that this Doftrinc Perfeverance. 33 Doctrine of perfeverance firmly retained, doth free me from one of the doubts, though not from both. T>rof. 1 2. As to the fifth Opinion before- mentioned ( which makes either Election or Confirmation caufally to inferre perfe- verance ) I have faid enough oh the third and fourth Opinion ( which contain this between them ) to (hew my thoughts of it. Though it be nearer the truth than the reft ibre«menticncd, yet J fee no ground to believe their fuppofition , that there is a third fort of trueiy Juftified fan&ified Perfons that are neither Ele&ed nor Confirmed , and therefore will fall away. As I know of no fuch'degree of habitual grace in this life,whichwould preferve men from apoltacy withoutGods continued tutelary ,prc« itrving grace; fo I know of no fuch thing as true San&ification and Juftificati^n, without thatGrace which is radicated in the fcul,and lb maybe called a confirmed ftate; or without the Antecedent and Concomitant Decree of Gods Ele&ion , which layeth a certain ground of perfeverance. Sure I am that the ground which received the feed upon a Rock and never gave it depth of earth, did from the beginning differ from the good ground, and fo did the thorny grounds : and they feem to me to inti- mate, that the one fort were never hearty refolved Chriftians, and the ether had never extirpated the love of the world, but had taken up a profeflion in a fubordination to the world, and the fle(h which had the dominion. So that if thefe pcrfons had perfevered in that unfound eftate, they could not have been faved : For Chrift hath affured us that he that Ioveth any thing, even his own life better than him, and he that for- faketh not all for him cannot be his Difciple, Lu\^ 14. 3 3. And the houfe that falleth when the winds arife and the ftormes aflault it was never built upon the Rock, but on the fands, Mat.y.26 So that I think that which fomePapifts call a ftate of Confirmation is the ftate of every true Chriftian, and that which they call unconfirmed grace , is but feme preparatory grace, that is yet fhort of a ftate of Juft»fication ; and that which others of them (andmoft ) call a ftate of Confirmation, which is fuppofed to be a ftate of impeccability, is not to be attained in this life ; Though I muft confefs they very much E 2, mollifie 34 of the Saints mollifie the matter in their Definitions of finne and of perfe&i- on, while they make h;m impeccable or pertcft from finne, tha r is i\ able or ly to venial finnes • and nme fome fuch venial finnes, that I Know many tender-confcienc't men, that would be loth to hold communion with inch venial Tinners, and loth to keep a fervant n ti eir houtes that were guilty of frch. To make finne no fi.-ne, and then to fay we are per- ft&, and have no finne, is a near way to perfection ; but they that go further about, will fooner come thither. This is my prefent Judgment of their Dccirine of Confirm- ing Grace: but yet I am not fo obftinate, as to refute any evidence that may tend to give me better information, if L be rmfh.ken, and therefore fhali willingly read what they will fay to clear it more. And I maneil to finde fo httle or no- thing in Tte'Urmixe and mauv another of that way, concer- ning th s matter, and rhat ttofe that do touch it, doitfofuper- ticialV , rather taking the main Point for granted, thenotffer- ingus any feemirg proof of it. ^Aquinas 22. q . 24. art.% on thequefuon, Whether Charity may be perfect, in this life, con- cluded, that tho 1 . gh fX parte dilrgibilu it be not ( for fo only God himfelf can perfectly love himlelf) yet ex parte dxligentinm it may, that is, cum quantum poJJ: bile eft ipfts, Devrn dJigunt : V/hich faith he, centrngit tripitciter : TJno modo fie quod Uhrm cor hwinu attualiter fe&per feraturin 'Dmm: Et hdC eft per~ feclio charitttis f atria qutnen eft poffibili* in hac vita, tsilh modo, fit homo fivdivrr) Jvum dtputtt advacar.dnTr, Dto^ & rebus Divini* ftdteryrtl v ali s nift quantum necejf;ta4 prajentii vita, requirit & ifta (ft p»rftttin charitatU qua eft poffibdis in via : non ts.ttjcn csi crmmunis imhibw habentibus cr.aritatem. Tertit modo it a nH*d habit ttalttir aliquis totumcorfur.m penat in Deo^ ita fci ictt qwJ nihil co/i>et vel velit quod Divwa dtleftLni ft ccntratru'.m. Et hue p. rfeUio eft commune omnibus charita* tern habentibKi " If the Papist* wrll i nil ft upon this co^clnfion of /quint* ^ I fha'l defire them to orfi-.W, 1. Tha. lhm>fc*t.~\ Therefore it i^bur perfe&to fe- citndum quid, and wanting in de^rre. 2 Hew will ihey be ever able to prove that thofe lmperkftbns of degree are not properly Perjeverance. 35 properly fi-^nes 3. Aquino in the defcription of his fecond fort of perfe&iort, doth but huddle up the matter in the daik. For that \ludittm dppittdre adv*canduopriam raticmem .• & fie charitas non f r tefi aliquia , nifi id quod fertinet ad charitatis rationem : *Unde charitas **lio modo fotefi ftccare , ficut color non foteft inftigidare t & ficut inufiicia r,on fotefi b%tm facer e , ut Auguit. Tertio modo fotefi eonfiderari cbaritai ex fartt 'ubjetts quod efi ? trtibile fecundum a.bi- trij iwert.ittm. fotefi autim attendi cemfaratio churitatis ad hoc fubjtclum 9 &]ecunaum univerfal m rationem qua cem fa- rat ur forma a J mattriam; & fecundum fpecialtm rationem qua enmftratur habitus ad fctentiam. Eft autem de ratione form* , quod ft in fubjttlo amiffibiliter , quando non reflet tot am fctcritUlitAtem materia fie ergo charitas I' atria quia reflet tr.tam fotentiilitatem rational is mentis {in quantum (cilxcet omnii actuals mot us ejus fertur in Deum ) mamiffi- bi liter habetur. Char it as astern via non fie reflet fotentia- litatem fm fubjtcli , qui non femfer aclu fertur in 1>eum. *Vnde quando aclu m htum non fertur , fotefi a liquid occur' rere fer qu-'d charitas amittatur, Habitui vero frofrium efi , ut inclinet Pctenttam ad agendum : quod convemt ha- bitui in quantum factt id videri bonum qu<,d et convenit , ma. Vid. ^win ^ um aHtem 1"^ ** refu^nat. Snut emm gufius dijudieat eem:.Gentil. fafores fecundum fuam dtfpofitionem : ita mens hemmts dijudi- lib.g.qu.ij)'. fat de aliquo faciendo fecundum fuam habit ualem dijpefitio- fol.iij. nem : Vnde Philof. dicit, Quod quali* unu/quifque efi t talis finis videtur ei. ibi ergo chant as inamiffibtliter habetur , ubi id qu^d convenit chirita.i non fotefi videri nifi bsnum, fci- licet in P'a amitti mom ptefi. Charitas autem va , in cujus ftatu non zidetu* if fa ti,iefj*n» tia , qua efi efentia bonitatis , fot'ft amitti ] ( that i« in refped of the fubje& alone coi fidcre? ) I cake rhis for a plain and found explication of the point : if the reft were added, vk~ in whjm the Holy Ghoft doth thus pre- fcrve Grace. And ter [ever ante. -> And here I cannot fee but Aquinas is againft Alvarez conceit of a confirming grace in this life, which is a participation charita* tit P atria : F( r /tquina* conRneih charitatem P atria adpatriam andexcludethic* zw^r* : and hecenfineth it to the Vifion of God ^r tfemiam, which both he and thetrutli do exclude from earth. And De veritate Mater. 1 8. it is his firit Qu.and he deter- mineth that it is an Error in them that think that Adam in inno- cency did fee God per ejjentiam^hough im perfectly, and in a mid- le fort inter fiat ftm beatorum & peccatorum. See alfo Capreolta Defenf. U.l.Difl.ll.quA . of this. Yet of the main point Aquino* fpcaks as Alvarez, before cited. And raoft fully lib de verit.Mater.zq, qu.g.fol.iijA 38. where he concludeth that in via no man can be perfed and confirmed in goodftmpliciter, ita vi*.quodin fe fufficiens, fna firmitatU princi- pium habeat quod omnino peccare iron poffit : but only per hoc quod datur eit aliquod tnunttt gratia per quid inclinantur in bonum.quod tton peffunt defacili a bono diflt&i : non tamen per hoe ita retra~ hnntur a malo quod om^im peccare non poffint,nift divina provide tia cuftodiente.~] And ad 4™ he thus qualifieth his perfection {_£l*odcx ratione ilia potefi haberijxod non eft aliquis in flat h via omnino confirmatm,Jicut nee omnino pcrfettiu. ( And ad 5™ adds that pojje peccare non facit ad merit um 9 fed ad merit i mantfeftatio- mem ; which the Jefuites may confider of. ) Prop. 15. The ninth Opinion being the Libertines, isfogrofs againft nature,and exprefs Scripture, and the very holy nature, ™d the experience of the Saints, that I think it not neceflary here to fay any more of it, than todifclaim it, a« id open the truth in thefe few Affertions. 1 No mans afllrance of his perfeverance is perfed in this life : 2. Therefore in that meafurc as his alfurance is imperfect, and he is lyable to the lea ft doubts, in that meafure it is his duty tofeanThe fear may be a duty, when the doubt that doth occafion it is a fin. 3. A very great cauteloufnefs according to the weight of our work .would beneceffary,ifouraffuranee of perfeverance were perfect. 4. God hath not only decreed and promifedthatwe (hall perfevcre, but alfo that we fhallby the means of this holy cauteloufnefs,and folicitude and fear,perfevere: Jer.lZ^ol will put mjfear in their hearts that the j fh all not depart F from T ^ W l ~ 40 of the Saints from me. 5. The dominion of >ray one fin isinconfiftent with fa- ving grace and juftifkation. 6. Therefore he that s under the do» minion of any fin,may be fure that he is utijuftiticd, but he cannot be affured that he hath that holinefs or juiLfication which he hath not, or that he (hall perfevere in it,before he have it. 7. He that hath not more hatred than love to any fin,and that had not rather be rid of it even in the ufe of Gods means, than keep it, in regard of the habituated ftate of his will, is under the dominion of fin, and in a ftate of damnation. 8.He that is thus refolved and affefted againft a grofs fin,or any known fin that is under the power of his will, is not like to live in,or give up himfelf to if.Nay he cannot commit it without renewed refolutions againft it, and a reftlefs importunity of foul to be delivered, which will prevail. 9 It is therefore a great fufpicion, if not a certain thing, that the man that can li v e in fuch a fin, and quiet his mind in it on this account , that once he had grace,and therefore (hall perfevere , is yet with- out true faving grace. 10. Sin doth as naturally breed troubles and fears as the letting of the fun caufeth darknefs, or as a grofs fubftance in the funfhine caufeth a (hadow. And this from the na- tuie of the thing, and by the will of God. 1 1. A lapfed Chriftian mult be recovered, and fear is one of the means of his recovery. 1 2. Therefore the Libertine Doctrines, of not fearing,mourning, praying, confeffing,in order to paruon,are pernicious Dodrines; as I have more fully manifefted in other Writings on thatSubjeft. Prop. 16. As to the tench Opinion, which affirmeth that no meafure of our firft ftc ck of grace can be loft, which was infufed in our regeneration ; I d ftinguifh between two forts of converts : InfomeGod may put at the firft but the fmalleft degree of faving grace ; and perhaps that may be Gods moft ordinary way : And then no doubt, that cannot be diminiflied, but the fincerity or life it felf muft be loft: For the diminiflaing of the fmalleft fparke would be the extingui filing of it. But for ought I know, in otners God may give a greater meafure of grace in their firft converfion, than to moft he doth after long ufe of means. I think he did fo to PanL Now in this cafe, though it is moft pro- bable that God never will fuffer that grace to be brought to a fmaller meafure then at firft it was iufufedjet I know no certainty by Perseverance. 41 by Promife or any other proof that he will never permit /ben a diminution. Let them that affirm it, bring us their evidence, and wc fhalj try and judge of it as we find it. A godly Divine M r John Barlow in his Difcourfe of Spiritual ftedfaftnefs gives this Reafon. [_ As we were meer patients at the firfi reception, fe are we no Agents in its deftrutlion. Lofe we may what addition, by our co-operation with it we have gained : bat not the le aft dram of that which without cur co- working , was at ow tffetlualcall inf fifed ] To which I anfwer. 1 . It's Sue barely fair*, t^at wc are no agents in it's defti uftion ; and not proved. I deny the confequence : A man may be active in deftroying grace, thac was but padivc in receiving it. 2. We may merit the diminution, and fo may be active. 3. It is not yet proved, but that wc arc as truly paflive in receiving e?ch fuperadded degree, as the firft ; cr. da: every degree is not infufed as the firft was : tl o Jgh it be true that there are higher preparatory difpofitions in the foul for further degrees than were for the firft. 4. This whole Argu- ment is confuted by the inftance of Adam : For he was as paflive as we in receiving his firft grace, and yet loft ir, and was too a&ive as to the lofing it : therefore the reafon is inefficient. Prop. 1 7 The Eleventh Opinion , (that no degree of the ha- bit can be dimini(hed,either which was firft infufed or after added) is lefs probable than the former; And M r Barlcw in the foregoing page doth give four Reafons againft it. And yet not only fome few of ours, but moft of the School-men, are again!? the diminu- tion of the habit ; but very differently, for though Aqmn.is ix'Srinc cf fimply fay that Q Quanquam charitat fecHndnm fe ac diretle, t h e Thomiils nsiUatenus diminui pojjit, difpofitive tamen <$• indiretle per venia- againtt the m- Ua peccata & ceff«ndo ab eperihu virtutum diminution: m admit* cieaie of Cha- rt* 1 Yet Gr. Ariminenfis t and abundance other School-men nyb f y ad ^ 1 '- i " addethat exnatura faa poteft ^diminni K & ft non poteft rejpelli* aeetccs dotb odinationk divine : And their deriyal of the diminution of it, is lead them to from their falfe Opinions about venial and mortal Cm. * For they thlni it cannot feign a thing called venial finne, which is not againft charity, nor, be dimlnifted. properly finne, and then they give that as a reafon why it cannot i = 3 D IIl y whlcJl difectly { tbxz is >ne que effective ntrjitt merttorte as AquM~) di- j8. an d G thfc t mlnifti charity. And then for mortal fin, they fay it doth totally Scouih. F. 2 evacuate * And the 4 2 . f the Saints,&c. Aqmn **4****?' l 2J, Scho!arsto know which are mortal will be able to teach th «r M» their own defcri p t K,n«, and wlMch vernal fnnesacco g com plam of the (fo truly doth Gwywanow th W(U difficulty of ^^en£^heitfU: 8 andas long willitbe prove any fins to be vernal « » f which they caU m ortat Ure they w,llweU prove that m J m and ^ d0 ch ^^' f ^ w '° f S/were 'utterly void of Chanty when P „ er D^d J^ d s ncw 5 bor a fccond or third Sl^^neeSnotftandupontheirReafons. « a 6», the Twelfth Opinion which is the Libertine *"''?•■ A £«n«t heFamilift., Ihavefaidfomucha of that ft"'V ba Ar r ;rin« and fo many others have faid more, gainft it in other Wrings art w y Ninth which d Ld it is fogrofs before W «» ^ mufed f ed nM r it, that I IhaT uppo ^ ^ W£ak and m *m\ Uo6 with »t any « r g aready way to carnal fee U rity,.mp.ey, EeSnefs an'd perdition. ErrdtA. P A £ 1. *. f*r f 1 Ni IS* OF Saving Faith: That it is not only gradually, but fpecifically diftindt from all Common Faith. The Agreement of ^cbard Baxter with that very Learned confenting Adver- fary, that hath maintained my Affertionby a pretended Confutation in the end of Serjeant Sbepbards Book of Sincerity and Hypocrifie. With the Reafons of my DifTent in fomc paffages that came in on the by. Dr. Preficn Golden Scepter , pag. 210. [ ObjeB. It feems then that the Knowledge of a carnal man and a regenerate man differ but in Degrees, not in Kind. ] Anfto. The want of Degrees here alters the kind ; as in Numbers the Addition of a Degree alters the Species. Read this point praftically improvfd in Mr. Pinks excellent Sermons of Stneere Love to Cbrift, on Luke 14. i6.pag.i. andp*g.3i.&c. LONDON, Printed by R. W. for Nevtll Simmons Bookfeller in KeJer- }cr , and are to be fold by him there 5 and by Nathaniel Bkins at the Gun in Pauls Church- Yard. Anno Lorn. 1658, To the Worthy and much Honoured ^/fr. W". S f Serjeant at Law Si r, OU have very much honoured me in the choice of an Opponent .• but I perceive by his Conclufion that he hath other bufinefs>and I am not altogether with- out. And therefore I intreat you the next time to choofe me an Adverfary that differs from me, or to give me leave to live at Peace , Or if he differ not, let him rather reprehend me for agreeing with him , than pretend a difference •where there is none. If your learned Friend do think it as well worth his labor to prove us difagreed, as I thought it worth mine to prove us of a mind ,if I live I (hall be willing to read what he rcjoyns^ but if it come not of a gieater Errand , Tie promife you no more. As to your own pious Labors, they are fo honeft and favory to me, that they tempted me to differ from you in one thing, and to think that [ an Hypocrite cannot write or preach as well a$ a good Chriftian can3there being an unexprefsible Spiritua- lity that I favour in fomemen more thenothers : but A 2 Tie The EpiJlleVedicatory. v\e not ftand to this. You give at leaftas much to the llenotuanui as€vec idd* and you confirm it K^S^eSSie- Wlmuft confers I ^TnntthSlyourNotesoffincerityareexaaor rafes You affirm that Hypocrites have common Oace even to the height expreffed by you.- but vou fav It is not t:ue Grace .Either us Graceorno See • 'if none, call it not common Grace,(or com- tL,w rvef e Hope, Love Joy; if it be none. J SffttfcSSS Jd not true' gW, then Ens * rim »o« c„*vert»»t»r. I maintain that it is not true r aCtxcl but vet true ommon Grace: You faVm Ln She general that it is nottrue Grace, and ^nSy^S^ Grace: There being thenno Sn rovSfie thatlfceto be difputed between you rj" but whetherBw & Verum convgrtuntur , I envrpardonformy further filence, refolving rather tS youthebe&Cthoughnot to affent) thanto dilute it : l**»» A gteatEfteemet of your Piety and many Labors, u a *. c H ji : Richard Baxter. 1658. 1 ' ' — *■ The The Contents. ECT. i. TheOccafionofthis Contriver fie. An Apobgiefor this friendly confuting Adversary to them that are like to be offended mth a pretend- ed dfference where there is none. '0'« l Se&. 2. Our Agreement: The pertinency of my Impertinencies. Whether it Wat not fome falfi Tranfcript of my words, that the learned Opponent Was put to confute ? The true Reafen of my words in the Saints Reft Which he Writes againfi, with the meaning of them. Of my Improprieties and incongruities. The foint feigned to hi mine , Which I exprefl) wrote again ft , and frequently, fol . 9 ScS. 3. whether Afts of common (jrace are Evangelically good f sAbou t the ftating of the Que (lion. Whether ' becaufe common and [pedal Qr ace fpeci fie ally differ in Morality jt fol- lows that they cannot congruouflj be faid to differ only gradu* ally in any othtr confederation ? Nothing loWer than a predo- minant degree in the matter is capable of the moral form of faving Faith ^Lo ve, &c.in fpecie. fo!, 1 5 Scd . 4. Whether Grace be at properly and primarily in the Aft at in the Habit Und which goes fir ft , which is fir ft to be enquired after ? In what principles of habitual Grace it is that fpecial and common Grace or Faith be only acquired by natural abili- ties With good Education and Jnduftry, or to be infufed or Wrought by the Spirit as fpecial Grace is ? fol. 2 o Scft. 5. Whether common Faith be Life ? Why notfo called* Whether Every Degree of accidental forms denominate the Subfeft ? A further Explication of mj meaning in this C on ' troverfie- (o\. 31 S€&. 6. Whether the haft fpecial Grace be not ftronger than the greateft common (jrace } Whether the Temporaries Affentbe proportionable to the Mediums that produce it ? Whether the phjfical firm can be named that Jpect fie commen and fpecial A 3 graces? The Contents; Grdce } Intuition of fecial Faith none of the differing Common Gratt ptyareth and difpofeth for fpecial Grace m Arguments for the contrary anffrered. Calvin 5 [ Qualccunq; femen fidei pcrdunt. ] Whether tbofe that have common Qrdce.or tbofe that have it not -are more ordinarily converted} What I mean by common (Jrace. The Concil. Araufic. againfi them that mike common Grace to be me erly acquired by our (elves j but not againfrany thing that 7 fay.- Hoft far common Cjrtcetkusdifpofethto (pecial ? This Diffro fit ion further pro- ved* The loftng of common Qrace proves not the foecificf^ difference, fol.35 Se&. 7. Whither it may be a faving Faith that takes the Scrip- ture to be Gods Word f but upon probable motives or mediums ? And whether the mediums here prove the fpedfick difference ? Whether the immediate Revelation of the holy Qhofi be a Pre" mife>or Cttedittm, fpecifying fiving Faith ? AndVvkether all other be fallible and humane} Ten Reafons to prove that fuch a Revelation as is in question, is not neceffarj^ ( nor ordinarily exiftent.) fbl.50 Se&. 8. whether Hypocrites have no premifes for Faith, but fuch as are humane ^dubious and fallible ? Six Reafons to prove that they b~ve better \ More of the non-neceffity of 'demonftra- five or infallible certain mediums , or evidence to prove the Scripture Godswsrd, as to the being of true Faith, whether Fa ; th be argumentative, crafimp/e Adhefion, or Affiance f Faith anatomized i as to its divers Alls and Vfes jn anfftcr to this aueft ion. foj.56 Se&. 9» It is no Article of favir.g Faith- nor divine Ftith at ally ( much lefs proving a fpeafick, difference )that I. A. B. am atl'sally jufi; fed , freed \p.irdoned,ahpted % and an Heir of Hea- ven t proved by twenty Reafons. fol.64 Seft. 10. I made not Love (ftritllj taken ) the form of Faith. That Affiance is in the Will as well as in the Intflleil. The enquiry made as of four forts of Belief. T. The Belief of divide H*ftory 9 cr Truth meerly as fuch. 2. Of divine! hreatnirgs. 3. Of divine Promifes, &c. in general, 4- Of tbeGofpe/ ii fpecial. Of nine fever ai Ails in the third^andttn in the fourth, apparent in the zAnatomy * The AUs of Affiance in fav : :r Faith The Contents. Faith i One on Cod as 'Promifer orRevealer: The other on Chrifi as Saviour. 2fyne of ihefe is the Tleropborie Vvhich Rob. Baronias and the Opponent plead againfi. fol.72 Scft. 1 1 . The Proteftants defended for placing Affiance or Trufi in the Will. Baronias'il^ Arguments produced by the Opponent \refellei. Difference how far in the Will. There is aliqaid fpei & anions in Affiance or Faith \ and yet Faith is not Hope or Love* tVe trttfl. only forgdoi. Eight Reafons pro- ving ^Affiance in the Will. fol.76 Seft. 12. Some Propofitions containing my opinion^ Hoto far Love belongs to Faith y E t de fide formata cbaritate,**^/: fary to be obferved by the learned Adverfary, if hi Will not lofe his labor in the next dffault on that Subject. Of his Conclnfion, *nd no danger of a pajjionate railing Reply. The vanity of humane applaufe^anitolerablenefs of mans Cenfures: fol,8i Reader, Reader, I intreat thee firft to correct thefe Errata, becaufe they are many and marr the fenfe. Phg.^.Un. 3$.read bcfidey.7. t.iz.blot out and. p. to. /. i4-r. common Belief &fpecial. l.zo. bloc out if. l.$4..r.read. P.11./.14. .thai here.p.iz.l.zi.r.ihat they have. p. 1$. I. aa. r.f^.p.if.^.8.r.^//r.p.io./i 1. v. Suare^.p.i}. 1.4^. r. branches. p.2,47.3 f.t.is it. p.z6.l. i^.blot out ly.1p.z7. l.i$. v. of fpetial.p.zS.l.H.v.ob.p.i i.l.zi.v.in Cb/'i/Z.p^z./.ij. x.denominatey.n .l.z6.r. ex reprafenti p.- ^J.^r.fpeciei.l.xxh.t.us to bey.40.1.7. r.Hea- thens with. /.io.r. they /.^.r. while, ip.^z.l.i^.v.prompti. l.if.r- cams, p.447.1. r.pre- 7">'^.p.73./.4.r- cisK. /.7-r.w Scriptitre.p.77 .1. iz.r.tbe opmon.l.z^.x. of Affiance in the Veracity.?. 7§J.iz.h\ot out effenlial to hope.p.7^.Lio.t.bnt.ip.So.L^ i.eonfine. l.i^.v.poft- humous, p.81./. z.r. threatnings. l.iz.i.aswellas of the Intellect, y.%i.l.zi.r.wantwor%. /.if.r.I have fir fl.l.$i* -fides. p.S+.l.zi.T. that every. p.%6-Lz^s.Hefhnfitu.p.%7.l.zzs.me. y.%%.l.z%x.lamenting.y 89./.i4.and Z.io.r .To.l.zo.t.ArminiM.p.y^.l.if.r.anfiverable. There are many mif-pointings which marr the fence^which the %eadtt may obferre. CO E C T I. Et more contending work ? No : Whatfoever itmayfeem to thofe that judge of Books by their Tides ; it is an acceptable amicable clofure of Confenters , and a Learned Defence of the Truths which I have been long too unlearnedly and unskilfully De- fending. And if fo many good and Learn- ed men have been fo deeply difpleafed with me, for maintain- ing the fpecifick Difference between common faith and that which is proper to the Juftified ; Let them now prepare their patience or their valour, when under my name) they are encountered by a ftronger hand. For my part , whatever mi- flakes of my writings this Learned Aurhor may be guilry of , it fufliceth me to find him maintaining that Truth, which is de- krvedly precious to him and me, and which needeth fo much clearing in chefe times, that when we have done all, too many will remain unfatiffied. In the fecond Edi:ion of a Book called The Sakts Reft J en- deavoured according co my weaknefs, to fhew the true differ-, ence between the common Grace that may be found in the un- fanft fieJ, and the fpecial Grace of the Saints which accom- B panieih CO panieth Salvation. After (livers explicatory Propoficiom, I afferted ( in the eighth,ninth.tenth,eleventh and twelfth) Pro- portion 8. that [God hath not in the Covenant promifed f unifica- tion and Salvation upon any meer Aft or nAElsfonfidered without that degree and futablenefs to thdr Objetls, wherein the fincerity of them as faving doth confift~] ( the foregoing Propofitions explain this) £ 9. That there is no one Atl considered in its meer « 4/ uxe andhjni without its meafure and futablenefs to its Ob- jelly Which a tru° Chriftian may perform, but an unjound Chrifti- ai may perform it alfo.~\ (8.g. An unfan&ified man may efteem God as good, andnotionally as the chief Good ; but till we efteem him i.asthechiefeft Good, 2. And that with fuch an eifc&ual ferious prevalent eftimation, as may win the heart to the mod prevalent or predominant Love, it will not fave us J [ Prop. 1 o. Thefupremacy of God and the Mediatour in the foul, or the Precedency or prevalency of his Interefi in us, above the inter eft ofthefiefh, or of infer iour good , it the very point wherein materially the fincerityof our Graces a* faving (i.e. a* they are conditions of falvation, and not meer duties ) doth confifi, and fo u the One rnark^ by Which thofemuft judge of their jfates that would not be deceived.] Prop. 1 1 . [For herein the fincerity of the All as faving eonfifleth, in being fuited to its adequate ObjeH , confidtred in its rejpeHs Which fire ejfential to it as fuch an ObjeH. isfnd fo to believe in, Accept and Love Qod as God, and Chrifi as Chrift, u the fincerity ofthofe A els : But this lyeth in 'Believing^ Accepting and Loving Qod as the only fupreme Authority, &c. Ruhr and Good, and Chrift as the only Redeemer, and fo our fo- vtraign Lord,our Saviour, our Husband,andour Head.~^ (This I called the moral fpeciHcation of the AcVjQProp. 1 z.Therefore the fincerity of favingGrace as favingjyeth materially y not in the bare Nature ofitjbut in the ^Degree ; not in the degree confidered Abfolutely in it felf, but comparatively as it is prevalent againft its contrary. ] And among much more for explication I added, \_lmuft tell you, that you mujl ftilldiflinguifh between a Phyfical or Natural jpecification, and a moral : and remember , that our Queffion is only of a Phyfical difference, which I deny, and not of a moral, Which I make no doubt of. ] And [_And further- more ob/erve, that fincerity of Grace as favmgjyeth in the degree , not 03) not formally ^ but at it were materially Becaufe the Pro~ wife giveth not falvationto the A& confidered in its meer Be- ing, and, T^atural fincerity^ but to the Aft as futed to the Objett in its ejfentialrejpetts : and that futablentfs of the dtt to the form of its Objett confideth onlyjn a certain Degree of the ts4 ft y feeing the lofteft Degree cannot be fo futed I therefore I fay that fivce- ritj Ijeth materially as it ^ere t only m the Degree of thofe lAtts^ and not in the bare Nature and 'Being of them.] By this and much more for explication , I thought I had made my Aflertion intelligible, while I maintained, i. That there was a moral fpecifkk difference, between the Graces of the Regenerate and others, 2, That only the Ads of faying Grace were fuited to the very eflence or form of the Object ; 3. And chic it was only materially and Phyfically, that I faid the difference lay but in Degree : that is, gracious Adion , arc in order firft quid Phyficum, a natural Being, before it be quid morale Or elfeour Divines would not fo commonly teach de caufa mdi t that God is the Author of all the entity of the Ad, but not of the evil .- Now as to the Phyfical Being of the Ad, an unfandified man may have a Belief of the fame truths as the fandified, and a Love to the fame God, and a Belief in the fame Chrift, and a Love to the fame Chriftians , Sermons, Ordinances. &c. Yea more then fo , they may nationally ap- prehend the fame Reafons for Believing, Loving, &c. as the fandified. But they cannot effedually apprehend thefe Rea- fons, and therefore do not efteem God or Love him, with their higheft predominant eftimation and Love, nor Believe with a faichthacis prevalent againft their unbelief. And therefore morally, ftridly, properly,they are to be faid to be no true "Be' iievers^wt to loveGodJkc. becaufe we are fpeaking of moral fubjeds, and of chat faith and Love which is the famofus analo- gatum, and mod properly fo called. And therefore I maintai- ned, that all the unfandified are called Chriftiam, Believers, &c. but Equivocally,or Analogically : But yet that the faith and Love,#r. which they have is not all feigned, but true, or Real in its own kind. And this was the fum of my AlTenions then. A while after Dr. Kendal wrote a large digreffion againft B 2 fome U) fomepartof my Affertionstto whom when I had prepared half an Anfwer, at his own peaceable motion, and the Reverend Bi- (hop V fliers, we agreed on a mutual filence, as moft futable to our duties and the good of the Church. But before this A- greement, I had printed one (beet in the end of the fifth Im- prefiion of the Saints Rtfl^ in which I more fully opened my meaning, and (hewed that Dr.K*«^/himfelfdid feem to con- fent to what I had afferted. The fame (heet I had alfo put in- to the prefs to be affixed to my Confeffion. Bcfides in my A- pologie I had at large defended againft Mr. £/*^,that all that will be regularly Baptized fat age ) or admitted to Church- communion and Sacraments muft make a credible profefiion of a faving faith fpecifically diftind from the faith of the unre- generate. Hereupon Mr. Blake in his Reply bad manifefted much difpleafureagainit this Aflfertion, profefiing his abhor- rence of Tit, that I called the unjuftified but Equivocally Belie- vers, Chriftians, Difciples. Hereupon I wrote a Volume of Difputations on this very fubje& : Proving that it muft be the profefiion of a Faith fpecifically diftind: from that of the un- fandified, which all muft profefs that we muft admit to the Sa- craments; and that the ungodly are but Equivocally called Believers, Chriftians,^:. InotherTreatifcsalfolhad infift- ed on the fame. And yet all this did not content me, becaufe I heard that others were ftilldifcontented. And fome Reverend Learned Minifters of other Countries ,told me with admiration, that though I had fo exprefly maintained a moral fpecifick dif- ference between common & fpecial grace,yet they never fpoke with one offended man about it, that ever obferved that, or un- derftood me : but perfwaded people confidently thac I denied any fpecifick difference ; and had put the queftion without any ' fuch dtftindion or limitation , whether common and fpecial Grace differ only Gradually, or fpecifically ? It feemed to me an incredible th ; ng that fuch dealing (houlu 1 be fo common as they told me.- But if it were poffible, I thought I would yet fpeak plainer, and caufe men tounderftand that were but wil- ling; and therefore before the explicatory (heet that was print- ed in the end of the fifth and fixth impieffions of the S dints Reft, and in my Ccnfejfion, and befides both the forefaid Vo- lumes en fumes of Difputations , I did fomewhat correcl the feventh imprcflion of the Saints Reft $ and added yet another explica- tory fheet in the end of it. So that I knew not what I could do more, to be underftood. And now after all this, is brought lo my hands a Book of a worthy Gentkmans writing, Mr. W. S. a Serjeant at Law, with an Aditionalexercitation pretended to be written againtt my Aflertion,by a very Learned man • who doth not only overlook all the forementioned Treatifes and explications, but the very Queftion it felf which I difcuiTed, and my forementioned Af- fertions : feigning me to maintain this general unlimited AfTer- tion, that £ Common and fpecialGrace dfferonly (j 'radually .] At firl't it ftruck me into an admirationl But having long known what man is y and confidering the quality and employments of the worthy AuthorJ had ftore of Apologies prefen:ly at hand, fufficient with mc to excufe all this, and becaufe I think they ftiould be fufficient with others, that I forefee are like to be Objecting againftfuch kind of dealing : I (hall therefore ex- press them, that the Reader may know, that as we are both for onecaufe, fowe are far from any perfonal diftafts, or difaffe- dion, or any uncharitable malicious projects in the manage- ment thereof. Jf unwritten Tradition may but be taken for a fufficient Re- porter of the Authors Name, (which I have no caufe to doubt of) [ mufr fay, that he is one that I have honoured and very highly efteemed about this twenty years, even ever fince I read his fix Metaphyfical Exercitarions, and fhould have thought it a very great honour and happinefs to have been but one of his Pupils .• And though T know him not by face, I have reafon to be confident that no uncharitable defign doth dwell in the breaft of a man fo Learned , moderate and ingenuous as he?is commonly fam'd to be. And therefore as long as we both agree in Loving and defending the Truth of God , the matter is the lefs if we fhew our felves but men towards one another. Nav I have fome reafon to call it a happy miftake of my words and meaning in him, which occafioned the communication of this Learned Vindication of the Truth which I more weakly and unskilfully afferced. And I make no doubt but the princi- B 3 pall CO pal fault is my own , who by fome unfit expreffions have bindred fuch judicious men from underftanding me. Objeft. But were notfo many Explications aad (Difputati- ens fuffcient to fatisfie any man of your meaning ? Anfft. What Obligation lay on this learned man to read or take notice of any thing of mine ? I doubt not, but he had better work to do. Obje&. He fhould have fount time to read And under fl and a mans writ tings, before be find time to confute them upon a mif- underflanding ? Anfw. He read that which he wrote againft: And truly if I had lived in the pnbl-cfue Library at Oxford, I Qiould have been loth my felf to have caft away my time in reading any fuch Difputations or Explications as thefe of mine. If men are fo unskilfull that they cannot in fewer words fo fpeak as to be understood ; let them at their own blame be mif- underftood. Qjecl. But he fhould have read the additional Explications in the fame 'Book. Anfw. Its like he never faw any of thofe Jmpreflions that did contain them. Object. At leaft he (kould have obfervedtbe feclion which he confuted, zsfnfto. So he did : For />*/>. 3 3*- Heconfeflech that I af- fert, [ that the ABs of common and fpecial Grace, as they are morally conjidered do differ fpeci fie ally, and not only in degree* 1 Objcd. Why then doth he contend, if he agree^hy doth he feem to differ , andthinkit Worthy his publijue labor to feem to dfffer,where he doth not* Anfw. I fuppofeic is my terms that he intends his Labor againft, which he thought might be unfit and feem to intimate fomewhat contrary to my own Aflertions; Object. But why then did he not tell us that it was Words only that he firove about, and tell us of more convenient expreffions inthtir jtead> Nay, Why did he overlook^ the principal terms in your Prr?ofitionUnd Vrben jou [Ay that it is but Maccrally, and not Formally, that you p 'ace the difference m degree-, why doth he ftill leave out Materially f andwhenycmprofefsio fpe^ only CT) of fueh a Material Thyficall Gradation * Why doth lot wake the Reader believe that youfpeak^of the formal differ ence, and jimp ly denyed a fpecifickjifference ? Anfw. One word is eafily overlooks yea many : perhaps he lookt only on the followlug words, where in fome imprcffi- ons the word Materially was not repeated, (as being before expreft in the Propofition. ) But what great matter is it if we miftake one anocher,as long as we miftake not the Truths of God. Objed. It tendeth but to prejudice common Readers ^andcaufe them to cafl aVoay mens labors^ that might profit them for Bre- thren to multiply quarreh, andagainft them y efpecUlly when they covfefs that there u no real difference to occafion it, the thing is the the more without excufe. Anfw. And what harm is it to the Church or any foul to be brought to a fufpicion or diftaft of any thing of mine, or to have any of my writtings become unprofitable to them : Are there not more enough, more ufefull and lefs offenfive in the world. Through the Mercy of God it is an age of plenty, and he that favoureth not one mans writtings, may favour anti be faved by anothers. I confefs fome railing rabbious men have done fome wrong to our common Hearers, by teaching them to fly from their Teachers as deceivers ; but this Reverend Man is an enemy to fuch waiei; and therefore I know not why fuch a peaceable collation of our different thoughts or cx- preffions ftiould be fo offenfive as I find it ordinary to be. Object. 2?*tf was not this work^fuffciently done already f What need fuch a multitude of ft ones to be cafl at one mans words even at afeftfentenceSi which they clofe Vrith themj elves , when they have done f Is not that which is here faid the fame that Dr. Kendal had faid before . ? And what need the fame be done fo eft? Anfw. Many witneffes give the ftronger teftimony to a Truth ; many may read the writtings of this learned man, that would not have feen or read Dr. K* and the great repu- tation of fo eminently learned and difcret a man* may add much advantage to the promoting of any truth which he (hall defend. Or elfe Mr, Tombes would not have printed the let- ter C8) tcr againft infant-Baptifm ( which fame faith was written by this learned hand ) in his Epiftle before his third part of An- ttpedo-Baptifm ; but that thinking the Truth was on his fide, he thought it would be fome advantage to it, that fo learned a Pen (hould put adeleantur upon the Arguments againft it, faying, [/ have read what my learned ani worthy ft **WZ>r.Ham- mond , Mr. Baxter , and others fay in defence of it - 9 and I confefs, I wonder not a little that men of fuch great farts, fhould fay fo much to fo little purpofe ; for I have not jet feen any thing like an Argument for it. j ("Though in this I muft ftill profefs my DifTent from this very learned worthy man ) Yet in the point before us , I rcjoyce, that my infirmities have occa- fioned fuch an advantage to the truth, as the publication of his Teftimony. When I firft received his Book, I was bufie about fatisfying fome Reverend Brethren, that were difpleafed with me for going his way ; and therefore received it with fome gladncfs, as that which might eafe me of fome of my burden,and promote the fatisfa&ion of fome of the offended. I have heard fomewhat that caufeth me to fufpeft, that a reve- rend Brother intendeth to write againft my fecond, fourth, and fifth Difputations of Right to Sacraments t c{pecia\\y the laft, which afferteth that the untcgenerate arc but equivocally or analogically called Believers, ChriftianSjDifcipleSjSanctified, &c. If any be upon that work I intreat them to trie firft how they can confute this learned Author; who hath done the fame work better (as againft me) then I could do. For I will not take the caufe as gone, till hi* Reafons are anfwered as well as mine. ( Perhaps I was beholden to my Appen- dix to that Difput. for a Teftimony from him that never read k. ) This much I have faid to let both Papifls, and all other A d- verfaries underftand thac there is not fo much diftance among us, for them to reproach us with, as fome of our concercati. ons do feem to import. Fencing is not a fign of enmity , though fighting be ; and that there is as little difagreement in our Judgements, Ifhall further manifeft by a perufal of trefe- veral parts of this pretended Confutation : yet freely ac- knowledging as I go j Thofe differences which indeed I find, Sect. (?) S E C T. 2. Page I. TTE tells u% i. ^hst htbelievenhe difference to JLJL £.? ap»? then gradual, and fo faid I. [ 2. «x?»^ f JIm* wj d.fccurle doth rot conclud'mgly evince the contrary^ ] nor did it ever pretend it .- Thus far we are agreed. Tag 2.(\e 33 s J He faith that ["To prove that common and (pe- dal Cjract do d'fer only gradually, I reafin y J as folloVoeth. But I never alferted fuch a thing, and therefore never reafoned for it.It W2s but overlooking the terms £ Materially \~] and {J^h fl- ea! ft educations •, ] and fome fuch like, chat caused chismi- ftake. Here is culled ou: rhofe words of mine, that were cafilieft miftaken, and feveral confiderations added. As to the firft, we are agreed that the Queftion is nut of Grace, as it is in Go : , but in us, or of gracious acts as of us. But my weaknefs was fuch, That, 1. I thought, as a prefuppofed, thing to meet wkh fome that infifted on the name, 1 might have men- tioned exclusively this Grace which this Reverend Brother cxdudetb, as I did. 2. I thought that Amor ComplacentU vel acceptatto div nx, had denommatione extrinfeca been capa- ble of a gradation; and that as truly, as we fay, God loveth one man, and hatetb another, and that he loveth him con- veted, whom he (fo) loved not unconverted, ( amore com. placer,t'a i & accept ztionit J as truly might we fay, that he loveth fwith that loveja holier & more heavenly upright man,above a fcandalous weak Believer, that hath the lead goodnefs.and the moft fin that is confident with fincerity. Hut I am re- folved fo far to ftope to the learning of this Reverend man, as not to maintain this opinion againft him ( though I may not be cured of fuch conceits fo foon as be defireth.) As to his fecondConfid. p.*g, 323. We are fulh' agreed, that G-ace is l^^nv 71, and that if ever Tit'rns and Sempro. ntiu had Grace, i* wa« no: in order of Nature, til! after they were men. Bik Fconfefs I think (till, that Grace to Adam was not aliqtiid natura fuperadditum, unle^ rou confine the word Nature to his meer faculries, as diftinct from thofe right C Difpoficions (IO) Difpoficions, which were natural co them, though fepara- bie. In his third Conclufion, hereceits fome of my words Our V'Jerflandings and H'ils are fkj fall} the fame, &c. and faith that, Q This Ajfertion as'tU here exprejfed, is evi iently untrue ; for our ZJnder [landings and Wils, are fo far from being the fime in fpecie, &c. ~] Still we are agreed whether he will or no. But did I write this falfe AfTertton? yes, allfaving one word> yea a Tillable, which iseafily overlookt. And 2. The falfe meaning which the adjoined words do juftihe it from; being fpeakingof the Matter of faving and common Grace, I though: it not impertinent to mention it as a common Con- cefiion, that all of us agree in -QThat common knowledge and fpecial common belief ■ and fpecially agree in this gene- ral Nature, that both are real knowledge and belief, and that our Uuderftandings and Wills are all Phyilcally the fame, and tha: they agree in the general nature of an Act, yea fuch as (fubftamnlly atleaft) have the fame Object. [ Thefe are the haynous words, or the fruits of my greateft weaknefs icfeemSjthat it ismanifefted in that difcourfe now here. 1. This moft learned Author did both. Pag. 522. and ^£324. ftill leave out the word [ AH, 3 (thu's bu: a Tillable ) And 2. The more eaTily feigneth that I fpesk of the underftan- ding and Will, of the fame perfon, contrary to the drift and plain exprefsions of the dilcourfe which treats of the diffe- rence between the Grace of the regenerate and unregenera:e : BecauTcI fa w this exact Difputant leave out the word [ Alt'] more then once or twice, I was willing to have found that in fome one Impreffion the Printer had omitted it : but I am fruftrared of that conciliatory excuie, finding it in the fecond, third, fourth, fifth, fixth and fevenrh Impreffions ( which were all : For that difcourfe was not in the firft. ) But yet I have one excufe : Perhaps the Reverend On'uter never reads the Book, but received thefe pafiages cranfc ibed by his Scholar , that may be more prone and willing to miftake. And if I had laid, that the faid faculties are but fcrmJtttr H vtl deKcmiiiticne txtrinfec4, diftinct from the ftral, and from each o'her he very well knows what great ftore of company I had had. 00 had, and that of the higheft foorms in the fcools which might have put fome honor on a perfon fo inconsiderable as I : and every man of the third form, 1 that calls the difference reall , is not in love with the notion of a fpecificke difference , though commonly they agree : But this is nothing to our De» bate. Page 3 25 . He faith, That £ thi* m*kfs nothing to the prefent pnrpofe y ncr any Way proves that common andfaving Grace differ ttotfpictficall]. ] Anfa. Mil we are agreed.whether he will or na : Though it make not to the purpo'e, it may be mentioned exclufively,or as a common conceilion, prefuppofed to the purpofe as him- fclf here innocently mentioneth it : ani if it will not prove that ther: is«o Difference it will (hew here that the Difference is not. But he faith, It is xholly impertinent .Sec.'] Anfw. 1 . See all you that are adverfaries to the honor of our Unity, that we are fo far from difagreeing in Articles of faith, that we will not fuffer fo much as an lmpertinency'm one another without a reprehenfion. 2. 1 amforry for an Impertinency.but I am glad that it is not falfe. 3. Its imper* pertinent to your purpofg.bwt not to mine. Once for ail , this was my reafon of tbefe pafTages. 1. I knew by long experience, abundance of people that credibly and confidently profefTedto have fome real undifembled de- fires to be fober,and yet lived in drunkenntfs ; and to be god- Iv\ and yet had little of it in their practife, and to have a Love to the godly, (and truly would do and fuffer fome- what for them s but yet loved the world and themfelves fa much better, that they would be at no great coftor danger for them : fuch a Love they profeft toChrifthimfelf , and a credible profeflion they made of a true dogmatical belief. And thefe men were many of them deeply pofTefTed by mifta- king our Divines, that the Ieaft true (or real) defire after ♦ Chnft or Grace, was faving Grace it felf, and would certain- ly prove that the perfon fhould be faved, fo that fome of them tiiat itved in ordinary drunkennefs for many years, would after they had been drunk cry out of their fin, and be ready to tear C 1 their (11) their hair, and profefs themfelvcs unworthy to come among Chriftians; and yet ftill would profefs chat tbey were confi- dent of pardon by the blood of Chrift, becaufe they were as certain as that they lived, that they hsted their fin as fin and defircdtobegodly, and could wifh themfelves in theftateof the bsft, and did believe all the word of God to be true, be- caufe it is God's that cannot lie, and had felt experimentally the fweetnefs and power of it en their hearts, and did truft on Chrift alone for Salvation. I do not feign this,but have found ic in old and common Drnnkards,and fuch !ike,for many & many years together.Now the work that I had to do with thefe per- sons was to convince them that fuch good defiresasare habi- tually, and in ordinary pradice conquered by flefhly, world- ly defires, will never prove the foul to be fand'fkd : and fuch a Belief as is conquered by unbelief or fenfuality , will never prove a man to be juft fled ; and fuch a love to God and the godly, as is conquered by a greater love to carnal felf, and the world, may ftand withafta;e of condemnation. O but fay they,w* are certain that we diflembie not ; Thefe de fires ^ Belief \ Love^ &c. toe have. Should I fay r that they lie, and have none fuch, they would never believe me, nor fhould I believe my felf,becaufe I believe the Scripture, and the credible Profefiions of men. I conclude therefore they have that fuch ads as they affirm, and that they are Analogically good ( in moral fenfe, ) and come from the common Grace of Chrift : but that befides the Reality of thefe ads , they muft have them in fuch a predomnant degree, as is fuiced in its EfTentials to the Object , and will overcome their contraries in the main bent of heart and life, and p ove predominant habits in the foul, before they can hence conclude that they are fandu fied : Where note, that the men that 1 fpeak of, trie not their ads by a lutablenefs to the object in its relative perfecti- ons, nor do they once know, or at leftconfider of the mo- ral refpedive formality of thefe Graces; but look all at the Ad as itisexercifedonGod, Chrift, Scripture, Saints, fub- iWntially confidered, or if confidered as Good 5 True, &c. yet not erTedually apprehended as the chief good, moft cer- tain neceffary Truth, &c. Soihatitisthefubftance or mat- ter C*3> ter [ as its commonly called ) of their Belief, Love , Defire, drc. That ourqueftion with fuch men is about: And there- fore my bufinefs with them was to (hew them what it is in the itttr and Subftance of thefe Acts that is neceffary to prove the,n formally, fpccifically faving, viz, thatbefdes the right conceptions of the object, the act muft be in fuch a prevalent Degree,as will prove a predominant Habit in the foul ; and that fuch unefTe&ual Actsas are before defcribed , mayftand with a ftate of condemnation. Hereupon it is, that though Grace is fpecifled and to be denominated from its moral form; yet my bufinefs led me to prove that this moral form was incon- . fiftent with any degree of thephyfica! Act, but what was or- dinarily thus prevalent or predominant : And therefore to af- ertthatthis moral form did lie in a phyfica! degree of the matter, and that a lower fubdued degree of the Act 3 was matter unc^pab'e of fuch a form, though it was capable of the general Nature of ( an Analogical at left ) Vertue, Duty or mora! Good, denominated from fome anfwerablenefs to the Precept, ( at \&f*cundum quid) yet it was not capable of the fpecial form of that Faith , Love , Defire, &c. to which God bath prornifed Salvation, as the Condition. Reader, Once more I have as plainly given then my mean- ing as I can fpeak : Forgive me thefe Repetitions and con- fiderthe occafion So that you fee, this Learned, Reverend man doth build all his oppoficion on a meer miftakeTuppofing me to fpeakof the Fcrm, whofpoke onlyof the Nature of the Ad, or the Thjfical Matter , ( as before exprelTed. ) And now I ma 1 e thee the Judge of my impertinences. The fame anfwer ferves to his fourth Confid.and his [] quid hoc aiJfhic'i Bcva, ~ ( who have been fo long in the yoak that they are ready to lie down : ) and to his Queftion \_Will it hence fo/-nv that all Belief, &c. are fpcifically the fame ? ~] An(ve. No. We are here agreed too : But it is no fuch new thing to call either our faculties the fubject matter of the Acts, or the zslcls the Matter of our Grace-, but that I might pardonably fuppofc, that I might meet with fome fuch fiHy foul as would ufe fucb a notion : and if it will but follow, that [ In tbv much , there is no phjfical fpea fickle! ffcrence } It ferveth my ends. C 3 T ] ag. CH) Page 327. ConficU. He again receiteth the famepaffage, that [_ TheVnderfianding and Will are \hyfically the fame, ] And again, The third rime leaves out All 9 when I faid, Our Vnderftandings and Will are phy fie ally all the fame: which more perfwades me that he never read the Book which he confutes, but took his fiholars tranfeript, ard fee (till our happy Agree- ment. The charge here is but [impropriety and incongruity, ] (And I heard ere now from one 0! his fcholars , that I could fcarce /peak^congruoufly.) but I would I could have fpoken In* telligtblj. But I am glad that I fpoke not fal/ely. The firft In- congruity or Impropriety is,that I call all ourunderftandings and mWs^ltke fn b fiances] when they are but Accidents.} But 1. An Ad is but an Accident, and yet what more common phrafe, then fubftantid Atlas y when we diftinguifli it from the Moral Form. Read firft his own Exercitation/fe malo. and then judge. 2. I ventured long ago to tell him, my Reconcileabknefs to the Scotifls Nominals &c. and that I made it no Article of my faith ,• that the faculties are Really diftinS from the foul, and then they may be fubftances. For I am of their mind that think the foul is not ameer Accident. And if all the Rabbiesof that mind in the Popifh fchooleshave no Authority,!! may modeft ly fay with one of our higeft Foorm at home Q Quod Phylo/ophantur volant atem &• wtelhclum^effe du- os Potentias reipfa d'tflinUas^ dogma Philofophicum eft, ab omni- bus haudreceptam* & Theologicis dogmatibas y firma*idi* aut in* firmandis ,/undamentum minim c idoneum. Davenant Deterra. Qj7.pag.166.] My next incongruity is,that I fay they are of \Jike /ub/lance\ having faid that they are Phyfically the fame. Anfa. Had 1 faid that they are T^umerically the fame, and yet Q of like na- tures'] I had fpoke incongruously. But O that I were as wife or Learned a man as they that ordinarily cafl 1 fpecifickj*n ] ty by the name of [alikenefs ; ] if the Lntwe[_fimiles] fit them nor, yettheEnglifh [Like] may. Vorow^Like] in Enplifh is moil ordinarily extended toexprefs [_a /pedes] ( But think not that lam teaching you Englifh,butexcu(ing my incongruities as far as is meet J And if all this will not do, I will try to prevent your next work in this kind , by (hewing you what a difcou- ragcing oo rageing task is before you. If you will but write upon all the improprieties of my writings, it may put you to fuch a volu- minous toyl, as may make you repent it before you have done , and make your Reader think me fome worthy learned man, whofe very improper fpeeches deferve the obfervation of fo eminent a man. 3. You next grant me that our feveral Understandings and Will, are not fpecificaily diftind, ) fo far ftill we are Agreed. But you fay [it fellows not but their Attt may7\ ftill we are A- greed. And in A r . 5 . and 6. you fay, that [they do not only gra- dually differ?] ftill we arc Agreed, even in your inftances. ^.329. Your fixth Confid. recitech my opinion as you thought, but indeed not mine, viz,. Q that the difference is only gradual, and not fpecific*l.~] Again you leave out Q materially^ and the other limiting expreffions : And why did [ fay, £ Ton thought th s m'-ne J When />*£. 3 $2. You confefs the contrary is mine. Yet here let me tell you once for all. thac if my terms of [a Phj/lcal fpecfaation ] on the reafon given of that Name, be judg d by you improper (which I yet find you not affirm) I am refolved not to defend them againft you , but am ready with thankYulnefs to learn a fitter manner of exprcflion , as verily believing my felf to be fitter to be your fcholar, then your An- tagonift in Philofophy, efpecially the terms. s b c *i J 1 1. V^Ourfirft Reafon for my Opinion (pretended againft it) X is long ago agreed t© ; Nay, fee the height of our Agree- ment : 1 have over an J over expreiTed my confent to this part of your Reafon, in which you know how currantly the fchool- men and our own Divines are againft you,t//*,. [That the Alls ofcommon (Jrace in the mrtgenerate % are not fo much as Evan- gelically cood7\ Put yet that I feem not to hold what I do not, i muft add, chat f mean that they have not that Afora f good- fiefs, which in the Hrir and moft proper fenfe deferves that De- nomination j but yet that they are, not only left evit,nor only materially oo mMerhHj tool • bat aifothatthey are properly gad t m *uiA 3 &int*kt*m> tad that they have fuch an *An*tof}cil go he #, a? Accidence have an entity : whicb i? no: No:h ng .• And chough they may all be called fin. ye: chey have Somewhat in them that is better theti fin: or elfe you were to blame for calling them common Grkct : yea, I doubt no* bu: fuch Ads as you fay are bu: pintieuU peccata, have had from G jd a tempo- ral Rew-rd ; yea and have been preparatory to the Reception of faving Grace. Some Duties God requireth of the unrege- neme, as a means to their Regeneration, which fume of them do perform. And though he Accept them no: fofara* to efteem them either conditions of Juftificat'ton, or Properties of the juftihed. yet fo far doth he Accep: them, as that ordinarily he judgeth and nfcth them as fitter for favng Grace then others. If they could do nothing towards their own fandifi- carion, God and his Minifters would have fpared rruny words that are ufed to them. And if there were no mo r e I kelyhood that thev fhould find Grace in Hearing, Reading, conildera- tion, Asking i:, cr:. then in doing no:hmg, or plunging them- felves in fin, we would fay lefs ro them then we do, to pu: them on fuch means. I hope you will notd ffer from me in this. Page i ; 2. The explication of my mind , you ca I s flon ; and ibconfefs _ thzt upon evident Reafon Iconfefs that the • il Grace , as they a^e n: rre ?', differ ft : y «* m:t only gr*d**Uj.'] Sol Lea- der believe either you or me, we are agreed in tfaedecifion of the Queftoni: felf. And thenlcan eafily excu ethe oppofirion of a ptofeft Confenter, though I underftani no: the intent Of !'. Bu: you fay that \jvhen - fferf the •sfr.fxer mxfl ever be Affijm.tt'i ey differ fpec : e,non gradu fo'im.] Ar.f.v.i. I thought that Q*eflion^_Howcamwe*n*ndfpee,'.*lGr '] HJ no: beencapsble.of an it if my it is fenfe, liha ' ~ whci\ er y i. If the Q^efl terms, I - (17) on was, that the A nfwer fliould be applied to the comprehen- fivenefs of the Queftion , and I fliould fay that £ They differ formally thus fit quad material/}, thus andthui] and fofpeak to both. But \i 2. the Queftion hid been, [ Whether common and facial Grace do differ fpecificallj.'] I fliould alwaies affirm it (fuppofing but fuch a fpecifick difference, as between fubftance and Accident,or an Egg and a Bird , or an Embrio and a Beaft, remembring that omne ftmih eft etiam difftmile , leaft I be mif- interpreted.) For when we fpeak of a moral fubjeel, we muft fiippofe the Queftion (Imply put, to be morally meant accord- ing to the naure of the fubject : which are my very words in feveral publifhed wrirings . And I think verily that this is all you mean. 3 .But this w.is nothing to my Queftion,which was [whether materially ,or by tphyfical fpeci fixation , common and fpecial Grace do d ffer."] And this I did deny,and thought a gra- dual difference enough, fuppofing the Ads in both perfons to be fuch as go commonly under the fame name, and have at leaft fubfhntially the fame objed (as to believe the Promife,Chrift, &c) Now I apprehended that if you had put the Queftion to me. [ Weft man and beaft differ quoad Corpus , cr quoad ani- mam fenfitivam,^.] the anfwer muft not be the fame as if you hadTimply askt me, how man and beaft differ J] Had I been askt, Whether the Love of a filter and of a Husband differ fpe~ afically as to the matter ? \ 1 fliould have faid,2Vo (nor perhaps graduallv ; ) but yet formally, in a civil moral fence, they dif- fer Specifically, (yet 1 know heres greater difference in the mat- ter in our cafe). Had I been askt [ Whether the reverence and heart-fuf-jeffion, which I have to a Capta'.n and to the GenerJ, to a Juftice of"Teace t Lteutenant->&c. and to the Soveraign, do dif- fer jpeciQcatty quoad maceriam : ] I (hould have faid i\fa, but gradually. But yet cjuoaiformum civile m,they differ fpec i fie till) f Yet I am ready toletgothefeexpreflions wbenyouwil;! muft profefs, a word under your hand would havecaufed me to dif- ufe them , without this publtck work that you are put upon, Do but tell me you diflikc the phrafes f and you (hall never hear { without fuch Neceflicy as I expeft not ) that ever I will publickly uie them more. I hate troubling the Church with contending for meer words at leaft, unlefs I were bettet D at OS) at wording my conceptions then I am. But flay, 1 find my felt already under the Obligation ; Fag. 333. You plainly fay, [that if in their moral conftderationjhey flill differ fpecifically from common Cjraces y it can never with any congruitj be affirmed, that in any other confederation , the) differ onlf graduaMy .?] Strange / Whyfo? [_ For inftance, When its f aid that in their Natural and Phyfical confederation , they differ only in Degree ; / Reply % that the Aftt of the Will and Under- ftandtng in that confederation are notfaving Graces at all^\ You have (ilenced me, when I have done with this account of my Diflent, though you have not convinced me^ (having as great advantage as moft men living to have done it, in my efteem of your great abilities.) 1 . If this Reafon be good , then I rauft fpeak of nothing but the firm of any Being ; nor may I con- gruoufly mention any material or Accidental difference- For they are not denominated from matter or Accidents. May I not fay that a Crow and an Oufel are of one colour, becaufe that qua color Mi they are not denominated fuch. May I not fay that a Swan and afheep quoad colorem do differ only gradually, though quoad colorem they are not a Swan orfheep ? May * not fay, that materially a Ship and a Barge do differ but gradual- ly, becaufe ex materia they are not a Ship or Barge ? Or that materially a Dagger and a [word do differ but£jW«rf^r,becaufe that ex materia they are not called a fftord or dagger ? I am not yet convinced of thefe things ; but for your fake I purpofe to fay no more of ir publickly. You add, [_And therefore if it be granted that in that confide' ration they differ only Gradually , yet it ft ill not thence follow y tha% common and jpecial Graces differ only in Degree.'] Anffr. Very true? becanfethis isan Affertion of them fimply confidered, SLndforma'ly, and not limited ad materinm. But if you will grant that materially they differ but in Deg ee, ycu grant my Propoflcion in termini* (z% to thai much.; I rather fufpeft that when the bufinefs is well opened, the Difference will be between me and moft that are offended with me, [whether indeed they materially diffrr fo much as in de- gree ? And they will fay > that a Lofter Degree may cor, fife ftith the trtn Form : And then men wH fee that it is their bringing Grace 09) Grace materially loVeer then I do , and not their advancing it formally higher chat is our Difference. Sure thac Reverend Dodor thac hath already oppofed me in this Point, doth harp upon that ftnng.But I could wifh they would let this be plainly understood : I think not favmg Grace materially (o LoVq a gfc#»£ as they : &n& formally I think it *w high as they do. But let fuch understand that it is towards the fame objecl i that the Alls, muft be compared and not as exercifed on Afferent objesls. A wicked man mav have a clearer knowledge of earthly things then a true Chnftian hach of God and Heaven ; but not Co in- tenfe,and powerful, effectual a knowledge of God and Heaven as a Chriftian hath : \o for Belief, Defire, Love,c^r. You add [7 hU Agamevt^ common andf fecial 'Belief as they are Phyftctlly con peered, differ only , gradually ; therefore com- mon and fpecial Cjracei differ only gradually"] in plain Snglifb, k no more then thu y [Things Which are no Graces at all differ only gradually ; therefore common and facial Graces differ only in Degree ~] Anitv. But the conclufion is yours and not mine • or equally renounced by you and me : My Propofition was, that \_ mate riallj they differ but in Degree.] And in plain Engliflrthats no fuch thing as you make it of your own pleafure ; but this much [Thofe things which in refpetl to the Precept are called Duties $ and in rrjpetl to the Prom fe are called Conditions , do jet mate' r tally dfftr but in Degree j Or [thofe gracious <±ABs which have Analogic ad) the form of Duties, and fo ofCjraces , but not the Form of Conditions , th%t is y faving Graces do yet materially dif' fer but in Degree from thofe that have that Form. ] This was the true fence of my Propofition. And whereas I put [as fa- ving ] into it, it was but to exprefs that it was Grace as faving % (rcfpe&ingthe PromifeJ and not Cjrace as meer duty ( refpeft- ing the bare Precept) tobofe material Difference I enquired af- ter. Only I think that there is a certain Degree of the Phy- fical A& of Neceffity to make re the matter of fuch a Form. For it will dwell in no other ma ter. Againft this the late Op- p inems feem to make a lower Degree of matter capable: And thofe that formerly I was wont to converfe with, did think that a higher fort of matter was Neceflary % of whom I fpokeaf- D 2 ter (lo) ter that Propofrion : of which more anon about infufed Grace. Sect.IV. Til c. ill the eighth Confid.you do but exprefs your further Con- fent. In Confid. 8. ^.334.335;. You fay [that common and fa- cial Graces confift not fo properly and primarily in the ABs and exercifeof Faith and Love, &c as in the Hahits and principle from whence they come y fo that the graciotifnefs that u in themn not (as fnares 5 &c.) iplis adibus originaliter intrinfeca, &c. ] A»fto. 1 . I require forae proof before I believe it, thac G race is not as much originally intrinfick in the Ads as Habits? Our Dvines that have long taught us that the Ad of Faith is it that Juftifies ; (and alfothat the Ads of Faith and Repen- tance, go before the Habit,) thought otherwife. 2. For my part, I have irons enow in the fire ; I have not engaged my felf in this Controverfie, and fee no reafon why I fliould [whe- ther the Habit or AB be fir ft f Hong thought as Pemble, that the Habit was firft. But fecond thoughts have made me at Jeaft doubtful , and loofened from that opinion ; and finding that the ftream of Protcftant Divines have taken Vocation to be Antecedent to fanflification , and that Vocation conteineth (paffive fumfta) the ABs of faith and Repi»ta/W blorveth Where it l'fteth,3cc. fo is every one that is brn of the Spirit : And that no man can fo trace the Spirit of God as to be able certainly to fay whether the Ad or Habit of Grace be firft. But it feems more probable and congruous to Scripture to place the ad firft in Nature, but in one inftance of time. But I will not contend with any man that thinks otherwifc. 3. I am paft doubt that the Ads of Grace are firft difcerned : Nay for my part, I know not what it means to difcern any Ha- bit in my fclf but by the Ads. And therefore the Ads in that refpei* muft be firft fought after. 4. But I am thus far wholly of your mind, that no ad can prove a man truly fandified,but as it proves a Habit : and that ungodly men may by ficknefs, convidions , common Grace, &c. be carried far in Ads : and that our principal fatisfadion about our fincerity is by finding Predominant Rooted Habits, which are as a New Nature to the foul.Thus far we are agreed. From all this I anfwer your inference, pag.$ 36. That he that enquires ^whether common And [fecial Qraces differ fpecifically^ or only gradually , fbould (if he will) rationally proceed firft % and principally enquire concerning the Habits, &c. Anf#.RvX 1. You muft not take your Reafons(from the Ha- bits priority, &c. ) for granted, as long as it is a lingular opinion among Proteftants, and unproved. 2* That muft be firft enquired after, which is firft, ( and only immedia-ely infe,) difcernable : but fuch is the ad of Grace, and not the habit $ 8rgo^&c. 3 However, If you will confute me, you muft confute the pofitton that I ( whether rationally or irratio- nally ) difputed for, and not make another of your own , and difpute for that, and rake it for a confutation. 4. But for my part, I take not the Ads and Habits fo much to differ ; D 3 but (2.2.) but (as on the by I toucht it at firft, fo) I (hall confent that you put both hereafter into the queftion : but yet remember that I put them not in mine at firft. Page 337. You fay, [tVe are noft come to the hittg and foun- dation of this Controverfie^&c.^ which you lay down in this Pofition, The habits of facial and [faving Qr ace \ are not only gradually, but fpecificallj diflinll from the habits and Afti of all common Grace what foe ver. ] Anfto. 1 . I am wholly on your fide ; and where you have wrote a leaf for it, I think I have written many : (0 that if bulk might go for worth and weight, I had over merited you in this Lontroverfie. 2. But I intreat you, if you delight in this kind of work, that hereafter you will make no hinges or foundations of controverfies with me without my own con- fent ; either let me agree with yen in the ftatingof the quefti- on, or elfe pretend not that you difpure againft m?. Your reafons to page 349, do learnedly militate for the Affertion that I maintain : and though fome words on the by lie not fo even with my conceptions, yet I tankfully accept your confent in the main. Your principal pofition alfo pag. 352. is the fame with mine and I have no mind to quarrel with fo fait a friend, yet I am fo far off Btcanns and Maldonates mind , as to think that where miraculous and justifying faith are together , they differ no more ( at moft) then the fenfitive and rational foul in the fame man. But I am not of their mind, that they are not feparable. And for hiftorical Faith, if you mean the affent to ; he truth of Scripture, I take it to differ from juftifying fai h ay much as the Intellect doth from the man, and no more. And for tempora- ry faith , I take it to contain ( oft at left ) more then bare Af- fent, and to be a fuperfcial common Aflent, Confent and Afrl- ance,having materially all the Ads of faring faith, but none of them infinceritv, that i« with a rooted predominant Habit, and prevalent effr&ual Ads, but is a livelefs, dreaming , unef- ■ fe&ual thing. Bu: this on the by. To your reafons 1. Iconfen: f/^.354.) that the heart is /Ion ; yet (as D\ Harris fa ih,) hah a crural tendernefs, fometiraes, and a luperficial c^ndernefs from common Graces. 2. i C*3) 2. 1 confent that Temporary faith hath not [depth of earth ] or £ much tart h y ] is Chrift faith, iMat.i$.$. which hihe fame with £ »o w* . ] for had it not had fuperficial rooting, it had never come to a blade and car. What infition the branch is in Chrift not bearing fruit had, i John 15. I leave to fur- ther enquiry. But foroe,how they are faid to be in Chrift. J. I grant that the Temporary faith brought forth no fruit that is no [petal Fruit 1 for no doubt, but it may bring forth, much common fruit; moft think fo far, as that fuch may give their bodies to be burnt And Mr. Shcpheard in your Book doth mention a great deal. 4, I cafily grant alfo that Temporary faith is cowardly, and fails in trial ; in all this we are agreed. Pa g e 359* You begin your mors diflinft confirmations : Though i agree with you in the caufe, yet no: in every word of your Confirmation 5 . Your firft difference is in [the Nature of ths Principles, & caufes whence they Jpring; Common belief being general' j An acquired dfpofi:ion or Habit produced by the ability of our Natural Vnder [landing, ajfifled^ith good education and induflry : but laving Faith the immediate w)rl^ of the Spirit : one u Habitus acqiifitus, the other infufus.J ^efnfi t Either you mean here the Extrinfick, [Principles and Caufes]or the In- trinfickj If the Intrinfic^ then either the foul , the faculties, or the Habits : not the Habits ; For its thofe that are now the fubjed of your Queftion; ^and therefore you call them not [the Principles and Caufes ] o themfelves , though you might call them fo as to the Ads. Not the faculties, nor the foul • for you yield before that the foul or faculties of Regenerate and nnregenerate differ not fpecifically . It is therefore the extrin- fick, [Principles a^d Caufes'] that you meant. And if fo , it is either Qod himfelf or fome Atlion of God . hat is a middle thing between the Ager.t and the Effect , or l t is the Inftrumenul Caufe. Not the fnflrument : 'For 1. You exprefs a Higher caufe, 2. and the fame wordistheinftrument of God in cau- fing a common & fpecial Faith: the fa me feed fell on the good g-ound and the ftony. Nor is it God h \ mfelf you that mean : for he is not of afpecies, much lefs of different (pedis, as he is the Principle and Caufe of different effe&s: n or ishis^/V/fos- for CH) for his Willis his Eflence. Yet I would fas aforefaidjconfefs Chat Denomtnatione extnnfeca , his tViH or Love may havedu vers Denominations, according to the diverfity of effetls : But yet not denominated specifically divers from every diftinct j^m- fi cation in the effeds. Nor can it be your meaning,! think,that fpecificallydiftincl-T*iilsinGQ&a.rtthe caufes : For you fay P a £*$ l7 " ? 2 3* \J~he favour and Love of God to his people Comet not noVv into confederation, 1 . This isfubjetlive in Deo t 2. Ttecaufe the Grace of God in this notion at it fignifieth his love tout is not capable of any degrees • the Love of Cjod , as all other zs4l~l< of the Divine Nature, being like God himfelf abfolutelf femple Without an) compofition effentialor gradual.] Noc to en- quire how that which \it God himfelf can be like God himfelf, ] (Tor we all fpeak incongruoufly fometiroes ) from hence its plain that it is not the Love of Qod as in himfelf that you call [_the "Principles or Caufes* It remains then that it muft be fome Atlion or Emanation intermediate , or as paffing from God to theeffed* But thats not likely neither : For i. Youfeem to be mofl: friendly to the Thomifls in other points; and you know that they and many more (with many of our own ) do main- tain that there is no more Execution or Operation necefTary ex part e'Detbut his meer Veil* ; and that his willing the tried: to be thus or thus, at this or that time exiftent doth produce it. 2. Your felf faid, ubi fup. [ The favour and Love of God is fubjedive in Deo, &terminative on'y wnobis-] 3. If there be an operation diftmd ab onrante & re opcata, it is a Crea- tnre or the Crea'or : Mot the Creator, for he is the Agent ; if a Creature, they that will prove a fpecihxk difference in it-.muft firft tell us whit creatwe it is 3 and (hew us the general Nature of it. 4. Many Philofophers think it inconfiftent with Gods immediate Attingencie and Operation, immediathne virtutis tfrfvppofiti. So that 1 fcarce think that in this you place the fpecifkk Difference, or gather them to bew<*£.$ 38. [that there are m my common Graces of the foul fometimes immedUtly and extraordinarily infufedby god.} And if fome common Graces are infufed, you are much difabled from proving that the Temporary or common Grace of the beft of the unregenerate is not infufed. 2. The word [hfufton] being a Metaphor, muft be refolved into that proper expreffion which you will own. If it fignifies but a Collation, Donation, or effectual operation of the Holy Ghoft then common Graces are Infufedzs well as proper. If it fignifie an Operation without means, fo neither common nor proper Grace is ordinarily infufed fat leaft into the Adult.) If it fignifie that which is Given by more then General Provi- dence, andrequireth more then our own induftry and Educa- tion ( which you mention) to attain it,then this common Grace is (*7) is infufed : ( Wc call it common, not becaufe all have it , nor becaufe a Help common to all is enough to work itj but be- caufe it is fo common to the unfa notified, as no: to be proper to the Saints. ) 3. I know no Scripture that appropriated the Title of [/»- f nfed] to the Grace proper to the Saint: I And fure I am that fome means is appointed to be ufed for the Acquifuion of fpe- cial Grace : And therefore fo far as thofe means fucceed,it may be called Acquired, as well as Infufed. Prov.i^. The Pro- mife of Ufufion and Ejfufiost, [ I will pour out my Spirit to you] is either meant of common mercy ^q, d. / ft/7/ pou> out the teach- ings and per fw a font of mj Spirit to jou y in my Word , and the teaching of my (Jl>iini/Ierj. ] Or elfc, if it fpeak of Jnfufion e fpe- cial Grace ,icrequireth [Turning at Qod* Reproof] as ameanes antecedent; that of I/a. 44 3,4,5- & ^^2.28,29. are com- monly expounded of common as well as fpecial Grace : and one of them is fo expounded by the Holy Ghoft, Atls 2.17,18. Zech.12.io. feems to fpeak only of fpecial Grace j but fome extend it further. 4. Certain I am that both the Gifts of Prophefie, Tongues, Healing .&c. are Given, yea Ufufed by the Spirit j and that Temporary faith is the Gift of the Spirit, and not meerly Ac- quired as you defcribc. This therefore is the main thing that y ct I find my felf to differ from you in : I conceive that thofe that were er,ligh t .ned i andtafled of the Heavenly Gift , and Were made partakers of the Hoi) Ghoft , and have tafied of the good I ''or -d 'of God, aid the powers of the World to come [had more then meeraquired Ads or Habits. How elfc are they faid to be made partakers of the Holy Ghofi { And how are they faid \tobe f^ntlifiedby the blood 'of 'the Covenant , and after to dt defpight to the fpirh of Grace 1 if they had none of the fpirit of Grace ? Heb.10.29.de 6.4,5. * fpeak on fuppofition that the common Expoficion be found.chat takes thefe Texts as (peaking of com- mon Grace. I confefsl have not fuch high thoughts of mans furrlciency as of himfelf ineitate of unregeneraae.as to think (as you here feem to do) that he can acquire fuch things by his ownunderftanding, indu(lry,ind by Education , without the work of the Spirit of Chrift,(yea the immediate work (though E 2 not OS) hot without means) as Scripture teis us the unregenerate have pofTcffed. I think their Grace is cceli foboles too; and that Nature and induftry will not reach fo high of tbemfelves,or by general concurfe, as to [wajhthefe fwine , andcaufe them to efiapethe pollutions of the World^ through the knowledge of the Lord an A Saviour Jefns £V*/2, 2 Pet. 2. 20 21. To receive the V/ord with j*j, Luke 8 1 3 . and believe for a while : John 2. 2 3 . 24. To fpare citations • fee but ail thofe great things that Mr. Shi f heard in your Book afcribeth to Hypocrites^ judge whe- ther they are not beyond our corrupt nature to reach by way of meer Aquifition? When PW hath [ given m to under ft and, that no man can fay that Jefus it the Lord,but by the Holy Ghoft* 1 Cor, 1 2.?. And chough its like he hath refped to thofe times of persecution, when confefling Chrift was the way to fuffer- ing , yet bow far many unfandified ones have gone in confef- fing him,and fuffering for him, I need not tell yon. [ There are diver ftties of Gifts, but the fame Spirit. To one U given the word ofwifdom by the Spirit, to another the Voord of Knowledge by the fame Spirit ; to another faith by the fame Spirit- By one Spirit we are all r Bapiiz,edinto one Body 1 Ccr. 1 2. 7,8,9, 1 2,29. I find, One Spirit, and one way of Giving Gifts, with* out your diftindion : but no mention of any fuch gifes with- out the Spirit by our own Acquisition. See Gal. 5. 1.2,1,5. Epb. 5 9. 1 John 4-2,3. I would give in many more of my Reafons , but they lie to- gether in Gregor. Arim'menf. in 2. fent. 1)1(1.26.17, & 28. j^ 1. fol 84. &c. Who againft fome femipslagian Moderns main- tained [1. Quod homo fee 'undum prafentem ftatum y ft ante in- fluentia Dei,generali non pot eft per liber um arbitrium & natura- lia eju6 t ab £ fptciah Dei auxilio agere aliquem aUum moraliter bonum. 2. ft endit aliam partem, fuijje de ArticulU damnatis felagiji am ft in aliauo dtfeordat, magu dtviare a Catholica ventate quam di^um Pelag j (and yet fome think verily they are running from ?elagiani[m % while they run into this opinion) & ab hoc ipfam non effe ab diquo Cathohco fttjlivendam. 3. He folveth the arguments brought for the affirmative. And though in defining an ad morally good , he fpeaks as ) ou and I do,yee he fully lets you know that he fpeaks of the ads ot the Repro- bate O?) bate themfclves,and fuch as antccede Jufti fixation ,or true con* vcrfion ; and therefore infers hence, foL 85. quod nemo potefi mereri primam gratiam de Condigno , nee etiam de congrm\ contra aliquorum fententiam modernorum : ] adding [ nomine autem gratU, non folumfignifico gratiam gratum facientem> fed etiam gratis dot am y & miverjaliter quodcun^ Dei fpecule ad- jutorium ad bene optrandum, &c] Whereas according to youc way of meer Aquifition of a Temporary faith ; men may do thac which the Papifts call meriting de congruo the firft Grace. Not that he d^nieth (imply that which they call meritum de congruo, but that any have it without the adjutorium fpcciale as he cals it,in oppofition to the influent ia generate . (And his Argument is confiderable : Nemo potefi habere ante primam gratiam, aBum aliquem liberi arbitrij non culpabilem ; igitur ne* mode condigno vel de congruo potefi mereri p'iinam gratiam : T atet con/equentia : quia nullus m^retur nifi per atius liberi ar- bitri) ? & certum efl quodnon per aiiqUem culpabilem msrctur graiinm^fed potnu \oenam7\ And /0/.85. col. 4. He (hews thac hefpeakseven of the ads of Catechumens and fuch as are in mortal fin. So ihat it is not only the Ads that are proper to the Eledthathefpeaksof. His Arguments are many and weigh- ty, which I fhall not recite feeing they lie before you : And he confirms it largely from the confcnt of the Ancients , Cyprian, csimbrofe, Hiereme, Augufiine^ Damafcen, Projper, Gregory, Ifiiorefrz. And confuteth the contrary Reafons with much ftrength, which Scotus, and his friend Ockam % ddam and others bring for the contrary, which twelve Reafons conrain. I con- jecture the chief ftrength of what can be faid for that caufe. Many more you know have copioufly done the fame work: but I refer you to one,for brevity,as (peaking raoft that (ticks in my mind againft your dodrine of Natural acquisition of the Tem- porarie faith ; which Arimintnfis thought is PeUgimifm or Vvorfe, though I intend not fo to charge you. Laflly, I may add, that if you are of the now prevailing opi^ nion $ thac no Agent natural or free can ad without the Pre-de- terminationof God as the firft immediate Phyfical Caufe. I cannot fee how you can poffibly fpecific common and fpecial Grac* from the manner of Divins produdion , nor why all: E 3 ouc C3o) oar a&s good and bad are not equally by Infufion. For thongb you may change the name, yet that which you call Infufion of fpecial Grace, can do no more then phyficaUy^ immediately, in fuperably as the caufa prima fimpliciter nee eff aria, determine tk* Vrill ; and fo much is faid to be done in every ad of temporary Faith, yea in every natural,yea in every wicked ad. (Though I muft profefs my felf in this point of the Judgement of Jan. fenius % which the forefaid greg. Ar. following tsfuguftine) before him thus expreffeth , that [ Dew juvat nos ip/um aft- nm immediate effciendo, & non folum juvat Dens ad bonumpar* tialiter co-efficiendo, quod eft modus Communis quo concurrh ad cujuflibet creati agentis quemlibet fed Ad produftionem atlas mali folumprimomodo (per inflttentiam generalem) Dent coKCttrrit ; quia nonfacit voluntatem agere attum malum, [tout facit earn agere aftum bonum.] But ad hominem : this exception is valid againft any that go on the Pre- determinate grounds. Let the Jefuits then call all Temporaries, Graces [Habits acqnifitos & oriinii naturalist Let them call this faith but [ ft- dem humanami] as produced by the power of humane Caufes ] as you fay ; For my part I will not Pclagianize with the Jefu- its ; nor can I believe what you further repeat, that [common Belief is not Divine in refpetl of the Principles from whence it flowes, but generally of an humane defcent andpedegree.] I do not think that we are fufficient of our /elves to think one of tfaefe good thoughts ofourfelves ,but that allourfufficiencj u ofGoa 1 , Who workitk in us both to will and to do ; from whom cemeth eve - good gift % even fuch as the Temporaries. Yet do I not charge \jou or Suarez, or the many others'] whoever they be, to be mi- flaxen in your Metavhjftcks: Far be it from me to compare with you there. Only I cannot be of every mans mind that excelleth me in the Metaphyficks. Segt.V OQ Se ct. V. [Second. \7 Our fecond Reafon is drawn from the nature and 1 pfoper A&s of both qualities, ( page 562. ) faying Belief is the firft fpiritual life, but common 'Belief no part of it. ] Anfwer. This Reafon feeras to be further fetcht then I dare allow of, if you mean by £ 77?* nature of the quality and Alls ] the matter it felf. For if the t erm [Life\ be Metaphorical here, or it be a Civil or Moral Life that is meanr, then I (ball allow you, that only fpecial Grace is this fpecial moral Lift : but if you (hould mean a natural Life^ or a common moral Life,l fhould not grant that all but the Saints are deftitute of thefe. i. You cannot prove that the term Life may not be given to common faith ( as gocdnefs is ; and as Entity is to Accidents ) though that moft zmmzntfpecies of Faith, called faving, be alfo eminently called our Life, for I find in Jud. 1 2 < That theHereticksor Apoftates there menti- oned*, are faid to be twice dead , and plucked up by the roots , which implyeth,tbac fome kind of life they loft which once they had, and the feed that fprung up by the ft ony ground and among thorns had a blade that had fome kind of life ; and the branches of Chrijl that ittfrmtlefs yet Neither not , till they abide no more in him, John 15.26. The receiving of the Jews into a Church-ftate again Will be[life from the dead]Rom. 1 1 .15 Eze^. 16.6. And its called a Life % that the backfliding fall from, E*.ek,. 1 8. and 33.11. But fuppofe the name of Life be im- proper to give to the Temporary ( who wants no doubt the fpecial Life. ) This proves not a phyfical fpecifike difference. And to the Queftion, [why common belief is not this fpiritual Life in a left degree f ] I anfw.Becaufe it is a matter uncapable of that moral form which is denominated Life , your inftance of C alor * being of meer phyfical confideration,ii alien and impertinent : your ' inftance of Vertues is more pertinent. And to that I anfwer, That though fortitudo moralu in minori gradu demminat fttb- jeclumfuum forte ; Yet are there fome degrees of the matter, which are incapable of tht form and name of fortitude ; though (30 ( though in ourcafe,th? lower degree is capable of the name of Faitb.yet not of the fame fpecifiKe form,as the higher degree. ) Yea forae degree of fortitude, overcome by a far greater de- gree of Cowardize, may not denominate the fubjed fimply forte, but only fecundum quid : nay if the queftion be fimply put, whether that man be valiant that alwaies runs away, &c. it is fimply to be denied, though he may have fome fmall con- quered meafure of fortitude, becaufe the man is to be deno- minated from his predominant difpofitions,and therefore to be called Pufillanimous, and not valiant. Temperance, Juftice, &c. confift in a certain mediocrity of matter, and neither of the extreams are capable of the form ; And where fomewhat of the form is, it will notferveto dedominatethe managainft a contrary predominant vice*. One man may be fo far tempe- rate as to abftain from excefs of meat, and not from excefs of drink, recreation,^. And another may have fo muchuni- verfal Temperance as (hall reftrain him for a few daies, and againft fmall Temptations, but yet once or twice a week, a ftronger Temptation leadeth him into fornication, gluttony , drunkennefs, &c. If you ask me whether this be atemperare man, I fhould fay no, but an intemperate : But if you ask me whether there be any degree of Temperance in him, and whe- ther in tantum, or [ecundum quid^ he be temperate,I fhould fay yea. The leaft degree of Sub\eUion or Obedience may in tantum vel fecundum qma, denominate the fubjed accordingly; but yetfuch fubjeSionand obedience as is due to a Judge or Ju- ftice of Peace ,denominateth not the perfon loyal orfnbjeU^nd Obedient as is neceffary to the Sovtraign Pofter. As all Power of Cjovemntent denominated the Subjed T0r*«r or a Gover- nor. Rut there is none but a certain degree (even the higheft) that will denominate a man a Soveraign or M-ajeftick fimply. So I have fttll acknowledged that the very fpecifick form and "name of laving Faith is not agreeable to that degree which Temporaries have, though a fort of Faith it is, and is called fo in Scripture. The fum of all my-difcourfes on this Subject is but this. To the Effence of fa ving Faith, Love } Subjection, &c. It is ne- cefTiry (33) ceflary. I. That the Object be apprehended in all its eiTen- tialRefpects. 2. That the Act be fo intenfe and ferious, and fuitable to this Object ( and fo the habit )as that it may be ftat- edly predominant in the man againft its contrary. Two forts of Faith therefore fall (hort of being formally this faving faith. 1. The one is theirs that do ferioufly believe in the fame Chrift perfonally confidered, and in thegenerall or in moft ptrts of hi6 office, a? we do : but they leave out fomewhat of the ObjeEt, that iseiTential to him as the Saviour, e g. They believe in him as God and man, as one chit hath undertaken the office of a Redeemer and Mediator, and hath died for fin- ner?,& in general is the Prie *,Prophet and King of the Church, and a J unifier and Sandifier, giving Repentance and Remifli- onof fin- but withal), when it comes to the applicatory con- fenting parr, thev believe not in him as their King, and their Sandifier by his Word and Spiri", nor as one that (hall lave them from their raigning fin. Now this it not really the Chri- ftian faith, or faving fr.kh, becaufe it wanteth an eflencial part, it being efTencially to Chrift, as the Saviour offered, and the objed of faving faith to be applicatorily [CAty Saviour in par- tic-iUrfor the p intoning and deftr eying of my finsV\ Not that we have aflurance, that he will eventually be fo to me ; but that we our felves do content that he be fo to us. Asa Phyfitian is not believed in by me ( a fick Patient ) as a Phy fitian,unlefs I con- fent that he is my Phyfitiav.znd that he cure my Dijeafe ,though yet I raiy pofiibly have doubts of his willingnefs,or of the fuc- cefs. As the Ad is fpecified by the Objed, fo thefe Believers have a faith in the fame Chrift as we, but fecundum quid, and not e ntirely, and therefore (imply-, They are not Believers in the Chriihan faving fenfe , or if they believe in Chrift as God and man that will pardon and fandifie, but not as a Sa- crlftce for-fin ; This is no: fimply and fully ( taking in all the Eflenri&h of his office ) the fame Chrift thac we bH eve in,and fo not the fame Faith. So if they love God asgood,butnot ss the only furpafling fuperUtive Good, this is not to love hira 1 s God and fo not to love the fame God as we do. 2. The other fort of the unfound are fuch as do^pprehend Ch.ift under all the fame confiderations as found Believers do, F and (H) and do apprehend God as the chief fuperlative good, and have fomc anfwerable motions of the Will and Affections ; but it is buc by a notional fuperficial,uneffe&ual apprehenfion ; and hath but an anfwerable eonfentpxA is overtopped and mattered by a contrary HMk and Aftion of the foul ; either as the un- belief is more then the Btliefand therefore rules the heart and Life, or as the regard to the Creature,is more then the regard to Chrift ( for want of fo effe&ual and operative an apprehen- fion of bis Truth and Goodnefs as we have of the Creature, ) and confequemly the Heart is carried ouc more to the creature then to Chrift or to the Father. This is not the Chriftian faith, becaufe it is not an intenfe & ferious ad: or habit,fuch as is fit to denominate the man He doth not believe or love God hear- tily at all : A Belief and Love indeed he hath, but morally and reput.tively it is as none,for God will takei: as »and may be able better to defend any facred verity, and exprefs thtir minds. And this you may call Mquired knowledge if you pleafe, & in fome fort fay it remain- eth a diftinft thing from the other Knowledge even in the,. fan- difled:not but that it felf alfo is in them fan&ified & embodied with the reft of the new Man, but that the K nowledge of words and Propofitions, which is but an Instrumental, mediate, fub- fervient part of knowledge, is not the fame with the knowledge of the things themfelves,€ven God,Chrift,e£-c. But then I ftill maintain 1 .That Temporary Believers may have mor: then this meer Disciplinary knowledge,cven a certain illumination of the Spirit Revealing to them C hrift himfelf,and the powers of the world to come,in fame Degrce,Hf£.6.4. 2 Per, 2 20,&c. fome inward tafte of the matter, as well as a Grammatica^and Logi- cal knowledge of the words, and fenfe. 2. That as the Difci- pjw*rj knowledge of the fenfe of Propofitions ; in the fan&ift- ed C?7) cd and unfan&ifxed do not quoad materiam differ by any Phy- iical fpecification, fo neither dath the common and fpecial illu- mination or knowledge and tafte of the fubject matter, or in- complex object. 6". You fay much in general here,founding as if you thought (beyond what your Thefis requireth you to prove Jthat there were a Phyfica] fpecifick Difference in the matcer. Becaufe you do not plainly aflert it, i will fuppofe it not to be your mean- ing ; But if really it be fo, and God (hall direct you ro any more of this work, 1 earneftly intreat you above all the rell of your undertaking to tell us plainly what the Ph)[t:al Forms are that fpecifie and denominate thefe feveral jorts of Knowledge , Faith, Love, Defire, &c. That there is a moral i peafick Dif- ference we are agreed : If you affert a P^/fc^plainly defcribe and denominate each Form,(for I doubt not bur we are agreed that a Form there rnuft be thus to fpecifie and denominate.) I find AmeftH4 ( Ajjertion Theolog. de Inm. TS^at.^r Grat. ) Dis- claiming a difference as to the Object, fubject , or lumen defe- rens & de Jucens ohjtclum 9 dcc. as hecals the medium; limiting the Controveriie to th? \_Lmnt n dtfponens & elevant fubjeft- um : ut recipijt] which he maintaineth muft be fupernatural , and fo do I : but withall I maintain that fomewhat of the fu- pernatural Light is given to many of the unfanctified. And whereas he faith that one fort of knowledge is Difciplmary fuch as a blind man (born) hath of Light , and the other is Intnl. five*, exreprefenti & fenftmpercepta : i. I am not convinced that any mm in this life,doth intuitively or fenfibly know God, or the Lord Jefus Chrift God and man , or the invifible Glory, or Relative Benefits, fuch as pardon, Juftification, Adoption, &c. And I am confident ] have your confent. 2. And for the Hiftoryorany Enunciation of the Scripture, which muft be underftood by a Grammatical and Logical knowledge, we are agreed. 3. It is nothing therefore in all the world,that I remem- ber, that can fall into Controveriie about this Intuitive know- ledge^ but the inward paffionsor actions of our own fou's. That the (oul dorh know its own knowledge and Volition intuitive- ly, is the opinion of fome Schoolmen , and oppofed by others. Upon which account perhaps thofe of the firft fort , may alfo F 3 fay, fay,that a fan&ified perfon may Intuitively fee the fincerity or holy nature of his own knowledge. But i. if that were fo and a common thing, mc thinks doubting of fincerity fhould not be fo common with fuch. 2. Our affe&ions and Wills are thought by many to be more properly faid to be felt , then intuitively known. 3 . It is certain that the hxft ad of faving faith can be no fuch thing as this : for a man muft, at leaft in order of Nature, firft have a faving faith, before he can intui- tively fee it in himfelf. 4. And this is nothing to our bufinefs : for it is not our own faith or love, or other inherent Graces, that is the Objed of our faving Faith ; but it is God the Fa- ther, Son and Holy Ghoft,and the Promife, &c m which arc not known by us intuitively or fenfiblj.. (Though the Letter of the Promife is, yet the fenfe is not $ much lefs the Truth. ) Yet I make no doubt bat a true Believer being once juftified by faith, hath fometimes after fuch Peace with God, &ftiedding abroad of his Love in the heart, as gives him (not an intuitive or fen- fible knowledge of God himfelf immediatlyjbut,) a lively Re- lifh and feeling of thofe precious fruits and tokens of his Love, which may be called an experimental knowledge that God is, and that he is gracious, faithful,^. Seeing him more clearly in this Glafs of his Image on our own fouls , then in our firrV faith we faw him in the meer extrinfick Glafs of the Gofpel, Work?,^. though in both the Spirit caufeth the apprehenfi- on. 5 . And if this were any thing to us, yet fome inward tails the unfandified do attain. So that I cannot yet reach to un- derftand, that between the Knowledge, Aflent, &c. of the fan- dificd,andthe higheft Temporaries, there is Phyfically any fpecifick Difference, but only morally : but a very great gra- dual differencealfo Phyfically. Your Similitude of the Light of the Sun and Moon, proves not that the matter of common and proper faith zxzfedfi* ficdSj-phi ftcally different , and then ( whatever you inrend it for)itsnotagainft me. It is the fame Spirit that illuminateth both forts ; but the Sun and Moon are not the fame Illuminat- ing luminaries : Nor is it a thing fully agreed on, whether the Light of the Sun and Moon are fpecifically diviner ; nor of the Heat of the Sun and of fire. Saich Ock^m^ Qucd. Lb ,3 q. 21. C39) fol. 48. [Effe Sites diver fi ejufdem fpeciei , poftsnt effe a Caufit di- v erf arum fpecierum, lich non idem effe tins : patet de c a lore, qui potefl effe ah igne & a fole?\ His Application fomewhat con- cerned* our Caufc, \_ Ita efi in propoftto ; Primus alius potcft cattfari ab objetlofine habit u ^ & alius a&m ejufdem fpecie , non poteft caufarimfiab habitu,] ( Therefore you cannot thence prove a fpecifick Difference of the Acts,that one is from a gra- cious Habit, and the other nor.) Page 367 You add, that [Common faith is not any difpofiti- 0», moral or Evangelical, whereby the fubjetl that hath it, is or can be difpofed (in the Way rve nW fpea\of ) for the introduction of the Habit of faving Faith J] Anfw. [ The "toay you no^ [peak, of"] Are words that refer to fo many or uncertain paflages, that thence I will conclude,thac you mean fome way which we difown as uell as you, though I fully know not what you mean.But that common Grace is pre- paratory to fpecial, isfo commonly held by Proteftants, (thc~ cially practical Divinesjand fo plain in Scripture and Reau.n, that f (hall not trouble you with many words about it. 1 . He that ufeth Gods appointed means as well as he can, i more dif- pofed for the bit fling of thofe means, then the wilfull defpifer or neglecterof them. 2. He that is ne erer Chrifi is more dif- pofed to come to him by faith, then he that is at a further di- stance. 3. He that doth not fo much refift the Spirit, but with fome krioufnefs beggeth for the Spirit and for faving Grace is better difpofed for it, thenfuch as obftinatly refift orfcorn it. Your firft Argument is, from our Death in fin : the dead are undifpofed : I anfwer, At dead they are fo : But 1. It is fuch a Death as hath a Natural Lfe.and Reafonabk foul, and moral Vermes "and common Graces con joined ; and bytbefe the dead may be Di r po fed, though not by death, nor as dead : Al- low your finite its dffinitttuctes. 2. A condemned Tray tor thats d ad in Law, may by humble fupplication do fomewhat to difpofe himfelf for pardon, and Life : though I know our cafe requireth much more. As I faid^God would not have appoint-" ed anv me;tm for an unregenerateimn to ufe in order to his Converfion, if the ufe of them did no whit difpofe us be con- verted.- verted. I fay theraoreofthis, becaufel am greatly troubled with two forts of people in my ownPartfh that are harping on this ftring, \We Cannot give grace to our [elves % nor befived without it ; nor can V?e have it till God give it vu : which if he will do, wejb&ll be faved \ if he will not , all that we can do will not help it.) This is the main objection that Satan hath furnifhed i . fome Apoftate Heathens, that fpeak it in defign. 2. And many of the ignorant and prophane that thus are fetled in a neglect and contempt of the means of Grace : Its as gaod fay we lie dead in our pleafures till God will give us Life , as lie dead in Prayers and Hearing Sermons , and forbearing our Delights ; for we can do nothing to the quickening of our felves. Your fecond Reafon is, [That our nc^o birth u a neVo Crea- tion^ which U exrntteria ind'fpofita.] Anfa. Ie is a new crea- tion ordinarily in materia difpopta : tsfdjimt foul was created in a Difpofed or prepared Body. The Rational foul is created in the Embrio in the womb, in a difpofed body, yea many Phi- lofophers would perfwade us, not only in a body that hath firft a vegetative, but a fenfitive foul. Sure I am God tan appoint men a cou'fe of means in which they (hall wait for his N<»w Creation, and ordinarily blefshisown means and make a leffer blefsing a Difpofutonto a greater, though ail this be little to our firft Con trove* fie. For when I call the common faith [a Difpoftiion] I talk cot of Difpodcions preparatory to further Grace. To your third Re 9 fon I anfwer, ,1, Some common Grace is as folcly and wholly a gracious and fupernatural work, as fa- ving Grace: yet men may have a Difpofitonto that , there* fore to this. 2. Tbebigbeft Grace of theunregenerate is ve- ry ill fuppofed by you to be but ^natural or artificial produ 1 of our underfiandwgs.] A lower fu pernatural Grace may be a Dif , pofition toward* a higher fupe r natural Grace. Mans corrupted heart feems too much exalted by ^ou, wile you call him Dead, and yet think he can Acquire the higheft Graces of Temporary Believer without fupernatural Grace. Why then do you call it common [Grace.] You know who tau ght men to call nature by the came of Grace. In (4») In your fourth Reafon,you run again on the fame fuppofiti- On,that [our oftn under {landings helped by education Jearnmg and indujlrj) can acquire common faith. ] Even the hi^heft of the Temporary(which you muft mean,or you fay nothing,) Againft which I again refer you to the forefaid Difputation of *Arimi- nenfn, who thinks he proves thU Petagianifm&r worfe. It is not onlyfaving Grace that is infufed. 2. Infufed fupernatural common Grace is no more of our felves, then infufed fuperna- rural fpecial Grace. 3. To fay that Gods common Grace difpofeth us for fpecial Grace,is no more to fay that [it is of our felves] then it is, if we fay that a lefs Degree of fpecial Grace difpofeth us co a greater Degreef Though in other refpe&s the cafes differ.) Do you as fully agree with Paul, 2 Cor. 3. 5. that [we are not fufficent of our felves to think, any thing as of our felves, but our fufficiencj is of God, and Pbit,t. 13. That it is God th*t toorketh in us both to ft til aid to do'] wich the reft before cited, and then we (hall not differ in this. For I eafily believe that faith and laving Grace is not of our felves , but the gift of God. To your fifth I fay, I am of your mind, that [ Faith is not prom fed us on any precedent condition) Sec] The sArminlant think ocherwife. Your Confequent taken of moral fpecificati- on, Iftil grant : but taken of Phyfical, feems to go imo the contrary extreara. There are certainty Difpofitions,where there are no Covenant-Condition;. See what of this I have faid out of Chemmt'ins in anfiver to Mr. Tombes A^imidverfians^ in the Difputation off unification, if you fee caufe. i To your fixth I fay, 1. That no carnal man,or temporsry,fo pleafeth God, as that the perfon is accepted intoSon-fliip or Reconciliation - 9 or the adion be ex patto, rttr* <-<£»£/*, fa tteaft with any eternal Reward) Though fome think that [Giving a cup. of cold water to a Difciple in the name of a Difciple , may be done by a Temporary that would not fuffer much for Chrift ; yet I cannot fay that the Text is not to be expounded of fuch a giving, as comes from faving Love to Chrift ) But yet fecun- d*m quid or m tantum : A man unregenerate may do that which is fo far pleafing co God, as that he will oft timet and ordinar iy deal the better with him in outward Refpe&s, and G deal (40 deal the better with h m for his foul. If God bid him Read, Hear, Pray, Confider, or enquire of Minifters, as he bid Cor- nelius fend for Paer.ot bid them fearch the Scriptnre daily, &c> he is better pleafed that men do thus ufe his means, then that they defpife or negled them ; and in this way he ufually gives his Grace. And thofe that have the beft common Difpofition, he ufually takes as mod prepared for faring Grace. Our Hookjr,fah» Rogers , and other Preachers ordinarily thought fo, when they preacht fo much for preparatory works to Con- verfion: naming Humiliation, Defire, fome Hope,^. I leave you to expound that, A Els 1 7. 1 1, 1 2. \_ Thefe ( Bert an Jews) Vceremcrs NOBLE then thofe in Theffalonica , in that they received the Word with allreadinefs of mind % and ft arched the Scriptures daily whether thofe things fttre fo : THgR£FOR£ many of them Believed."] Though Calvin thinks that it was not the fearchcrs but others becaufe of them, that are faid [there- fore to Believe] (which feems not the moft likely fence.) Yet he thinks that [hie primus efl ad fiAem ingreffus , utproruptifi- mus ad jequendum , & abdicato proprio carni fenfu bodies nos Chriflo & morigeros prtbeamus.] And how many Volumes had been written againft me if I had faid but as Calvin ('bid, in All 17.12. £ Non fpernenda efl h\3X it were an endlefs task to cite all Proteftams that write for this Preparatory Grace. 2. I further anfwer, that carnal men may have much in them that is not carnal even the common graces of the Spirit, and thefe are not enmity to God, though the carnal mind be ^ nor is C od an enemy to them . To your feventh I anfwer. 1 . That though not Hypocrites as fuch, or Devils be prepared for Grace, ) et fuch as [_begin in the Spirit 2 and have thehigheft graces that che unfanctified may have, are fo far difpofed for more, as that they do much more ordinarily receive faving Grace,then others do. But (45) But you fay, [ If the Gofpel is true, Its evidently other^ift 9 and generally thofe have been converted to Cbnflianity Vcbicb bad not fuch me & fur es of Knowledge and common i^r ces : Vvhen tboje have not frhich had, as the Pharifees, &c. Anfwer, That the Gofpel is true, I hope we are agreed : though we are too much unacquainted our felves with the nature of our own faith by which we do believe ir. And yet I am confidently perfwaded that my Affercion here is truer then yours , unlefi (as its like) by this common Grace, you (till mean another thing then I do. I do not think that Ariflotle or Galen, or tfic Scribes or Pbartfees had much of the common Grace that I fpeak of, much lefs the higheft meafure. That is not the higfuft and moft difpofitive common Orace, which. confifteth in Artsordifciplinary know!edge/m being acquainted with the Letters and Words , and Proportions of the Law ; much lefs where it is joined with proud felf-conceitcdnefs, and preem- ption and felkdelufion, being fettled ( by the miftakingof their parts and formalities for true godiinefs ,* ) in a conceit that they are already fandified, and fobecom the moft ne- gligent of all others in making out to Chrift for Sanctiflcation: The men that I fpeak of that have a difpofitive common Grace are other kind of folks then you feem to talk of. They are luch as are as far abafed in the feeling of their fin and mi- fery, and humbled by Attrition, ( as the Papiflscall it) and cry out of their fin and folly, and day and night do beg for Grace and Mercy ; As common Grace will carry them to do. And far ic wi ; 1 carry them. And they are fuch as like the word and waiesof God, and think his fcrvants the beft and happi- eft men.ard have many a wifh that they were fuch themfelves, and thac avoid as much of grofs and wilfull finning, and con- tinue as much in hearing, reading the word, enquiring confi- deration, as common Grace may bring them to do, and they are fuch as have as much belief of the Gofpel, and as much defire after Chrift and holinefs, and heaven, and as much love to God and the Redeemer, and the Saints, as common grace can lead them to. And wi hall, that have either a knowledge that yet they are fhort of true Chriftianity,or at left, are much afraid of it, ( which no doubt but comm^Grace may bring G 2 \ c hem C++) them to. ) And therefore are under a prudent Impatiency tillfaving Grace come in, and the Spirit have fealedthemup to the day of Redemption, and are crying out, what fhallwt da tobefaved? Thefe are they that I (peak of, and not proud Tha-ifees or unfan&ified Philofophers, or learned felf-efteem- ingmen, that make themfelves believe, that they haveinfu- fed fpecial Graccbecaufe they can talk of it -.And that are fur- ther from thrift in the capical fins of heart rebellion, Pride , vain-glory, Hypocrifie; Worldlinefs, if not fenfuality, then moft other men. Its none of thefe men for all their Ads , Sciences,Languages, &c. That I fuppofe to have the higheft common Grace. Your Inftances therefore are not to the purpofe and your conclusion, p. 373. is either impertinent or very unfound. I know that the conceit that common Grace is faving,may make the condition of fuch perfons more dangerous , then of fomc fcandalousfinners that are eafilyer convinced. But, i, Thofe perfons that are fo conceited, are far from the height of common Grace a$ Pharijees are commonly inwardly more wicked then many of the fcandalcu?.2.And it is not the com- mon Grace , but the mif- conceit for want of more that is the caufe of the danger of fuch men. Even fpecial Grace it felf may beabufed:For though duftin and the Schoolmen put it in their definition,! hat it is fuch \j\ua nemo rrialc utitnr^ ~\ yet that muft be meant efficiently and not objUeivelj : For I think a roan may be proud of his Grace, and h objectively mifufeit : much more may common Grace be mifufed ; and yet it proves it not to be no Difpoiuion to fpecial Grace. The Canon. 6. Concil i Arauf%cani % which you cite, is at leaft as fully confented to by me as by you, viz. [ That thofe that think that Mercy u given to men that Without the Grace of CjocL do believe JVillfde fire and kjock^ & conftffeth not that it is given m from Cjod by the infufion and irfpiration of the hoi] <] hoft i* *tj$ believe, ftil/,anal be able to do all thefe things at we ought , &c* refift the Apofile. ] But Iwilldefire you to confider what the fame council faith of the opinion, which you feem to propugn before you goon in it. The next Can.y. faith, £5/ qui* per nature vigor em bonttm aliquod quoA ad faint em per' tmet vita aterna t &C. Haretico fallitttr fpiritft ,non intelligent vocem C4« vocem Dei in Evange'io dkentU^ fine me nihil potefiu faeerg .- & Mud ssfpoftoli , Non quod idonei fumuj co git are ait quid a\ nobis , &c. ~ And Canon. 2*. 2{emohabet de fuo nifimen* dacmm & pec cat urn. Siquis autemlocmo habet veritatem at^ juftitiam, ab Mo fonte eft t quem debemus fn'tre^ &C. ] And fan. J 6. Nemo ex eo quod vtdetur habere glorietur % tanquam non acceperit , aut ideofe putet accept fe, quia liter a extrinfecus ve» Im legit Hr % App*Y nit % dec, ] Can. 3. Siquis per invocationem humanam gratia Dei dicit pojfe conferri , non autem ipfam gra tiam faeere tit invocetur a nobis, contradicit ^poftolo^dcc.^ If therefore the common Grace in que ft ion, be bonum aliquod quod ad falutem pertinet y or\( it be but ahqwd cogitare, or if it may be called invocation for Graceor be better then mendaci- um & peccatum. This Councill thought it Pelagianifm to a (bribe it to our meer Naturals without Grace. This you ob- fcrve, fag 375 . But fo that you would limit difpofitive or preparing Grace, to that which the Schoolmen call preventing Cjract^ even faving faith with love : but ( as fometime they call all that prevencing Grace that goes before Juftification and merit of congruity , as they call it fo. ) Arminenfit ubi fu* pra t hath fully proved that they with the Fathers afcribe much of that Grace that is found in the unjuftified to the fpecial Grace of God , ( as fpecial is diftind from general influ- ence. ) And therefore take heed left while pag.^j6, you would bring the opinion which you argue againft, under the fufpicion of Pelagianifm , &c. You run not jnto the fame : ( Whcih yet I intend not to charge you with. ) Caranza thinks, the Councill ssiranf. fpeaks only of fpecial faving Grace. as out of mans power ; but.he confefTeth that many Moderns think otherwife. For my part, though all this new Controverfie of difpofi- tive Grace do little concern that which I afferted, which you undertook to oppofe, yet the Rcafons which I gave here in the beginning of this Queftion* with the concurrent Judge- ment of Proteftant Divines, and above all, the plain and fre- quent paffcges of Scripture do fatisfie me, that common Grace is truly preparative and difpofitive to faving Grace j not as one degree of the fame f pedes in moralitj difpofeth to another G 3 degree, degree, (for this we area greed againft .) Bur, I. As tc is a lefs unpreparednefs and undifpofednefs then a worfe eftate. 2. As it removeth many and great Impediments. 3 . As it is a ufe of the means appointed by God for obtaining his fa- vingGrace.4.Asitis infantum or fecufidumquUi thing plea- ting to God. and loved by hinayea, & as he loveth fuch as have it more then thofe that are without k,with the love of Corapla- cencie and Acceptation , To as it is a ftate much nearer Chrift then other mens ofobftinate wickednefs are in; in thefe five re* fpe&s I think it prepareth & difpofeth to faving grace. Though I think not that this fame common Grace is the very thing that it turned by any Improvement of ours, or elevation of the Spirit into faving Grace. But this much lam fatisrled of. ( between the Arminian & the contrary exftream-J 1 .T hat God hath not entered into Covenant or Promife with any unrcge- nerate man to give him faving Grace upon any condition to be performed without it. 2. But yet that he hath commanded him to ufe certain means to obtain it,and to avoid the refiftance and hindrances. 3. And that a very Command to ufe fuch means as means, is a ftrongly incouraging intimation, that God will not deny men the end andbleffing, that ufe the means as well as they can. For it is certain, that he appoint- eth no means in vain. 4. That unfandified men may do lefs evil and more good then they do, and particularly in the ufe of thofe means. 5. And that they have fo much encourage- ment, ("though no Promife ) to the ufe of thofe means, that they are left unexcufable ( not only as originally difabled, but ) as wilfully gracelefs, and even at the Bar of Grace ( or the Redeemer, ) if they Regle3. them- 6. And that no man can ftand out, and fay ? I did the beft that ever I couid to ob- tain faving Grace, and yet went without it becaufe God would not give it me.This much I am fatisfied of,as to prepara- tory Grace. And yet my Controverfies with the late Reverend Servant of Chrift, Mr. 'B'ake and others, do tell me to my trouble, that fome proteftanrs that are no drminians^ go fo much fur- ther in this then \i then they would have it a principal ufe of Baptifm, the Lords Supper.c^r. to receire thefe men o r com- mon jar — mi laniial C4-7) mon grace (though they fcem not to have more, or fay fome, profefsnomorc ) and advance them to Saving Grace. And that it is the firft vifible Church- ftate according to Divine infti- tution, by which men muft pafs into the invifible Church of the fan&iried. But I fee I (hall have your vote againfttbis way. But yet really I ftiould think ( if I were of your opinion about Baptifm , if WluTombes Letter be yours, ) that men fhouid ordinarily be a while Catechumens before they are Bap- t zed : And according to the Opinion I am of (for Infant Baptifm J if I were (as the Ancient Churches were ) among Heathens , where a principal part of the Baptized muft be adult, (though I would not needlefly delay a through Con- vert, yet) I fhouid think that commonly the ftate of Cute- chumem muft be a Preparatory ftate; and that the Catechu- mens were to be fuppofed in a more difpofed ftate, then moft tbat flood at greater diftance. I do verily think that a man of the Higheft knowledge and Belief of fin and nailery , Chnft and Mercy, God and Glory, . that common grace can reach to, with the higheft Love, De- fires, Humiliation, Fear, Confeflion, Petition, Obedience, that common grace can reach to, is in all the five Refpe&s fore- mentioned, more Difpofed for Saving Grace , and Prepared, then one that is an A poftate, or under the fin againft the Holy Ghoft, or unto Dilty or one that heareth and hateth the M- nifter and the Word , or_that fo hateth that he will not hear : and that perfecuteth godlinefs ou: of hatred to it, and liveth in wilfull Drunkennefs, Murder, Whoredom,^. I know not what men may feem out of their own Principles, and fome mif- interpreted Texts, but fure 1 am I find in experience fuch an exceeding difference between the fuccefs of my Labours on the more humble confiderate, teachable fort of people , that are not drowned in wilful wckednefs and fenfuality with the worft : and the old fdf-conceited, ignorant perfons, and the proud and haughty Spirit?, and old drunkards , and fuch like rooted fenfualifts , that there is no comparison to be made : and I am fully fatisfied to perfwade Thieves, Adulrerers, Drun- kards, Scorners at godlinefs,Negle&ers and defpifers of means, and 14*3 and profeffedInfidels,rather to come out of thefefins,andufe the means, ann believe the Scripture to be true, though but with a Dogmatical Faith, then to contiue as they are. And I (hall cake fuch Believers, and Reformers, to be more prepared and Difpofed for Saving Grace, then they were before. And I hopethisisnoHerefie. Sure I am that ^^i/>/>4 that was almoftperfwaded to be a Chriftian, was neerer ic and better difpofed then the haters of Chriftianity. And I am Aire that Chrift was well able to re- folveourControverfie, and that he told the Scribe, Ma^ i 2 . 34. Thou art not far from the Kingdom of Qod : ] acquainting as that there is a Rate thats neer and next to the ftate of Grace, when other men are further ojr*. And as fure I am that he that faid, [AM this I have obfervtd from my youth ] was Lovtd by Chrift, and told that hey tt lacked one thing, tMark.io.ii. and that this is a better difpofition to G-ace, then they that are not fo much loved, are in, and that lacl^ mor§ thingt : Though yet even fuch my go aWay fo^roWful , through the powerful temptation of Riches, Luke 1. 17. Ic was the work of f^hn to make ready a people prepared for tht Lord.] And if fuch were not more undifpofed to receive true Grace, we fhould not fo ofthavcheardthatthreatning,cJ^r^.4.i2. Aft s 28 27. [The heart of this people are Waxed grofs , and their ears are dull of hearing, and thtir eyes have they clofed, left thy fhould fee With their ey°s, andhtar With their ears , and under/land with thtir heartland fhould be converted, and I fhould heal t hem.] This was not the ftate of all the unconverted. Tjre and Sydon were not fo undifpofed for Grace, as Capernaum was. But enough of this, unlefsl were fure that there were any real difference be- tween us. I fpeak but to your words , as they may be inter- preted by any Readers, to oppofe the Truths which I affert, imagining that your it\i intend it not, however you might mi- flake me. To your fourth Rcafon pag."76. 1 anfrver, 1. We are A- greed ftll of the Conclufion. 2, But I ft ill chink you are very much our,in taking the high- eft common Grace to be but fuch as the knowledge of Tongues,eftr. which you there mention, and to be but [_ the frod-ici C+p) frodtiEi of ournatur blunder ft anhngt, tdvanctdty edttcaUn And Induftrj^now fince private particular Revelation ajfure me of the Truth of thofe former re- velations made in the Scriptures : We have no Warrant for any fuch private Revelation now % nor is there any need of them. HoW then doth the holy Cjhoft reveal to us the Truth of Scriptures? 1 anf»er t by removing thofe impediments that kindred, and by be- flowing thofe Graces that makes us capable of this Knowledge. There** a twofold Impediment. I .Ignorance. i.Corrupti* on* ThU holy Spirit cureth the. I, By Illumination reftoring our decayed underftanding. The fecond by SavtUfcation, infufwg into our *De fires and Afft&ions fome 'Degrees of their primitive Holynefs. pag.216. Other inward and fecret Revelations of the Spirit we acknowledge not in this Bufinefs. ] Sect. VI I L AS co your paffages, pag.1%2, 383. about opinion and fcience. 1 . Faith is commonly faid to be neither opinino nor Sciences ; (Though for my own part,l have given my rea- fons for its evidence againft B&ronius and Rada, Avol. Part II pag.1%4. tire, and againft Hurtado'm Treat, againft Infidel. Determ. pag.6Z Franfc. Mayco, and many others maintain it to be evident and demonftrable. Ariminer.fis, and many more with him deny it, faying, ( ut ssirminenf. contra Man- con ) that it hath evidentiam credibilitatis , non autem ccrtitu- dinu : which fatisfieth not me : but if it hold , it may (hew the impertinency or invalidity of your arguing. 2 If Paith muft have a Jcientifical medium, or if a credible medium be enough and diftind, yet ftll this Medium is extant to theun- fan&ified in the word of God, without an inward propheti- cal Infpiration. And though they fee it not favngly, yet they fee it fuperfichlly , and with a common faith. Jtwas the fame Reafons that prevailed with many of the fan&ified and she Temporaries to believe, but not apprehended by the fame — C*7) fame faith. Amtfiw (ubifupra) tells us that we are paft quefti- on : that in the Lumen deferens objeQum as he calls it there is no difference. It was the fame Seed that fell and grew among the thorns, and in the ftony ground, as in the good ground , though it had not the fame ground and entertainment , being received but fuperficiently into the one , and being over-topt andchoaken wirh predominant enemies in theo:her. If an unfanSiied Divine may ftudy, preach and defend every Me- dium necefiary to Saving Faith, then may they have fome ap- prehenfiou andufeof every fuch Meiium y but the former is true : Ergo. -. Where therefore you fay, p.ng. ? 83. lh^[Hypocritei and im- pious perjons hive m Premfes to infer ( the Articles of Faith) but fuch ja are Humane a*id dubious and probable. ] I exceed* ingly D.ffcnc in this particular. They may have all the fame Premife! as you may have at your firft Believing. You had Help and Light to caufe you to fee the premifes which they had not, but you had no Premifes more then they may have, They have the fame Word as you. He that Believes becaufe of Gods Veracity, and his Scripture Revelation, believes upon Premtfis , that are better then humane dubious,and probable : but rhus may Temporaries believe : Ergo — — . But you ask, ['! 'hat Mediums and Motives have they to be- lieve that to be Gods Word. Tor their Affent to the Divine Truth of God< Word can be no firmer and certain then the Pre' mifes which infer that Affent ; Now Hypocrites neither have nor can hive any Premifes or Motives to Believe the Divinity of that Word^ but fuch at 1 named : ] ^Anfrv-. Far am I from the Be- lief of this Do&rine. 1. All the Arguments to prove the Scripture to be Gods Word, which all the forenamed Writers ufr, and Temporaries Read, and ftudy and preach \ f be fides the inward Tefttmony which you plead for J are more then Humane, Probable and dubious. But all thefe may a Tempo- rary ufe in his way : Ergo . 2 All the Premtfes that you had for your firft Belief that Scnp'ure wasOods v V Q rd.a Temporary may have : For you hid a work or word of the Sp rit to be made ufe of as a Pre- smfe co infer Belief from, before you believcJ. But your firtt I Premifes CT8) Premifes (to your Saving Belief,) were not fuch as you Dc- fcribe Ergo — ***- . 3. Ta\cbcedof dafhingout tbcChriftian faith at a blow, and giving up thecaufe to the Infidels. For, if the inward Teftimony of tbe Spirt which you mention and pretend to, be no furer a AfeMum or Premift , to infer Scripture to be Gods Word from, then fome of the other that you affirm to be but dubious, humane or probable then according to you, there is no Argument for Scripture, that is better then fo : But the Antecedent is certain. For all thofc Arguments mentioned by the forecited Writers, from that Intrinftck Light , by which tb€ Scripture, as the Sun is fecn, and from Propbejies fulfilled^ uncontrolled Miraclti Sealing it,e^>n~ placencie and clofure with, and an Affiance in thx Veracity of God: Ail may be comprehended in Affimce. I amriqtfpeakr in^of Affiance in the Redeemer to do the works of his Oitice for us : that belongs to Faith in fpecie \ but of Ajf.tnce in the Power , Wifciom^G o-odnefs ^ and fo in the Vera itj or F delity of God-Revealing or Prom fing : which belongs to Divine f aidi in General(when good is in the marter and when it is a g ace ^ This voluntary Affiance in Gods Veracity , being the formal Ad of Faith, (together with the Acceptance of the good in the fpecial Objedj is it wherein the Acceptablenefs of Faith, to God confiftech) fj that hence you fee, that faith formally as faun, is not the A (Tent to the conclulion of this Argument {whatever God fdithistrue : ' bttt this Q od faith , I here for e thu is true:'] but it is this Affiance in Gods Vericity. But Faith as comprehending matter and form, is both. Alfo that faith is Ac- ceptable x.o God, as it is fuch an Affitnce in his Veracity. And thus it needeth no formal Argumentation : or no more then to conclude that God cannot lie, becaufe he is moft pow- erfull,wife and good. But now as to the fatisfadory and ope- rative ufe of fiith about the material objed, there it proceed- ed Argumentative!-/; and is called an Affent to the con.- lufion, and it hath alway before us ( objedtvely offered ) kch evi- I \ dence (6z) dence of certainty, that where it is rightly apprehended , it if of the natare of Science •, ( bat advanced by the formal Ad of Affiance, by which it is informed to be more Acceptable then any bare Science. ) But multitudes, and moft by far dif- cern not this evidence fo clearly , as may make it fcientiflcal to them. Nay many may difcern but part of it ( to prove that Scripture or thefe Articles are the word of God ) or fome few of the weaker evidences of thefe Revelations, or if they have the moft demonstrative or certain evidences, yet they appre- hend them not as fuch, but fo weakly, that perhaps their af- furance or belief of the Truth of the word, may not exceed a ftrong probability. The ftronger any man* Aflenttothe matter is, the more fatisfadion he hath in his mind, ( and ce- teris paribus ) the more operative and effectual his faith is like to be, and fo to procure further Acceptance. But yet be ic never fo weak, if it befincere, it receives an acceptablenefs from the formal Ad of holy Affiance in Gods veracity that informs it, that we may difcern the material part to be fincere. It is not ntcefTary that we find out, that it was by a certain in- fallible Divine Medium, that we took the Scripture to be the word of God ( and indeed many a one that fees it by fuch evi- dence , may yet fee fo little of the nature and force of that evidence, that his mif-apprehenfion or dark and weak appre- henfion may make it as unfatisfadory and uneffedual to him, as great probabilities clearly apprehended may be to another ) But as a humane Belief of our Teachers is an ordinary prepa- rative or conccmmitant( if not fome part. ) So where the formal Ad is firm and true ( which makes it acceptable ) and the material objed entirely apprehended inallitseflentials, the degree of apprehenfion is next moft regardable to difcern the fincerity j and becaufe the ufe of tbismarerial Ad is fo fac to fatisfie us, as to lead up the Will to the acceptance of Chrift offered, and to clofe with the felicity promifed, and to be ope- rative in us ; therefore the bed way to judge of the fincerity of the Aflent, is, If it prevail habitually, and in the ccurfe of our lives aduaily, with our Wills to accept Chrft as Chrfflj and Love God and Heaven as fuch, and fo to prefer them be- fore all things in the world. As Dr. Jackfon^i faving faith ) faith. — — C«J) faith; what ever doubtings there may be , or weakncfs of be* lief, even concerning the Truth of Scripture , and the pro- mifed Glory: yet he that is fo far pcrfwaded of it, as that he is refolved to venture all upon it, and rather to let go fin and pleafurc, profit and honor, life and all, then venture the lofs of what is promifed, and the fuffering of what is threatned : This is a faving Acceptable faith, for all the weaknefsin the evidence or apprehenfion. This Anatomy of faith I give to make my fenfe as intelligible to the Reader as is pofiible. To which add the Preface to thefecond part of the Saints Reft, the Preface to my Treat, againft Infidelity , and you will fee moft that I have to fay concerning this particular Sub. jed. As to what you add to this till p^.594. ro prove that Be- lievers have the Spirit, its eafily granted : but rhe Queftion is not fo general, nor of the word |_ Tefiimony ] in general but of fuch a Teftimony as (hall be the Medium.ot Tremifeftom which objectively the firft A& of faving faith mult ncceft Adopted, &c. ) therefore none of thefe propofitions are the obje&s of faving faith. The gofpel fuffkiency in this is believed by all Proteftants that I know, and by many Papiftsas to neceffary Articles of faith. If any deny the Minorjet him (hew me the Text that faith he is juftified or adopted exprefly, or by neceffary con- sequence •, If any fay that it is a Confequence from the Pre- mifes , whereof one is in Scripture , and the other in us; I have anfwered this to Mr. Slake , that this makerit not pure- ly de ftie % nor at all to be denominated de £^,unlefs the word cf the Gofpel were thtdtbilius frxmijforuw. Ret. 2. Tf this which you mention were the difference between a faving and a temporary faith, then the difference fhould be, that one believeth only the written word, or the Gofpel.&the other tht (faving faith)bclieves alfo an unwritten word, and that which is not in the Gofpel. But this is not the difference, Srgo.&c* Rea. 3 The material objed of faving faith is propound- ed by God to all men that hear the Gofpel, and all com- K manded (* found, therefore fo is the Antecedent. I dare not compare my inward evidences with the Gofpel Rt*. II. If the Spirits inwards Teftipony that I am jufti- fied, Adopted, &c y betheobjeft of faving faith, then one true Chriftian hath more to believe,and another lefs and there are as great variety of Objects as of Chriftians; and fome are bound to believe much feldomer, as well as lefs, then others; ( For he that hath not the Objed is not bound to believe it : but fome Chriftians ( at moft ) have it but feldom, and but little •, ) But the Confequent is untrue, therefore fo is the Antecedent. Though Chriftians have feveral degrees and fea- fons of exercifing faith, yet they are bound to exercifeit more and oftner then they do. And it is not made impoflible for want of a word to be the Objeft. Rea. i *. Alfo h would follow that the fame man is one day bound to believe ( if there be fuch a Teftimony ) and another day not : and perhaps another moneth or year : yea perhaps fome fliould never be bouRd to believe : for none have that Teftimony conftant, and many Chriftians never have that at all, which is unfitly called an inward word or Revelation ; that we are adopted by immediate Teftimony, But^r. Rea. 13. (Though the Spirit work faith, yet /the tefti- fytng fealing Spirit is given to Believers and after faith, there- fore faving faith goeth before it, and is without it. Rt*. 14. If our own Adoption , Juftification, &c. be the Objeds of our faving Faith, and it be an Article of Faith that you are juftified, &c. then to doubt of your JuftifTca- tion,Adoption,^. is to doubt of the word of God : and to deny your own Juftification.is to deny the word of God, and fo all that you thus fpeak againft your (elves in your doubting*, you fpeak againft the Truth of the word of God : But the Confequent is unibund, Ergo.dcc. Rea. 15. Our inward real Graces are the Objects of our knowledge by the reflexion for as fome fay, by irtaitionj There- I C«9) Therefore they are not the Objects of faving faith. For though the fame thing as cxtrisfecaJly revealed maybe the Object of botb,becaufe of different Revelations, yet 1 fuppofe fuch different intrinfick Revelations, will not here be pretend- ed: nor is it neceffiry that when the Spirit hathfirft given us Grace, and then by an inward light and efficiency , caufed us to perceive it, and know that we have it, he (hould after give us an immediate word to tell us of that which he had before caufed us to know ( as he caufeth us to difcern extrinfick Ob- jedsj Rea. 16. The Articles of faving faith may be expreffed in the Churches Creed , but fo cannot thefe new Arcidestbat you mention : For there muft be the names of fo many, and fuch individual perfons, as cannot be known* nor will it be certain. For you will not be content with the general, that he that believeth Jhall be faved ; but there muft be in your Creed, [J am jufttfied,Adoptedjkc.~\ which who can know but they that have it £ And fo their Creed is utterly uncertain to the Church, yea and every man hath a diftind Creed of his own : There being one Article in it (that he ujuftified ) that no man eife is bound to believe : and fo there muft be as many Creeds as Believers. Rea. 17. The Articles and Objedof faving faith may be preached to forae ( ac left ) that are uncalled, and they requi- red to believe : But your Objed and Articles can be preached to no man, therefore they are not the Articles and Objeds of faving faith. No one unconverted man in the world can be called on to believe that he is juftified, unlefs he be called to brieve an untruth, or according to the Antinomian Dodrine of Juftification before Faith,hc can have no knowledge or dif- covery firft that it is the true. R*a. 18. Were your Articles neceflary Objeds of a faving Fai'b, then all prefumptuous ungodly perfons are juftificd for not believing ( yea and all others. ) For, 1 , Its as natural Impo fiibility ( as is aforefaid ) to believe without an Objed, as K 3 to K7^l to fee without Sun or Light. The holieft man could not do it, 2. And prefumptuous perfons have the A&t ; and its not long of them that there is no objeft for it : They are confident that they are juftified, Adopted, &c. But you fay [ They do not or cannot believe *>.] But why is that ? Becaufe they believe nor, even when they do believe ir. I mean, ( having no word of Re- velation Jthe name of Beliefis not due to the A& : but thats not long of thera. They are confident that God hath Juftifi- ed them and will fave them, as well as you. Though you fay you have a word for it within you, which they have not. Reafon 19. The Scripture telleth us an hundred times over of another Faith as certainly faving, without your Articles: there- fore thefe Articles are not neceffary to faving Faith , to cite but a few Texts, Rom. 1 0.8,9,10, 1 1. [That u the word of faith Which we preachy that if thou [halt confefs with thj month the Lord fefus, and (halt believe in thy heart that God raifed him from the dead, thou fhilt be faved: for with the heart man be* lievtthunto Richie >ufnefs,&c.'] Here note 1. that this is the Word that is Cud to be in the heart, verf. 8. And 2. yet it is the fame that the Apoftles preached. Now the Apoftles did not preach to men fuch Articles as ycurs, viz,. [You are alrea- dy aSludlly jufliped, ddtpted&c.'] by name : but only this con- ditional Juftification here mentioned. It is a Believing to Righ- teoufnefs s and not a 'Believing that We are Righteous which they preach and require : It is a 'Believing Chrifls RcfurreElion^&c. and not our oWn honefty or felicity or par don, &c. So that this fame word which is prcacht by the Apoftles, is it that is in the heart, and not another Gofpei or Word of God •, viz.. £ Thou <>s4 '. B-> art jtt ft;fied.~] So John 1 . 1 2. *sfs many as received him, to them gave he power to become the Sons of God , even to them that believe in his name."] They muft believe that they may be- come Sons ; which is not a believing that they are for 5, Rom. 4.24. Faith \_fhall be imputed to tu for Right eoufnft^ if We be- lieve on him that raifed up 'jefut our Lord from the dead. ] This is the faving Faith, which is imputed to us for Righteoufnefs ; and therefore is not a Relieving that we are righ eous. sstiilt 13.38,39. Forgivenefs of fin u preached through Chrifl,ar,d by him ^- C70 him *'l that believe are Juftifiedfrom alU kings ,&c.[They believe before they are juftified, and therefore hot that they are juftifi- ed, But I havefaid enough of this heretofore in my Confeffion. Reafon 10. All the Articles of the true faving Chriftian faith, have been ftill owned by the Catholick Church ; Thefe Ar- ticles that you mention have not been (till owned by the Ca- tholick Church , therefore they are not Articles of true faving. Faith. They are not to be found in the Creeds of the Church, nor Writings of the Fathers of the Church , therefore they are not owned by the Church, All in the Creed that is pre- tended is, the [1 Believe] with [the Remijfton of '/?>?/,] which is not £ I believe thttmy fins are already remitted : For the Catechu- mens were to profefs this faith , and all were bound to believe it. (X'her Reafons I have given elfwhere. I caft in all thefe Reafons haftily, not improved as I fhould do, if I were to make a Defence of the Truth ; but to give you an account of the csufe of ray Diffent, becaufe I find this tl e principal point of all our Difference. Yet that we feem not to differ more then we do,I muft again refer you to my Treatife of the S fir its Vvitnefs within m to the Truth of ChnftUnity, § 2.&c. to know my Gjnceffions.. To which I alfo add, that all that believe in Chnft, do believe in him for Kjmiffion of their own fins, and do by confent Accept him and pardon offered by and frith him : and when they profefs to be Believer*, they profefs thofe Premlfes from whence they may conclude that they are pardoned : And fo far as they know that they fincerely believe, they ma and ought to con- clude that they are pardoned. Yet its not a Word of God,much Icfsan Arcide of faving Faith. S e c ' T C7*J> Sect. X. Tage 399. V^Ounext inftance in sAcceptanct and Love te> I Chrift. And I grant you ftill the conclufion , that thefe are not in the unregenerate in the fame / pedes as in the Saints. But that there is a Love and Acceptance true in its kind , andhow it materially differs from that in true Be- lievers, I have oft (hewed, and (hail do here further in my Ad- ditional Explication. I faid in my Aphorifms , that £ the Acceptance of an offered Chriji U the ejfendai Form ofjuftifying Faith.] ( not of Faith in genere,) and you fay that I faid lo of [Love.] I know there is Love in Acceptance, or Confent, or Choyce : but if I might have chofen, I had rather you had charged me with what I in- deed wrote, then with what you imagine may be implied in it. Page 403. Your eighth Reafon for the Caufe that I main- taints found and undeniable. Hence you pafs /><*g* 404. to another Controverfie, anfwer- ing this Objection [Love may he Epntialto faith, bee ah ft its agreed that Fiducia is an Aft of Faith, and that in the PVtR y and not only Mr. Baxter, but Bellarmine and many reformed Divine* fiyfi-J A *fa' l - I\ookt\nTteltarmine 9 and find him with the common vote of Schoolmen, and Divines placing Fiducia in the will, but fo far is he from making it an AA of Faith, that the Pofition that he is there proving is, that [fides non eft fiiu- cia,] againfttheProteftants, and concludes as you , that that fiducia ex fide oritur , non pot eft efie idem cum fide. Sure you did not indeed mean to prove hence that BeiUrmine is of the Proteftant opinion which he writes againft. I fuppofe youc intent was to limit his confent to the laft claufe of the Subject of Affiance. 2. You might well fay many Reformed Divines are for the point which y ou aflault ; for it is fo common, that with Papifts and our felves, it goes commonly as the Proteftant caufe. As to your firft Reafon ("and your whole caufe) you utterly miflake and mif-reporc the.caufe. Ic is not a ^Mew'* that Proteftants W3 J Troteftants commonly mean by Affiance , no nor a ^it^^nni neither ai that word moftufually figmfleth the confidence or perfwafion of the intellect i n a high Degree. But it is the ve- ry -ri*< or Faith it felf, which we commonly exprefs in Englifh by \_Cr editing, or giving credit to a man ; Trufting him, or ha- ving affiance in him.'] And therefore our Divines do common- ly maintain againft the Papifts that miv*v £* inferiptum fig- nifieth fiduchm ponere ; and fidem habere; which is our Afftr ance. And our Tranflators thought fure that to Truft in God t and to hope in him was all one, ( and fo to Truft or Hope in Chrift) when they fo ordinarily tranflate \\&i\d 10.T4. & fajfim. Now the Plerophorie that you call Affitnce, is either an Af- fttrance or Confident per fttafion of our own particular, ftate of Grace-, or of our particular Acceptance with God in our ad- drefles, or elfe fome high Degree only of the forementioned Affiance or AfTfent. Now it is none of thefe that ft* call Af- fiince, when we make it cfifential to faving faith, Amefw fliews fomewhat of the difference in Cteednl.Tbeofog. 1 1. f.3. & I.2, L 2 f/?p.j. (76) catf. Where alfo he largely proveth faith to be in the Will 5 and yet your forementioned fpecial Articles are none of its ob- ject : Affenfusvero fpecialuquo ftatuimus Deum effe noftrum Deum in Chriflo , non c(l alius primus fidei , fed attus ex fide emtnans. NuHa enim eft m*pr in te quzm alio certitudo hafts veritatis, nee verior ejus apprehenfi^ anteauam teadDeumflde fingulariter applicaveris, faith Pemble^inAic. Grat.pag.260. {that kjnd of Fiducia which We call Affurance, and full per ffta- fionofthe pardon of our ftns y is a fruit of the other Fiducia , or TruftinguntothePromifeitfelf, wherein flan ds the proper All of Juflifying Faith. And it follows it not altoayes prefentlj^ but after fome long time, after much pains taken in the exercife of Faith a*d other Graces.^] But that the other Fiducia is eflen- tialto|aich htfproves by feveral Arguments^ pug. 25$- (In which our more voluminous Difputants againft Popery are much more copious.) And pag. ijo. 171. Where in the Mar- gin he faith, [It is an erroneous curiofity to make Fiducia a (fon m feejuent of Fides, and to fay therefore I truft a man becaufe 1 be* lievt the truth ofhii promife, that he Will do what he f ayes ; there can be no goodconftruUion of fuch a frying: for it is as much as this \ I trufi him bscaufe I truft him.&c. ] And thus your firft Cenfure is anfwercd : Affiance is eflential to true faith. Sect. XI. P^£f4c6.TTOurfecond anfwerof the Objection you chofc X is, byalleadging from Rob. Baronius twoRea- fons to prove that Fiducia is not in the Will. The firft is [ "Be- caufe D ffdence is not in the tVilL] Anfw. Fiducia is an ad both of the Undemanding and Will,and Diffidence is feated in both; D-ffid'-nce in the Will is raoftly a Privation of the Truft and Af- fiance aforementioned. Your Argument from Baronim to prove it only in the Underftanding is ? [becaufe men may diftruft themfelvesiwhichfignifieth not ahatred.&c] Anfw.i. Though it fignifiesno hatred oraverfation , it may fignifie a Privation of the Truft and boldneft, and expectation of the will and un- derftanding both. If mi and /r//* beads of the will, then fo may - — — — I ^ 77 ; may Affiance. Do you think Hope is in the will or not ? I do not think you will be fo lingular as to deny it. And then I would ask whether Defpair be in the Will ? If Defpair be , fo may Diffidence. And here I may put you to anfweryour own Argument. A man Defpaireth of himfelf and his own affairs, without Hatred or Averfation .- therefore Defpair is not in the Will. If you fay there is a certain Averfation of the will from the evil of his affairs, in Defpair I (hall fay, it may be as truly faid of that Diffidence which is a full contrary to T not phy fically one , but morally one, and Phyfically fo admirably complicate, that its very hard to diftinguifh them. Page 408. You give us Baronius his fecond Argument [fi for ma 1 , iter effet alius voluntatis, nil aliud ejfet cfpiam de/iJerium, feu amor objecli : & multi amant & defiderant objetlum^ui non h-ibentfiduciam: &c. ] A n f. The Confequence is without all appearance of Truth (in my eyesjfor it is the material objed ; whofe loveheand you do blainly fpeak of : but the love of the material objed as the end is prefuppofed to the Ad of the Affiance in veracity and word of the Promifer as the means : and it is from this formal objed, that Affiance is denominated I do not truft the pardon of fin^ fufl ificathn, Adoptio *, though I love and defire them : but I truft Gods Promife, becaufe of his veracity for the pardon of fin: But if the Promife it felf be the objed which you mean-yet I anfwer. i.My love to the Promife is becaufe of the good pro- mifcd,& therefore primarily to the benefit,and but fecoundarily to the Promife: but my Truft is primarily in Gods veracity, and next in the Promife as the produd of that veracity, and not at all in the benefit, but for the benefit promifed : I love the L 3 be- 17°; Benefit or good promlfed formally, and I love thePromife for the benefits fake finally, and as mediatly participating of the goodnefs loved. But I truft in the Divine veracity for- mally, and in thePromife fecondarily, as partaking of it as the matter in which it is exprethBut the good of the benefit is only finally pertinent to Affiance ; and the good of the Pro- mife as the means to that end. 2. I further anfwer to this ( and at once to the confirmati- on of the Minor ) that there is aliquid defiderii & amoris in affiance^ and effential to it, as the*re is a/.quidbonit fftnt\*\ in theobjed. But being a compound ad, it follows, not that it muft be denominated Love or Defire, or that it is ml almA. Even the divine veracity is the formal objed of affiance, not (imply, but as the Author and Informer of a Promife of good things : For it is not called the objed of affiance ; if it produce only an afTertion that maketh to our hurt. And thePromife is the objed of aftianceasa relative thing that hath refped at once both to the veracity of the Promifer and the good that is promifed. Hope hath fomewhat of Love and fomewhatof Defire in it effentially, And yet it is not to be called Love or Defire no more then a man is to be celled [ Reafon or Intelletl^ or Willi or a2W; 3 or a Soul: fo faith hath fomewhat of Hope and of Love in it , and yet is not to be called Love or Hope: of which more anon. To the confirming Reafon I anfwer; Its true that many love and defire that which they have no affiance or truft to ob- tain : and that proves that Love and Defire are not terms convertible with Affiance or Faith : but it proves not that Affi- ance or faith hath no participation of Love or Defire. There is Love effential to all Defire : & yet a man may love that which he defireth not ("if he have it already, ) though he cannot de- fire that which he loveth not T here is Love & defire eflential- ly in hope, and yet effential to hope, a man may love & defire that which he hopeth not for. There is expedation effential to Hope.and yet I may ex^e6{ that fas a hurt or injury,) which I hope not for. And ye: you will tell me that which I know not,if you tell me of any thing effential to Hope befides this defire ( < 6 Drehending love & expedation: I take it to be a compound of Defire and expedationfor at moft with fome acquiescence and — and pleafure of the mind conjunct. ) Yet neither of them alone is Hope. Pjoe 409. You add a third Reafon to prove that Affiance is not in the Will, from £ the ufe of the words in all good An* thors : ] But what words ? crAfr?o?opi« aad mmi^nvU ; biu 1 . Amefias ( CMeduLU 1 . nbifup. ) tells you that even thefe. words in feverai Texts of Scripture fignfie laving faith 2. But what's this to our Queftion, you Ihould have limited it to one fort of Affiance, and not have fpoke thus of all Affi- ance in general, nor of that which Proteftants plead for in fpeci- al. Prove it if you can that msdeto «'* ii» , or the englifh Trufting or Affiance, or the Latine fiducia or fidts* are not a&sof the Will. And of this, wecall not for proof from prophane Authors, but facred, as knowing that *'*« and ™- sn/«r is not the fame thing with them and with the Scriptures: See Mr. Quakers Cmnus, pd£. 383, 584 387. And againft FfocheniHs ds novi inflrttmenti flylo, /^/.88,8q . where h? ci- teth abundance of Scripture Texts, where */$7* and awW ** areufed for F\ith and'Affiance, or Truft to his Word that promifeth us fome good,which is not the ufe of the words with prophane Writers. And of your own fenfe of fi facia, fee Chamier defide, li. 12. chap. 11. in Tavft. And esfme/ii B e Uar mini. Ener vat. Tom.di. $.2 y dnd 3. proving that faith is Affiance, zn& cap. I. citxngCtrdContarenus^ Alex And. si Us, Bonavent, Dxranduf, Cajetan , affirming it to be in the Will as well as the Intellect. To conclude therefore your EUropbo- rie is not ( aiwaies at left)in the WilJ,but fides vel fi inch } Trufl, Affiance, Faith are in the Intellect and Will. You conclude that [ He that after all this, (bill ft ill fiy tint fiducia is in the Will, I rodl not faj he is impudent ■, bat fur -e a lit tie thing Will not make hi>n bluffs . ~ Anfw. For my part I was naturally fufficently bafhfull, bu* my Brethren have notably aflifted me in the cure of it : But I muftconfefs that I fee nothing yet in your Arguments, nor in the badnefs of my caufe or company to make me blufti. Much more hath been faid by < Btllarmins and mmy more, fince this controverfie begun among us ; then you have here faid • and yet almoft all Proteftant Divines that ever I read or V. v - J or heard of, ( excepting very few noted for. Angularity ) do without blufhing hold to the old caufe in this point, aflerting Faith to be eflentially fiducia, and in the Will : And the few that confirm it to the Intellect, do moftof them make that Inteiledual AfTent to contain anlntclleduall Affiance. And for Baronius, whofereafons, you urge, he was young and raw when he wrote thofe exercitations, and fince that did change his mind in many particulars ; as you may for inftance fee in your point of the Spirits Teftimony, which in his Dif- put. againft Turnbullm , he otherwife handleth then here. I ever lookt ( fince I had any acquaintance with them and thofe matters,) on his exercitations, as the unripe fruits of an ex- cellent wit : and valued then more for what they promifed and attempted, ( then in many points ) for what they perfor- med : but his after-labors, even the poll- humours have fo much more Maturity and folidiry of conceptions , that J muft fay it is pitty they had not been more perfected, and God had not longer fpared us that man 3 whofe Judgement I value as highly as almoft any mans fince th,e primitive times of the Church. But what reafon gives he why fiducia in his fecond fenfe is not an Ad but effect of faith ? viz. £ ut acclpitur pro interna acquiefcentia in divina btntvolentia & gratia , per ejaam totiabillapendemus, &c. ] pagei$-$. Or rather as it is an Acquiescence in the veracity of the Promifer. You know alfo that he is put to defend his Angularity by anfwering thefe Objedions. £ Sifiducia eft in intelletlu nondifert ah afftnfu^ ut hoc repugn at 'Dnftrintz omnium Or 'tlsodoxorum, ] p*%e. 241, Et nullm unquamOrthodoxiisTheologus dixit fidnciam e(Je af- fenfttmaut judicium meniit. ~] P a g*° 2,42. Iconfefs 1 have Jong taken thofe paffages of Ba'onius which you alledge, for fome of his chtfeft overfights : and I yet fee no caufe to think otherwife. Among others ( commonly given by our Divines ) thefe following reafons move me to think that Affiance as ficnified bya&wVir ttfrZ* Qi'ov, &c. in Scripture, and by ourenglifh word Tru(} 7 is in the Will as well as in the Intellect. Reafon Rea. i. If Affiance oj; Truft be only in the Intellect, then may we be (aid to put our Truftor Affiance in threatning, whofe Object is fome mifchieftous ; but this is in uditnm t and fo the Confequent is falfe, therefore fo is the Antece- dent. Rea. 2. The Gofpel or Prorar&,as the Object of our faith or Truft , are cffentially good as well as true : therefore faith rauft be eflentially in the Will as well as the Intel- lect. Re a. 3. Chrift himfelf as he is the Object of our faith or Truft, is good as well as true : therefore that faith muftbe the act of the Will as well Intellect. Rea. 4. JutUfication, Adoption, Glorification, and the other benefits, which by faith are to be received, are offered as good^herefore the receiving of them belongs to the Will. Rea. 5 . Hope and Defpare are not only in the Intellect , therefore Affiance is not only in the Intellect, for they differ very narrowly. Our Divines, Cloamier, Amejim , and other ordinarily make all hope to be fiducia y though not all fiducia to be hope, making this the difference, that the fiducia fideiis about the object -as prefent, and the fiducia fpei about the objeEi as future. Rea- 6. Frui&nd Z//*are A&softhe Will : Butoneor both thefe are in Affiance, therefore Affiance is an Act of the Will. For the Minor, as God is the pWect Fountain of all Verity, and his Veracity is his Divine perfection ; fo the foul in Affi- ance doth frui % in fome initial fort which Viators are capable of, enjoy Gob* in this his perfection. For A ffiance is a certain Acquiefcence and Complacencie of the foul in Gods veracity. 2. And as his Promife is the means of the benefit to be re- ceived,fo the Will doth by affiance ufe this Promife to its end. Rea. 7. Veracity which is the formal object of Faith, is as much the Refult of Gods infinite goodriefs, as of his Wif- dom and Power : Thefore it is by faith or truft as eeceffari- ly refted on by the Will as the underftanding. Objett, Then the Belief of a threatning is Affiance. Anfa. No : There goes more then meer veracity and re- velation,to the Object of AffianceJt is faith in general if there M be be but thefe, and when we believe a thrcatning : Bat all faith is not Affiance; It is not Truft or Affiance unlefs it be fome de- firable thing that is revealed, and then in relation to that our Credence or Belief 'in the Divine veracity is thus namedj even when both thefe objecls do concur. 2. Yet I add that a chriftian Belief, even of the threatniugs of God, muft be vo- luntary and concain a Complacency of the Will in the Will and veracity of God, though not in the cviJ threatned, and though fo it be not called Truft. And they that believe any Truth in voluntarily upon the credit of Gods veracity, taking no degree of complacency in his veracity or Will,have not true faith ingenere y fave analogically or fecundum q*iA. Rea. 8. Scripture being a Dodrine of morality, and not of meer Phyficks, ismoraily to be underftood : and there- fore according to the common ufe of thefe words in morality, Truft, Faith, Affiance are not to be limited to any one phyfi- cal Ad, nor any one faculty of the foul, nor to be (hut out of the Will, If this Town were all infeded with the Plague, and only one Phyfician able to cure them ; if he offer them to do it freely, and fome (lander him as a Deceiver, and he tell them again. If you will truft me I will cure you : All the world will underftand here that by trufiing him, he means both the truft of the underftanding and the Will, arifing from fome fatisfadion both of his ability and honefty,and fo taking him for our Phyfitian, and putting our lives into his hand:and fo in other cafes. Sect. XII. YOU conclude, page 410. with thefe cenfures, [ i.That this Affertion [_ common And fpecial Grace are ejfentiall/ the fame. "] Is not only erroneous, but far more dange* rous theiynany, nay moft men think. J Anfwer.The more dangerous you take it tobe,theloarheryou fhould have been, *(ter fo many explications and Difpuutions for your own opi- on written by me) to have openly fuggefted that I maintain the very fame thing that I deny and write againft. 2* You 2. You fay,p*£. 4* I • [ That the other fropofitior. y that Cha- rity is ejfentia! to juftifjing faith , is a )toorfe miftake then the for- mer ,in refpetl of the many ill Conferences , &c. ] Anfwcr ^ As you purpofe [ To manifeft this, When there U neceffity or any juft opportunity to do it . ] as you after fay, and thereby put us in hopes of more of your labors ; fo I think you are the Judge of neceffity and opportunity,and feeing either will ferve, 1 hope you will net want the later, if you do the former. Bafc I would defire you that if God fhall call you to this work,and fatisfieyou that it is the beft improvement of your precious time to fpend in the confutation of any errors of mine, that you would do tre that great favour as to underftand me ( if I fpeak intelligibly ) before you confute me, and to charge m« with no opinions but my own, and that as delivered in my own words,and that taken together as they make up the full fenfe, or at left that you will not confute any opinion as mine,whichl have written purpofely againftiand alfo that you fix not on my Aphorifms, till a corrected edition come forth ; the fubftance of the fameDo&rine being more plainly exprefTed by me in many other books. And if this be the opinion that you are arguing againft, I intre.it you to fay no more as 'my words, ] that love is the ejfential firm of faith , " But that you may neither work want , \i you are deftinated hereunto , not yet lofe your labor ; I will before hand tell you my opinion, how far love belongs to faith ; when I firft told you. i. That I refolve by Gods afiiitance to fay no more in fubftance , then is the common Do&rineof Proteftants, as far as I can under- (land it ; "and therefore will have company in my caufe. 2*That I will not fay fo much in terms as many of the. moft famous Proreftants do , I will inftance but in two. Chamier Panftraf. Tom 3.IL \i.De fide*, cap.4. proving faith to be in the Will, hath this Argument. [ $. 16. Eft & hoe Argttmtntx'n cert urn : Omnu amor eft aftm voluntatis. At fides ell amor. Ergo eft aBm voluntatis; Major per fever a & cognita; Alitor prcbatur, quia vera fide, eft ea , cfttz credit in Deum, at credere in Deum^ft amare Detim. Auguftinus, i»Pfal. 1 50, Hoc eft credere in Chrtftum\ddigerc Chrijium.Et in Joban,trad.29. Quid eft credere in Dtuf^redendo amare ]& vero violas hoc ar- C&f) gumnto Gropperus f« Enchiridio, &c. and fo he cites him as consenting. The other is, Macchovius, who, i. Colleg.Vifpttt.de J u- ftific. Difp. 14.$. 10,1 1 .1 2,1 3 . anfwering Camera?* obje&ion, that by placing faith in the Will we confound it with Love, anfwereth, [ That the love of Complacency is required in faith t to its objetl. Hence Chemnitus on Melan&hons Com. places, pag.660, faith, £ Faith is fuch a knowledge in the mind, to which followeth ajfent in the will, and a motion of the heart ap- prehending and applying to it felfrvith defire and Affiance^ that objeSi which is manifefled to be goody fo that it refteth in it : Objed. 'But thus faith is confounded With Charity : Which tfto the Holy (jhofk difiinguijheth fpecially, 1 Cor. 1 3 . Anffr. Charity there is confidered, as it is carried to (]od and our neigh- bour, and not as it is earned to Ch^ift as the meritorious caufe^and the benefits by him obtained and promifedto us in him y Which is the Charity er Love of faith, and is diftinguifbed from the for' wer. 2 Here he proceeds to (hew the difference. Now my judgement which you have to oppofe ( if that be your work ) is this. i.I take it as a certain and weighty Truth that faving faith is in the Will as well as the Understanding; and fo do the ftream of Proteftants ; though yet I highly honour Chamero > and the French Divines ot his mind, that think otherwife. 2. I think the very Ad of the Will is not properly called Love, according to the received ufe of that word. 3. 1 think that all gracious Love is not the thing dirc&Iy meant by the Apoftle i when he extollcth Charity as the cverlafting Grace. 4. I think that Faith, Hope ,and Charity ,are three diftinft Graces. 5.I fuppofc that this noble Grace of Charity is the fimple Love of the Deity, as our beginning and end, and all, and of all things elfe for his fake, as he appeareth in them : or the Complacency of the foul in God as our God, Creator, Re- deemer, Sandifier and Felicity, or as the chief good. And that the lawful! Love of our felves, and of food, rayment, wealthjbookSjSermons, humiliation Duties, $v. may parti* cipate C85) cipate of fome beams from this higheft Charity , but is not dircd* ly the thing it felf. And that faith is the fiducial AJfent before defenbed; and that Hope \s the fiducial defirous expectation of the proraifed Glory, and the future bleflings that are its neeelTa- ry Foregoers. 6. I fuppofe that thefe moral ads and habits zrztotius homi- *«, and not to be confined to ^any one faculty, as raeer fimple phyfical Ads, at left not ordinarily. jr I fuppofe that as there is ( as aforefaid ) alt quid diletli* rtis'm Defire, and yet it is to be called Defire and not Love ; and aliauid dileblionis in Hope eflentially, and yet Hope is noc Love, nor fo to be denominated-, every Grace being denomi- nated not from all that is in ir, but from that which is eminent and fpecial in it, as to the Object ; even fo there is aliqtiid fidei infpe i & aliqnid fpei in fid( y & alt quid amor is in fide & fye* and yet Faith is not Hope, nor Hope Faith, nor Love Faith. 8. The Schoolmen having fome of them taken up a cuftom of diftinguifhing between Love in the affection and in the Willi and of calling all volition by the name of rational Love : if any be refolved to ufe their language, and to call the very act of Affiance, or of choice, or of confent, or Acceptance of ao offered Saviour by the name of Love, though 1 will ufethe an- cient terms and not his, yet for the thing fignified I firmly hold,that it is as effential to faving Faith in Chrift, as the Intel- lects AlTent is ; and that as Davenant f peaks, Faith begins in the Intellect by AfTent, and is compleated in the Will by the Acceptance of the offered Saviour. But this acceptance ( or if you will needs call it Love ) to Chrift as the Mediator or Way to the Father, doth much differ from the formentioned Love of God as our chief good and ultimate end. 9. We are not faid in v cripture to be juftified by Hope or by Charity, but by faith : but it is fuch a faith as hath aliquidfpei & Amorii in it : and will operate by thefe Graces. io. What fenfe foever the Schoolmen make of their diftin- dion of fides informi/ % & format Charitate^et in this following fence it may truly be faid, that the Love of God doth as it were animate all Graces and Duties whatfoever : that is, not as they are particular accidents which have every one , no doubt, their M 3 own (8*£.4i i.&c. I freely confefs that when fuch unlearned fcriblers as we, impune , & inftlici ptterptrio as you fpeak,do'tire the (yet unfatiable) prefs, unhappily bringing forth our impertinencies (I leave the impious and monftrous He- redes to the fathers or the finders to dtfpofe of, ) it were unwor- thy dealing if fuch as you fhould be denied liberty, to cleanfe & favethe Church from our Errors. And for my one pare , as I think not my felf meet to fpeak when I may be your hearer,fo let my travail be never fo hard, if there were but one prefs in En- gUnd y which offered me its help to deliver me of my impertinen- cies, I were much to blame if I would not readily difcharge ic for your fervice, there being not many whofe judgement ( conje- cturing by youcExercirations ) [ have preferred before yours. And therefore I take ic for an honour ( though not to have been miftaken by you, nor co have beentheoccafionofy^ur fo much trouble, yet) that I have the encouragement of fo much of ) our Confent, and char you condefcend to be at fo much pains with me^where you did but think I had differed from you. Though you chofe to conceal your name , yet Tradition ha- ving publifhed ic, your labour is to be a great deal the more ac- ceptable for the Authors fake. And if you defpair of ray Conver- fion by i:, it? more likely to be,becaufe of theunteacbablenefs of my dull underftanding, them from the imperfection of your Ar- gu^enrs, had you buc aimed at the right mark. And when: I dif- fenc with confidence becaufe of my Reafons that feem fomewb c cogent, yet is it with a mixture of felf- diffidence, when, I chu.:; what a perfon I diffent from. And for your Refolution [to o^cn ank vindicate jour Vent- g if occtjion be.^li were ft range if any thing of yours fhould be un- worthy to be owned by you •, buc inftead of a vindication, were I your advifer,you fhould fearch afcer fome of my grearer error?, and AlTault me rather in another point ( if this be your Harvert work,) at leaft in fomething where really we differ Jeft the world think that we are not in good fadnefs, and difpute not $x Ammo. But yet I leave this to your graver judgement, being fo far from deprecating any of your labours to fa*ve men from the danger of my my opinions, as that I am tempted to be a little proud that I ana chaftifed by fo learned and eminent a man ; and can promife yoa that your Light (hall be welcome to me,and your rebukes not al- together loft. But for [the explication and confirmation of my new untrue Hyfothefis]** you call it, you fpeak fo much too late, that I confefs 1 have not the skil to fpeak much plainer then I have already done .* I have here done fome thing, but its little but what was done before. And for the confirmation^ ou have faved me that labour. Had I known which are the [by-miftakei] in yours, which you would not have feverely toucht v I (houid have paft them over without any touch at all : But if I had not cxpreffcd my Dificnt from you on thofe points thai you bring in on the by , I ftiould have had nothing co fay , but to have joined with you againft chat Baxter whoever he be, whom you afTault. And, taking me forfo angry a fellow as your fuppofitions of a paffionate Reply do intimate, I knew not whether you let not fall thefe paflages on the by, left I (hould,like the angry man in Seneca, have fallen upon you for faying flill as I fay, and bid you differ from me in fomeVvhat that we ma) be tVPo.[lmpertinencies~\l dare not promife you to avoid : But I were very unworthy if I would be paffio- nate with fo learned and fober a man as you. But bad I to do with a paffionate man, I fhould exped to be charged with paffi- on when ever I make him angry .- as if nothing but anger could provoke anger. Even Agitation with preflure fometime fets the Turners wood on fire. When I have bin readier to npd then to be Angry, yet if I have fitted verbarebus ,lhzve oh been called angry , when the Truth is, I am daily lamented that my pituitous brain and languid fpirits, have deprived me of the paflion that once I had ; and which I daily find the want of in my ftupidity. But at leaft I (hall nromife you, that if I be [impertinent]tht very Pofition andDefignofmy whole Book (hall not be Impertinent, nor left to the Vindication of a ?{on-Ptttarem. Your prayers and pitty I (hall need I doubt not,snd gratefully accept. But you (hall not havetheexcufcofa Paffionate Reply to deprive us of your Labours. As for your Ability not to Kefly ; your potni bwas loorai non fitperdere, and your other bufinefs, I have the Im^uden- ey as to vie with you, and purpofe fo far to overgo you , as that you '' ^ '— ^- - — - (8$0 you (hall fee Iwxi able to be fiUnt^ though your writings be ne- ver fo free from Paffion y if chey concern not me or che caufe of God,any more then this that you have written And if by your fore-intimations oi\_Railing Rhetoric^ fignifying nothing but Want ofReafon^ your Readers fhall be brought into a conceit ebat they even hear me Rail before I fpeak, I intend to be fo long (i- lenc till I have awaked them by faying nothing, and made them fcnow that they did but dream. And whether I be reputed Rea- fonable or unreafonabIe,Paflionate or Calme,Erroneous or Or- tbodox,though I undervalue not the Judgement of worthy men, yet am I fo neer another kind of Judgement, that I have the iefs regard to fpare for this* Even good and learned men do judge of Perfons exceeding vamoufty, as the variety of their prejudice, and interefts leads them. So the Great and famous Scaliger, Franf. Junius was fo great a man that £ Ab Apftobrum tempo- ribus haUenui parem Theologum nuUnm vidijfe feculum~\ was his Elogie (referente conftantino L.Emperour.) But to the great and famous Dr. 7V*/}, how unacquainted is he with School-Di- vinity ? How unmeet for fuch Difputations } How over-witted by Armenians f How obfeure and what not ? So our excellent. Biihop Hall, he was [The Glory o/Leyden, the Oracle of Textual and fchoo /- divinity, rich in Languages > fubtile in diftinguifling, and in Argument invincible.'] Epift. 7. And to the great Thua- fjuti he was [Vir defultorio ingenio^ qui mult a Conatus , an adfe- cutus Jit quod moliebatur^ doElorum erit judicium. ] Hift. To. 3 . 1.79-1 What can be more contrary then the cenfures of thefe men ? Who more Learned, more modeft,and faithful in reports, then the two that are on the one fide , and the two that are on the other ? How vain a thing is the efteem and applaufc of men I weftandor fall to the Judgement of the moft Great infallible God. They that take him fincerely for their God , do take him as Enough for them. And they thai find^not enough in him, will never be fatisfied. lM*rch$x. >J 1658. FINIS.] REader, Becaufe many that have bought the former Edi- tions of my Book cal led the Saints Rift, do grudge that i have annexed a Sheet to the feventh Impreffion , on this Sub- ject, which was not in the former, that they may have it here without buying that Book again, I (hall here alfo annex it. To the Re a d e r. Reader, Amfo loath to leave tHee under any mifiakje of my meaning in this point , that I [ball jet make fome further attempt for the explaining of it. *And whereat I underhand that fome Readers fay that this nice diftinguijhing doth but puzzle men : and ethers (lillfear notfalfely to give outjhat 1 make common Grace andfpecialto difer only gradually and not fpecific ally ', in deffight efmy exprefs averting of the contrary ; / intreaie the firft fort to tear that leaf out of the Book, which fpeakj of this Subjt&i that it may not trouble them, or to be patient while we fpeaka few "toords toothers; that underft and that which they an but puzzledVoith. And I defire the ftcond fort once mote to remember, i . That I ftill affirm that common Grace andfpecial do differ by a moraine cifick difference 3 and not a gradual only. 2. But that this moral fpecifick^ difference doth materially confift in a Phjfical Gradual difference.^ . And it being a Moral fubjetl that we have in hand, cur terms mufl be accordingly tt fed and underftood, and therefore it i* mofl proper When Vee fpeakj of any unfanllifed man, to fay that [ he is not a Believer, he hath no faith , he hath no Love to God&c] becaufe fte are fuppofed to fpeakjnly of a true Chriftian faving faith, Love>&C. ] 4. 'But jet when it is knoWn that wt fpeak^of another faith andlove^ We may Well fay that an unfanfti- fied fied man bath the fe: andftbenwe enquire of the difference, Wi mufibe asexatt as pojfible, in /bearing wherein it Ijeth , left we delude the hypocrite^ and trouble the Regenerate. That the Faith, and Love, and Santtity of the Vngodly are but Equivocally or A- nologi c ally [o called, in refpetl to the Faith and Love of the Saints, I have proved in my fifth Difputatim of Right to Sacraments. That Which I ft all now add to wake mjfenfe as plain as Iean s [hall be thefe following Diflinftions and Propofitions. We muft diftinguijh between, i . Thofe Gracious aEls that art about our End^ and thofe that are about the means '. 2. between Qod c on fidered generally a* God) and considered in his fever al pro- perties ar,d attributes dijlin&ly. And Chrifi confidered perfonally, and confidered fully in the parts of hid Office, Whether the effential or integral parts. 3. Between the Cjoodnefs of Qod inhimfelf con* fifored, and as fuitable unto us, 4. Between the fimple atl of the Intellett,and the comparing aft. 7. 'Between the fimple Velleity of the will, and the choice that followtth the Comperate all of the Intelleel. 6. Between the Speculative and Pratlical atl of the Intellect. 7. And between the Ails of the will that anfaer thefe two. 8. between an End that is ultimate , but not principal and prevalent) and an End that is Ultimate and chief alfo. Prop. I. sAn unftntltfied man may Love him that is the true God y and believe in that Perfon who is fefus Cb"ift,the Redeemer. This is pafl con-trover fie among us* Prop. 2. An ungodly man may love Qod as the C aufeof his 'Frofperity in the World. Prop. 3. He may know that his everlafting happinefs is at the difpofe of Cjod, andmay believe him to be merciful and ready to do good, and that to him. Andconfequently may have fome love to him as thus Gracious and Merciful* Prop* 4. He may by a fimple apprehenfion know that Qod is Cjoodtnhimfelf, and Cjoodnefs it felf, and preach this to others. sAnd confeqaently may have in his will a confent or Vpillingnefs hereof ', that God be what he is, even infinite Goodnefs. Prop. J. He may have a fimple Apprehenfion that God [hould be Glorified, and honoured b) the creatures : and fo may have a fimple Velleity th*t he may be Glorified. Prop. 6. He may have a General dim apprehenfion that ever* N 2 Utting Ufking Happlntfs cenfifieth in tbefigk of the GUrj ofQed, a*di* his lovt and favour m rdem ; and fa ma] have feme love to him & thus dp pre her, Prop 7< He m*J compare God and the creature together, and have .1 'e:ul*tive or ft per fi:< at knowledge that Qodit better them crtawre, ana better to him ; andmay write and preach this ta :r: : Ani , m t} have am amftoerablt fuperficial nneffetlmal 1 him, even at thus couriered. Prop. S. One and the fame mawa-} have t^o contrary ~Jhi- waaU ends §fi ♦*■ Alliens : Even the fleafing of Qed, - cfhk flefis pre. Argument. 1 . If tee fame heart ma) lepartlj famSifitd arJ parti) msfamQified (thai u % ia fame degree) then it may have two contrary ends : Or if the fame van may have ief *«^fpirit, them he mi? have two contrary Vliimaie ends. 'But the Antecedent U certain, Ergo ft far as a man is carnal and unfanttifed, flejl^f leafing and CiZC\l\k\i tiki* End. Argam. 2. If the fame man might not have two contrary Vl- timate ends, then the godly ficuld never fin but in the mifchcofing of the nuans^or abatir.g the Degrees of lovt to God : But the tcntii falfe Ana againfi experience* Ergo. Peter did not only mifchacfe a means to Giis Glcry when he denied his m*~ fie. A godly man^henheU drawn to eat or drinkjoe much^doth it not onh as a mifiakjn mean: to Gloripe God, but Ultimately to pleafe hit f-tfe. Enker David in Adultery aid defer* flefit fka\few£ for it f elf, or for fy me other end. If for it felf then it ft as his VI' timate ex* in that a~: : If 'for fomefthat tlfe as He end , For what* no one* ■' end teas Gods Glory. And there '< s nothing elfe to hi ;':. Prop. 9. There is a continual firiv*ng between thefe two con\ trary ends where they are } One drawing one m ay, and the other the other way • and feme time one, fomettmts the other prevailing in particular acls. Prop ic. But jet .every man hath one only Prevalent Ulti- mate end, which U to be caHed Fioii hominis, or is tee chief Ulti- mate End 'cf 'the Habitual Predominant Inclination or Difpefitim oul y and ofth< tenour or bent of his courfe of life. And that T*h-.:b goes againfi this Habitual ber,t>, is faidtt h the Act' net ef kim. C?3) him, but of fomething in hint] that *'/, not of that predominant d$f- pof tion which fbouli denominate the man to be Godly or ungodly % but of fome fubdued difpofition that by accident hath got fomt advantage, Prop. ii. As Godly men have God for their end, as to the pre* dominant habit of their fouls, and bent of their lives, fo all Wicked men in the World have the creature and carnal-felffor their end, at to the Predominant Habit of their hearts, and bent of their lives : fo that thisis fimply to be catted their fever al end, which is the Ruling end^and hath the greateft Inter eft in them ; But jet as car~ nal fe/f is a fubdued, refifting end in the Godly prevailing in fome particular AUions\ {as is t oofure, ) fo God and Salvation may be a aftified,abufed,fubje5bedcnd$fthe ungodly that have but common Grace, and may prevail againfjt the fie fh in fome particular out. ward Ailions, This is evident in the foregoing Propofitions.lf a man by common grfice may havefuch afimple and Superficial apprehenfion of God as is before mentioned \knowing him to be good in himfelf, yea beft % and good and be ft to himyvhen yet at the fame time he hath a more deep predominant habitual apprehenfionthat the Creature is be ft for him ^ hen certainly he may have a fubdued Love to God as be ft in himfelf and to him t that's anfWerable to this fuperficial know- ledge, and cenfifteth with a predominant habitual Love to the Creature and carnal Self I Would defire every 'Divine to be* ware that he tell not the unfanttified, that whoever hath the leaft degree of Love to Cjod for himfelf, or not as a means to carnal ends, Jb all certainly be faved : For he Would certainly deceive many thou f and miserable fouls that JhouldperjWade them of this. He that believeth that there is a God, believeth that he is the chief, Good, and be ft for him if he could fee his Glory, and fuUy enjoy his Love for ever ; And many aWicked mandoth preach allthu ,and, think as htfpealej ; but it is all but With afuperfcial opinionative Belief, Which is ma^ered by more ftrong apprehenfions of a con~ traryGood; andfo they love but With afuperficial Love .that's an- fWerable to a mter opinionative Belief, and is conquered by a more potent Love to the contrary. So that ftritily if you denominate not thatfingle ati, nor the ptrfon as thus difpofed, but the bent of his afetlions, or the Perfon according to What indeed he U in the N i Pre- (94) Predominant habit of his Soul -,fo it isfittefltofay that the gol- ly loveth not the world , ncr the things of the world, and the wick- ed loveth not God,rer the things of Godas fuch. Prop. 12. The fincere intending of the end, doth concur to conftitute a fmcere choice of the means. And therefore the Schoolmen fay, that Charity ( or Love toGod ) inform eth all other Graces : not being the form of them as fuch or fuch Afts*r Habits, but as gracious means : As the meant are ejfentiaily at means for the end, and fo animated by it ; fo the mediate lAlls of Grace as mediate, are e§enti*tly animated by the love of the end, and participate of it. In thisfenfe their 'Dottrine of the in- forming of other graces by love, is not only true, but of very great weight, and giveth light to many other points. And Thus as men of common Grace have only an abufed,fubdued tvill or Love to God as their end, that's conquered by the contrary, fo they have but an unanfwer able faith in Chrifl , as the v ay to Go.i the Father , and an anfwerable ufe of aU other meats , which will never bring them to attain the end that is fo fnper ficially and uneff equal- ly apprthended and intended. Ideftre the learned deader to per- ufe well the firft Difputation of Rada for Scotus,^ this cjuejiton. Prop. 1 1. The A& of Love cr Fa>th are con fUer able. i.Pk by your confide- ring and obeying thefe neceffary Truths, M>hat greater honour could I expeB on earth? Or how could you more oblige me to remain A daily ^Petitioner to Heaven for thefe mercies, on your own and the Rations behalf, • Rich, Baxter. A SERMON OF REPENTANCE- Ez E K. }6. JI. Then (hall ye remember jour own evil wajes, and your doings that were not good^andjhall loath your felves in your own fight , for your iniquities , and for your abo- minations. H E words are a part of Gods frog- noflicks of the Jews reftoration , whofe dejetion he had before defcrf- bed. Thtivdifeafe begun within, and there God promifeth to work the cure. Their captivity was but the fruit of their voluntary captivity to fin$ and their grief of heart, was but the fruit of their hardntfs of B heart , A Sermon of Repentance. heart 5 and their lharpeft Jufferings^of their foul pollu- tions •, and therefore God promifeth a methodicall cure 5 even to take away their old and ftonj he Art 5 and cleanfc them from theiv fit bine fs, and fo to eafe them by the removing of the caufe. How far, and when this promife was to be made good to the Jews, as Nationally confidered , is a matter that requires a longer difquifition then my limited hour will allow : and the decifion of that cafe is needlefs,as to my prefent end and work. That this is part of the Go- fpel- Covenant, and applicable to us Believers now, the Holy-Ghoft in the Epiftle to the Hebrews hath affuredus.. The Text is the defcription of the Repentance of the people, in which the beginning of their recovery doth confift, and by which the reft muft be attained. The evil which they Repent of is, in general, all their iniquities , but efpecially their idolatry, called their abominations. Their Repentance is t oretold 3 , as it is in the under ftdnding and thoughts, and as in the will and affections. In the former its called £ Remembring their own evil wayes J In the latter its called £ Loath- ing themselves in their own fight, for their iniquities and abominations. tJMontamts tranflates it [ Reprobabitis invos~]i bat in*". 20. i>. 43. [_faJlidietis and his earibh bnfmifes and .ft we , that he hath A Sermon of Repentance. hath no mind or room for the Remembring of his foolifh odious fin, and the wrong that he is doing to God and tohimfelf. Death is oblivious : and Sleep hath but a diftrafted uneffedual memory 5 that ftirreth not the bufie dreamer from his pillow , nor difpatch- eth any of the work he dreams of. And the uncon- verted are afieep and dead in fin . The crowd of cares and worldly bnfinefles $ and the tumultuous noifeof foolifh fports 5 and other ienfual paflions and delights, do take up the minds of the unconverted , and turn them from the obfervation of the things of greateft everlafting confeqnence. They have a memory for fin and thzflefh, to which they are alive ; but not for things fpiritual and eternal, to which they are dead. They Remember not God himfelf as God > with' any effectual remembrance : Cod is not in all their thoughts, Pfalm 10. 4. They live as without him in the world , Eph. 2. 12. And if they rijtomber not GW,they can- notrememberfinasfin, wHWfmalignity lyeth in its oppofitiontothej^/// and Holinefs of God. They forget tkemfelves , and therefore cnufl: needs forget their finfulneft : Alas 5 they remember not ( effe- ctually and favingly ) what they are, and rvhj they were made> and what they art daily nouri/heJ and preserved for, and whatbufinefs they have to do here in the world. They forget that they have fouls to fave or lofe • that muftlive in endlefs joy or torment: you may fee by their carelefs and ungodly lives \ that they forget it. You may hear by their carnal frothy fpeech, that, they forget it. And he that remembreth not him- felf, remembieth net his own concernments. They forget the end to which they tend : The life which they S A Sermon of Repentance. they mud live for ever. The matters everlafting (whole greatnefs and duration , one would think fhould fo command the mind of man, and take up all his thoughts and cares, in defpight of all the little trifling matters that would avert them, that we fhould think almoft of nothing elfe 3 yet ) tbefe, even thefa that nothing but deadnefs or madnefs fhould make a reajonahle creature to forget, are daily forgvttenby the unconverted foul 3 or uneffeftaally remembred. Many a time have I admired s that men of reafon that are here today, and inendlefs joy ormifery to morrow, fhould be able to forget fuch unexpreffible concernments! Me thinks they ihould eafier forget to rife, or drefs themfelves, or to eat or drink, or any thing, then to forget an endlefs life, which is fo un- doubtedly certain, and (0*00% A man that hath a canfe to be heard to morrow^ in which his life or ho- nour is concerned, can^t forget it : A wretch that is condemned tocie tomSfow, cannot forget it. And yet poor finners : that are continually uncertain to live an hour, and certain fpeedily to fee the Majefty of the Lord, to their unconceivable joy or terrour, as Aire as now they live on earth.can forget thefe things for which thev have their memory •, and which one would think fhould drown the matters of this world, as the report of a Canon doth a whifper, or as the Sun i bfcureth the pooreit glow-worm. O wonder- ful Rapidity o- an unrenewed foul ! O wonderful folly and d.ftra&edncfs of the ungodly ! That ever men can forget^ I fay again, that they can forget ', eter- na joy eternal woe, ancuhe eternal God, and the place of their eternal unchangeable abode, when they A Sermon of Repentance, they ftand even at the door, and are paffing in, and there ise& to your wills $ and if you will not think of your own, your chief ', your everlafUng concern- ments, you may cheefe* If you will cboofe rather to employ A Sermon ofl^epentance. 1 3 employ your noble fouls on beaftly lufts , and watte your thoughts on things of nought, you may take your courfe , and chafe a feather with the childifh world, till overtaking it, you fee you have loft your labour. But when fuftice takes the work in hand, your Thoughts (hall be no more fubjeit to your Wills : You {hall then Remember that which you are full loth to remember •, and would give a world that you csuld forget. Oh then one cup of the waters of oblivion , would be of uneftimable value to the damned I O what would they not give that they could but forget the time they loft, the mercy they abufed, the grace which they refufed, the holy fervants of Chrift whom they defpifed , the wilful fins which they com- mitted , and the many duties which they wilfully omitted ! I have oft thought of their cafe £ when I have dealt with melancholy or defpairing perfons. If I advife them to caft away fuch thoughts , and turn their minds to other things, they tell me they cannot •, it is not in theiv power 5 and I have long found, that I may almoft as well perfwade a broken head to give over aking. But when the holy God (hall purpofely pour out the vials of his wrath on the consciences of the un- godly , and open the books, and (hew them all that ever they have done, with all the aggrava- tions , how then fhall thefe worms be able to refift i And nowlbefeechyouall confider 5 is it not better to Remember your fins on earth, then in hell I before your Ph^tian , then before your C 3 fudge ? 1 4 £ Sermon of Repentance $udge ? for your cure , then for your torment f Give me leave then, before I go any further , to addrefs my felf to you as the MefTenger of the Lord, with this importunate requeft , both as vou ftand here in your />r/i/*>e 3 and in your publickci- pacities. In the name of the God of Heaven I charge you Q Remember the lives that you have led : Remember what you hive been doing in the world ! Remember how you have fpent your time : and whether indeed it is God that you have been ferving , and Heaven that you have been feeking, and Holinefs and Righteoufnefs that you have been pra&ifing in the world till now ! Are your fins to fmall , fo venial, fo few , that you can find no employment on them for your memories { Or is the offending ot the Eter- nal God, fo flight and fafe a thing, as not to need your confederation * God forbid you fhould have fuchatheifhcal conceits ! Surely God made not his Laws tor nought ; nor doth he make fuch a ftirby his Word, and MefLngers. and Providen- ces agamft an h^rmlcfs thmg t Nor doth he threaten Hell to menf >r frmll iadrflfc ent matters: NordidChr.ft need t > have dyed, and done all that he hath done to cure a'mall and iafe difeafe. Surely that which eta God of heaven is pleafed to threaten with everlafting puniihment, the greateft of you all (hoa!d vouchfafe to thi-.k on, and with greateft fear and fobernefs to remem- ber. It is a pittiful thiag-that with men y with Gentle- me* 7 with frofefjed QhrifiUns , Ggds matters, and their A Sermon of Repentance. i ■) their own matters , their greatefl matters , fliould feem unworthy to be thought on 5 when they have thoughts for their honours, and their lands, and friends •, and thoughts for their children, their fervams , and provifion -, and thoughts for their horfes, and their dogs, and fports ! 1$ God and Heaven lefs worth then thefe i Are death and Judgement matters of lefs moment i Gentle- men , you would take it ill to have your wifdom undervalued, and your reafon queftioned : For your Honour fake do not make it contemptible yoar felves, in the eyes of all that are truly wife. It is the noblenefs of objecls that rauft ennoble ^our faculties -^ and the bafenefs of obje&s doth debafe them. If bratifh ob]?£ls be your employ- ment and delight, do I need to tell you what you make your felves f If you wcjuld be noble indeed, let God and everlafting Glory be the object of your faculties : If you would be Great , then dwell on Greateft things : If you would be High , then feekthe things that are above , and not the fordid things of earth, Col. 3. 1,2,3. And if you would be fafe , look after the enemies of your peace -. and as you had Thoughts of fin that led you to commit it , entertain the Thoughts that would lead you to abhorr it. O that I might have now but the grant of this reafonable requeft from you, that among all your Thoughts, you would beftow now and then an hour in the ferioas Thoughts of your mifdoings, and foberly in your retirement between God and your fouls, Remem- ber the paths that you have trod •, and whether yoa 1 6 A Sermon of %epentance. you have lived for the work for which you were created * One fober hour of fuch employment might be the happyeft hour that ever you ipent , and give you more comfort at your final hour, then all the former hours of your life : and might lead you into that new and holy life, which you may review with everlafting comfort. Truly, Gentlemen, 1 have long obfervedthat Sauns advantage lyeth fo much on the brutijh fide, and that the work of mans Converfion, and holy Converfation , is fo much carryed on by Gods exciting of our Rea(on $ and that themife- ryof the ungodly is, that they have Re a (on in fa- culty, and noun u(e, inthegreateft things, that I perfwade you to this duty with the greater hopes : If the Lord will now perfwade you but to retire from vanity, and foberly exercife your Reafon , and Confider jour vbayes > and fay, What have tve done ? and What is it that God would have us do ? and What (hall tve wifhrve had done at lafl f I fay, could you now but be prevailed with, tobeftow as many hours on this work , as you have caft away inidlenefs, orvvorfe, I (hould not doubt, but I fhould (hortly fee the faces of many of you in Heaven, that have been recovered by the ufe of this advice. It is a thoufand pitties, that men that are thought wife enough to be entrufted w r ith the publick fafety , and to be the Phyfitians of a broken State, (hould have any among them that areuntrufty to their God, and have not the Rea- fon to Remember their mi(d$ings, and prevent the danger of their immortal fouls. Will you fit all day A Sermon of Tfypentance. i 7 day here, to find out the remedy of a difeafed Land 5 and will you not be intreated by God or man , to fit down one hour, and find out the dif- eafe of, and remedy for your own fouls ? Ate thofe men like'y to take care of the happinefs of fo many thousands, that will ftill be fo carelefs of themfelves ? Once more therefore I entreate you , Remember jour misdoings , left God remem- ber them ; And blefs the Lord that called you this day, by the voice of Mercy, to Remember them upon terms of Faith and Hope. Remem- brcd they mu(l be firft or laft : And believe it , this is far unlike the fad remembrance at Judge- ment, and in the place of woe and defpera- tion. And I befeech you obferve here, that it is your own mifdoings that you muft Remember. Had it been only the fins of other men y especially thofe that differ from you, or have wronged you , or ftand again ft your inter eft , how eafily would the duty have been performed f How little need fliould I have had to prefs it with all this importu- nity < How confident fliould I be, that I could convert the moft^ if this were the Converfion i It grieves my foul to hear how quick and conftant high and low, learned and unlearned are at this un- charitable contumelious remembrinv of the faults of others : how cunningly they can bring in their infmuated accufattons : how odioufL they can aggravate the fmalleft faults, wheie diffe- rence caufeth them to diftafte the perfon : how D ordi- 1 8 A Sermon of Repentance . ordinarily they judge of a&ions by the perfons, as if an) thing were a crime that is done by fuch as they diflike,and all were vcrtue that is done by thofe that fit their humours : How commonly Brethren have made it a part of their fervice of God, to fpeak or write uncharitably of his fervants-, labouring to deftroy the bearers cbari:% which had more need in this unluppy time, of the bellows then the water ! How ufual it is with the igno- rant that cannot reach the truth , and the impious that cannot bear it, to call fuch Hereticks that know more then themfeives $ and to call fuch Treciftans^ Puritanes, ( or fome fuch name which Hell invents, as there is occafion ) who dare not be fa bad as they ! How odious, men pretending to much gravity , learning and moderation , do labour to make thofe that are dear to God $ and what an art they have to widen differences, and make a fea of every lake 5 and*that perhaps under pretence of blaming the uncharitablenefs of others ! How far the very Sermons and dif- courfes of fome learned men are from the com* mon rule of doing as we would be done bj : and how loudly they proclaim that fuch men love not their neighbours as themfehes • the moft unchari- table words feeming moderate which the) give ; and all called intemperate that fivoureth not of flattery, which they receive ! Were I calling the feveral exafperated factions now in England, to remember the mifdoings of their fuppofed adver- faries > vvhat full-mouth'd and debafing Con- feflions A Sermon of "Repentance. 1 9 teflions would they make ? What monfters of Herefie, and Schifm, of impiety, treafon and re- bellion, of perjury and perfidioufnefs , would too many make of the faults of others , while they extenuate their Ovn to almoft nothing ! It is a wonder to obferve, how the cafe doth alter with the moft, when that which was their adverfaries cafe, becomes their own. The very prayers of the godly, and their care of their falvation , and their fear of finning, doth fecm their crime in the eyes of fome that eafily bear the guilt of fwearing , drunkennefs, fcnfmlity, filthincfs , and ne^left of duty , in tbemfelves , as a tolerable bur- den. But if ever God indeed convert you, ( though you will pitty others , yet ) he will teach you to begin at home, and take the beam out of your own eyes, and to cry out , Q / am the miferablt firmer, ] And left thefe generals feem inefficient for us to confefs on fuch a day as this, and left yet your memories (hould need more help , is it not my duty to mind you of fome particulars i which yet I (hall not do by way of accufation, but of en- quiry : Far be it from me to judge fo hardly of you , that when you come hither to lament your fins , you cannot with patience endure to be told of them. 1. Enquire then, whether there be none among you that live a fenfual carelefs life $ cloaibed with the beftj and faring delfcioujly every hy f in D 2 gluttony zo J Sermon of Repentance. gluttony or drunkenness , chambering and wanton- nefs^ jlrtfe or envying, not putting on Cbrift , nor walking in the Spirit , but making provision for the /¥f/7;, to fat is fie the lufls thereof \ Rom. 13. 13,14. Is there none among you that fpend your precious time in vanities , that is allowed you to prepare for life eternal { that have time to wade in complements and fruitlefs talk and vifits -, in gaming and unneceflfary recreations, in exceffive feaftingand entertainments, while God is neg- le&ed , and your fouls forgotten , and you can never find an hour in a day, to make ready for the life which you muft live forever. Is there none among you that would take that man for a Puritan or Hhanatick , that (hould employ but half fo much time for his foul, and in the fervice of the Lord, as you do inunneceflary fports and pleafures, and pampering your flefli ?- Gentle- men, if there be any- fuch among you , as you love your fouls, Remember your m (doings , \and bewail thefe abominations before the Lord , in this day of your profefled humilia- tion. 2. Enquire whether there be none among you, that being ftrangers to the New birth , and to the inward workings of the Spirit of Chrift upon the foul, do alfo diflafle an holy Life , and make it the matter of your reproach , and pacifie your accufing confeiences with a Religion m^de up of meer words, and heartlefs out-fide, and fo much obedience as your fleflJy pleafures will admit 5 A Sermon of Repentance. 21 admit * accounting thofe that go beyond you , efpecially if they differ from you in your modes and circumftances, to be but a company of proud, Pharifiucal, felf-conceited hypocrites , and thofe whomyoudefiretofupprefs. If there fhould be one fuch perfon here , I would entreat him to re- member, that it is the folemn affeveration of our Judge, that Except a man be converted* and be born again, of water and the Jpirit , he cannot enter into the Kingdom of heaven. Joh. 3.3,5. Mat. 18. 3. That if any man have not the Spirit of Chnft, he is none of his, Rom. 8. 9. That // an) man be in Chriji , he is a new creature 5 old things are pafl away, and all things are become new , 2 Cor. 5.17. That without holinefs none jhall fee God, Heb. 12.14. That the wifdom that is from above , is firjl Pure and then Peaceable, Jam. 3.17. That God is a fpi- rit , and thej that worjhtp him, muft worfhip him in jp/rit and in truth, John 4. 23, 24. That they wsrjhip in vain , that teach for DocJrines the com- mandments of men, Mat. 15. 8,9. And that Except your righteoufnefs exceed that of the Scribes And Pharifees, jou fhalltn no wife enter into the King- dom ef heaven, Matth. 5.20. And I defire you to remember that its hard to kick again ft the pricks 5 andtoprofperin rage again ft the Lord : and that its better for that man that offendeth one of his lit tit ones? to have had a mill-ftone faftened to his neck , And to have been cafi into the bottom of the Sea > Matth. 18. 6. It is a fure and grievous con- demnation, that waiteth for all that wstbemfelves d 3 «#| 2 z A Sermon of Repentance. unholy : but to the haters or defpifers of the holy Laws and Servants of the Lord, how much more grievous a puni(hment is referved f 3. Enquire alfo, Whether there be none among you, that let loofe your paflions on your inferiours , and opprefs your poor Tenants , and make them groan under the task , or at leaft do little to relieve the needy, nor ftudy not to ferve the Lord with your eftates, but facriflceall to the pleafing of your flefli , unlefs it be fome incon- fiderable pittance , or fruitle r s drops, that are unproportionabletoyour receivings. If there be any fuch, let them Remember their iniquities, and cry for mercy , before the cry of the poor to heaven, do bring down vengeance from him that hath promifed, to hear their cry, andfpeedily to avenge them, Luk. 1 %, 7, 8. 4. Enquire , Whether there be none that live the life of Sodvm, in Pnde, fulnefs of bread andidlcnefst Ezek. 16. 49. and that are not pufc up with their eftates and dignities, and are ftrangers to the humility . meeknefs, patience , and felf-denyal of the Saints : That ruffle in bravery , and contend more zealoufly for their honour and preheminence , then for the honour and intereft of the Lord. For pride of apparel, it was wont to be taken for a childiih or a wo- manifhkind of vice, below a man; but its now oblerved among the gallants , that ( except in fpots ) the notes of vanity are more legibly writ- ten on the hair and drefs of a multitude of effe- A Sermon of Repentance. z 3 effeminate males, then on the females j proclaim- ing to the world that pride , which one would think even pride it (elf fliould have concealed 5 and calling by thefefigns to the beholders toob- ferve the emptynefs of their minds , and how void they are of that inward worth, which is the honour of a Chriflian, and of a man.* It being a marvel to fee a man of Learning, gravity, wifdom, andthefearof God, appear in fuch an antickdrefs. I have done with the firft part [ the Remem- bring of jour own evil rvajes and dotngs. "] I be- feech you pra&ically go along with me to the next 3 [ The loathing of jour felves in your own eyes , for all jour iniquities and abominati- ons. Every true Convert doth thus loath himfelf for his iniquities 5 and When Cod will reffore a pu- mjhed people upon their Repentance , he bring- eth them to this loathing of tbemfelves. 1. A converted foul hath a new and hea- venly Light to help him , to fee thofe matters of humbling ufe , which others fee not. 2. More particularly, he hath the know- ledge of fin 3 and of himfelf He feeth the odious face of fin, and feeth how much his heart and life, in his finful dayes abounded with it , and how great a meafure yet re- mains. 3. He zq. A Sermon of ^pentance. 3. He hath feen by Faith the Lord himfelf.- The Majefty , the holinefs , the jealoufie , the goodnefs of the eternal God whom he hath offended * and therefore muft needs abhorr him- fe If \ John 42,6. 4. Hehathtafted of Gods d fpleafure again ft him for his fin already. God himfelf hath fet it home, and awakened his confcience , and held it on, till he hath made him underfland that the confuming fire is not to be jefted with. 5. He hath feen Cbrift Crucified , and mourned over him. This is the glafs that doth moft clearly (hew the uglinefs of fin .• And here he hath learned to abhor him- felf. 6. He hath fore feen by Faith the End §f fin 5 and the doleful recompence of the un- godly : His faith beholdeth the mifery of damned fouls , and the Glory which finners caft away. He heareth them before- hand re- penting and lamenting , and crying out of their former folly , and wiftiing in vain that all this were to do again , and that they might once more be tryed with another life 3 and refolving then how holily , how felf-denying- ly they would live ! He knows if fin had had its way , he had been plunged into this hellifti mifery himfelf, and therefore he muft needs loath himfelf ftrbU iniquities . 7. More- aJ Sermon of Repentance. 25 7. Moreover the true Convert hath had the live- licfttaft of mercy; of the blood of Chrift$ of the offers and Covenant of grace •, of reprieving mercy •, oipardoning mercy •, ot healing and preserving mercy •, and of the unfpeakable mercy contained in the pro- mtfe of everUJling life : And to find that he hath fin- ned againft all this mercy, doth conftrain him to ab- horre himfelf. 8. And it is only the true Convert that hath a new and holy nature, contrary to fin-, and therefore asamanthathaththe^^r^doth loath himfelf be- caufe his nature is contrary to his difeafe, io is it (though operating in a freer way) with a converted foul as to the Leprofie of fin. Oh how he loaths the remnants of his pride and paflion $ his excefliv e cares, defiies, and fears •, the backwardnefs ot his foul to God and Heaven ! Sin is to the new nature of every true Believer, as the food of a Swine to the ftomack of a man % if he have eaten it, he hath no reft till he hath vomited it up -, and then when he looketh on his vomit, he loatheth himfelf to think how long he kept fuch filth within him - 7 and that yet in the bot- tome there is fome remains. p. The true Covert is one that is much at, home •, his heart is the Vineyard which he is daily dreffing 5 his work is ordinarily about it • and therefore he is acquainted with thofeiecrtt fins, and daily failings, which ungodly men that are ftrangers to themfelves, do not obferve , though they have them in domi- nion. 10. Laftly, A ferious Chriftian is a workman of the Lords, and daily bufie at the exercife of his gra- -5 ces; 16