Q^ / LIBRARY OF THE Theological Seminar y, i^RINCETGN, N. 1. Cuse, _ Dfvis4on \ Shelf, Section ^ook, M»._ - sec /775 CONFUTATION ^AKE K IS Mi O R A Plain Proof of the FallLood of what the Princi- pal Quaker Writers (efpccialiy Mr. R, Bank) in his Apologj and other Works^ do Teach CONCERNI NG The Neceffity of Immediate^QvtX^XAon in order to ^.faving Chriftiaii Faith ; the Being, Nature and Opera- tion of the Pretended Univerfd Light withim irs Striving with Men, moving them to Prayer, and calling them to the Miniftryj Regeneration, Sandlification, Jullification, SaHration and Union with God j the Nature of a Church; the Rule of Faith j Water-Baptifms and the Lord's- Supper. « Diyerfe Queftions alfo concerning Perfedion, Chrifi's Satisfaflion, the Judge of Controverfies, ^c. are briefly ftated and refolved. By Thomas Bennet, M. A. Reftor of Sx. James's inColchefter^ and late Fellow o^f St. J ohrisCoWcgQ'm Cambridge, THE SECOND EDITION. CAMBRIDGE: Printed at the Univerfity-Prefs, for EJmund ^efery.'BookfcWer in Cambridge ; And are to be Sold by James Knap$on at the Cro-wn in St. Fauh Church- Yard, LONDON* 1 700. THE PREFACE. I Cannot but think Qviik^vKm one of the vile ft a7id mofi pernicious Herefies^ that our unhappy Nation has ever been tn^ fe6ied with. And therefore I am heartily grieved:, that alt ho' my Brethren^ the Clergy of the Eflablifbed Churchy have written with Great Learning and Accuracy upon moft other Toints^ yet the Quaker Contro- verfies have been {almoft wholly') negleSted by them. 'Tis poffible-i fome of thofe Great Men-i who have fo frequently triumphed over a- , ther Adverfaries , are of Opinion , that the Quakers are below their Notice^ and that the Conquefi of 'em would prove In- glorious. Now 'tis true^ this Se£i^ when it firfl appeared in the JVorldi diftinguiffjed them- felves by fuch an incredible l^ariety of En- thuftaftic Freaks^ as made their Terfonsut- terly Ridiculous. Their Books alfo were then fluffed with fuch prodigious §luanti^ ties of Ribaldry and Jargon-^ of Bitternefs A z mofi The PREFACE. moft unchrijlian Language^ and even Blaf- phemy it [elf •, as inclined allfober Ferfons to believe^, that they ought to he rather burnt ^ than ccn fitted. But the violent Heat of this Frenzy by degrees abated -, and the TrofeJJors of Quiikerifm began to recover their Senfes-i and to a^ like Men-^ tho not like Lhrijti- ans. Then they endevored to juftify their horrible Tenets by plaufible yirgnments^ and to gild over their impious 'Dotfrines voith pretences to Scripture authority for them. At length iV/r.WilliamPeniijTl/r.Gcorgc Keith, ^;^^Mr.Robert Barclay <:zr^/(f. 7"^^/^ drejfed up their Religion to the beft Advan- tage, The Two lajt efpec tally endevond to refine Quakerifm j They joined thtir Stu- dies and their Labors s They knew and im- proved each others Notions ; and what Books they Tublifloed^ either feparately or joint ly-i were received with great applaufe* by their ownT arty, yiboiit the fame Time-, and alfo fince^ there were and are diver fe other rioted Quaker Writers: but 1 think thofe Three already mentioned by far the mo ft confidera- hie 'Patrons of theCaiife % and Ihavefome reafon to affirm., that they have done it much greater Service^ than allthe reft of the fame Terfnafion, ^ Where- The P R E F AC E. Wherefore it cannot now be pretended^ that the 'Difputes between our Selves and the Quakers are too mean for our ableft Champions to engage in. They have been managed on the Qu.iktv fide by very Jhrewd ^Ferjons \ and I may addy with great T) ex- tent y, Why then jhouid they be defpifed by thofe among ft our j elves '^ to whom God has given the greatefi Abilities ? Certainly the Talents wherewith they are intrujled:, ought to be carefully imployed^ whensoever occa- /ton offer s-i in the Vindication of our Holy Religion^ and for the Benefit of deluded Souls. Since the Mifchiefs of Quakerifm are number lefs-, theConfideration of them ought to inflame the Zeal of All Spiritual Guides^ Efpe daily the mo ft Learned are obliged to Lead the IVay^ and make a powerful Op- pofitioyi to that abominable SeB-, which threatens T>efiruBion to the Gofpel of our Lord^ by Sapping the very Foundations of it. Nor can they fail of Brightning their own Reputation^ by fuch a faithful T)if- charge of {what I cannot but think) their indifpenfable T^uty^ both towards that God whofe Ambaffadors they are, and towards thofe Souls for whom they mufl giveaftriB Account at the Great day of our Savior s appearance. A3 rh The P R E F A C E. *Tis true^ Quakerifm has been lately at-^ tackt ; and dt'verjetije fill Books have^-jutth- in the Compafs ofafe^-ju Tears been publifit ggainft it. But yet it may be obftrved-, that even thefe late Writers have generally d''J^elt tipcnjome abominable Tajfages-, vjhtch they have found in Quaker Books ^ cjpecially fueh as are Ancient and Scarce. They have dtf- covered thofe Impious andBlafphernous Af fertions:, VL'hich have been uttered m the Name of the Lord. And the Quakers have thereby been effecltmlly expofed for fiich particular s-i as {tho' they are now very un- 'vi:illmg to own the^rh yet^ they cannot ei- ther difprove or defend. But flilU in the mid/l of thefe Skirmifhes^ the Principal bufinefs has been 7ieglecled. For the avowedTJoclrines of the Quakers, thofe which they iiniverfally profefs-, and never deny^ and the feveral Arguments which they endevor to confirm them with^ have been {generally f peaking) but fight ly touched. I confe/s the Author of the Snake in the Grafs has given us many ufefvl Hints up- on thefe Heads. He has alfo written a particular Tjifcourfe concerning Water- Baptifm^ wherein he has largely canvaffed that Tointy propofing his own Argument s^ and anfwering thofe of his Adverfaries. il/r^Norris baspublifhed Two Treat ifes con* cerning The PREFACE,} ceming the Divine Light, ^nd Mr. Kcithy to whom God has given a Sight of his former Errors i has examined the Quaker Tenets. Tarticularly he has returned an anfwer to A/r Barclay V Apology, which is certainly the exaSieJi Tiece^ that ever was written in ^Defence of Quakerifm. Btit even thefe Authors have left room for Additions -i and the Subject isjtillcapa- ble of improvement. Wherefore I have of- ten wijhidi that tkofe whom God has buf- fed with much Leiftire^ found Judgment^ and a thorough Acquaintance with the Scri- pt tires j would proceed in the Confutation of Qiiakerifm, and efpecialh of Mr, Barclay V Apology and other Works. But I could never yet hear of anyy that intended to blefs the World with fo ufeful a Book } and therefore I have determined to offer the following Tapers {how imper- fe£t foever they are^ to public View. I do not defpair, Iconfefs, of their being for the prefent in fomejmall Meafure fer- viceable to the Church of Chrift > but I earneftly dejirenotwithftanding, that abet- ter "Performance upon the fame Subjetfy which very many of my Brethren are able to give us-i may render them hereafter per- fectly needle fs and fuperfluous. I mujiadd, that I am by no means Fond of Writing- a large Volume j and therefore A 4 Ihav^ The PREFACE. I^have endevored to Jhorten thefeContro- 'verfieS'i as much as ''twas pojjible. To this end I have wholly omitted fome difpntes, which others may think Material. For in- JiancCy I have faid nothing concerning the Payment of Tithes^ the La^izfuhiefs of Ta- king an Oat hi the Expreffions of outward refpeci-i faying You to a fingle "Perfon^ Sec, But I do not find', that thefe matters do ever create any difficulty to tbofe 'Perfons^ who are convinced of the Falfhood of thofe Quaker T>o6irinesy which I hope I have fufficiently overthrown-^ And therefore I have not thought it neceffary to contend about themy March .0. 170^ THQ. BENNET, THE THE CONTENTS. Chap. L'T^jfiTE State of the Que ft ion concerning X the NeceJJlty of immediate Revda- tion in order to a faving Chriftian Faith. Pa^.i Chap. 2. That thire is no NeceJJity of immediate \ Revelation in order to a faving Chrifltan Faith, arijingfrom the Nature of a faving Chrifttan Faith. p. J Chap. 3. That there is no Neceffty of immedjate Revelation in order to a faving Chrifiian Faith, arijing from the Will of God, p. 1 5 Chap. 4. What is meant by being Taught of God. Chap. 5. iCor.2. 10,11, 12, 13, 14, 15. ex- plained. P'44 Chap. 6. I John 2. 20, 27, and 5. 10. and Rom. 8.1 <5. explained. p. <5i Chap. 7. Joel 2. 28,29. Rom. 10. 8. Col. i. 23. John r. 9. explained. P- 7<^ Chap.8\ Jer.31. 31, 31,35, 34. Ifaiah 59. 21, explained. • •■ . p. 85 Chap. 9. Diverfe Arguments for the iSfeceJJity of immediate Revelation anfwered. P«95 Chap. 10. ^ brief Account of what the Quakers njean by the Univerfal Light within, and of what they teach concerning it. p. 1 1 r Chap. n. That there is no fnch Univerfal Light within, as the Quakers pretend. p. i 2ed with Water, proved from John 3.5. and Eph. 4. 5. p. 272 Chap. 24. That God has commanded us to be bap- ttz,ed with Water, proved from Matt. 28. 19. and from what the Scriptures attribute to Water- Baptifm. p. 285 Chap. 25. ObjeXions anfwered. p. 298 Chap. 25. Oj the Lord's- Supper* P-3^^ A CONFUTATION O F Q^UAKERISM, &c C H A p. I. The State of the ^eftion concerning the NeceJJity of immediate Revelation in order to a faving ChriJIian Faith. TH E Controverfies between us of the Efta^liflied Church of England^ and the People called Oftakers^, are not on- ly many in Number," but of very great Importance. 1 fbiail therefore endevor in the following Papers to l!ate and determine the Principal of them. Now the firfl: Point about which we differ, is concerning the Neceffiry of immediate Revela- tion in order to a y^-z^/^^'chriftian Faith. With this therefore I fhall begin. And that my difcourfe upon this Head may be the better underftood, I think it necelTary for me fo premife a f^w things. 2 Of the NeceJJlty Chap. I. It has pleased Almighty God to endue Mankind yi'xxSx a certain faculty or power caii'd Vnderfland- ing. By this we are enabled to diftinguifri Truth from Faliliood ; to believe the one, and rejed the other. Now that we may believe any thing for Truth, 'tis neceffary that we perceive, not only the Thing itfelf, but alfo x\\q Evidence of it; which Evi- dence to be pcrceiv'd by us, may be either imme- diate, or mediate. That Evidence is immediate^ which we our felves do perceive without the Mediation of a- nother Man's perceiving it. But that Evidence which is firft perceiv'd by another Man, and then communicated to us, is mediate Evidence. Thus for inftance; if I my felf do fee the Sun (liin- ing, I have ^nimmedfate Evidence of this Truth, that the Sun pines. But at the very fame time, a Blind man has only a mediate Evidence of the fame Truth ; that is, fome perfon on whofc Judg- ment and Veracity the Blind man thinks he may fafely rely, faies that the Sun (hines ; and the E- vidence perceived by that perfon being commu- nicated by Speech to the Blind man, the Blind man has a mediate Evidence of this Truth, that the Sun fljines. And the mediate Evidence of a- ny Truth, is what we call the Evidence of Au- thority. But then there ar.e divcrfe kinds of this Evi» dence of Authority . For as the perfon differs upon whofe Authority the Evidence is built, fo the £- evidence of Authority differs alfo. And confequent- ly, fince I may believe a Truth upon the Autho- rity, either of a Man, or of fome other Being; therefore the Evidence of Authority is twofold, ^/^. either that of human Authority, or that of lome Chap. I. . 892. ot his Works) to prove not only the Pofiibility, but alio the Nece(Jtty of the in- ward and immediate Revelatiouof the Spirit of God towards the foundation of a true Faith. C H A P^ Chap. II. ^/immediate Revelation, r C H A P. II. That there is nonecejjlty of immediate /?^« njeUtton m order to a lavmg Chn/t/ark Faith-i art jiiig from the Nature ofuix^ ving Chrijiian Faith. NOW if there be any fuch riecelTity, as our AdveiTarics pretend, of immediate Revela- tion in order to ^fa.ving Chriftian Faitn j tis plain, that that ncceffity mullarife, either Irorn the Na- ture of the thing, or from the Will of God. 7'hac is, i^ immediate licveJation be ncceflary in order toi . s^faving Chriftian Faith, there muil: be fome rea- fbn why 'tis necelTary ; and thatreafon muil: be on6 of thefe two, ^'/■;?:,. either, i. Becnufe the Nature ofafaving Chriftian Faith is fuch, that ic cannot be! built upon mediate Revelation, and therefore rc-a quires />?^;»f^/^/^ Revelation, a3 the Foundation of ' it: or, 2. Becaufe, tho' z faving Chv'x^im Faith might be built ('if God pleas'd) upon ??;r^/;:^^ Rr»» vclation, yetGod isnot pleas'd, that it lliould be fo built ; but hasrefolvd, and fodiipos'd matters, that it iLail be always built upon /w^c^/Vz/f Reve- lation. I fay, '][ immediate Revelation be neceltary in order to a piving Chriftian Faith, it mufl be neccffary upon one of thefe two Accounts. VVhefc^ as I flialiniew, that it is not neceifary uponcithe:* cf thefe tv/o Accounts; and cOnfequently, thae it is not neceifary at all. I. Then, I fay,. There is nofiecefjity «?f immedi- ate Revelation iyi order to a favin^g Chrtflian Faith^ Arif,}2gfrom the Nature cf a laving Chrifli^,n E-^nh ; thiiis, the Nature of a/«z/;>;/ Chriftian Faith (0t § Of the KcceJJitj ' Chap. II. fuch a belief of thofe things which Jtfus Chrifi has reveal'd, as is necefTary in order to Salvation) is fuch, as that a Man may be endued with it, altho' thofe things, which Jefffs Chrifi has reveard, be not immediately reveal'd to him. For this is very plain, that if the Nature of a faving Chriftian Faith requires immediate Revela- tion ; the reafon muft be, cither, i . Becaufe a Man^ cannot have any Chriftian Faith at all ('whether favirjg or not piving) without an immediate Re ve«* Jation of thole things, the belief of which is a Chriftian Faith : of, ?-. Becaufe, tho' a Man might believe thofe things,which Jefm Chrifi has reveal'd, or have a Chriftian Faith, without immediate Re- velation ; yet he c3ir\not favi*jaly believe thofe things- which Jefiis Chrifi has reveal'd, or have a y^-y/w^^ Chriftian Faith, without immediate Revelation, Whereas Iftiallftiev/, that the Nature of a y^z//«g Chriftian Faith does not require immediate K^w^X^- ^ion upon either of tbefe Accounts ; either as it is ^ Chriftian Faith in general, or as it is a fa^i^g^ Chriftian Faith in particular. 1. 1 fay;, a Man may be endued with a Chriftian Faith, that is, a Man rrlay believe thofe things, •which y^yi^j Chrifi [ns reveard, without immedi^ 4ite Revelation. For^ that a Mail may bclitve thofe things which yeftis Chrifi has reveal'd, nothini^ more is required, than that thofe Truths which Jefus Chrifi has re- veal'd, be propos'd to the Man's underlfanding ^ and that he perceive, not only the things them- felvcs, but alfo the Evidence of them. Now 'tis very plain, that thofe Truths which Jeffis Chrifi has reveal'd, may be propos'd to a Man's Undcr- flanding, and that a Man may perceive the Ervi-- ^ncc of them^. ^itho}^ mm tdi^t 9 JleYdarion. Chap. II. of immcdhtc Jievelatlon. $ For if thofe Truths vjhtch Jefjis Chrifi has re- veal'd, may be proposed to the Undcrftanding, and a Man may perceive the Evidence of them, by bare wf^y^/f Revelation ; then 'tis plain that they may b;? propos'd, and the Evidence of thcmmay bepercciv'd, without //?2;»c<;^;.«/^ Revelation. Nosv that they may be proposed to the Underftandjng^ and the Evidence of them may be perceiv'd, by bare mediate Revelation j will appear from the following Suppolition. Suppofe, that St. P^/?/, or any other infpir'd ferfon, had learn'd any particular Truth from the Mouth of God himfeifjand had declar'd that Truth tome. 'Tisevidentj that St. /'^«/*s Declaratioa of this Truth isonly a W(?^/<«/f Revelation of this Truth to me. Now I think, every Man in his Wits muft grant, that this Truth, thus declar'd to me, is propos'd to my Underilanding. And 1 think it extremely plain alfo, that by this Declaration of St, Paul's, I may perceive the Evidence of this Truth. For fince St. Pafil is without all doubt divinely infpir'dj and hasdeliver'd this Truth to me as taught him by Almighty God himfelf ; 'tis manifcft:, that (uch his Declaration of this Truth tome, is abundant evidence of it. Wherefore it appearsjthat a Truth,thusdeclaf d to me by St^Fa^U may be believ'd upon the authority of bare mediate Revelation, Becaufe, i. Such hisdcclaration of the Truth, is only a mediate Revelation of it. It may be J3eliev*d upon fuch his Declaration, becaufe thereby it is propos'd, and I may thereby perceive the Evidence of it ; than .which nothing more is requir'd in order to the belief of it. Now if a Man may believe any particular Truth* thu'jdcclar'd to him bySt. P^;^/; and fuch a belief be built upon nothing eifehut medi*its Revclatiorf S 2, only } xo Of the Necefflty Chap.IlI only ; then it follows, that a Man may believe thofe things which Jejus Chrifl hasrevcal'd, upon the authority of mere mediate Kcvelation. For thofe thin2;s which j^f/wj C^r//? hasrevcal'd, aredeclar'd to us in the Holy Scriptures ; and we have abundant evidence of the Truth and Certainty of" the decla- ration of them ; and 'tis inconteftably clear, that a declaration ot any Truth in writing, is as really a mediate Revelation of it, as a declaration oi the fame Truth by word of mouth. \i it be (aid, that the Nature of thofe Truths whicliyf/ftfjC/jri/^hasreveard, isfuch, that a Man cannot believe them, unlefs befidcs the Evidence of ;;?f^/^/^ Revelation by the Writings or Sermons of infpir'dPerfons,he receive the Evidence o[' im^ w€diateK^\thx\ov\ alfo; I anfwer, that this is a precarious and groundlefs Alfcrtion. For tho*it were granted, that the Will of God may make im^ mediate Revelation neceffary, "where mediate Re- velation wou'd othcrwife have been fufficient ; yet it cannot be pretended, that the Nature of thofe Trutlis which Jfy^jC/?^//? has rcveal'd, makes w^- diate Revelation infufikient, unlefs immediate Re- velation be added to it. For Evidence is Evidence, whether it be convey'd by mediate^ nv immediate Pvevelation, or by any other way. And therefore, flnce a Man may perceive, net only the Truths revcaVd by Jefas Chriff^ but alfo the Evidence of thofe Truths, by bare mediate Revelation ; 'ris plain, that he may believe them upon the authority of bare mediate' Revelation. And if he may believe them upon the authority of bare mediate Revelation, 'tis plain that the Natttre of them is not fuch, as makes the belief of thcni impoCTible without immediate Revelation, 'Tis Chap. II. of immediate Revelation, n 'Tis true, thofe things which our Savior has made known, are very Cublime, acid pcrfediveot' our Nature, crc. but they are never the Icfs credi- ble upon thefe accounts, when proposed v;ith fuF- iicient Evidence. And therefore, tho'wecou'd not have beiiev'd them withoutany Revelation at all ; becaufe by Revelation alone we can receive the Evidence of them : yet either fort of Revelation will convey the Evidence of them, and confc- qucntly we m.iy believe them upon the authority ot ;»f^/^/'^ Revelation, without the concurrence o£ immediate Revelation alfo. .. If it be objeded, that a Chriflian Faith, or a belief of thofe things which yf/^j Chrifi hasre- veai'd, cannot be wrought in Man without the -• Grace and immediatcPower of God ; and that this C"A immediate operation of God upon Man, without which a Chrillian Faith cannot be wrought in him, is an /;»w^^i^/^ Revelation of Chriftian Truths to his Undertlanding ; and confequently, that the Nature of a Chriftian Faith does neceffariiy fup- pofe ^becaufe it cannot be wrought without) ;;»-» mediate Revelation; I fay, if this be objected, I anfwer, that altho* it be granted. /for I think itat picfent neediefs, and for thatreafon by no means ad vi fable, for me to ftate and determine fo ver^'nice a Controvcrfy. Wherefore (altho* it be granted^ that a Chriftian Faith, or a belief of thole things which Jefns Chrifi has reveard, cannot be wrought in us without the Grace and immediate Power of God; yctldeny, that this /V^^w^^/^/^ operation of God upon Man, without which 'tis now fuppofed, that a Chriflian Faith cannot be wrought in him, is ^vs immediate Revelation of Chriflian Truths to his Underftanding. . For the' the Underftanding of Man, confidcred B 5 in a/ 12 Of the NeceJJlty Chap. IL in his Natural ftate, without the gracious influen- ces o[ God's holy Spirit, be now fuppofedto be fo much bhndcdjthat it cannot perceive the Evidence of thofe Truths which ^ir/^j Chrift has revealed; and confequently there is now fuppofed a Neceffity of the Grace and immediate Power of God, to cure the Natural Blindnels of his Underflanding, aftd make it capable of perceiving the Evidence of Chrinjan Truths: yet that immediate operation of God upon Man^ which is now fuppofed necef- fary to remove the Natural Blindnefsofhis Under- fianding, and make him capable of perceiving the Evidence of Chridian Truths, n not an immediate Revelation of GhrifUan Truths to his Underftand- ing ; ^hut' only a gracious removal of thofe im- pediments, which would not have fuifer'd his Underdandingto perceive the Evidence of thcfe Truths, when reveal'd to him, whether mediately otmmediatelj. So that this operation of Gcd up-» on Man, which is now fuppofed neceffary in order to a Chriftian Faith, docs not aifed the tnamer o{ the Revelation of thofe Truths, the bchef of which is a Chriflian Faith: but it afr^etiits^the faculty, wherewith alone we can be- lieve- thofe Truths, after what manner foever they be 'reveard. Kowever, if any perfon herefolved to call that immediate operation upon our Minds, whereby the l.^oiy'^Spfrit is now fuppofed to enable us to per- ceive'the Evidence of Chrillian Truths, when re- vealed to MS either mediately '^r immediately, an im^ medkfh Revelation of Chriftian Truths ; I anfwer, that tho* it; were granted, that this fuppofed imme«« diate operation v^ere ^n immediate Revelation ; yec *tis not xhn immediate Revelation which our Ad- yerfaric^ contend for. Thi? appears for Mr. Bar^ clajf^ Chap. II. of immediate Revelation. i $ daj^ who {a) oppofes thofc Pcrfons who {^y^ that the Spirit does now lead and inflfieMCe the Saint Sy by eHlightmng their TJrjderfiandings to underftand and he- lievethe Ir/fth, but not bj prefcnting it to the Mind bj iv^-j of Objc^, And then he endeavors by ciiverfe Arguments to prove and eRabliih the NecelTity of that immediate Revelation which the Quakers mean, viz. the Spirit's not helping us to dtfcern Truths already delivered, but prejenting thofe Truths to our Adinds* Thus then it appears, thataltho' it be granted, that no Man can have aChriftian Faith without the Grace and immediate power of God ; yet, fince that immediate operation of God upon IVIan, with- out which *tis now fuppofed, that aChriftian Faith cannot be wrought in him, is not what our Adver- farieS themfel ves do underftand by an immediateKe^ velation of Chridian Truths to his underHanding; therefore it can't be faid, that the nature of a Chri- ftian Faith does neceflarily fuppofe (becaufe it can* not be wrought without^ i?nmediate Revelation. And therefore a Man may be endued with a Chri- ftian Faith, or believe thofe things which Jefus Chriji has reveal'd, without immediate Revelation. 2. I mufi: now prove, that a faving Chriftian Faith, or fuch a belief of thofe things which 7^/^i Chrifl has reveal'd, as is neceflary in order to Salva- tion may be had without immediate Revelation. For that which makes a Chriftian Faith faving^ or fuch as isneceffary in order to Salvation, is its working by Love, or fruitf ulnefs in Good Works ; and confequently, that Chriflian Faith which is accompanied with Obedience to thcLawsof C/jr//?, \%ifavingQ\-\x\^\m Faith. Becaufe Obedience to B 4 th« 14 Of the Necejfity Chap. II, the Laws of Chrili is that very working by Love, or fruiciulncfs in Good Works, which makes a CbriRiAti Faith Javing, Now that a Chridian Faith may be accompanied with Obedience to the Laws of Chrill:, it isnc- celTary, i. That the Will do chufc, z. That the cz>cutive Powers do perform. Obedience to the Laws ot Chrij}, Which choice and performance of Obedience to the Laws of Chri(i are to be afcrib'd to the gracious A ilillance of Almighty God, who by the blcHcd Influence of his Holy Spirit work^fh tn usto'ivtllandto do of his good pleafurey Phi 1.2. i 8. and accordingly,thc E(labTilh'd CXiuxch. oi England declares in her Liturgy, thcititis God, (b) from oi^\'jom all holy dejtre, all good connfelsy and alljajl 71^'orkj do proceid ; that (c) he bj hts fpecial grace freventing us doth put into our minds good defires \ that (d) h^ alone can order the unruly Wills and af' feclions af Jinful mcn'^ that (e) thro' the IVeahnefs of cur Aiortal Nature ive can do no good thing -without him\ that ({.) the frailty of Alan without him cannot hut f ally Sec, and therefore fne praies him (g) to ///r up the wills of his faithful people ^ and (h) wake us continually to he givQn to all good works , that i'l) we may love the thingwhich he cammandethy find dej:re that which he doth promtfey and that (k) si-e plentcoufly bringing forth the fruit of good IForl^rs may of him he plenteoufiy rewarded ; with Hjany o* t^<:X ExpretTions of the like Nature. (i?) 2 CoJle;?w^^/W^Di dates or Teach- ings of the Spirit. This is fo manifesto every Perfon that peruf?s their Books, that inftances of it are needlefs. And truly, if they could prove what they fo confidently aOert, then it mud be confefTed, that God has refolved and fo difpofed Matters, that z faving Chriftian Faith (liall beal- waies built upon immediate Revelation. Becaufe fuch immediateTcsichin^s orDidates of the Spirit, ss they fuppofe, would really be an immediate Re- velation of the Will of God to Man. And if God has refolved and fo difpofed Matters, that that O- bedience which makes a ChrilUan Faith faving, fhall alwaies be an Obedience" to fuch immediate Didates or Teachings of the Spirit ; then he has made immediate Revelation neceffary in order to that Obedience, which makes a Chriftian Faithy^t- ving ; and confequently he has made it neccilary in order to ^faving Chriftian Faith, But l8 Of the Neceffhy Chap. III. But then wc utterly deny, that God hasrefol- vcd and {() difpofcd Matters, that that Obedience which makes a Chriftian Faith fa.ving^ iliall al- v^aies be an Obedience to fuch immcdiateDittncs or Teachings of the Spirit, as our Ad vcrfaries pre- tend. For tho* we moft readily grant, that God may, if he pleafe, immediately tQach,:ind diclate to •vs^'homfoever he pleafes ; yet we fay, that God has not declared in his Word, that he will immediately teach, anddidateto, all true Chriilians, and that he will reveal his Will to them after that manner. He has given them the Holy Bible to inftru-flthcm in their Duty; and thereby he mediately tciichcs^ leads, j^uides and direds his Servants; and thofe who aie obedient to fuch his Orders, tho* medi- atcly delivered to them, have a favi-^g Chriflian Faith. But as for immediate Inftruiflionsfrom the Mouth of God himfelf,thcre is no promife that the Saints fhall enjoy them : and therefore we are not to esped them, much lefs to account them neceffary in order to that Obedience which makes our Faith faving. I ihall now proceed to eftablifli the Dodrine I have laid down, and fhew, that God has not rcfolved and fo difpofed Matters, that a faving Chriilian Faith fliall be alwaies built upon imme- diate Revelation. This I fliall do, by anfwering all thofe Arguments, which have been thought to prove, cither that the Truths of the Gofpel mud be immediately revealed to a Man, before he can believe them, orelfe that all true ChriHiansare led and taught by tmmediate Revelation, and confe- quently\hat immediate Revelation is necedary in order to that Obedience v/hichm^kes their Faith favtiig, ThcfG Cbap. III. of immediate Revelation. 15) Thefe Arguments, I confefs, are numerous, and of different kinds. 1 Ihall examine them in fucli an Order as I judge mod: convenient, and with as much brevity as J am able. I. £///;« (aics, But there is a fpirit in Matt, and the infpiration of the ^hnighty giveth underfianding^ Job 32.8. From hence our Ad verfaries conclude, that God gives Men the Knowledge of Religious Truths by immediate Revelation. Eccaufe by /«- fpiration we generally underhand God's difcoverin^ a Tn\l\\hy immedi ate Kcvchxior). Thus we fay. Mops writ by Infpiration ; that is, God did im- mediately reveal to Afofes thofe Truths which he writ: and the Prophets prophecied by Inrpiration; that is, they delivered inch Truths as God did im^ mediately reveal to them : and Sc. Paul faies, All Scripture is given by infpiration of God, 2 Ti m. 5 . 1 6". that is, the Pen-men of the Holy Scriptures v^ni what God did immediately reveal to them ^ or as St. Peter exprefles it, 2 Pet, i. zijjoly men of God fpak^ as they were moved ^r r/:j holy Ghofl, And therefore^fince our underftanding,rhatis,our know- ledge of Religious Truths, is ^^\(txi by Infpira- tion ; it comes, fay they, hy immediate Revelation, That the weaknefs o't this Objcdion may ao- pear, 'tis neceflary for me to obferve, Firfl^ ThaC the word (^c/j^w) which our Tranflators do here render But^ ought to be render'd verily or truly. Secondly, That the wor 1 {Nefljamab) which our Tranflators do here render infpiration^ does never fi^",nify the difcoveryof a Truth by immediate Re- velation ; butdenotes, x. ^ breath in general, of what kind faevcr it be. 2. a vSoui, becaufe God^s giving a Soul to any Creature, isexprelledinScri- jprure by the Metiphor of breathing a Soul into it, -Thus it^gnifics the Soul both of Mari rind '^o Of the KeceJJity Chap.llj, Bead:, Gen, 7.12. All in ivhofe nojlrtls was {Niflj- math Cbajim) the breath of Iff e, of all that was in ths dry land, dted ; and the foul oF Man in particular, I Kings I 5.29. and in divcrfe other places. 7l7;r^- Ij, That the word (^//^c^^ which our Tranflators do here render Spirit, l^gnifics not oly the holy Spirit of God, but alfo, i. a Spirit or Breath in pcncral, of what kind foevcr it be. Thus 1 7C/>^x 19. II. A great and ftrong ( Raach) 7vind rent the mountains. 2. the Soul of Man or Bead, Thus Ecclef, 5, ai. whohnoweth (Ruach) the Spi^ rit (orSoul^ of Man^ that goeth upward \ and the ( Kimch ) Spirts ( or Soul ) of thebeafi^ that goeth downward I Thefe things being premifed, I anfwer, That tho' infpirai ion is generally undcrftood to figniiy God's difcovering a Truth by /ww^^/W^ Revelati- on; yet that is not eonftantly the meaning of it, and particularly it cannot be fo underflood in this place. Becaufe the word (JVe/Jjamah) which our Tran- flators do here render infpirationy does never admit of that, fenfe. And therefore this Text may much more properly be rendred thus, Verilj^ there is a Spirit i» Man, and the Breath of the Alrf^ighty gi- %f£th them andcrfiandingf or as the word (Thebinem) ought to be rendred, canfcs them to tmderfiand : And then the fenfe will be this. There is cer- tainly 3 rational Soul in Man, and the breath of the Lord by v/hich this rational Soul was given- or this rational Soul it fclf, which is called the .Breath of the Almighty, becaufe it was given by it ; caufes them to underhand, or makes Men in- telligent Creatures. And thus by flicwing the true meaning of the Text, I haveanfwcr'd thatObje- dion of our Advcrfaries, wfeich if built upon a mifundei'Itanding of iu 4 Chap.lII. of immediate Revelation, "21 2 . Our Saviour fays. If any Alan will do his will (viz,, the Will of the Father that fent him, v,i6.) he /hall know of the Dodrine, 7phetherit be of God^ cr whether I fpeaJ^ of mj fclfyjohnj, ly. The meaning of which words will bed be undcrflood, by confidcring to whom our Saviour fpakethem, ^/■^.the Jews, whofe hearts were hardncd by their Lufls and Prejudices againfl: his Perfon and Do* drinc; and therefore they would not believe that he came from God. Whereas, fays he, // a^ij Man wdldo his will that fent me : or, as the words may more fitly be rcndred. If any Man (^/ajO bs 'willing to do his will I /?f being fo far dilintangled from his Luft and Prejudices, that he is ready to embrace the Truth, whenfoever'it is propofcdto him, pall l^ow of the Dotirine which I preach,- 72-hether it be of God, or whether I/peak ofmyfelf^ That is, the Man who has an honefl; and good heart, defirous of doing whatfoever he perceives to be his duty, will not cavil at fuch Proofs oj my Million as I have given you; but will foon and eafily be convinced, that my Doilrine, which God has attefled by enabling me to work ?*]irac!es among you, is not a counterfeit Revelation, bag the word of God from heaven. It appears therefore, that our Saviour does not here fpeak one word of thez?;^«;^^y of that Reve- lation, whereby the Evidence of Chriftian Truths is convey'd to the i^:dcrrran.-j' r^ of a well difpo-i fed Perfon; but h^^caks oc'y^ of that frame of Spirit, which is rc.eflary in order to the embra- cing of Chriflian Truths, after what manner fo- ever they be revealed. And confc^quently, thefe words of our Saviour will by no means prove, thcit God has refolved and fo difpofcd matters, that ^ frying Chrifliaa Faith mufl of ncceffity be biuic 22 Of the KcceJJity Chap. Ill, upon immulidte Revelation. Becaufe the fame dif-» portion of mind mull be wrought in Man, before he embraces Chriftian Truth, whether they be revealed to him mediately or immedtatelj, 3. They allege, Prov,iS. ^. Euil men under- fiand not judgment ; but thej thatfeeh the Lord, un- der fi and all thin gi. That is, a perverfe and wicked Spirit, enfl>ived by fin^ does not rightly difcern the will of God; whereas an humble and (Incere Soul, that is defirous of knowing its duty, and earncftly befceches God to inftrud it therein, fliall be guided by God's Grace, and the Truth fliall be difcovered to it. But will thefe words prove, that thofe who feek the Lord, and who by feeking the Lord do get underflanding j that fuch Perfons, I fay,cannot underftand God's will, unlefs it be difcovered to them by immediate Revela- tion ?.Such Arguracntsdeferve rather to be laugh'd at, than anfwered, 4. And yet there is another no lefs imperti- nent. Our Saviour fays. If ye continue in my wordy then are ye my Difeipies indeed, and ye fljall know the truth, and the truth fiall make yott free, John 8. 51, 52. Thatis, if ye (inccrely en- deavo'iir to pradife what I teach you, then are yic. All thcfe PaO'iigcs, 1 fay, have been fufliciently vindicated, in what has been already faid, from the Perverfions of our Adverfaries ; and therefore I fliall not trouble the Reader v/ith any thing more concerning them. 9. St. Paul fdys, ^s many as are led by the Spirit of God, they are the Sons ofGod^ Rom. 8. 14. But will it therefore follow, that they are led by im^ mediate Revelation? Certainly the Spirit may d'l^ re6l their a61:ions by the Mediation of the Apo- flles and infaired Writers, and by enabling them to ad accordingly. Belides, being led by the Spi- rit imports, not only that the Spirit prefcribes Rules, but that the Perfonto whom they ire pre- fcribed, is obedient to them. For otherwifc thofe wou'd be led by the Spirit, who are not the Sons of God. Becaufe the Spirit prefcribes Rules to a great Number^ who are not the Sons of God. But now, if being led by the Spirit imports n Man*s being obedient to lus Rules j then, provided we ar@ Chap. III. of immediate Revelation. 31 arc obedient to the Spirit, 'tis plain we received his Rules; but it matters not aUer v^h^t manner we received them ; whether tJiat will of his, to which we are obedient, were fignified to us by wediatC'i or by immediate ^^vthu on, 10. The fame Apoftle fays. Know ye mty that y Are the temple of Gody and that the Spirit of God dweileth injoH f i Cor. 3. i(5. And again, JVhat I Know ye noty that jour body is the temple of the holy Chofty whichisin johI iCor. 6". ip. But neither of thefe Texts wil' prove, that all true Chriftians who are the Temples of the Holy Ghoft, and in whom the holy Ghoftis, do enjoy immediate Kq~ velation. For it has been already proved, that by the Spirit's being and dwelling in Men, is meant his being and continuing favourably prefent with them, to prored, affift and blefs them. And from this his being and dwelling in them, they are calU ed his Temples, in allufion to the Temple of God Sit Jerufalem, in which the Divinity wasfaid to dwell between til e CW/i^/Tw^. But lincetheSpi* rit's being and dwelling in Men will not prove, as I have already fhewn, that they do enjoy /w-i. mediate Revelation; therefore neither will their being his Temples prove it. Becaufe, tho' the Phra- fes are different, yet the one is the confequence of the other ; or rather they arc two ways of expref- fing one and the fame thing. 11. They alledge what our Savicr promifed hij difciples, when he was departing from them. I ivili praj the Father, fays he, and he p?all give yon ano^ ther Comforter, that he may abide ivith you for ever , even the Spirit of truth, whom the world cannot re ^ ceive, becaufe it feethhihtnoty neither knoweth him ^ But ye know him, for he dwelleth with you, andfjali te in you, John 14. 1^, 17, ^c fays alfo, tha^j the I 32 Of the Neceffity Chap. III. the Comforter y ivhich'istheholy Ghofly whom the Fa^ ther will fend in my Nawe, he P?all teach yon all things , find bring all things to jonr remembrance^ 'ivhatfoever Ihavefaid unto yon, v. 16* And again, 'when he the Spirit of truth is come, he will guide yoft into all truth, for he fiall not fpeal? of himfelf; but whatfoever he /ball hear, that /ball he fpeal? ; and he •si^tll /hew you thing; to come, John 16. 15. But thefe words will not prove the Dodrine of our A Nerfaries. For, Firfi, There are two pro- mifcs contained in them, whichalltrue Chr)(lians cannot by claim to. i. Our Saviour lays, that the holy Gholl: l"hould bring all things to their remem^ brance, whatfoever he had faid unto them, John 14 , 2(5. Now this promifc could not be made to any Perfons, but rhofe whom our Blcfled Lord had conversed with and preach'd to, whilfthewas up- on earth. And confcqucntiy thofe Perfons who never faw Chri/i in the flelL, cannot lay claim to it. 2. He fays, that the holy Gholl: lliould //jew them things to come ^^o\\n 16. 13. and yet our Ad- yerfariesdo very well know, that all true Chriili- ans cannot foretel future Events. Secondly, As for all the other promifes contained in thefe Words, tho* it be granted that all true Chri- flians can lay claim to them , yet I have al- ready proved as to thegreatefl: part of them, that they may be very well performed, altho* the Per- fons to whom they are performed, do -enjoy no immediate Revelation. Thofe inflanccs which have not been as yet con- fidered, are that the holy Ghofl fliall, 1. teach them Ml things ', 1. guide them into all truth. By thefe Exprelfions our Adverfarief themfelvesmuftgrant, that we are to undcrftand his teaching us all things neceflary to Salvatiojij anc) guiding us into all truth ■ nec&flary Chap, IV. of immediate Revelation. 53 neceilary to Salvation. And this the Spirit may and does do, by thole Holy iiooks which hedi- dated to the Infpir'd Writers, and which he has causd to be difpersM abroad for the Direction and Inftru^lion of our Lord's Difciplcs to the end ot" the World. So that thefe partauJars here men- tion'd by our Savior, which can oe ciaim'd by all true ChriRians in general, do not imply, or fup- pofe the necctTity of tmmediate Revelation. CHAP. IV. What is meant by being Taught of God. i2.T5'^^/4/? fp aking of the Gofpel-Statc , faies, jL Th) Chddrea jhall be nil taught of the Lcrd^ ch. 54. 15. and our Saviour quotes thofc words to l\\^JevJS^ faying. It is written in the prophets^ and the) {hail he all taught of Cod, John 6. 45. from whence our Advcrfaries argue, that God teaches Chriflians the Truths of the Gofpel by immediate Revelation. Now, before I return an Anfwer to this Ob- jedion, *tis neceilary for me to obfervc, that the method which the Father us'd to convince the je-wsy that Jefus was the Chrifi, never was by an immediate Revelation ol that Truth to their Un- derftandings ; but, principally at lead, by enabling our Lord to work Miracles, and thereby bearing witnefs that he was fent of God. This will appear very plainly, if we confider, FirfJ-, that our Lord and his Apofllcs do not fo much as once upbraid xhcjews for not believing that immediate Revelation, whereby the Father had dcclar'd even to themfclves, that he was the Ckrifi. And yet doubtlefs this could not but haye k 34 Of the NeceJJity Chap. IV. have been done and mention'd, if the Father had ever declar'd that Truth to the Jews by imme^ diate Revelation. Secondly, that our Savior and his Apoftles do conftantiy appeal to his Mira- cles for the proof of his Mi (lion. 71?^ vjorks^ faies our Lord, 'which the Father hath given me to fintfJyy the jame worki '"^hich I do, hear witnefs of me, that the Father hath fcnt me. And the Father himfelf which hath fent me, hath ('by enabling me to dot\\c(e Works) born witnpfs of me^Johu 5. 56, 37, The work^ that I do in my Father i name, they bear ovitnefs of me, John 10. 5. 'Twas upon the ac- count of his Miracles alfo, that St. John the Bap- tift inquir'd, whether he were the Chrifi, For 7phen John had heard in the prifon the works of Chrifty he fent two of his difciples, and [aid unto him, Art thou he that (Jjould come, or do we look for another f Matt. 1 1 . 2, 3 . And Jefus bids his Pifciples aflure their Mafter of his being the Chrifty by faying to them. Go and fljew John again thofe things, which ye do hear and fee. The blind receive their fight, and the lame ivall^, the lepers are clcanfed, and the deaf hear, the dead are railed up, &c. v, 4, 5. And St. Peter proves to the Jews, x\\zX.JefHs is the Adeffvah, by faying, Tefus of Nazareth, a Man approved of God among jpfft by miracles and wond'rs and figns, which God did by him in the midfi of you, &:c. Ads 2. 22. Thirdly, that our Lord faies to the Jews, If I do not the works of my Father, believe me not, But if I do, tho ye believe not me, believe the works; that ye may know and believe, that the Father is in me, and I in him, John 10. 37, 38. Nay, he faies, If I had not done among them the works V^hich none other man did, they had not had Jin^ John 15. 24. So that the Jews had been excu« ^ 4 ^^^^^ Chap. IV. and fufFered the means to work fo effedually upon therii, that they heartily embraced the Doclrine, and became obedient to it. 1 3 . S t . Paul fa i e s to t h e ThejfaloniaMS, As touching brotherly love^je need not that I write unto you ; for ye your felves are taught of God to love one another^, I Theff. 4.. p. From hence our Adverfaries cnde- 7or to prove, as from the Text laft explained, that D Goi 40 Of the Kecejpty Chap. IV. God taught the ThcjfalonUns to love one another by immediate Revelation. But to this I anfwer, that God taught the Thejfalonians to love one ano- ther, not by immediate Revelation, of which there is not the leafl hint or mention, but by the Mini- flry of St. PanU who planted the Cofpel amongfl them, u4Eis 17.1. and who {aiesexprefly,that they h^d received of him, how thej tight to walk, and to fleafe God, I ThcfT. 4. i. and that he had given them Commandments by the Lord Jcfus, -z/. 1. fo that the ApoRledid without all doubt mftfud them in the great duty of brotherly Love, which is the principal part of Chriftianity, and the mofl noble and excellent branch of our holy Religion. If it be obje(51ed, that St. P^///, having taught them their duty, as has been already proved,it fol- lows, that if their being taught of God was their being tnught of God by the Miniftry of St. Paul^ then they were taught of God their whole duty, and not that particular branch only of brotherly Love: whereas the Apoflle makes a difference by faying, they were taught of God to love one ano- ther, andconfequently they were not taught of God the other parts of Chriftianity ; I fay, if this be cbjedled, I anfwer, that the reafon oil St. Paul's cxpreirinc^ himlelf after this manner, will beft appear, if we confider the Circumftanccsin which he wrote. St.Paulc^me to TheJfalomca,wd planted the Go- fpel there, ^cis 18. i . Here he preached only three Weeks. For the place he preached in, was the Syna^ gogue of the Jews^ where he rcafoned with them three fabhathdaiesy v.i. This, becaufc he con- verted many, v, 4. caiifcdan uproar, v. 5. fo that St. Paul^nd Silas were immediately fent away to BC" yea, v, 10. and.afterwards J^w^j//^ came thitherto them chap. IV. of immcdiuc Reve/a^ion. 41 them, V. 14. But becaufe the malice of the ye}i's perfecuteu them alfo at Berea, z*. 1 3 . therefore fome brethren Conduced St. Paf/l to ^thenSyV, i 5. and returned with a command from St. Paul to Silas and Timothy^ to come to Athens to him with all /peed, V. I 5. Upon this MefTage Timothy went to Athens, but «S;74J notwithftanding (laid at 5^r^^. This appears by comparing i Thejf, i. 1,2. zn^AEls i^. 1,5. For 'tis exprcfly faidjthat Silas ^x\(i Ttmothj came to St. Patil to Corinth, A^s 18.5. whither St. Pafil was come, after he left Athens, v. i . and yet St. P^«/ faies exprefly, that he fent Timothy to Thejfalonica from Athens, i The fT. 3. i, 2. Wherefore T/wor^jr did certainly come to St. Pap;l, whilH: he was ac Athens, and then return from him to theDifciples ^t7 he jfalonic a. And that Silas ^ii^ at Bcrea in the mean while, may fairly be concluded thus. Timothy c^mehom Berea to Athens to St. Paul, as has been already fhewn. And when Timothy kit St, Patil, the A- poftle exprefly declares, that he was left at Athens Alone, I Their. 3.1. and confequently SiUs was not with him at Athens, And the next news we hear of Silas, after we left him at Berea, is, that he came with Timothy to Corinth , and there met St. Paul, A^s 18.5. and the Text faies, that when he came to Corinth, he came from AIacedonia» Wherefore, St. Pattl leaving Athens, when Zi"- ntothy was gone from thence to Thejfalonica, came to Corinth, A6ts 1 8. I. and then Timothy returns from Theffalonica, and coming thvo* Berea, fwhich is another city of Macedonia^ and lies in the road to Corinth) there met with Silas ; and fo Silas and Timothy went both together to Corinth to St. Patil. D 2 Novr 42 Of the NeceJJlty Chap. IV.- Now whilfl:5/74j and Timothy were with St. Paul ^tCorinthy the Apoftle writ hisfirfl Epiftle to the Thcjjalonians ; as appears from the firft verfe of it. And he probably writ it, as foon as ever Silas and Ttmothj came thither to him ; becaufe he exprefly calls the whole fpace between hisleaving TheJfaloKica^ and his writing that Epiftle, zJJjort time, I Thef. 2. 17. From what has been faid it appears very plainly, that the ftay of St. Patd, Silas and Timothy, nThef- y^/o;y;V^,when the Inhabitants of that place were firfl: converted; and the ilay of 7/>»o//?j alone at the fame place, when he w:isfent thither by St. Paul from Athens ; and indeed the whole fpace between the f rdConverfion of ihcThjfdomafis,2DdSt. Paul's writing his firfl: Epi file to them, were all fo very flioi t, that a thorough experience of the New Con- verts lives cou'd not be had at the time of his wri- ting his Epiflle. For that reafon the Apoflle does not as yet pronounce of them in general terms, that they were taught of God their whole duty. For tho' their whole duty had been preached to them, I Thejf, 4. 1,2. yet it did not infofmall acompafs of time plainly appear, that they were in all re- fpcds fo effeifuially wrought upon already by the Doclrine they had heard, that they had heartily embraced every part of Chriflianity, and were aflnally obedient to it. For their being taught of God implies, as I have already fhewn, their being efFeclually wrought upon by God's teaching. And confcquentlyj they could not be faid to be taught of God ihe'w whole duty ; unlcfsthey were in all points conformed to the Gofpel rules. But this did not a<; yet f) evidently appear,as that the Apoflle (hould think it advifable to give them (o greatand gene- ra! 2 Commendation, as his Declaration that they were Chap. IV. of immediate Revelation. 43 were taught of God their whole duty wou'd cer- tainly have been. Nay, he rather hints the contra- ry; for he prajed night arid day exceedingly, to fee tneir face, that he might perfect that which was lacking in their Faith, i ThefT. 5. 10. And yet, that a grcsr many of them were con- verted, was notorious. Vox their faith to Godward was fpread abroad in every place, i ThelT. i. 8. And one main branch of Religion, and which was a mod: bleiled and promifing Omen of all the rcfi:, viz.. Charity or Brotherly Love, wasextremely remarkable in them; for theycxoreilcd h towards all the brethreyt tn all Macedonia, i TheiT. 4.10. Of thefe things Timothy had brought glad Tidings to St. Paul, I Thef 3.6. fo that tlie Apodle poii- tivcly declares, that th^y v/qvq taught of God to love one another ; that is, as (or that particular branch of Chriftian Religion, they were without all doubt already become great Proficients in it. And he proceeds to give a fubftantial Reafonfor his JuJ^- ment concerning them, faying. For (andnot.^w^ indeed, as our Tranflators have rendrcd r^. '?) ye do it towards all the brethren, Sec. v, 10. that is, yourmoQ: exemplary piaftice of Brotherly Love, is an unqueftionable evidence of your being ^^//^^r of God^s to this particular. So that St. Paul's faying they were taught of God to love one another, and his proving the truth of what he faid by their notorious pradice, can imply no more than this, viz,, that they were undoubtedly obedient to the precept of Brother- ly Love, which God had given them by St. PatiL And had they been as remarkable for any other duty, as they were for Brotherly Love, St, Paul might very well have faid, had he tiicu^ht it con- yenjent, that they were taught of God that dury P 3 aUo* 44 Of the KeceJJity Chap. V. alfo. But he paflTes overall other branches of Chri- ftianity, anu fixes upon this one, which was ^ixx^ gulariy eminent in them ; fo eminent, that they needed not that he fliould write unto them con- cerning ir, -y. p. And by this fo ample a Com- mendation of their practice he encourages them, I. to encreafe more and more^ v. lo. even in that which they did already pradife in great perfedlion \ Z, to be equally diligent in all other parts of Holinefs, that they might defervc the like Praifes in all refpeds whatfoever. CHAP. V. I Cor. z. 103 II, T2, 13)14) 15. explained, i4.QAYthey, the Apoftle tells us, th^t Goci i3 hath revealed fthe things of God) unto us bj his Spirit, For the Spirit fearcheth all things i yea, the deep things of God, For what Man hnoweth the things of a Man^ fave the Spirit of Man which is in hir/i / Even fo the things of God knoiveth ne Man, hut thefpirit of God, Now we have received ^ mt the Spirit of the World, hut the Spirit which is of God, that we might know the things that are freely given to us of God, Which things alfo we fieaky not ifi the Words ivhich Adans Wifdom teach' ethy but which the Holy Ghofi teacheth ; comparing Spiritual things with Spiritual, But the natural Man receiveth not the things of the Spirit of God, For they arefooli(J)nefs unto htm ; neither can he k>iow them, becaufe they are fpiritually dtfcerned. But he that is Spiritual, judgeth all things -, yet he himfelf is fudged (f no Many i Cor. 2. . I o, ^c. From Chap. IV. of immediate Revelation. 4 j thefe Words our Adverfaries endevor to prove, that God has rcfolved, and fo difpofed Matters, that ^ faving Chriftian Faith fhall be always built upon immediate Revelation. But before Iconfi- derthofe particular Exprcdions upon which their Arguments are built, I think it necefiary to fliew the true meaning of the whole Pafl'age. St. Faulh^d been faying,, that he preached the Gofpel among the Corinthians, mt with excellency of words i V. I. or "^ith enticing words of man's wif- dom^ V. 4. that is, not with iuch Rhetorical fiou- rilbes, and Arguments of mere natural Reafon, as the Philofophers ufed, to perfuade their Auditors into the belief of what they taught; bm in dc- monfiration of the Spirit y and of Power, v, 4. that is, he proved by the Spirit's a (li (ling him to work Miracles among them, that he was a MefTengcr fent from God, to declare to thp World God's pur*, pofes. concerning the Salvation of Mankind by Chrifl Jeftis, Which purpofesof God could not be known by the light of mere natural reafon, with- out the Revelation of the Spirit of God ; they ht'in^ the wifdom of God in a myfiery^ even the hid- den wifdom-i which God ordained before the World unto our glory i which none (even) of the Princes of this World (that is, none of the Roman Gover- nors or Learned ^^52.'^) knew. For had the) {viz., the Roman QiQvtxnox'i or Learned j^^3/^i) hnownity they would not have Crncified the Lord of Glory ^ v, 7,8. Buty asitisivritten^ Eye hath not fee n, nor Ear heard, neither have enter d into the heart of Man-, the things which God hath prepared for them that love him,v,^. that is, none did ever difcover or knov/ thefe wonderful Truths. v. 10. Bfit, tho' they were neverdifcovered or known by Man, yet God hath revealed them nntom D 4 (wbo 45 Of the Neceffity Chap.V. (who preach the Gofpel to you) hj his Spirit. For the Spirit fearcheth alt things ', yea, the deep things of Gody and particularly thofe myfterious Truths which we preach. V. 1 1 . For "what Man hnoweth the things of a Man^ fatje the spirit of Man which is in him f Even fo the things of God knoweth no Adan^ but the Spirit o' God, That IS, asnone butthc Perfon himfcif can know the fecret purports of any Man's mind, unkTs he is pleafed to dircovcr them : fo none but the Spi- rit of God, who is God himfelf, can know the fecretpurpofcsof God's mind, unlefs God is pleaf- ed to difcovcr *em. V. TZ. Now God hath been pleafed to difcover to us, who preach the Gofpel among you, his fe- cret purpoles concerning the Salvation of JVlankind hy Chrifi Jefhs ; fcrive have received, not the Spi^ rit of the iVorld, but the Spirit which is of God ; that by this Revelation of them, we might know the things that are freely civ en to us of God. V. 1 3 . Which things alfo we fpeaJ^ not in the "Words 7vhich Mans wifdom teacheth, that is, not in fuch pompous drains of Human Eloquence, as Men admire, and cndevor by much Art and Labor to exprefs themielves in : but in words ^hich the Holy Ghofi teacheth, that is^ in fuch fimplicity and plainnefs of Speech, as the Holy Ghod direas usto ufe ; comparing fptr it ual things ovithfpiritualy or rather, either i. interpreting fpi- ritual things by fpiritual ; that is, explaining the ancient fpiritual thin^^s, or Prophecies delivered by the Spirit in the old Teltament, by thofe fpi* ritual things which we now make known to the World : or, 2. interpreting fpiritual Things to fpi- ritual Perfons, that is, fuch Perfons as do receive .^nd admit of the Authority of Revelation. For Chap.V. of immcdiztc Revelation. 47 avyx^im with the dative Cafe is ufed by theSeptua- gint in this fenfe. V. 14. Bf4t, tho' we preach thefe Gofpel Truths, and tho* the Spirit confirms what we fay, by ena- biing us to work Miracles; yet all Pcrlonsdo not embrace- our Dodirine. For the Natural Man re- ceive th not the things of the Spirit of Go J, or will not adent to thofe Truthswhich the Spirit reveals by us. Nay, he d^fpifcs our Do(5lrines, /or/^d-j are foolijhnefs unto hint ; thatis,he accounts them iool- Jill), becaufe they are proved by Revelation only, and not by Philcfophy, which he takes to be the onlyWifdom. And therefore he is, and mufl be, wholly a flranger to the things of God ; neither can he h^ow them^ becaufe they are fpirttually dif- cernedy or known by the Revelation of the Spirit. And confequently he that will not admit of the Spirit's Teftimony as fu ffici en t Proof, mufl: needs be ignorant of rhofeTruths which cannot other- wife be learnt. V. 15. Btithe that is/piritualy or admits the Te- ftimony of the Spirit as fufficient Proof, and be- lieves what the Spirit teaches ; ( dvxK^im) judgeth^ ordifcerneth andknoweth, allthe things of God, But yet, tho' this fpiritual Perfon knows all Gof- pel Truths, yet he himfelf (dv^KoUtrcM) is judged, difcerned or known, of no Man\ that is, tho' he knows and can prove the truth of the Gofpel Do- (firines, becaufe he believes the Spirit's Revelation, and deduces the Evidence of them from thence; yet what he believes, can be judged of, difcerned and known, by no IVlan, who does not admit of, and argue upon, the fame Principles. That the Natural Man in this place does fieni- fy fuch a Perfon, as believes nothini^ but what is proved by mere Natural Reafon, and therefore will no; 48 Of the Necefjity Chap. V, not affent to thofe Truths which the Spirit re- veals; I fhall make appear by this one (bort and plain Argument, 'Tismanifeft, that the A^<«/»r4/ Man in this place, is that Pcrfon to whom the Things of God, or the Truths of the Gofpel re- vealed by the Spirit, are fooIilLnefs. For the Apo- fllecxprefly faies, xki^i the Natural Alan receiveth not the things of the Spirit of God \ for they are fool" iflmefs unto him. Nov/ that Man, to whom the Truths of the Gofpel are foolilLnefs, is the un- believer, who will not aiTent to what the Spirit reveals, and believes nothing but what is proved by mere Natural Reafon. For the Apoftle tells us, that the preaching of the Crofs (or the Gofpel^ is to them that pertpJy fooli/Jjnefs, chap, i . v. i8. and ^nto the Greeks (that is, the unbelieving Greeks) foolifinefs, v. z$. Since then the Natural Man in this place, is that Perfon to whom the Gofpel is looliihnefs; *tisevident, th^t the Natural Man is the unbeliever, who will not aflent to what the Spirit reveals, and believes nothing but what is proved by mere Natural Reafon. Becaufe he to whom the Gofpel is fooliflmefs, is the Unbeliever, who will not affent to what the Spirit reveals, and believes nothing but what is proved by mere Natural Reafon. And (incethe Spiritual Man is here oppofed to the Natural Man ; therefore, fince the Natural Man is the Unbeliever, who will not aflent to what the Spirit reveals, and believes nothing but what is proved by mere Natural Reafon ; it moft plainly follows, that the Spiritual Man is the Be- liever, who does affent to what the Spirit reveals, and believes more than can be proved by mere Natural Reafon. And Chap. V. of immediate Revelation. 49 And fince the difference between the Natural ^nd the Spiritual JS/Un, is this, that the one does, and the other does not,know or difcern the Things of God, or tlieTruthsof the Gofpcl ; therefore by the Truths of the Gofpel being Spirits jily dtf- cenjed or known, we muft underlTand their being known or difcerned, by the Revelation of the Spi- rit. Becaufe this is plainly the diiTererce between the Natnral and the SpiritHal Man, that the one does know ordifcern the Truths of the Gofpel by the Revelation of the Spirit; becaufe he admits the Spirit's Revelation as fufficicnt Proof : but the otherdoes not know ordifcern the Truths of the Gofpel by the Revelation of the Spirit; becaufe he rejeds the Spirit's Revelation, and does not re- gard or believe what the Spirit teaches. If itbeobjeded, thzi('i^vx,iKoi)ihe Natural, Oind (^in^jf^%yxc,) the spiritual Man, do notfignifie, as I have explained them, in any other place of the New Teftament \ I anfwer, that thofe words are fel- dom found in all the NewTeftament^and that when they are found, they are ufed in fenfes manifeftJy different. Wherefore 'tis no wonder, if that fenle of them which I contend for here, cannot be con- firmed by a parallel place. But then it muft be con- Cdcred, that the way to afcertain thofe other fig- nifications of them, is by conlldering the Con- text ; and therefore theConfideration of the Con- text here is as good an Argument for that fcnfe, which I have here given them ; as theConfidera- tion of the Context elfewhere is for their fignify- ing otherwife there. And'tisunrcafonableto deny that (ignification of a word which the Context requires, upon no other pretence, but becaufe it cannot be matched with another inftance. I ftiall add, that it can't beexpeded, that the Heathen fo Of the NeceJJity Chap.V. Heathen Authors fhould acquaintus with this ufe ofthofc words; but the Ancient Chriflian Wri- ters frequently do. This appears from the Com- ments of St. Ciorj/fojlomy Theodorit^ TheophylaB: and Oectimenifis upon the place ; and (not to mention other Authorities which might be alledged) from that account which Antiquity gives us of the {a) Montanifts, who aflum'd to themfelvs the title of Spiritual Men, bccaufe theyrececived the Revela- tion of Montanui ; and called the Orthodox Na- tural Men, becaufe they rejcded it. I confefs thefe Appellations were ill grounded, becaufe the Re- velation of ^/(?»/^;;;/J not being Divine, deferved no credit; but yet this inflance fully proves what I alledgc it to confirm, viz,, that the name of a Spiritual or Natural Man did in their opinion de- note a Perfon, who received or rejedcd a Divine Revelation. And this is that very Notion of a Natural and Spiritual Man, which lam perfua- ded, the Apoftle here intended. And furely, tho' we give no credit to the Dodrine of the Monta^ nifis, yet their ufage of a Phrafe may guide us to the fignification of it. Thus then have 1 explained that whole Paffage, by diverfe Expreflions of which our Adverfaries endevor to prove, that (7o^ has refolved, and fo dif- pofed matters, th^it z faving Chriffian Faith fliall be always built upon immediate Revelation. I Ca) Tertulliany when a Montamft, faies, Tenes not autem, MHOS fpiritales merito diet facitagnitio fpiritaltum charifmatum, 8cc. de Monogamia, cap. l . p. 670. Colon. Agrip. 1617. Pfychicii non recipient'tbus fpiritum, ea qiu funt fpirims (viz. the Con- tents of Montafjus his Revelation; nonphcent, Ibid, which words plainly allude to what St. P»- mediate Revelation of the Truths oftheGofpel, then every true Chriftian in thefedaiesmuflhave the fame kind of Revelation to build his Faith on, there being as much reafon forour enjoyin"- it now, as there was for other Chriflians en- joyning it in former times. Now I fhall not dif- pute, whether, upon fuppofition that the Ancient Chriftians, particularly thofe at Corinth^ did eve- ry one of them enjoy immediate Revelation, it will unavoidably follow, that every true Chri- flian in thefe days muft enjoy the fame. This, I fay, I (hall not difpute, becaufe the fuppofition, is falfe and groundlefs. For St. P^/// docs not there fpeak of the whole Church of Corinth^ much lefs of all the Ancient Chriftians, but only of himfelf, ^pollos^^c. who were immediately \v\{^\rQd Pcrfons. For, faics he we fpeak wifdom among them that are perfeEi^ v. 6, and "we fpeak the wifdom of God in a mjfterj^ v. 7. and which things alfo we fpeak^ v. 13. Thefe Ex- preilions do certainly relate only to himfelf, ^- pollosy &c. of whom he faics in the foregoing Chapter, we preach Chrifi crtscifycd^v, 25. and in the following Chapter, we are lalofirers together V it h ji Of the Necejjtty Chap. V. 'ivith God, V. 9. and whom he plainly diflinguifhes from the body of the Church, viz.. them that are called both Jews and Greeks, ch. i* -r/. 25. by fpeakingof himfelf, u^pollos, 8cc. in the firfl Per- fon, and of the body of the Church, in the fe- cond Perfon, faying, For ye fee yonr calling, hrc» ihre»i &c. ch. i. v. 3, i6. When Icametoyouy ch. 2. V. I. / was Tpith J6U, V. 3. 1 have fedyon, ch. 3. V. 2. Te are yet carnal, v. 3. Who then is Paul, and who is A polios, but Miniflers by whom ye be^ lieved-i v. 5 . For we are labourers together with God : ye are Gods husbandry j ye are Gods building, v. 9. And accordingly, when he faies, God has revealed them unto us by his Spirit, he means only him- felf, ^polios, &c. who were immediately infpired Perfons: fo that the' the Revelation here fpoken of were an immediate Revelation only ; yet it will not follow, that the whole Corinthian Church enjoyed it. Butj fay they, the Apoflle declares, that wc have received the Spirit which is of God, v. 12. that is, we have received Information from, or the Revelation of, the Spirit. And fince the Reve- lation the Apoftle received was />w»^c^/^/^, there- fore, there being no difference in the Expreilion, they did all receive /«;z?^^^/-«r^ Revelation from the Spirit. And ifthey received /^»/^^/^/^ Revelation, then all true Chriflians, even in thefe daysdo re» ceive the fame. But I anfwer, that St. Paul in that place, as I have already rhewn, fpeaks not of the whole Church of Corinth^ but only of him- felf, ^polios, 8cc. their infpired Guides, who re- ceived the truth immediately from God's mouth. And accordincjiy it follows, which things alfo we fpeak^yW.il* But who were the fpeakers? Why,. Jit. Paul^ u^polloSy 3cc, And wham did they Chap.V. of immcdhtc Revelation. 5^ fpeak to ? Why, to the CorinthtAn Church. Wherefore thofe of whom the Apoftle there faies, that they had received the Spirit of God, are thofe who fpake the things of God; and confequently not the whole Church of Corinth, who were not the fpcakers, but the hearers of the things of God. Nay, this Text does rather prove, that ^faving Chriltian Faith may be built upon bare mediate Revelation, than that God has refolved, andfodif- pofed Matters, that it fhall be always built upon immediate Revelation, For he that receives y and fpiritual difcerm, the things of God, is i Spirit ffal Afan,znd hasa Chriftian Faith. Now to what end did St. Pafil, ^polios, &c. fpeak the things of God, V. 1 3 ? Was it not, that Men mightr^re/^'^andy^*'- rituallj defcern the things fpoken by them \ If fo, then a Man may build a Chriftian Faith upon the Apoftle'sfpeaking the things of God, which is mod: certainly nothing more than a hzre mediats Revelation of them. And if a Chriftian Faith in general may be fo built, then a facing Chriftian Faith may be fo built alfo; there being no dif- ference, as to the manner of that Revelation up- on which 'tis built, between a Chriftian Faith in general and zfaving Chriftian Faith in particular. But to proceed, The only remaining difficulty is in the 14th and 15th verfes, wherein the Apoftlc faies, that the Natural Man receiveth not the things of the Spirit of God, For they are fooli/hnefs unto him ; neither can he know them, hecaufe they are fpiri- tually difcerned. Bftt he that is fpiritual, judgeth all things. Now 'tis very true, that if the Spiritual AUn inthis place, \i\\o fpir itualiy dijcerrsxhxxhivv.soi' ' tke 54 ' Of the KeceJJity Chap.V. of the Spirit of God, be fuch aPerfononly as en. joys the benefit of the Spirit's immediate Reve- lation ; and by the advantage of immediate Revela- tion, dlfcernsand knows the Truths of the Gof- pci : then fuch a Perfon as does not enjoy the be- n. fit of immediate Revelation, and for want of it cannot difrem or know the Truths of the Gofpel, is the Naturf^i Alan here fpoken of. Now the NatHral Man here fpoken of, or he that cannot dif ern or know the Truths of the Gofpel, can- not ].3ve any Chriftian Faith at all; becaufe the Truths of the Gofpel are the Objefls of a Chri- ffian Faith. And if he that does not enioy the benefit of immediate Revelation, or the Natural Man here ipoken of, cannot have any Chriftian Faith at all ; then God has certainly refolved, and fo difpofed Matters, that a y^z//^^ Chriftian Faith dial] be always built upon immediate Kewdmon. But, cntheothcr lide, if th^ Spiritual A;7/^^/»i?^»- Becaufe the Apottie begins in*this,and continues in the two following Chapters, to treat o'i Spirit Hal Men, exhorting them to mutual Love and Peace, and to the right ufe of thofe Gifts which the Holy Ghoft had befcowed upon them ; and in the Conclufion of this Difcourfe concerning them, he delivers the latter of thefe Texts, faying, Jfany man thinkhimjelf to he a prophet or (-jv^^j^TckU) Spinmalt let him acknowledge, that the things that I write PiKiojou, are the Commandments of the Lord-, that is, the Commandments of the Lord to thofe Spiritual A4en ^ of whom, and their refpeflive dunes, he treats in thefe Chapters'. Now, 'tis fnaniied, that 'tis the very fame Word which is tifed in both thefe Texts ; and that it cannot but be undcrflood of, and applred to Men^ and not GifiSy in the latter of them. And hovv/ reafonable is it then to interpret it after the fame manner in the former of them ; fnce in the one he is mofi: certainly beginning that very Difcourfe, which in the other he is concluding f Bchdes, the Spiritual Men (tern to be the m.ain fubject of his Difcourfe in thefe three whole Chapters. 'Tisrea- ioiiaok lihfirefore to fup pofe.tnat when he folemnly ^nser'd Chap. V. of immediate Reve/atioTi. 57 enrcr*d upon that fubjed in the former of thefc Texts, his words are to be underftood of SpiritPtaL Aicn, nther than o? Spiritual Gifts, which he Teems to fpeak of, not as his princjpal Theme, but only as the faults of the Spintual Afen, who are his prin- cipal Theme, give him occafion. Now lome of tho(ei'^/m/i<.t/-4/^»,which are noW fuppofed to be mentioned by St. Patil^ 1 Cor. 12. i. as well as i Ccr.i^. 37. are lucli as enjoy'd the bene- fit of immedi^it-^ Reveiation. Bccaufe feveral of the Gifts there mentioned by St. Panl^ the Enjoy' ment of which does denominate the PofTcdor of a Spiritual Alan^ were fuch Gifts as fuppofe imme* diate Revelation. For inflancejthe WordofWifdom^ and the Word of Knowledge ^-c. i Cor, i 2 . 3. And coni'equently, when the Spiritual /^lan i:gnifies fUch a Perfon who enjoyed the vjord of Wtfdom^ the word of Knowledge, or the like, it fignificii fucli a Perfon as enjoyed the benefit of immediate Re- velation. But then, tho'the Spiritual Man in thefe Texts, as it denotes fuch a Perfon as enjoyed the word of Wtfdom, or the like, does fignify fuch a Perfon as enjoyed the benefit of immediate Revelation ; yet it does not denote every true Chriftian in general, but fome particular true Chriflians only, whofe peculiar privilege it is to be Spiritual Men in this Senfe ; that is, to enjoy the benefit of immediate Revelation, This will appear, if we confldcr, that the Spiritual Men here fpoken of, are fuch Perfons as enjoy the extraordinary Gifts of the Holy Ghoft, which were neceflary in the firfl: Ages of Chriftianity, not in order to the Regene- ration, Sanflification, Comfort and Salvation of thofe Perfons upon whom they were beftowed, as 58 Of the Necejfpty Chap. V. the ordinary Gifts of the Holy Ghofl then were, and alwaicg will be; but for the firft Plantation and Confirmation of the Gofpel, and the Edifica- tion of an Infant Church, and arc accordingly in thcfc times wholy ceafed. There needs no other proof of this,than that ma- nifcfldiftindion which the Apoflle makes between thofe Spiritual Gifts, which he fpcaks of in this Chapter, and Charity. Btit^ faics he, covet ear" neflljthe hefi Gifts, and jet (Jjeiv I unto yon a more excdlem u ay, v. 5 i. Again, Follow lifter Charitj, and d.tfire Spiritual Gifts, i Cor, 14. i. From whence 'tis plain, that even Charity iKelf, which is the greatcll and mod: excellent of the ordinary Gifts of the Holy Ghoft, is not one of thole Spiritual Gifts^ the Enjoyment of which denomi- nates the Poifeffor a Spiritual Alan, in thatSenfe in which the Apoflle here ufes the Word. And confequently the Spiritual Gifts here mentioned are none other than the extraordinary Gifts of the Holy Ghof}. It may be faid pcrhaps,that Faiths which is an ^r- dinary Gift of the Holy Ghofl: is here num ;red amon^^fl thofe Gifts, the Enjoyment oi which does denominate the PofCcdor ^Spiritual Man ; and con- fequently^ the Spiritual Men here fpoken of are, not fueh Perfons only as enjoy the extraordinary Gifts of the Holy Ghoff, but fuch Perfons as en- joy any Gifts of the Holy Ghofl:, whether eX' Itraordinarj ov ordinary. But 1 reply, that Faith is indeed here numbred amongft thofe Gi(ts, the Enjoyment of which does denominate the Po (Tenor a Spiritual Man ; but then I deny, that the Faith here fpoken of, is an ordinary Gift of the Holy Ghod, For Chap. V. of immtdiztc Revelation. fp For Faith has different (ignifications in the New Telhmcnt. Sometimes it betokens an ordmary Gift of the Hoiy Ghofl, which every true Chnllian , is endued with ; but at other times it fignifies an extraordtnary Gift of the Holy Ghoft, particu- larly in this place , where it is (poken of, not as a Grace common to every true Chriftian, but as the privilei^^e of fonie particular true Chriilians only. For the Apoflle faies, To one t a given bj the Spirit the word Oj PFf/ciom ; to arioiherthe word of Knowledge bj the fame Spirit ; to another faith by the fame Spirtt ; to another the working of Alir^cles ; to another Prophecy ; to another difccrning of Spirits ; to another divers kinds of Tongues \ to another Interpretation of Tongues, But all thefe worketh that one and the fame felf Spirit, dividing to eve- ry Man fever ally as he will, i Cor. 12.8, ^c. In thefe words we are plainly told, that the Faith here meant, is not given to all true Chriflians; but is as much a peculiar privilege as the Gift of Tongues, c^c. And confequently, the Faith here meant, is not an ordinary t but an extraordinary Gift of the Hoiy Ghoft; and fignifies either, i. that Miraculous Courage infpired by God, and vifible in the firfl: Spreaders of the Gofpel; or i. that full perfuafion infpired by God, whcr'^by they knew what Wonders might be attempted with fuccefs. For tho* there was a power of doing Wonders in curing Difeafes, c;y'C. yet every p^ilible Miracle was not to be undertaken; but God di reded them by a divine impulfe to fuch particulars, as they might fct about with Faith, or a full aiTurance of cfFefcing them. Since then every one of the Gifts here mention ned is extraordinary, and thofe who are here cal- led SpiritHdl Men are {o called for this very rea- E 3 fon^ 60 Of the Necejffity Chap. V. fon, becaufe they enjoy 'd fome of thefe extraordi- nary Gilts; therefore 'tis plain, that the Spiritual Men here mentioned, are not all Chriflians in ge- neral, becaufe all Chriflians in general did not even in the primitive Times enjoy the cxiraordi- vary Gifts ol- the Spirit; but ihe Spiritual Men here mentioned, are only fuch particular true Chri- flians, as thefe extraordinary Gifts vi^ere vouch- fafed to. Andconfequentiy, thofe Perfons who are here called Spirit ttal Ai en , upon the account of their enjoying an immediate Revelation, as having the word of VVifdom, or the like ; are not ail true Chriflians in general, but only fuch particular true Chriflians, as had fome fpecial Gift conferred upon them. Nay, tho' it were granted, that ^\\ true Chri- flians in general, did in the firfl Ages of Chrifli- anity, enjoy fome or other of the extraordinary Gifts of the Holy Ghod ; yet 'tis plain, that every one of them did not enjoy thofe extraordinary Gifts in particular, Vv'hich fuppofe immediate Revelati- on. For it appears from the Apofllc's Words already cited, that every one had not t'^^xy extra- ordinary GiU ; and confequently thole that fup- pofe immediate Revelation, were not univerfal, any more than tiie Gift of Tongues, ^c. And there- fore the Spiritual Mayj, as it denotes fuch a Perfon as had a Gift of immediate Revelation, is not every true Ci.nilian in s^eneral, but only (uch a particu- lar true Chriflian as had that fpecial favour allotted to liis fi.sre. Thus then it appears, that whenfoevcrthc ^'^j;- rltual Alan docs fignify fuch a Perfon as enjoys the \itx\t^\\.oVimmediate Revelation,it then denotes pot. every true Chrilfian in general; but fome particular true Chriflians only , whofe peculiai* privilege Chap. VI. of immcdhtQ Revelation. k%:1 privilege it is to be Spintnal Aicn in this Scnfc, that IS, to enjoy the benefit q{ irynnediate Revela- tion. And confequently we muft not underliand the word in i Cor, i. 15. where our ^dverfarics grant 'tis applied to all true Chrifiians in general, after the fame manner as in thofe other places, where 'tis certainly limited to fome particular true ChriRians. And iince the whole force of that Ar- gument which is drawn from i Cor, ^. 14, i 5. de- pends upon fuch a Senfc of the Word, as I have iliewn to be not only not neceflary, but alfo unrca. fonablc, or rather impoilible; therefore thofe Ex- preffionsof St.P^^/do by no means prove,that God has ref )lv'd, and fo difpos'd matters, that a fiving Chriftian Faith (hail be always builc upon immS' diate Revelation. CHAP. VL iJohn2.2o,27. e^' f. 10. & Rom. 8. '16. explained. I 5. Q Aint yohn faics, Te have an unBion from the k3 holy On€y and ye know all things, 1 John 2. 20. and again. The anointing which ye have received of him, ahideth in yon ; and ye need not that any man teach yoH ; but ai the fame anointing teachsth yoy. of all things, and is trnth, and is no be ; and even as it hath taught y OH', ye (Jjall abide in him^ v. 27 . From thefe words our Adverfaries pretend to draw great advantages. For, fay they, by the Undion is meant the ^0/7 iSjo/r/V ; and 'tis plain, that this Un- dion or holy Spirit teachcth thcSaintsof all things, and is to abide in them, and that they need no E 4 other L( Of the neceffity Chap. VI. other Teacher. And is it not then moft evident, that tie Holy Spirit does always teach the Saints by tmmedidte Revelation \ No furely ; for I fhall foon make it appear, that thefe words of the A- poftle are nothing to the purpofe of our Advcrfa- ries, by giving a brief and true Explication of them. Every body knows, that ('as has been already faid) in the beginnings of the Gofpel it pleaied God to beflow, not only upon the Apoftles, but alfo upon thofe Churches which the Apoftles planted , the Extraordinary Gifts of the Holy Ghofl; ; that is, diverfe of the New Converts, as well as thofe who preached the Gofpel to them, were infpired, and enabled to work Miracles in confirmation of the Dodrines they beliey'd. This is what St. John here calls the (^) VnEiiony or anointing of the holy Ghoft; and by this anointing the Primitive Chriilians proved, that Jeffis was the Chrjft^ But the Devil raifed up many falfe Teachers who denyed^ that 7^7^'^ was the Chrifi; and endeavoured by them to feduce Men from the Truth. Of thefe falfe Teachers the Apoftle is fpeaking, and warning thofe he wrote to, to be- ware of them. V, iS' Little children, fays he, it is the lafi time. And as je have heard, that AntichnjiflMll come (ot rather (h) cometh to oppofe or deny Chrifi : fo even now are there many Antichrifls ; ivherehy we know that it is the lafl time, -z/. 19. *Tis true, ^/?fy who arc Antichrifts^jz'^w* out from HS who believe Jefus to be the Chrift i hut they were lalfe Brethren, and not of us. For if they had been of /^j, they would, no doubt have (a) Zt(iX>£. Hammond's hmiOi.u^o'O. ABs lo.e, ^ig, 368. Xw V. 25. ■^4 Of the Necefjity Chap. VI. v, 25. For, letthefe Antichrifls pretend what they will, vjhofoever denieth the Son^ thefime hath not the Father, V. 24. Let that Do(5lrine abide in jou, Ti^hich ye have heard from the beginmnir. For ij that Doftrine, which ye have heard from the begtnmng pall remain in yon, ye alfo fjall continue m the Son, and in the Father. V, 25. And ye have great Encouragement fo to do. For to thofe who continue in the Son and in the Father, does God's promife belong. ^nd this is the -promife that he hath promifed us who continue in the Son and iR the Father, even Eternal Life. •z;. 2(5. Thefe things have I written unto you coHcerning them that feduce joh, V, 27. But my writing thefe things unto you was the lefs neceflary, becaufe the anointing which ye have received of him ^ abideth tn (or rather (b) among) yow, and ye are furnillied with Infpired Guides, who preach thefe things unto you. ^nd therefore ye need not that any other Man^ be (ides thofe Infpired Guides, (hould Teach you ; but-, as the fame anointing of the Holy Gholl: teacheth you of all things ncceflary, by the Mini dry of your Guides who are anointed therewith : and zs the fame anointing is Truth, and is no lie; and even as it has tattght y@u, ye (hall abide in Hrm, From what hath been faid it appears, that the anointing here mentioned is by no means common to all Chriftians, but a peculiar i avor of God, who waspleafed in the Primitive times to beftow /?»• mediate infpiration and other Extraordinary Gifts af Chap. VI. of immediate Revelation, (> f of the Holy Ghofl: upon the Church. Now aro wc to imagin. or expert, that God docs or will vouchfaFc to us in thefe latter daics, in which thole Extraordinary Gifts are ceafed, that anointing which was poured forth upon fomany oi the fxrll Chriflians. Wherefore unlcfs onr Ad verfarics can (hew, that the fame anointing which the Apoftle here fpeaks of, dpes (lill continue in the Church ; and that what was once enjoyed hy fome particular ChriHians, inuft now of neceiTity belong to every true Chriftian whatfoever ; I fiy, unlefs they can prove thefe two things, 'tis abfurd and un- rcafonable for them to conclude from thefe words, that all Chriflians are, and mufl; be immediately led and taught by the Spirit of God. i6. Another Argument is built upon the fame Apoflle's faying. He thntbeiievethc/i the Son of Cody hath thewitnefsin himfelf, i John 5. lo. that is, fay our Adverfaries, he that believes on C/?r//?, has it immediately revealed to him by the Spirit which dwellsinhim, that j^^y/^/ is the Son of God. But I (lull prove, that thefe words of St. John mufl; be underftood in a fenfe very different from that which our Adverfaries faften upon them. , To this end I obferve, that the word fis^^-rve/of,, which' is here rendred witnefs^ denotes either th^ Objefi: or the Acl of the i-erfon that bears witnefs. I. It denotes the Objed, thatis, the thing whicK is atteded or born witnefs of. Thus, ^ /<^f3^fj« o-yTTj s^y «tA»j5^W> this wttnefsts trffe, Th, 1.15. that is, the^hing atiefied orborn witnefs of concern-. in^ thQ Vretians by a Prophet of their own (viz.. that they were alwaics liars, evil beafls, flow- bellies) is true. 2. It denotes tlic Ac^, that is, ihQ Atteffation or bearing witnefs concerning a thing. Thus our Savior faies, I have greater v^it- 66 Of the KeceJJity Chap. VI. nefs than that of John, John 5.3^. that is, I have a greater Atteftation concerning me, than that of John, Now 'tis granted on all hands, that the witnefs fpoken of in this controverted Text, which he that believes on the Son of God has in himfelf, is the Witnefsof God concerning his Son. But then the queftion is, in whatfenfeitis the Witnefs of God; that is, whether it be that thing which is attefted or born witnefs of by God concerning his Son, or God's Atteftation or bearing witnefs concerning him. For my part, I fhall not contend for either interpretation ; becaufe neither of them can advantage the Caufe of our Adverfaries. For if the witnefs in this place fignifies the thing attefted or born witnefsof by God concerning his Son ; then the witnefs is this truth, viz., that Je- fus is the Son of God, Becaufe 'tis plain from the Apoftle's foregoing difcourfc, that this truth is the thing attefted or born witnefs of by God concern- ing his Son. And if the witnefs be this truth, viz.. that 7ir/«iistheSon of God ; then he that has the witnefs in himfelf, has in himfelf this truth, i^i;?:,. that Jeftis is the Son of God. And confequently, he that believes on the Son of God, has in himfelf this truth, viz,, that Jefns is the Son of God. But will it follow from thence, that he received this truth by immediate Revelation ? No furely; for the Apoftlcfaies nothing like it. He tells us indeed, that the Believer hasthis truth in himfelf: but he does not tell us, after what manner he re- ceived it. *Tis true, if God pleafes, he may re- ceive it by immediate Revelation : but it cannot be faid that God has made it impofTible for him to receive it otherwife than by immediate Re- velation. And \{ it bepoffible for him to receive it Chap. VI. of immediate Revelation. 67 it otherwife than by immediate Revelation ; then where*s the uQCC^^xiy o'i immediate Revelation, in order to his receiving it, and having it in himfelf ? 'Tis plain therefore, that the Believer's having in himfelf this truth, vitl. that Jefus is the Son of God ; is no proof, that he received it by immediate Revelation. If it be asked. What is meant by a Believer's having a witnefs ( or a thing that is attefted ) in htmfelf? I anfwer, that to receive a witnefs or a thing that is attcfted, is in Scripture-phrafe to^^- lieve it. This is conFeffcd on all hands, and there- fore I need not prove it. Now to receive a witnefs or a thing that is attefted, and to have it ones felf, feem to be Phrafes of the fame importance. And if fo, then to have a witnefs or a thing attefted in ones k\^y is nothing elfe but to believe it. I am fure. the Context does very welj admit, if not require, thisfenfeof the Phrafe. Forno fooner had the Apoftle faid, // we receive, or believe, the Withefs of Men^ the Wttnefs of God is greater \ for this is the Wttnef: of God, which he hath teftified of his Son ; but he proceeds immediately to fhew,who did, and who did not, receive or believe the Wit- nefs of God, faying. He that believeth on (Him whom I callj the Son of God (even our Savior Chrtfi) hath the Wttnefs of God (concerning his Son Chrtji) in himfelf, that is, believes what God has atterted concerning our Savior's being his Son : whereas he that believeth not Gody hath made him a liar, becanfe he believeth not^ rcceiveth nor, of hath not in himfelf, /^e record {ngi^-nsAcb^) teftimony or witnefs, that God gctve his Son. This interpretation of the ApoflIe*swordsfcems very natural. And if it be admitted, and fuppof.-d trucj then it appears, that to receive, t^^ hiivs ill 68 Of the NeceJJJty Chap. VI. in one's felf, and to believe, a vntnefs or thing that is attefted or born witnefs of, are one arid the fame thin^. Nviy, I dare appeal to any unprejudiced Perfon, W hether the Apoftle does not fecm to ufe ihefe Phrafcs promifcuoufly ; and efpecijlly, whe- ther he that hath the Witnejsm himfelf'm tlic former part of the Verfe, be not oppofedto him who be- lieveth not God^ that is, who hath not the Witnefs in himfelf, in the next words. Thus then have I fhewn, that this Text can by ho means favor the Dodrine of our Adverftries, if the Witnefs lignifies the thing atteded or born ■witnefs of by God concerning his Son. I fhall nowfhew, that this Verfe does by no means favor the Doctrines of our Advcrfaries, even tho* we fup- pofe the iVitnefsto lif^nily, not the thing attefled by God concerning his Son, but only his attefta- tion or bearing witnefs concerning Him. For if the Witnefs (ignifies God's atteflation or bearing witnefs concerning his Son, then he that believes on the Son, has in himfelf God's atteftation or bearing witnefs concerning Him, Now Cod did artefcorbear witnefs concerning his Son, by Voices from Heaven, by enabling him and his Di- fciples to work Miracles, and by raifing Him from' the Dead. Nor do we read in the holy Scriptures of any other way, whereby God teirified of his Son. Wherefore, if the Witnefs fignifies God's at- tcflation or bearing witnefs concerning his Son i then he that believes on the Son, muH: have in himfelf one or more of thofe ways of God's at- tcftation or bearing witnefs concerning Him. But then, what fliall we undern:and by a Be- lievers iiaving in himfelf any of thcfe ways of God's atteflation or bearing witnefs concerning his Son? The Apofrle certainly fpeaks of all Belieters in g^nei'>l Chap. VI. of immediate Revelation, 6g> general. For he faies, he that helievethy that is, every one that believeth in the Son^ hath the witm tjefs in hiwfelf^ But how can all Believers, efpe- cially in thefe daies, be faid to have in them.y felves, either God's voices from Heaven, or that Power whereby God enabled Chrifl and his Apo« flies to work Miracles: or our Savior's Perfonal Rcfurredion from tl:c Dead? *Tis nonfenfc to fay, that every Believer has inhimfclf by /ww^- /^/Wf Revelation, either thofe voices which were utteied near feventeen hundred years ago, or that Power by which Chrifi and his ApofUes did at the fame diRance of time work Miracles, or that Refioration of Life which was made to our Savior's dead Body. And confequently, tho' all Believers have the witnefsin themfelves; and tho' we errant, that the witnefs they have in themfelves, is God's atteflation or bearing witnefs concerning J^JffSy that he is his Son^ yet it will by no means fo;low from hence, that God's atteflation or bear- ing witnefs concerning our Savior's being his Son, is communicated to Believers by immediate Re- velation.- But then, if by the Believers having the witnefs in himfclf, we underO'and his believing the wit- nefs or p.rteQarion of God^ the meaning of the Apodlc IS very plain. For every one that believes on the Son, does belivve that atteftation which God gave concerning him by voices from Heaven, by cniblin? him and his Difciplesto work Mi* racies, and '^y raifng him from the Dead. Thefe divine teftimonies, 1 fsy, which are conveyed to us by mediate Revelation only , are the ground of every Believers faith ; and confequently he receives them, and has them in himfelf, that is^ believes them* To 76 Of the KeceJJlty Chap. VI; To conclude, one of thofe acceptations of the word WttnejSy which have been mention'd, muft be allowed by our Adverfaries. 1 am content they fliould chufe for themfelves. But 1 am per- fuaded, it appears from what has been faid, that which acceptation foever they prefer, there is not the leaft Ihadow of the neceillty of immediate Re- velation in the Text I have been explaining. 1 7. St. Vnul fays, the Spirit itfelfb^areth witnefs Tifith our Spirit, that we are the children of God, Rom.8.16. From hence our Adverfaries conclude, that the Holy Ghoft allures the Chriftians, that they are God's Children, by ;>»?»^^Mrff Revelation. But that nothing like this can be proved from thefe Words, will appear from the following Explication of them. There are two ways of rrndring the former part of the Verfc. i . As 'tis rendred in our Bibles, the Spirit it fdf beareth witnefs with our Spirit: According to this Tranflation frv^fiof.^-rv^io) f^gnifies to bear witnefs with another. So that there are two Witnefles here fuppofed, viz,, the Spirit it (qI^ and our Spirit ; which two Spirits do jointly attefl: the fame truth, viz.. that we are the Chil- dren of God. I. The Original may be rendred thus, the Spirit it felf teftifies unto (ox afTures) our Spirit, that we are the Children of God. And then (Tvfjufici^Tv^icj Hgniflcs to tefiify unto or aflure. Thus av[jt,f^pTVPio[Aeciy which evcry body knows to be the fame with avf^/y^pTi/fsV fignifies, Eev. 21. 18. where St. John fays, ffvit^Ks^frvf^tsaj, J tefiify unto (or aflure) every Alan that heareth, Sec. Now when the Word is ufed in this Senfe, then one witnefs only is fuppofed ; and accordingly in this place the Spirit is the only witnefs ; and our Spirit is not it fclf a witnefs, but is teftify'd unto^ and Chap. VI. of immediate: Reve fat hn. ji and allured of, that truth which the Spirit te/li* fics unto it, or allures it q£; viz.. that wc ac^ the Children of God. Now that Spirit which beareth witnefs with, or teflifies unto our Spirit, that wc are the Chil- dren of God, is the Sftrit of Adoption mentio- ned in the foregoing verf\ Te have not received^ faies the Apoille^ the Sprit of bondage again ttnto fear ; but je have received the Spirit of adoptio^j, whereby 7i;e cry y Ahb^i, Father. And then it fol- lows immediately, Th^- Spirit itfelf f'or (e) this very Spirit, or that fimc Spirit of adoption where- by we cry, Abba^ Fathcrj beareth ivitncfs with^ Or tcffifies unto, onr Spirit that we are the ChiU dren of God, I Now this Spirit of adoption does not bear wit^ I neft with, or teftify unto, our Spirit, that we ! are the Children of God, hy ^i^imr/fedtatelX.tve-' ' lation of this truth, that we are the Children I of God: but after a different manner, aSwiil ap- ! pear, if we confider what the Spirit of adoption is. i And that may be learnt from the following paifage of St. PauL The Heir, as long as he is a Child, dijfcreth nothing from a Servant'^ tho* he be Lord of all. Gal. 4. i. But is under Tutors and Governors^ until the tim€ appointed of the Fa* ther, V. 2. Even fo we, when we were Children <, were in bondage under the Elements of the IVorldy V. 3. But when the fulnefs of the time was come^ God fent forth his S^, made of a Woman, made under the LaWy v. 4. To redeem them that were Under the Law, that we might receive the adoption of Sons^ V. 5. In which words St. F*i«/ compares the State of the J-eivs under the Law, and the ( i J «VT<> TO VliUf^, 4 ^ Stat« 72 Of the Kecejpty Chap. VI. State of thofc that believe in Chrifi^ with the different States of an Heir, whilfl: he is a Child, and when he becomes of Age. The State of the 'Jews under the Law anfwers to the Heirs State of Child-hood. And as the Heir, as long as^ he is a Child, differs nothing from a Servant ^ even fo the y^i.'^ under the Law differed nothing from Servants. For they were in bondage, or (/) a State of fervitude. And as the Heir, whilft he is a Child, does therefore differ nothing from a Servant, becaufe he is under Tutors and Cover* nors : even fo the J civs under the Law were therefore in a State of fervitude, becaufe they were in bondag'e under the Elements of the World, viz. the Law, which was their Tutor or Gover- nor, or fas the Apoftle expreffes it) their School- mafter to bring them to Chrift, GaL 5. 24. And as the Heir is not to differ nothing from a Ser- vant alwaiesj but only until the time appointed of the Father; fo neither were th^Jewsto con- tinue alwaies under the Law, but only till the fullnefs of the time was come. For then God fent forth his Son, made of a Woman, made under the Law, to redeem them that were under the Law, that they might receive the adoption of Sons. Now.it mud be obferved, that when the Heir is faid to differ nothing from a Servant during his Child-hood, and consequently to be a Son and not a Servant, when the time appointed of the , Father is corner the Apoflle means, that he dif- 11 fers nothing from a Servant in Condition and f Circumftanccs during his Child-hood, and con- fequently is in the Condition and Circumftance ©f Chap. VI. of immcdhtt Revelation. 7^ of a Son, when the time appointed of the Fa- ther is come. This, 1 fay, is undoubteJly the Apoftle's meaning ; becaufeothcrvvifc his adertion would be falfe. For the Heir does, as well be- fore, as after the time appointed of the Father, differ from a Serv.nit, in as much as he is the Father'sChiid, which the Servant cannot pretend to be: whereas in Condition and Circumflances he differs nothinfz from aServant untill the time appointed of the Father: becaufe his Father has plac'd him under Tutors ■ fGo vernors, and there- by made his Condition and Circumflanccs the fame with thofe of a Servant. And when the time appointed of the Father is come, and the Heir is no longer a Servant, but a Son ; he then com- mences his Sonlliip as to Condition and Circum- flanccs only. For he was a Son, even whilfl: he differed nothing from a Servant , in as much as he W3S his Father's Child. And accordingly, when the Jews are fa id to be in bondage or fer- vitude, under the Law ; and to receive the adop- tion of Sons, when Chrifi came : we are to under- ftand, that v/hilO: the Jews were under the Law, they were in the Condition and Circumflanccs of Servants; and that when Chrifi came, they then began to be in the Condition and Circumflanccs of Sons. Now from thcfe different States, in which God the Father of the Jews had placed them^, arofe a difference in the temper and^difpofition of their Minds. Whiift they differ'd nothing from^ Servants by being under the Law, the difpofition and temper of their minds was fuch as befitted the State of Servants. And this is v/hat Sr, Paul calls ( vviZ^ic^hxiiin^) the Spirit of bondage or fervi- Itjde ; in oppofition to what he calls (^vsv^ vijmcec) F :% ihe 7+ Of the KeceJJity Chap. VI. the Sfirtt of adoptiofj, viz. that difpofition and temper of mind which befits the State of Sons. For that (zrpsZfi^) Spirit frequently fignifies the difpoiition and temper of a Man's Mind, I have already (liewn. Thus then it appjcars, what the Spirit of Adop- tion is. And from hence we may learn, after what manner it bears witnefs with, or teftifies unto our Spirit, that we are the Children of God. For *tis plain, that the Spirit of Adoption cannot bear witnefs with, c# teflify unto our Spirit, that we are the children of God, by an immediate Revelation of that truth to ourunderftandings. For what Man in his Wits can imagin, that the dif- pofition and temper of a Man's mind, or what we call the frame of his Spirit, does reveal any thing to him ? Wherefore the Spirit of Adoption does bear witnefs with, or teftify unto our Spirit, that we are the Children of God, by being in us. For no Man can have in himfelf fuch a filial dif- pofition and temper of mind, grounded upon, and refulting from, God's fatherly treatment of Him, unlefs he be the Son of God. The ApoPde's Argument therefore, whereby he proves, that the Romans^Qvc the Sons of God, is very conclufive. For the Romans were admitted intothe Church, the Middle Wall of Partftion being broken down by ChriJ}:, who of the Jews and Gentilesm^iAQ one Body. And by being Mem- bers of God's Church as well as i^Qjews, they had the fame rSation to God which thtjews had. Now rhe Jeus^ tho* tlicy had formerly been in a State ofServitudt under theLaw, were now in aState ot Sonfhip, or in the Condition and Circumflances o^ Sons J God having by the appearance oi Chrifi in the fulnefs of time delivered them from their Servile Chap. VI. of immediate Revelation. ^ j.- Servile State under the Law, and beftowed upon them the Glorious Liberty of the Sons of God. And confequently the Romans alfo, being Par- takers of the fame Privilege, were in a State of Soniliip. For the Apoftle faies to them, ye have not received the Spirit of Boyidage again unto fear, that is ye who have been united with the Jev^s into the Myflical Body of the Church, have not thereby been made fubjeA- to the Law, as the Jews once were before Chrifl came; from which State of Bondage or Servitude fuch adif- poficion and temper of mind as becomes Servants would have been wrought in you, and have filled your Souls with Terror and dreadful apprehcn- fions. But ye have receivd the Spirit of ^^doptiony that is, you as well as the Jeivs are by the coming of Chrifi put into a State of Sonfhip, and have confequently fuch a difpofition and temper of mind as becomes Sons ; even that by ivhich we cry^ Abba, Father, that is, by which we are in- clined and encouraged to approach God with cou- rage and confidence, as knowing him to be our moft tender and compaffionate Parent. And fince this is the Cafe, 'tis manifefl, that the Spirit (o£ Adoption) it felf beareth imtnefs with', or teftifies unto, our Spirit, th^t "ive are the Children of God; becaufe God would never place us in the Condi- tion and Circumftances of his Children, and there- by caufe in us fuch a difpofition and temper of mind as becomes none but his Q^ildrcn, '\£ we really were not his Children. And now, how vaftly different this witnefsof the Spirit which the Apofte fpcaks of, is from that witnefs by immediate Revelation which our Adverfaries contend for, the Reader cannot but perceive. F 3 CHAP. 7$ Of the KeceJJity Chap. VIL CHAP. VII. Joel 2. 28,29. Rom. 10. 8. Col. 1.23. John 1. 5). explained. 1 8 .'-pHE Y alledge thefe Words or>f/ ; ^W /> A 7^.'^// cowije ro /?^/J afterwards, that I 7vill pour out my Spirtt ufon ail fiejlo \ and jour Sons and jour Daughters /hinll prophecy ; jour Old men /ball dream Drea-ms; jour Toung Men jl^ all fee Vtjions: andalfo upon the Servants, and upon the Hand-maids in thofe ddies will I pour out my Spirit, Joel 2. 28, 29. From hence they endeavor to prove, that the Spirit voiichfafes immediate Revelation to every triieChridian. Now 'tis true, that this Parage con- tains a Prophecy which was to be fulfiird under theGofpeiDifpcnfation; and that it contains alfo a promife of /«;»'/e'<^/^/(? Revelation : but then this Prophecy is To plainly limited, thntthe promifes contained therein cannot be extended to all true Chriflians. For it manifefl^y relates to that fpace of time, between tlie beginnings of the Gofpel and the de- flrii(51ion of Jerufatem. ' This appears not only I. from the Prophet's fayin,^, that it (J? all come to fitfs afterward, v. 28. thatis, as St. Peter explains it, in the Ufl daies^ A2d I will f Jew won- ders in the Heaven and the Earthy Bloud and Fire^ And Pillars of fmoak<. The Sun fiall be turned into Dark^efs Chap. VII. of immediate Revelation. ^7 Darkncfs^ and the Moon into Bload, before the (rreat and terrible day of the Lord come. And it p. all come to pafs, that whofoever JJjall call upon the Name of the Lord f Jail be deliver d, -z/. 50, ^^ i, 5 2. Thefc words do evidently relate to the Deitrudion of Jerufalemy and that remarkable efcape therefrom which theChriftians fhould make; and they are exailly parallel to Matt, 24, i(^, &x. 25?, &c. Mark^ 15. 14, &c. 24, &c. LhI^ 11. 11, 20, dec. wherein the fame difmal overthrow, and the delivery of the Chriflians, are foretold. This Prophecy therefore is limited to that very time, and cannot be extended beyond the DeHruction of JerHfalem; and confequcntly our Advcrfnrics cannot prove, from hence, that every true Chri- flian does enjoy immediate Revelation, or may lay claim to any thing promifed therein. And accordingly St. P^^frafTures us, that Joel\ words were verifyed in that plentiful! eifufion of the Extraordinary Gifts of the Holy Ghoft on the day of Pentecort, AEls 2. 17. when the Gift of Tongues, and of working Miracles, &c. were beftowcd on the Church, And confequently the Gift of Tongues, and of working Miracles, &c. were as certainly promifed in thefe Words of Joel^ as immediate Revelation. So that, if all true Chriftians may lay claim to immediate Re- velation, by virtue of God's promife made by Joel'^ then they may for the fame rcafon lay claim alfo to the Gift of Tongues, and of working Miracles, ^c. But will our Ad verfaries dare to fjy, that all true Chriftians can now adaics fpeak with Tongues, work Miracles, &c. Thefe words therefore, as I have already faid, mufl: relate to that fpace of time, between the beginning of the Gofpel and the F 4 Deftruflion 78 Of the UeceJJity Chap. VII. De{lm(51ion of Jerufalem ; and confequently the promifcs contained therein cannot poliily belong to all true Chriftians in general. If it be objeded, that God promifes to pour out his Spirit upon all fleflj ; I anfwer, that the V\f ox'hall flefljm\i?iht underftood in a limited fenfc, and fignify all forts cr all manner of fle/h. Thus the Word ^11 frequently (ignifies in Scripture. For inflance, our Savior healed ('^ma-etv vcnv ^ Tma-euf ^^^T^v.y.icw) all ficknefs and all Difcafes, tliat is, as curtranfl.nion has it, allmanner of ficknefs and all manner of Difcafe^ Matt. 4. 23. Thusalfo in the Sheet whicii St. Peter f^iw let down from Heaven, there were ("WvTK TfTg^'jreJW) ^//four-footed beafls, or as we read it, all manner of four-footed heaflsj, A<5ls 10. 12. Nay, Mr. (^J /^.irr/^j himfclf faies, that AhLfowetimes is taken with a rejlriciion, I deny mt. And accordingly, by all fiefb in this place is meant, not every individual Perfon, but only ipme Perfons of each Nation. In this fenfewas the Prophew'^y fulfilled in thofe early times. For fome Perfons of every Nation under Heaven, where the Gofpel was planted, had theSpirit poured out upon them, and did partake of fomc one or more of the Extraordinsrv Gifts of it. 19. St. PafilfiicSj Bt£t ivhat faith it ? The Word is nigh theey c-ven in thy M'outhj and in thy Hearty that is-i the Word of Faith 71/hich -we preach, Rom. 10.8. From hence our Adverfariesconcluie, that God teachcsChriflinns by immediate Revelation 5 Becaufe the Word of Faith is faid to be in the Mouth and Heart of a Chriftian. But if the con- text be cr5nndcr'd, the weakncfs of thisobjedion will eafily appear. For no fooncr had the A- ■«. " I. . , . ■- .1 I .. (a) Apol. Vindic, Se5l. 7. p. 804. ' poflle Chap. VII. of imtnedhtc Revelation, /cjf poftlequoted Deptt, 50.14. faying, B^ft 'wku faith ir? that is, that Holy Scripture in which 'tis written that the fVord is nigh thee^ even tn thy Motith, and in thy Heart ; and told us, that that Scripture is to be underftood of the Word cf Faith which we preach : but he adds in the very next words. That if thou fjalt confefs with thy Mouth the Lord Jefus, and fualt believe in thine Hearty that God hath raifed him fro7n the Dead, thoufJmlt befavedy v,^. and he gives this reafon in the loi- lowing verfe, for with the Heart Man believeth unto Right eoJifnefs, and with the Mouth Confejfion is made unto Salvation, v, 10. From whence it is manifelh that a Man's having the Word of Faith in his Mouth does here figniFy his Confef- fing it ; and that his having it in his Heart llg- nif^es his believing it. And a Man may both be* Jieve and confefs the Word of Faith, without an immediate'\k.t^Q\2X\QV\ of it j as has been already proved. 2Q. 7 he next Argument is built upon CoL i. 23. Where the Apoflle faies, that the Gofpel oi>as preached <^ ^cca-vi T^ yUla-i, that is, fay our Ad* verfarics, T\ot to every Creature, as our l^anllation reads it, but/>; every Creature 'y and confequently 'tis preached by ^n immediate Revelation of it to their Minds. But to this I anfwer that the preach- ing here mentioned is not an inward manifeflation of the Gofpel to their Souls, but an outward declaration of it to their bodily Ears. For, I. 'Twas fuch as they h^d heard, as the Apofllc allures them in the fame Vcrfe, and confequent- ly 'twas the Preachers Speech to them. 2. the word y-jjjJcTff-fi-, which is here ufed,|]gniiies to preach or declare with the Voice. Thus the ApofUcs are frcouenty faid ('«'jf«'V(r«v) to preach the Gofpel, tha: So Of the KecelJity Chap. VII. that is, by a Vocal Declaration of it. Nor can our Advcrfuries produce fo much as one fingle in (lance, where x^j^t/'orw fignifies to make a thing Known by im^ei^iateKcvcht'ion, And as for the prepofition c^;, which is the only ftrcngthof this Argument, italwaies Hgnifies a- mong or /, by fpeaking tothem. And according- ly in this place the Gofpel is faid to be preached ci Wo-ji Tjf »?{V«, not in, but to every Creature, or among all Mankind. If it beobjeded, that the Gofpel is the Power of God unto Salvation, Kom,i.i6. and confequent- ly 'tis not an outv/ard, but an inward thing,which muft be inwaroly preached by immediate Revela- tion; I anlwcr, that tho' the Gofpel be what St. P^/// calls it, yet it may be declared and made loiown to be the Power of God unto Salvation, by the voice of Man, For why may not outward words declare or make known that Truth \ The effeft indeed mufl: be wrought upon the heart of believers, before it can avail to their Eternal Kap- pinels ; but the notice of it may be communica- ted to their underftandings by an outward Voice, as well as by an immediate Manifeftation of the Spirit of God. Nay farther, the Apofllcs are of- tentimes faid to preach the Gofpel. Now the A- poIUes could not preach by vouchfafing immediate Revelation Chap. VII: of immediate Revelation. 8l Revelation to their Hearers ; and confequcntly, tho' the Gofpel be the Power of God unto Sal- vation, yet it may be outwardly preached. If it be objeded alfo, that the Words every Creature are fo very comprehenfive, as to include every individual Perfon in the Whole World; and confequently, that if the Gofpel was then preached to every Creature, then it was then preaehed to every individual Perfon in the Whole World : whereas every individual Perfon in the Whole World had not then heard the outward preaching of the Gofpel, and therefore the preach- ing here meant, and which was then vouchfafed to every individual Perfon in the World, muft h^ immediate Revelation; I fay, if this be obje- €iQdy I anfwer, that the Words $very Creature muft be underfiood in a limited fenfe, and do fignify, not every individual Perfon then livinj^ in the World, but only a great number of Pcrfons of DiflTerent Nations, or all forts of Perfons, viz,, both Jews and Gentiles. Now Mr. Barclay himfelf {h) confefTes that the Word Every is not taken at- •waies univer filly. But I fhall prove the fame by fe- veral parallel Texts of Scripture. Forinftance, Chrifl faies to his Apoflles, Go ye into all the Worlds and preach the Gofpel to every Creature., Mark iC). i 5. And we need not doubr, but that the Apoftles perform'd this Command in the fame fenfe in which Chriji^iwc it. But did the Apoftles preach the Gofpel in every corner of the World, and to every individual perfon in it? 'Tis confeffed on all hands, that they did not. Wherefore all the World and every Creature do not {b) Quakerifm confirmed, SeSio i. p. Co^, fignify $1 Of the KeceJJity Chap. VII. fignify every individual Perfon in the World, but only a great number of Perfons of different Nations, or all forts of Perfons, viz,, both Jews and Gentiles. Again, St. VahI has this pafiTage. How thenfiall they call on him^ in 7vhom they have not believed f uind howJJjall they believe in him, of whom they have not heard f And how {hall they hear without a Treacher f Rom. lo. 14. And how (hall they f reach-, exceft they be fent ? as it is written. How beatiti- ful are the feet of them that preach the Gofpel of Peace, that bring glad Tidings of good things ? v. 1 5 . But they have not all obeyed the GofpeL For E- hhs faith, Lord, who hath believed our report^ V. 16. So then faith comcth by hearing, and hearing h^ the Word of God, v. 17. Bm I fay have they not heard? Tes verily, their found went into all the Earth, and their Words unto the Ends of the Worldy V. 1 8. *Tis plain that the Apoftle fpeaks of outward preaching, t/. 14,15. For the Word here ufed does never import /w^f^/V?r^ Revelation. Befides, the Preachers are they whofe report was not believed, V, J 6. and thofe whofe report was not believed, were certainly Mcn,and confequently their preach- ing was outward. For Ifaiahfiks, Lord, whoha; believed our report \ that is, the report which we the Preachers make ? *Tis plain alfo, that he fpeaks of hearing with the bodily Ears. For the Hear- ing here mentioned cannot fignify Obedience. Be- caufe/yr^f/, who had ^^^r^, v. 18. wasnotwith- f^anding a Difobedient and Gainfaying People, v, 2 1 . Since then the Preaching which the Apoftle fpeaks of iis outward, and heard with the bodily Ears; 'tis plain, that the Preaching which they arc faid to have heard, v, 18. is that outward Preaching which they had heard with their bodi- ly Ears. And whofe preaching was that ? Why, the Chap. VII. of immediate Revelation. 83 the Preaching of the Apoftles and other Miniflers of the Gofpel, "which St. Paul proves they had heard, by applying the Words of the Pfalmifi Pfal. 15). 4. to the Apoftles and other Minifters of the Goipel, faying. Their found is gone ont inta all lands, and their words unto th& Ends of the World. By which words the Apoflle does not infinuate, as Mr. Barclay wou'd fain (c) perfuade us,thata Di« vine inward Preacher is meant. For that which ouf Advcrfarics mean by the inward Divine Preacher n but one : whereas the Apoflle fpeaks of Preachers in the Plural Number, faying. Their Sound, and Their Vv' ords. And consequently he muft of ne- ccflity mean thofe outward Preachers, whom he had been mentioning before, viz.. the Apolllesand other Minifters of the Gofpel, even them that preach the Gofpel of peacgy and bring glad Ttdinqs of good things^ V. i^. and he affirms, that their fj^ founds viz. the found of the Apoftles and other ^ Minifters of the Gofpel, 'went into all lands^ and their Words unto the JEnds of the World, But in whatfenfe? The Apoftles and other Minifters of the Gofpel did not preach to every individual Perfon in the World; but only to a great number of Perfons of diiferenf Nations, or all forts of Perfons, viz,, both Jews nnd Gentiles ; and confe* quently thefe comprehenlive Phrafes do not imply any thing more. (c) This he anfwers v. 1 8 faying, But I fay, have they not heard? Yes -verily ^ their found is gone out into allUndsy and their Words unto the Ends of the World i infinuatiog that th:s Divine Preacher hathfounded in the EarsandHcartsof all Men. For of the outward Apoftles that Saying was not true, rjcithcr then, nor many hundred yea: s rjfter. Yea, for ought we know there may be yet great and fpacious Nations and Kingdom?, who have never heard of Chrtji, nor his Apoftles, as outward- Jy. BarcUy'% Apol. frop 5> <^' P* 31 o- 84 Of the Neceffity Chap. VIL Nay, in the 6t\\ verfe of that very Chapter, upon the 25^. of which the Objecftion I am now anfwering is grounded, the Apodle fays, 'ivhich (Gofpel) is come Hntoyou, as it is in all the -world. Now 'twas outwardly come to rhofe whom the Apoftle writes to, and confequently 'twas out- wardly come in all the World. But our Adver- faries deny (as yiv.Barclafs words already quo- ted in the Margin prove) that the Gofpel was at that time outwardly preached to every indi- vidual Perfon living in the World ; and confe- quently by all the World the A poflle there means onlyagreatnumberofPerfons of different Nations, or all forts of Perfons, 'viz.. both Jews and Gentiles* Thus then I have fliewn, that thefe Phrafes, ezKry Creature, all the World, all Lands^ and the Ends of the World, frequently fignify, not every individual Perfon living in the World, but only a great number of Perfons of different Nations, cr all forts of Perfons, viz., both Jews and Gen- tiles. And accordingly, when the Gofpel is faid to be preached to every Creature in this contro- verted place, we muft underfland nothing more, than that it was very much fprcad upon the face of the Earth ; as it certainly was, when St. Paul writ the E pi file to the ColoJJlans. 21. St. John fpeaking of our Savior fays, that IV as the true light, which light eth every Man that Cometh into the World, John i. 9. Irom whence our Adverfaries infer, that all Mankind is enlight- ned, that is, taught and inflrucred, by Jefus Chrifi'* Now, fay they, all Mankind has not been enlight- ned by the outward preaching of our Lord ; and confequently the enlightning, teaching or inflru- (51:ion here meant, mufl be performed by immediate Jlevelation. Now I grant, that the enlightning here Chap.VIL of immcdhte Revelation. 8f here fpoken of does fignify teaching and inftrud- ing. For Clmfi is therefore faid to be a li^ht of the Gentiles^ If. 4a. 6, and a light to the Gen^ tiles, ch. 49. <^. and a light to lighten the Gentiles ^ Luke 2. 52,. becaufe he does teach and inftrucc the Gentiles. But then I deny, that Chrifi does enlighten, teach and inftrud all Mankind in our Adverfaries fenfe, that is, every individual Man 5 nor do the Words of the EvangeliR prove it. For, I . Tho' our Savior be ^id to lighten every Man that cometh into the V/orld ; yet every Man that Cometh into the IVorld cdmnot import more than every Creature or all the U^orU; which Phrafes, as I have fhewn, are to be underftood in a limited fenfe. And therefore, even our Savior is faid to enlighten every Man that cometh into the World j 'tis meant that he teaches and inilrufts a great number of Perfons of different Nations, or all forts of Perfons, viz.» both Jiii/s and Gentiles^ 2. St. Paul faies, U^om (viz. our Savior^ af« preachy "warning every A/an, and teaching every Man in all wtfdom ; that we may pr^fent every Man perfe^ m Chrift Jeius, CoL i. 28. Now the Every Man of the one Apoftle is as comprehenfive as the Every Man that cometh into the World of the other* And can our Adverfaries imagine, that St. Pafil taught and warned every individual Perfon then Jiving? If not; then 'tis plain, -that St, P^«/ mud mean only a great number of Perfons of diflPerent Nations, or all forts of Men, viz, both Jews and Gentiles. And accordingly, when Su John faies, that Chrift enlightens every Man, he means only a great number of Perfons of different Na- tions, or all forrs of Men, visii, both Jews and Gentiles. And in tMs fenfe the Words are exactly true. For Chrift'^ Dodlrinc was not confined to one finglcf 86 Of the NeceJJity Chap. VII. Tingle Nation, as that of the Prophets under the Law was : but indifferently fpread abroad amongft all forts of People, and taught all Nations^ viz. the Gentiles as wejl as the Jeii^s, Matth. 28. 14. Luke 24.47. Thefe words therefore of St. John being under- flood in a limited fenfe, are to be extended no far- ther, than to thofe Perfons, who have had the Go- fpel outwardly preached to them. For our Savior, by preaching the Gofpel outwardly to Men, and caufing his Apoftles and other Minifters of the Go- fpel to do the fame, did, and does, and fliall to the World's End, enlighten every Adan, that is, a great number of Perfons of different Nations, or all forts of Perfons, viz.. both Jews and Gentiles. For thofe who never faw our Saviour in the flefh^, and never heard his Voice, are as truly inftrucfled and taught by Chrifi, when they learn his Will from the Apoftles and other infpired Writers ; as \h^ Ifraelites were commanded by Almighty God, tho* they received his Precepts, not immediately from himfelf, but mediately from the Mouth of his Servant Mojis. CHAP. VIIL Jen 31. 31, 32, 33, 34. Ifaiah fp. 21. explained. 2 2.'T^HE Prophet Jeremy fays. Behold the days X come, faith the Lord, that I will make a new covenant with the ho ufe £?/ Ifrael, and with the hofife 0/ Judah, Jer. 31. 31. JVot according to the Covenant that I made with their Fathers ;, in the daj that I took them by the hand to bring them &h( H Chap. VIII. of immediate Reve/ation. 87 / the Lafid of Hgypt ; 'iifhich my Covemmt they hral;:e altho* I was an hmband tinto them,, Jaith the Lord, V. 32. But this (hall be the Covejmyit that I ii'ill mal^e with the hou/e of Ifr^el, after thoje days, faith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they JJ:? a II be my People^ v. 53. u^nd the) /ball teach no more every Aian his ISfeighhor, and tvety Aian his Brother, faying. Know the Lord» For they JJjall all kl^ow ?ne from the leafi of them unto the greateji of them , faith the L^ord, For I will forgive their iniquity^ and I will remember their fin no more, v. 34. Thefe words are quoted by the Author to the Hebrews Chap. 8. 8, &c. and applied to that Gofpel-Covenant, which God had promifed to make with the Jewtfh People. Now becaufe the Prophet fpeaks of God's putting his Law in their inward parts (or as the Author to the Hebrews expreffes it, into their mind) and writing it in their hearts; our Adverfaries con- clude, that God teaches Men under the Gofpel by immediate Revelation. But to this I anfwcr. That by God's putting his Law into Mens Minds or inward parts, is meant his caufing them to ufi- derflandand know it; and his writing it in their hearts or affe(flions fignifies alfo the fame, or elfe his' inclining their Wills to the pra(flice of ir. And furely this may be done without immediate Revelation, viz., by the Miniflry of his Teach- ers, ^^f. If it be objected, that linder the Gofpel there is no need of the Miniflry of Teachers ; be- caufe God faies, They fljall teach no more every Aian his Neighbor, and every Man his Brother, faying. Know the Lord : for they fijall all know me^ from the le^fi of them unto the ^reatefi of them > 1 fsy> G li 88 Of the Necejrpty Chap. VIIL if this be objeded, I anfwer, that by kno-wittg the Lord, is meant doing his Will. This appears from a palFage of the fame Prophet. Did not thy Father eat and drin^y and do judgment and JHjiice^ and then tt Tvas -well -with him ? He judged the canfe of the poor and needy ; then it was well with him* Was not this to know me, faith the Lordf Jer. 2Z. 1 6, Now God promifeSjthat when the Jews lliould be converted to the Chriftian Fsith, they ihould be fo readily obedient to him, that there (hould be comparatively no needof thofe infinite Exhor- tations to Obedience, which were too neccflary under the Law, when they were a perverfe and ob- iHnate, a fiubborn and ftitf-necked People. The truth on't is, this paflage feems (as per- haps I fliall prove in my Anfwer to the next Ob- jcdion ) to relate to the general Converfion of the Jewijlo Nation to the Chriftian Religion 5 which Converfion is not as yet accompliilied. The Scriptures do feem to forctel, that at that time there H-iall be an univerfjl pracftice of Gofpel-holi- nefs. And therefore I am the more inclined to this Interpretation of the Text ; becaufe it feems to promife fuch a Meafure of Piety, as is inconfi- ftent with both the pad and prefent great corrup- tions of the Chriftian World; and confequently the Prophecy contain'd in thefe words feems to be hitherto unfulfilled. However, tho' the Prophet's words were meant of the Believing Gentiles^ and might be apply*d to Chrtftians in general; yet the Praftice of our Ad- versaries thcmfelves is a plain Confeflion, that they muft not be underflood fo as to exclude the Mi- nidry of Teachers in the Church. For our Ad- verfaries have amongR them certain Perfons, who are in their Opinion authorized by God to labor in Chap. VIIL ^/"immediate Revelation. 8p in the Word and Do(5^rine, wliofe bufinefs it is to inftrufl Men in Religion, to call upon them to walk in the paths of Holinefs, and to encourage them to perfift therein. IVlr. Barclay (a) faies. If was a fruit of Chrifl*/ Afcenjlon to fend Teacher i and Pafiors, for perfttiwg of the Saints, And con- fcqucntiVj if the Prophet's words may beapply'd to Chrifliar^s in General ; then, when he faies, They fljall teach no more , &c, he muft be underRood to {^Qzk comparatively^ as 1 have already explam'd him. 23. Tn Ifaiah^t have thefe words, Aiforme^ this is my Covenant with them^ faith the Lord, my Spirit ivhich is upon thee, and my words ii^hich 1 have pHt in thy mouthy fJjall not depart out of thy months nor out of the month of thy feed^ nor out of the month of thy feed's feed-, faith the Lord, from hence^ forth and (or ever. If. ^9. 2 1 . From hence our Ad- verfaries infer, that uriderthc Gofpel God teaches all true Chriflians by immediate Revelation. Be- caufe (in their Opinion) God himfeif is here faid to put his Spirit upon them, and to put words m their mouths, that is, to inftruft them in their Du- ty. But I fhall ftiew the Weaknefs of this Obje- (Sion, by giving a true Explication of the Text. To this end I obferve, that thefe words do relate to none but thofe Perfons, who fliall hereafter be converted from Jtidaifm to Chrtfiianity , when the fulnefs of the Gentiles Hiall be come in. This ap- pears from St. PauV% Difcourfe, Rom. 1 1 . when he proves, that the Jewifl:> Nation l"hall at length be brought over to the Chriflian Faith, when the Hea- then World fiiall have embraced the Gofpel. (^) Apol. /»ro/>. r. f 304, G 2 'Tis 90 Of the KeceJJity Chap. VIII. 'Tis plain, that in that whole Chapter he op- pofes the 7^2^/j, whom he calls (jo^'j/^tft?;?/^, v.i. to the Gentile Converts; and confequently, that he does not fpeak of the Spiritual T/r^f/, viz^. the whole Chrillian Church, who arc by Faith the Children of Abraham ; but of the Natural If- rati, viz. thofe Perfons who are Jews by extra- dion, and who are no part of the Spiritual If- rael, becaufc they were no ChriQians. Now the Apoflle proves, the 'Natural Jews fliall hereafter be converted to Chriftianity, when the f ulnefs of the Gentiles is come in, from the Prophecy of Ifaiah who faies, The redeemer fjall come to Zion, and unto them that t urn from tranfgreljion in Jacob, faith the Lord^ chap. 59. 20. which words St. PatiL quotes, Rom. II. 16. fayinsj, And Jo all Ifrael Jhall he faved ; as it is written, (h) There (JmU come out of Zion the deliverer^ and (/Jail tnrn awaj un^ godlinefs from Jacob. 'Tis plsin therefore, that Jfaiah there (peaks of th'e Natural Jews only, and not of the whole Chriflian Church compofed of JewifJ:>2n^ GcnttleConvens, Now the Prophet had no fooncr faid. The Re- deemer /Jjallc&me to Zion, and unto them that turn from tranfgrefjion in Jacob, faith the Lord, v. 20. but he adds immediately thofe very words, up- on which the Obje(5i:ion of our Adverfarics is built, viz. this is mj Covenant with them ^ faith the Lord^ my Spirit which is upon thee, and mj 7i^ords Ti^hich 1 have put in thy mouthy (J:all not depart out of thj mouth, nor out of the mouth of thj feed, nor (b) As for the fecming difference between the Words of Ifaisfh as they are fomnJ in his Prophecy, and as they are quo- ted by St. Faul, the Commentators m iy be confultett about it, paiticularly J. Milneri Conjeclanen, f» 27.' Lond» 1673. Otit Chap. VIII. ^/"immediate Revelation. ^ i out of the mouth of thy feeds feed ^ faith the Lord, froin henceforth and for cvar^ V. 2 r . Now nothing can be more evident than that the Prophet fpeaksof the fame Perfons in both thele verfes ; and thercFore, fince he fpeaks of none but the natural Je%i;s who {[\3i\\ hereafter be converted to Chrittianity, v. 20, he fpeaksof none but the fame Natural Jews,v.n, which was the proportion 1 undertook to prove. I confels fome Perfons do pretend to give a farther proof of this matter. For according to them St, Paul quotes not only the zo.^^ verfe, but alfo part of thofe very words which our Ad- verfaries urge againd: us. But I can by no means aflent to this Opinion. For let us compare the words of the Prophet and the Apoflle. The Prophet faies, ch. 59. v. 20. ^nd the Redeemer fiail come to Zion, and unto them that turn from tranfgrefion in Jacob, faith the Lord, v. 21. As for me this is my covenant with them, faith the Lord-, my Spirit which is upon thee, and my VJoyds -which I have put in thy Mouthy fball not depart out of thy mouthy nor out of the month of thy feed, nor out of the mouth of thy feeds feed, faith the Lord, from henceforth and for ever. The Apoftle faies, Rom, 11. V. 2(5, And fo all Ifrael ffmll be favedy as it is written^ there jhall come out of Z\or\ the Deliverer, and JJ: all turn away ungodlinefs from Jacob- V. 27. For this is my covenant unto them, when If Jail take away their ^ins. There, is no doubt, but that the 20th verfe of the Prophet is quoted in the i6x\\ of the Apoftie. But then is it not evident, that thefe words, when I fijall take away their fins, in the 27th verfe of the Apofllejdo belong to thofe words which v/ent G 3 before 5t Of the UeceJJlty Chap. VIII. before in the fame vcrfe, and are a part of the fame quotation? Now'tis ti-iic^ that the Prophet faies, As for me^ this :s my covr^.int with them^ faith the Lord ; and thele words are parallel to thofc of the Apof^ Ic ,, This is mj covenant ttnto them : but then, where fliall we find anythinj^ in the follow- ing v/ords of the Prophet, which is p.irailel to what follows in the Apoflle f The Prophet faies BOthini^ like thefe -^ords^when /(Jyall takeaway their fins. And therefore the z-j:h vcrfe of the A- pofHe is rot taken frnm the 21/ of the Prophet, But from whence then is it taken ? Why, from Jer, 51. 35, 54. This will appear, if v/e com- pare the Text of Jerei7iy with that of St. I^aul, Jeremy faies, ch, 31. V. ^5. But this flMllbe the covenant ^ that J 'will mai^^with the ho fife of Ifrael after thofe dates, faith the Lord, IvHll pat my Law in their inward parts -^ and write it in their heart s-^ and will be their God^ and they (I) all be my People, V. 34 And they fhail teach no more every Man his Neighbor, and every Man his Brother, f^yi»g% Know the Lord, For they flail all kffow me^ from the leaft of them to the greatefl of them, faith the Lord. For I 'i^ill forgive their im^tiity, and remem- ber their Jin no more, St. Paul faic3, Rom. 1 1 . V. 27. For This is my covenant with them, when. / take aw. ty their f^iS, 'Tis pi nn, that thefe words of yercmy, viz% This fljall be the Covenant that I will make with th? houfe of Ifrael, do anfwcr to thofe of the Apoftle, Thts is my covenant with thertiy viz. with the houfe oi Ifrael, of v/hich he had been largely difcour- Chap. VIII. ^/'immediate Revelation. 92 fing. And 'tis plain alfo, that the Scnfe of the jaftwordsofthe 54r^verrcof the Prophet is con- tained in the latter part of the 27/^ verfe of the Apoftle. For tlie holy writersdonot always re- tain the very fame phrafts in their quotations, which arc found in the Original ; as appears from the Quotation of thefe and fome other verfes of Jeremy^ made by the Author to the //c/". ch.8. V. 8, &c. If it be objected, thatthc word/or in the i-^th verfe of St. PanU feems to have a reference to what he had quoted out o{ Jftiah in the 2(5. verfe, and to join them both together, and confequent- ly that the words quoted in the 27/;^ verfe of the Apoftle, were not taken from Jeremy y but from Ifaiah ; I anfwer, that what our Tranflators have rendred/o/*, in the original is "^j which ought to be rendered atid. And then the words of the Apoftle will be very plain. For having faid, it iswritteny^c. that is, it is written by the Prophet Jfaiahy he adds, and this is my covenant^ &lC, that is, and it is alfo written by Jeremiah thus. This is my covenant "with them, &c. If it be objected alfo, that thefe words which the Apoftle quotes v. 27. are not found fo near together in the Prophet Jeremy^ as they are in St. Paul; but that the one is at a little diftance from the other ; I anfwer, that the intermediate words, which do only fhew the Nature of the Covenant, need not be quoted by St. Paul, who was not to Ihcw what fort of Covenant it was, but with whom it was made. Wherefore he quotes thofe words only which are directly for his purpofe, 'Viz., fuch as denote the Perfons covenanted with ; and there being two Paflages of that nature not far afunder, he joins them both together. And who- G 4 foever P4 Of the Necefflty Chap. VIII. foever obfervcs the manner of quotations in Scripture, will find, that the Holy Writers do not fcruple to omit fuch qF the Original words, as the irrefs of their Argumm: docs rr: oblige them to recite. I iliall add, that it appears frcm what has betn iaiJ, that the words of Jercm)^ ch. 2i.v. II, &c, upon which cur Advcifaries ground an obje(51:ion whi.h has been already anfwered, dp relate to a general Convcriion o/ the Jnvijh Na- tion to the Chri^ian PvCiigioii ; which Conver.Gon is not yet accomplinied. For I have now fliewn, that the Apoflie St. Paul quotes part of them to "prove that trpth, Rom,^ 11.27. ■^^ Well iheii, fince the Prophet Ifiiiah fpeaksin fhis controverted Text, of none butthpfe Pcrfons, '^■who llial I. hereafter be converted irom jHdaifm ^to Chriftia'nity, when tl)e fuinefs of the Gentiles ilia)! be iome in ; 'tis plain that this Text can not favor the Dodrine of 'our Adverfarics. Be- caufe the promifes therein contained are not made io' all Chrifliaris in general, nor are they as yet Tulfilled. And confcqViently, ih.o immediate Re- velation were promifed tlierein, which ( by the *way) I do. by no me^jns grant; yet fince the promife is ma'de only to thofe Jews ^^ho fliall hereafter believe, it cannot be. claim'd at prefetjt by all true Chriftians whatfoeyer; and much lefs can it be proved necefl^ry^ip^.pjder to a faving ChrifHan Faith. • , '' CHAPc Chap. IX. of mm^dhtc Revelation. 55 C H A P. IX. T)iverfe Arguments for t he nee effity of im- mediate Revelation anfwerd. i^.'Tphey urge, that no man can faj^ /WJefiis A is the Lordy bm by the Holy GhoJ}^ i Cor. 12.3. And fay they^ if no man can fo much as truly fay, that Jefus is the Lord, but by the Ho- ly Ghofi:; much Jefs can \\t favingly believe that great Truth, unlcfs he be immcdiatelj taught it by theSpirit. But this Objedion willvanifli, if the true meaning of St. Panrs words be coniider'd. The Apoftle, as has been already noted, is fpeak- ing in this and the two following Chapters, of fuch Perfons as were endu'd with the extraordi- nary gifts of the Holy GhofI:, and whom he far thatreafon c^Ws Spirit tial Men. Now there were many fuch Spiritual Men amongfl: the Ancient Chriftians, and by their Teaching and Miracles the Dodrine of Chrijl mightily prevail'd. But the Devil, willing to fupplant Chriftianity, and to deftroy the Evidence of it, fet up agairift thefe true Spiritual Men certain Impoftors, who were Spiritual Men, or Perfons endu'd with the Ex- traordinary Gifts of the Spirit, in pretence only. Our bleflcd Savior had foretold the appearance o^f fuch Enemies to our Faith, faying. There pall 'k- rife falfe Chrifis^ and falfe Frophets, and f jail JJ jew great Jign5 and iVonders, Matt. 24. 24. And ac- cordingly it came to pafs, particularly in the Co,^ rinthiart Church. The Apoftle therefore takes occafion to fliew his Difciples, how they may truly difringuifli ' ' -'{^^- thofe ^5 Of the Necejffity Chap. IX. thofe Pcrfons, who were really cndu'd with ex- traordinary Gifts by the Holy Ghoft, from fuch ns were only aflifted by the Devil to cheat and Delude the World, and draw Men from the Faith, I give jott to underftand, faicshe, that no Pfan^ fpeaktng by the ffirit of God, calleth Jefus accurfed; am that no mAn can fay^ that J € fusts the Lord, bnt by the Holy Ghofi, or rather, as the Original ought to be rend red, but he that /peaks by the Holy Ghofl, For (>^c<'^*>v) fpeaktng ox he that jpeak,s, belongs as well to {cv rrttvaa^-n dyim) by the Holy Ghofi in the end of the Verfe, as it does to (^ ct TFviificiTt &ii ) by the Spirit of Gody that went before. Now in thefe words two Rules are deliver'dc I . JVo man fpeaktng by the Spirit of God, calleth Jq{\is accHrfed ; thatis, thofe who pretend to be iS)j/>/7//^/PerfonS;, and to have received their Do- «flrine from God, and to be enabled by him to work Miracles in confirmation of ir, and do at the fame time Blafpheme our Savior; thofe Per- fons, I fay, did in reality receive their Doclrinc (pot from God, but) from the Devil, and xhc ' Kliracles they work, ^re only Magical Feats done by an Infernal Power, z. No mane an fty^ that Jefus isthe Lordi bnt (he that fpeaks) by the Holy Ghofi i that is, no Man pretending to be a Spiritual Per- fon, can confefs Chriftianity, but you may af- fure your fel vcs, that he really fpeaks by the Holy Ghoft, that he receiv'd his Doclrine firom God, and that he is enabled by a Power (not Diaboli- cal, bur^ truly divine, to work Miracles in Con- firmation of it. Thus then it appears, that by the No man here mention'd, we are not to underftand no perfon whatfocver^ as if no perfon whatfoever could fay Chap. IX. of mmtd'mt Revelation. 97 or affirm that Jefns is the Lord , but by the Holy Gholl Becaufe by no man is meant {M^ Tn<^ftttJUKcO no Spiritual Man-, that is no Man who is (either in reality or in pretence; endued with the extraordinary Gifts of the Holy Ghofl ; for of fuch Perfons only the Apoftle is there dilcourfing. How abfurdly then do our Advrrfaries argue for the neceflity oi immediate Revelation in order to a *SV2t//>7^Chri/lian Faith in all Chriftians whatfoever, from thefe words o( St. Panly which do fo plainly relate to thofe particular Chriftians only, who were endued with the extraordinary Gifts of the Holy Ghoft? 25. If it be obje(5ted, that the manifeflation of fhe Spirit is given to every Man to profit withal, v. 7. I anfwer, that that Manifeftation of the Spirit which is there fpoken of, \% not common to all Chriftians. For it plainly relates to thofe extra- ordinary Q'xhs of the Spirit, which the Apoftle fpecifies in the very next words, and which I have already fliewn to be appropriated to fuch partii:»lar Perfons, as the Apoftle there calls Spiritual Alen for that reafon. And accordingly the (i»»9«f) every Man or ev^ry one there mention'd, is not every Chriftian whatfoever; hut every Spiritual Ma», or every one of thofe Chriftians who were cndu'd with the extraordinary Gifts of the Spi- rit. To every one of thefe Spiritual Men ( faie| the Apoftle ) the manifeftation of the Spirit is given to pr(^t withaL i6. We are told, that St. Paul pray'd Goc^ to give the Spirit of Wtfdom and Revelation to hi^ Difciples at Ephefusy Ephef. i. 17. And what then ? The Spirit of Wtfdom and Revelation were fome of thofe extraordinary Gifts of the Holy Ghoft^ which the fame Apoftle ti^eats of, i Cor. i2.aD4 jS Of the NeceJJity Chap. IX. 1 2. and which I have fhewn to be not common to all Chriftians; and confequently by no means ne« cefTary in oiderto ay^z/zw^ Faith. But will any Man affirm that what the Apoflle pray'd God to give/(??^f Chriflians in the firft Ages,is in thefe days abfoiutely neccffary ior^/ZChrillians \ Doubtlefs not only St. ?uuU but all the other Apoftles pray'd Cod to beftow, not only the Spirit of Wifdom and lievelation, but alfo the Gift of Tongues, of Healing, (^c. upon thofe Churches which they planted. But will it follow from thence, that the Gift of Fiealing, of Tongues, ^c, are now necefla- ry for all Chriftians? The Apoftles might pray for, and God might beflow, what particular Fa- vors he pleas d ; but furely we are not for that^rea- fon to claim or exped the fame. 'Tis true, could our Adverfaries prove by fome other Argument, that the Spirit of Wifdom and Revelation here mentioned , muft of abfolute ncceffity be had, before a Man can be endued with z fav'tngC^n- fti^n Faith ; then this Text would encourage us to pray for it : but *tis unreafonable for them to Imagin, that it mufl: of abfolute neceffity be had, becaufe the Apoflle entreated God to enrich the Ep hejt an s "with it. 27. St. Paul faies,That that which may he known of God, is manifeft in them, Rom. i • 19. Now fay our Adverfaries, the Apoflle there fpeaks of the Jieathens, who had not had the Gofpel outwardly preached unto them ; and therefore that which may be known of God, was made manifeft in them by immediate Revelation. And if the Heathen World did enjoy /;;^«7f^/j^/^ Re velft^tipn, then cer- tainly wc do enjoy the fame. But all this will ap- pear to be a great Mi flake of the A poftlc's meanings if^we.coniider the Context, ':.»:"./ The Chap. IX. of immediate Revelation, c^c^ The Apoflle had faid, v.\%. i:\v2X the wrath of God is revealed from Heaven againfl all ungodlinefs And mrigteoufnefs of men, who hold the truth in un- righteotijnefs'y and then proceeds to (hew, that the Heathen World are incxcufable for being guilty of fuch vile pradiccs as were then common amongft them, Becaufe that which may he known of God, is manifefi in them ; for God hath (Jjewed it unto them. Tor the invifible things of him from the Creation of the world are clearly feen, being underfiood by the things that are made^ even his eternal Power and Godhead ; fo that they are without excufc. Becaufe that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolifh heart was dark^ed^ Fr of effing themjelves to be wife, they became fools ; and chang ed the glory of the incorrupttble God unto an image made like unto cor- ruptible Man.and to birds, andfour-footed beafis, and creeping things. Wherefore God alfi gave them up to undeannefs through the lufis of their own hearts, to dif^ honour their own bodies between themfelves; who chan- ged the truth of God into a lie, and worfljipped and ferved the Creature more than the Creator, who is hlef- fed for ever. Amen, For this caufe God gave them up unto vile affet'tions, dec. Rom. i . 19.-2 (^. In theie words the Apoftle fliews, i. That the Heathens were therefore mofi: debauched in their Lives, becaufe God had left them to themfelves; 2. that God had therefore left them to themfelves, becaufe they had forfaken him, and ferved Idols; 3 . that they were therefore incxcufable in their Ido- latry ,btcaufe the works of Godjwhicli v/cre always before their cyes,werc fufficienc to demonftrate his being, and that he neither was, nor could be, fuch an Idol as they worfliipped; 4. that, becaufe God's works were fufficient to demonllrate his being, and that loo Of the Necefftty Chap. IX. • that he was no Idol ; therefore that -which may be Iznown of Godiis mamfeft in them ', for God hath /hew - ed it HHto them. So that that which may be known of God, is his Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol, And his Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol ; thefe things, I fay, which are that which may be known of God, are therefore manifeft in them, becaufe God had fhewed them unto them* And they were therefore fhewed unto them, becaufe his Works were always before their eyes. And confequently, the Works of God being always before their eyes, were the caufe of his Being and Nature, his Eter- tiaj Power,^c". being manifeft in them. And God*s affording them his Works to contemplate, was the way which He took to fhew unto them that which ftiay be known of Him, viz., his Being and Na- ture, His Eternal Power and Godhead, and that He could not be an Idol* And thus have I overthrown our Adverfaries In- terpretation of this controverted Text. For the Apoftle does not fpeak of the Gofpel's being im- mediately revealed to the Heathens ; but only A^ews, that they might by the bare Contemplation of his Works have known God's Being and Nature, his Eternal Power and Godhead, and that he could not be an Idol. And furely it will not follow* that becaufe the Heathensmight by the bare con- templation of his Works, have known God's be- ing and Nature, his Eternal Power and Godhead, and that he could not be an Idol ; that therefore, I fay, they did enjoy immediate Revelation. If it be obje(fred, that the Text faies, That that •which may he k^own ofGod^ is manifefl ('not /« ought to berendred. not in me, but tome; as the fame A- poftle ufesthe phrafe, i Cor. 14. i r. he that /peak- eth pall be a Barbarian ^ «>»* ('not in me^ butj ta me. And accordingly here, \i pleafed God to reveal his Son, that is, to make him known /rfj isi ii CHAP, Chap, X. Of the Light within. m CHAP. X. A brief Account of what the Quakers mean by the Univcrlal Light within^ and of what they teach concerning it. AND now, having finifhed what I deli-ned to write concerning the NecelTity o^ imme- diate Revelation" in order to z faving Chrifh'an Faith, I proceed to give an account of what the Qptakcrs mean by the Vniverfal Light within, and of what they teach concerning it. By l\iQ Light (which they do alfo (a) c^]\ the feed, the fpirit, the graccy the word of God, Chrifi within^ vehiculum Dei, or the fpiritml body of Chrtfty the flejh and blond of Chrifly which came down from Heaven 8ic.) they do not mean the Eflence of God. For Mr. Bare laj (b) faies, Fy this feedi grace, and word of Gody &c. we under- fiand not the proper Effence and Nature of God pre- fifelj taken. Nor do they by the Z,*^^/ mean the (a) By this feed, grace, and the word of God, and light, wherewith we fay every j4an is in lightened, &c. Barclay's A- pol, prop, f, 6. p. 353. And this we call Vehiculum Det, or the Jpiritual body of Chrift which came down frora heaven. /W. This is thit Chriji w//^», which we are heard fo muchtolpcak and decbreof. i^/i. p. 334, the Light of C^r//? islometimca called Chriji. ibid. p. 5J6. For this end God hath communi- cated and given unto every Man a meafure of the light of his ov/h5oh, a meafure of grace, or a meafure of the fpirit, &c. ibid, p. 330. a meafure of which Divine and glorious light is in all Men, as a feed,&c. ibid. p. 333. this word feed, aad light, and faving voice, ^cibid. p. 3^1. . (0 -r^^(?/.prop.5,6.p. 333- national <^ tit Of the Light Within. Chap. X* Rational Soul of Man, or any Faculty of it, par- ticularly that which we call Human Underfland- ing, or Man's Natural Confcience^ orhisReafon, or any part of Man's Nature. For Mr. Barclay (c) faies, We underftand not this Divine Principle to be any part of Mans Nature^ &c. iVe make tt a difiinEi and feparate thing from Alans Soul and all the Faculties of it. Yet fuch is the Malice of our Ad- verfariesy that they ceafe not fometimes to calumniate us, as if IV e preached up a natural light •^ or the light of Man s natural Confcience, Next there are^ that lean to the DoUrine of Socinus and Pelagius, who perfuade themfelves thro' miftakcy and out of no ill dejlgn to injure uSy as if this which we preach up, Ti^ere feme natural power and faculty of the Souly and that we only differ in the Wording of it, and not in the thiniT it felf. Whereas there can be no greater diffe-- renccy than is betwixt us in thisMatter, For we cer^ tainly k^oWy that this Light of whichwe fpeal^y is not only difiinBy but of a different Nature from the Soul of Man and its faculties. Again, [d) This light, feedy &c. appears to be no power or natural faculty of Man s Mind* Again, {e) We do further rightly diJlingui/Jj this from Man sNaturalConfciencel Again, {f) Confcience and Reafon are diftinguiped from the faving light of ChriJ} in all Meny and the revelation thereof^as a natural and fupernaturalprin^ ciple are diftinguifJjed, To which i add Mr. Penns words, (g) By light lunderjiand not^-^^'^^the m(r$ fpirit or reafon of Man. (c) Ibid. p. 337« {^) ^l>'*^' P- 33^'-(*) Ibid. p. 337. (/") J^mkerifm confirmed, £ca. I. p. 603. (g) Chrifiian ^jfafer^ J*art.i.p. i2.printed 1674* , Bu£ Chap. X. Of the Light within. 1 1 ^ But by the Light they mean a certain fubftance, orreaJ, fpiritual, heavenly, and invifible princi- pie, in which they fuppofe, that God as Father, Son and Spirit, dwells. For Mr. Barclay (h) faies, We know it to be afuhfiance ; and (i) By thisfeedy &c. •we underjland a fpiritual, heavenly, and invijihlc principle (or, as he exprelTes it in the very next page^ a real fpiritual fubftance) in which God as Father y Son^ and Spirit dwells. Now this fubftance, or this real, fpiritual, hea- venly, and invifible principle, which they call the Lights they fuppofe, i. to be immediately United to the (A(jy®-J Word of God, whom we generally call the fecond Perfon in the Trinity; 2. to be- long to him as he is the fecond Adam, This feed, faies (4,) Mr. Barclay, -and fpiritual body ofChrifl— is as really and immediately united nnto the IVard^ as his outward body was; and (I) this feed and fpiri^ tual Nature —doth belong to him, as he is the fi'^ cond Adam or Man-Chnft. So that, whereas we a.fBrm, that the Nature of the Aieffiah or Aian- Chrifk is compounded of the Godhead and the Manhood immediately united ; our Adverfaries affirm, that the Nature of the Mejfiah 01 JMan* C/7r//? is compounded, i.of the Godhead, 2. the Lighty 3. the Manhood, viz,. Human Soul and Body; which two laft, viz^, the light and the Man- hood, they affirm to be immediately united to the Godhead. I muft add, that {m) forafmuch as Chrift is called that Ught that inligtens every man^ the Lkht of the World ; therefore the light is taken for CUrifl, who truly is the fountain of all light y ~ ' . ■ — .^-— » — — .— — ^M^i^M^ / h] Apol prop. "5 , ^. P- 3 3 4* (0 J^'^- P- 335- (k) Sj*^- heVtfm confirrmd, feft. 4,p. (Ji8, (/) Ui4^. 627. {m) ApoL prop. j»6, p. 3 36. 11+ Of the Light within. Chap. X. a.nd hath his habitation in it for ever* Thus the Light of Chrifl: is fometimes called Chrift, i, r. that in which Chrift //, and from which he is never fiptt" rated. They fuppofealfojtliat this fame Z/^k, which they aflRrm to be immediately united to the Word, or what we call the fecond Perfon in the Trinity, is in- all Mankind, that is, in every individual per- fon born into the World, whether Jew or Gentile, Turk^ or Scythian^ Indian or Barbarian, of whatfo- cver Nation, Country or Place. And therefore they call it ihtVniverfal Light within^ that is, the Light within all JVIen whatfoevcr ; and Chrifl with^ 4n, bccaufe they affirm Chrifl to be infeparable from that light v/hicn they believe to be in allMen what- foevcr. For, faics (n) Mr! Barclay^ God hath com- tnunicated and given unto every man a meafure of the Light of his own Son^ a meafure of graces a mea^ fure of the fpirity which the Scripture exprejfeth by fever al Names, as fometimes of the feed of the King- dom, &CC. And that by this phrafe, every man, he means all Mankind, that is, every individual Perfon born into the World, whether y^u' or Gen- fiky Turk^ or Scythian, Indian or Barbarian, of "whatfoever Nation, Country or Place, appears mod evidently from the words going immediately be- fore. Firfl, faies he, that God who out of his irf' finite love fent his Son the Lord Jq(us Chvi(\: intothe World, who tafled death for every fnan^, hath given' to every man, whether Jew or Gentile, Turk or Scythian, Indian • P- 3 3 4- • And Ghap. X. Of the Light within. i ip ^■rfd to have a birth and Geniture in us, that we come td have thofe fpiritual fc^Jes raifed^ hj which lue are made cap Jjle Oj taftingy fme I li ?igy feeing y a»dhand^ ling the things of God, 2 . It {jp.'.iities them. For (b) as when a medicine begins to :^'tf r/^, the body may infime refpccl be called health] al, andinfoms refptEi unhealrhftil \ fo ivc ac^ knowledge ^ as this Divme medicine receives place in Alans K'cart^ it may denominate him infomepart holy and ^ood, tho* there remains yet a CorirHpted unmor- tificd part, or fmep.irt of the evUhnmors unp urged out. Forwherc two contra,ry accidents arein One fnb" je^j as health and (ick^>efs in a body, thefubjcd: re- ceives its denomination from the accident which pre^ vails rnojh So many iMcn are called Saints, good and holy Aden, and that truly ^ when this holy feed hath wrought in them in a good meafure^ and hath fome- ivhat leavened them into its nature, tho' they inay be yet liable to many infirmities andweahneffes,yea, and to fome iniquities. Bur tr.cn, as for thofe {c) in 7i>h^m this pure and holy Birth is fully brought forth, the body of death and Jin comes to be crucified and removed, and their hearts united and fuh jelled unto the truth, fo as not to obey any fuggeflions or tempt a^ tions of the Evil on$, to be jree from aciual finning andtranf^reffingoftheLazi^of God, and in that re- fpeEi perfc.'r. Jet doth this pGi-{^ecl\on ^iil admit of a growth J and there remaincth alwaies infomepart apoffibility of Jtnning, where the mind doth not mofb diligently and watchfully attend unto tbe Lord. 3. It jiiflifies them. For (d) by this holy Birth,to wit, Jefus Clirift formed Within us, and v^orkifig his works in us, as we are fan^lified, fo are we jts- Jiified in the fight of God. (6) Ibid, p. 33J-. prop. 7. p. 3^4, {c) ^l^sl. prop. 8. p, 387. I (J) uipol 4 It 120 Of the Light within. Chap. X. 4. It favcs them. For (e) Chrid: doth in his Wip dom fave us after this manner-, that is, after the fame manner as he juftilies us, viz>, by being formed in us, and working his Works in us. A- gain, (/) the lights as it is received, and not re- Jifiedy works the Salvation of all , even of thofe ho are ignorant of the death and ftijj^<^ring5 of C hri It, d of A dam' J fall, both by bringing them to afenfe of their own miferji and to be fJjurersin the juffer^ injs o/Chrift inwardly, and by making them par^ takers of his refarreBion, in becoi^iing holy, pure, and righteous, and recovered out of their fins. By yvhich alfo are favedthey that have the knowledge of Chrifk outwardly ; in that it opens their under flanding rightly to ufe and apply the things deltveredin the Scriptures^ and to receive the faving ufe of them. So that {g)by the operation of this light and feed, fome (viz,, all fuch as did not, or do not refill it) have been, and may yet be faved, to whom the Gofpel is not out- ivardly preached, nor (he Hijhry of Chriii outwardly known, (h) For we affirm, that as dll men partake of the fruit of Adam'j fall, in that by reafon of that tvilfeed, which thro' him is communicated unto them 3 they are prone and inclined unto evil i tho thoufands of thoufands be ignorant (?f Adam'j fall, neither ever knew of the eating of the forbidden fruit: foalfo many may coyyie to feel the influence of this holy and divine feed and light, and be turned from evil to good (and confequentJy, in the judgment of our Ad- verfarics, become regenerate, fandifyed, juflifyed, and faved) by it ; tho' they knew nothing of Q\\x\^'s eeminiT in the flsfl:>'i thro' whofe obedience and fuf- ferin(rs it is purchafed unto them, (/) But if it be (e) Hid. cF) ^pol.prop.';, 6. p. 33 I. (g j /^/V^ p. 3 5 6. (h) Uid.p. 335'. (Ol^/ God by the Light, Y-'^r Mr. Barclay (k) faies, that this feed is a medium betwixt God and us; and ofir Vnion with God is but mediate thro' this; whereas the Vnion of God with this is immediate« Therefore none of us are either ChriO: or fiod : 'but God and Chrift are in us. But then they reflraia this Union with God to fuch Perfons only as have obeyed the motions of the Lights and complyed v/ith its drivings, and in whom Chrifi' is formed, and brings forth the fruits of righteoufnefs, (^c. that is, they retrain it to fuch Perfons as are be- come rc;?enerate, fan-Sificd, jufHfied and faved by the Light, For my Author (/j faies, We are far front ever having fiid^ that Chrift is thus formed in all men^ or in the wicked. For that is a great attainwent^ which the Apofile travailed, that it might be brought forth in //jf Galatians. Neither is Chrift in all men by way of Vnion ; or indeed^ to /peak fir i^ly, by way (k) j^.tkerifm confirmed, part 4. p. ^28# (1) 'A^ol, prop. (J. p. S'j'S, * I ^ #/ 12 2 Of the Light within Chap. X. of inhabitation, Becaufe this inhabitdtion, as it is ocnerally tak^K, imports ZJnion, cr the Aianner of Chvid's heirig in the Saints, as it is ivritten^ I will dwell in them, and walk in therr, 2 Cox, 6. 16, But in regard ChriO: is in all mcyiy as in a feed ; yea^ and that he never is ^ nor can he feparate from that holj pHre feed and light, 7vhich is in all men ; therefore Kmaj it he faid in a larger fenjc, that he is in ally even as we obferved before. As for the manner of the Light's opffntion in thofe that receive it, and do not re (1ft it, Mr. Bar- clay (?») faies, the ivorkingis of the Grace ^and not of the Mdn ; and it's apajfivenefs^ rather than an aB : tho' dfterivards, as a Man is wronght tspon-, there is a •will raifed in him.hy ivhich he comes to be a co-worker with the Grace —So that thefirji ftep is not by Mans forking, btit by his not contrary working. And we believe, that as Man is wholly unable of himfelf to work^ with the Grace^ neither can he move one fiep out of th^ natural Condition, until the Grace lay hold upon him : fo it is poffible to him to bepaffive^ and not to refifl it, — — So we fay, the Grace of God works in and upon Man s nature \ which tho' ofitfelfjuhoUy corrupted-, and defiled, and prone to evil, yet is ca- pable to be wrought upon by the Grace of God, I muft" add, that {n) a Man cannot at anytime •i nvhen he pleafetht or hath fome fen fe of his mifery^ fiir up that light and grace^ fo as to procure to him^ Celf tender nef of heart : but he 7nuft wait for it, which comes upon all at certain times and feafons, wherein it works powerfully upon the foul, mightily tenders it and breal^ it, At which time^ if a Man refifl not, hut clofe With it^he comes to know Salvation by tt. For {0) God moves in love to Mankind in his feed in his ^n) Ibid, p . 5 5 9. in) I6td, p. 3 38. {of Ihid, p, 3 3 P- heart !l Chap.X. Of the Light within. 12^ heart at fome fingular times, fettinghis Jins in order before him, and feriotifly inviting htm to repent ance, offering to him remiffion of Jins and falvation^ lijhich if a Aian accept of he may be faved. Andthus (z?) // is by this inward gift ^ grace, andl/ght, that both thofe that have the Gofpel preached tinto them^ come to have Joins brotsght forth in them^ and to have the faving and fand:ifjed ufe of all omward helps an4f advantages j and aljo by the fame light -^ that all may come to be fav-d \ and' that God calls ^ invites, and firives with all in aday^ and favcth many^ toivhom he hath not feen meet to convey this outward know- ledge. But then, as *tis poffible for a Man not tore- fift the Light working in him, fo (q) it is alfo pojfible for him to rejiji it, A nd (r) in thofe, in whom it is rejifled-) it both may and doth become their con- demnation. And (s) then it ceafeth to be a light to jhew them the way ; bm leaves the fenfe of their un- fait hf nine Is as a fling in their*Confcience, which is a terror and darl^efs unto them and upon them*, in which they cannot k^ow where to go, neither canwork^ any ways profitably in order to their Salvation* (t) Moreover y they tn whofe hearts it hath wrought in parMo purify and fanciify them in order to their far- ther perfection, may by their difobedience fall from it. Thus the Light (u) may by the flubboransfs and jvickednefs of a Mans Will be quenched^ bruifed, wounded, prejfed down, [lain, and crucifyed. For {x) by fuch (unrighteous) aEitons it is hurt, wound- ed, and /lain, and rejiles or flees from them, even as (p; I^id. p. 363. (q) Ibid. p. 339. (r) ApoU prop. p. p. 398. (s) Apol. prop, fy 6, p. 3 47. (t; -^poL prop. ^, p. 39^* (u) ^pol. prop, j-, 6. p. 333- (x) HU. thQ 124* Of the Light within. Chap. X, the flefjy of men flees from that, which is of a con- trarj mratsre to it* Now, becaufe it is never fepa- rated, from God nor Chrill:, but where- ever tt is, God andChr'Al areas 7vrapped up therein : there • ore and in that rejpefiy as it-its rcfifted^ God isfhid to he re- Jtftedi and where it ts born down, God is fad to b^ prejfed as a Cart uyjder fJjeaves, and Chriii; is faid to be flii'' 14 and crucified y snd (y) put to open /hame in and among them. And thofe as thus rcfifr and re* fiifehim^ he becomes their Condemnation. 'TjstruCj (z^) ChjiPc died outwarcJy but once, but inwardl) he dicthin a fpi ritual and mjflical fenfe^ as of en as any cmcih hif:-i to thcmjclje.^ hj their un^aithfulnefs and difibcdtcnce, i ynult add^ that (a) the fuffcrtngs of Chrifc in men are voluntary 3 and yet without fin 'y as his fufferings at Jerunrem were voluntary and. without fin, tor as he joined not wtth them who out- Tvardly crucifyedhim^in any atiiveway to concur 7vith them or countenance them: fo nor doth he iniiJardly ^oin with men to countenance or concur with them^ when they crucify him by their Jin s. In a word therefore, {b) as the grace and light in all is fuffcient to fave ally and o\ tis own nature would fave all : fo it firives and wreflles ii^ith all for to fave them. He thatrefifisttsfirivtngs^ is the c^ufc of lots own condemnation : he that refifts it not -^ it be- comes his falvation. Only it muft be obferved, I . that (c) as we truly affirm-^ that God willeth no man to perifl:), and therefore hath given to all grace fuffcient for falvatton ;/o we do not deny, but that in a Jpecial manner he worketh in fome, tn who?n grace fo prevailethi that they necejfayily obtain Salvation ; (y) Ib'ul. p. 331. (z) ^aker'tfm confirmed, fc^. 4. p. «548. (a; Ibtd» ( b } ji^oU prop. 5, 6, p. jjp, (c) fbid. i^eith^Z Chap. X. Of the Light within. J2f neither doth God fujfer them to r.ejlft. 2. that {d) fnch an increaje and fiability in the trmh may in this life be attained^ from which there cannot be a total apoftafj. In the Jaft place^ I think it neceffary to fliew, what our Adverfaries teach concerning the Satif- faftion of C/jr//?. Mt. Barclay (e) faies, we firmly believe y it was necejfary that Chrifl: fljonld come, that bji his Death and Snfferin^s he might offer up himfetf a facrifo^ to God for our Jins \ and {f ) we believe, that the remtjfion of fins which any par^ take of, is only in and by the Virtue of that mojifa- tisfaBory Sacrifice, and not otherwife. Wherefore, tho* the Light is by them fuppofcd to bd^'what we may call) the immediate efficient caufe of Man's Regeneration, San^lification, Juuification, Salvation, and Union with God ; yet they be- lieve the Sacrifice of our Savior, (g) thro' who fe Obedience and Sufferings the Light ts purchafed, (h) that thereby this birth (hy which we become regenerate, fan Ciifyed, juflifyed, faved, and uni- ted to God) might be brought forth in us ; I fay, they believe the Sacrifice of Chrifl to be (what we may call) the meritorious Caufe thereof. But then it muff be obferved, that Mr. Barclay (i) faics alfo, ^s for the fatisfadion ofCWi^with-' out us, we own it againft the Socinians, and that it was full and compleat in its kind: yet not fo as to exclude the real Worth of the Work and Sufferings of Chrift in us, nor his prefent intercejfion. They do therefore attribute a real Worth, i. to the Work of the Light ffriving in them, and bringr (d) Apol. prop, 9. p. 398. (e) ApoL prop. 5,6. p.^^S- (i) Ibid, (g) Ibid, .(h) Ibid, p. 353. (i) S^(ikerifm confirmed^ fed. 4. p. 6*3. :,... 1 4 m 126 Of the Light Within. Chap. XI. ing forth Righteoufnefs, r^c. 2. to the Suffer- ings oJ Chril} in them. For he being (as has been fhewn) united to fuch as refill not the Lights is faid to fuffer, whenanv Evil is inflided on them. 5. to the Intercellion of C/;r///, thdt is, to his interceilion 'within him, by the Li(fht's Ilirnnc;, moving and enabling them to pray unto God. For my Author, in the very next words, di- fiinguiilusthis inrcrceffion of our Savior irom his tHterceflion without us in heaven.. And thus have I given the Reader a brief Ac- count of what the Otuik^rsiv.Q^n by the Vmver- fat Light ivithin^ and of what they teach con- cerning it. CHAP. XL That there is no fuch Univerfal Light within, ^as the Quxktvs prete72d. Shall nov; H^.ew, that there is no fuch Vni: ijcrfal Light ivithin, as the Ouakors pretend. Only, to prevent cavilling, I think it neceflary to prcmife, that I do by no means fay, that there is no fuch thing as a Light in, or within, Man. For I n:all afterwards produce diverfe Texts of Scripture, in which 'tis plainly affirmed, that there is a Light in, or within, Man. But I fay, that there is no fuch thing as what \\\zOHaheYs m.ean by their pretended Vmverfal Light within ; and what that is, docs abundantly appear from what has been faid in the foregoing Chapter. I muft add, that fomc peribns have endevored to explain the Manner of Human Underftandifig, hy fuppofing, rliat the (Aoy@-) Word of God, that Chap. XI. Of the Light wtthbu 129 that is, the Tecond Perfon in the Trinity, is im- mediately united to, and intimately prefent with j the. Soul of xMan ; and that whatever Truth a Man fees and knows, is feen and known by his Con- templari.m of that Archetypal Truth, the Ideal World, the exhibitive UncierRanding of God. ]f this Opinion be true, tiien the fecond Perfon in the Trinity docs formaily enlighten the Undcr- lianding of Man, and may be called a Light with- in him. But then the Dodrine of thefc Philo- fophers is fo far from being the fame with that of i\i^ OudkcYS^ that 'tis a flat contradiction to it in two rerped:s. For, i. thefe Philof^ophcrs affirm, that the fecond Perfon in the Trinity, that is, God himfelf, is the Light within : whereas I have iliewn, that what the jg^^.%rimcan by the Vni^ 'V erf al Light vjithm^ is a certain Principle or Sub- ftance, in which God, as Father, Son, and Spirit, dwells ; and confequently 'tis not God himfelf, and particularly *tis not God the Son, or the fe- cond Perfon in the Trinity. 2. Thefe Philofo- phers affirm, that the fecond Perfon in theTriniry is immediately united to the Soul of Man : where- as the Quakers affirm, as has been alre.idy fhewn, that Man, and confequently the Soul of Man, is not immedtateljumiQd to the (Ao'y©-) Word of God, or fecond Perfon in the Trinity, but to what they C2\\l\\Q Vfiiverfal Light Tvithin, which tbey fup- ' pofe to be different Irom, t!;o' immediai.lj united to, the Word of God, or fecond Penon in the Trinity; and that Man, and coii^equently the Soul of Man, is united to God, and confequently to the Word of God, or fecond Perfon in the Trinity,only mediately, VIZ. by virtue of the pretended Vmvcrfal Light's being within him, which Vniverfal Light is by them fuppofed to be the Medium or Bond of Union between God and Man. Thefe 128 Of the Light within. Chap. XI. Thcfe things being prerni fed, I Hiall now fiiew* that there is no fuch Vmverfal Light within^ as the Quakers pretend. Perhaps it raay be thought poflible to charge the Do6lrine of the ig£//7;/;is groundiefs, falfe^ and a mere Deluiion. ' As for Experience, 'tis impoffible that that (hould prove the Being of this pretended Vniver- ^ fal Light withifiy othcrwife than by the fuppofed operations and effeds of it. Now there are no operations or effects afcribed to th'isVniverfil Light ^ithiny even by our Adverfaries themfclves, but fuch, as (if trueO may be wrought by God's gracious Spirit, And confequently, thofe opera- tions or effeds which are really experienced, do not prove the Being of this pretended Vniverfal Light within, becaufe they may be wrought with- out it. Wherefore the only proof of the Being^ of I Chap. XL Of the Light mthin. 1 29 of this pretended Vmverfal Light within muft be fought for in the holy Scriptures. I fliall there- fore fliev, that the holy Scriptures do not afford us any proof of it, by examining whatfocv rhas been r.lledged for that purpofe. Ftrfly Thole Texts, wherein cither God or Chrifl is faid to enlighten Mm, or ro be a Light to them, do afford us no proof of it. Thatthismi^y he very evident, I (hall endeavor to fl-.cwwljat is meant oy thofe phrales in holy Scripture. We are a!! fufficicntly agreed in our Notion ot what is properly called Light. For (that I may not trouble either the Reader or my fcl' withony Philofophical Niceties roncerningitj itisconfef- fed on all hands, that wi»at we property call Light, is that hrightnefsor Ihining, in ( r by which our bodily Eyes do fee corporeal Objeds. Thus in or by the Lipht ofthe Sun, for inftance, we be» hold that infinite Variety of Men, Beafb, Birds, Plarts, ^-c. which adorn this lower World. And 'us notorious, that the Word Light is frcqtiently ufcd in this fcnfe by the Sacred Writers. 'Tis Light therefore, v/hi:h difcovers what i^ vifiLle to us. But it has alio diverfe other pro- perties. For, as daily experience convinces us, it yields us innumerable and invaluable Comforts. The Wife Man faies, the light of the eyes rejoiceth the hearty Prov, 15.30. and again, Trnly the Light is fweety and a pleafant thing it is for the eyes to be^ hold the San, Ecclef. 11. 7. Lipht is the mod beau- tiful and glorious thing in the World. It chcri flies, and invigoratus every thing; and ^p a v/ord, 'tis that which makes our Lives eafy to us. Upon thefe accounts diverfe things are compared to,and confequently called. Light in the Scriptures. Particularly Knowledge and Underftanding are cal- led 1 30 Of the Light within. Chap. XL led Light. Bccaufe thereby wc difcover and per- ceive thofe things, which would othcrwife be hid- den from us. Thus Dan, 5 . 1 1 . /« the dates of thy father-) lights and under ft anding^ and wifdom lik£ the iVifdom of the Gods^ was fonnd inhim^ Joy aI(o, comfort, and happinefs arc called Light. Thus Efth.\^. 16, The '^tsfj shad light and gUdnefs J afeafi andagoodday. Avidholy David(i\ts,PfaL 18.28. ThoH aifojl^ait light my candle \ the Lord my Godjhall make my darhnefsto be light ; that is, thou wiitde- liver me irom my prefent afflicted condition, and beilow comf-ortand happinefs upon me. Favoralfo and Protection are called Light. ThusProz/.i 6.1 5. in the liaht of the Kings Countenance there is life, and his favor is as a cloud of the latter rain^ The Pro- phet aifo faics to the JevAp Nation, If. 58. 10. Jhen fjall thy light rife in obfcptrity, and thy dark- nefs be as the noon-day y that is, thou (halt rejoice, and God fnall blcfsand proted thee. For he ex- plains it by faying in the next words, ^nd the Lord /ball (Tuide thee continually, and fatisfy thy foul in drought, and maire fat thy bones, and thou fbalt be like a watered garden, and- like a fpring of 7vater Tvhofe waters fail nst. And,tto aiiedge no more examples, the Pfalmift faies, O fend out thy light and thy truth, that they may lead mc, andbringme unto thy holy hill, and to thy dwellingy Pfal. 43 .5 • Butthen it muO: beobferved, that that which gives, yields, or fends forth Light, is alfo com- monly called Light in Scripture. Thusineth^ i John 2, 8. that is, the Time ot^ Ignorance is pad, and the Dodrine of the Gofpel is made known. And to give light to them that Jit in darknefs -^ Luke i. 79. IS to indruft them in the Gofpel ; and when our Savior faies, that//^/;^ is come into the Worlds and men loved darknefs rather than lights becanfe their deeds ivere evil, John 5. 19. he means, that the Gofpel is publiOied to Mankind, who notwith- flanding had rather be ignorant thereof, becaufe their deeds being evil are reproved thereby. God alfo, who is the Fountain of Joy, Comfort and Happinefs, Favor and Protcdiion, is for that rea- fon frequently called a Light. Thus Pfal. 27. r. The Lord is my Light and mj Salvation ; whom then (I) all I fear ^ An J , the Lord (hall he thine eve rUjt - ing lights au.i the dales of thy mourning jhall be end' edi II. 60, 20, And, when 1 fit in d.irknep, the Lord fJjallhe a light unto :ne^ ?v'Iicah 7. 8. Now whenfoevcr God ovChriflis in Scripture faid to enlighten Men, or to be a light to them, ti;o phrafe does alwaics import his creating, caufingor afifording Knowledge or UnderfhndingJoy^Com- fors 1^2 Of the Light within. Chap. XI, fort or Happinefs, Favor or Proteftion, in, to, or amongO: Men. But what will this advantage our Adverfiries \ Certainly God or Chrlft niay in this (enfe enlighten Men, or be a light to them, alcho* there^be no inch thing as what the Quakers mean by the Vniverfa I Light wit loin . F o r \v i i 1 a n y Ma n conclude, that becaufe God is a light to Man, or enlightens him, when he yields him Comforr, Pro- lecfiion, c thatis, his being enbghtned therewith, or enjoy- ing it. And accordingly, when //^/^^ faies, ch.8. V. 20. 7^0 the law and to the teftir/iony : if they fpeak^ not according to this Word^it is hecaufe there is no light in them ; he means, they are not enlightened, or do not enjoy light. Nov/, if thofe Texts, where- in Man is faid to be enlightned, do afford us no proof of what the Quakers mean by thcVniverfal Light 7vithin ; then neither do thofe Texts, where- in Man is faid to have light, orto have light m him, prove the fame, 5. Wherv Ghap. XI. Of the Light within. \ j f 3. When Mm is faid to be light, that phrafc alfo imports his being enliglitened. Thus, iT^A 5.8. For je were [omctirms darknefs^^ but now are ye Itght in the Lord, that is, ye were fometimesin darkncfs, but now are light in (or rather bj) the Lord. And if Man's being faid to be en- lightened by God is, as I have ili-wn, no proof of the Ojiakers pretended Vm'vetfal Light -wtth^ in'y then^neither is his being light in, or by, che Lord, a proof thereof. Thirdly, Thofe Texts wherein God, Chrifli or the Spirit, is faid to be in Man, do afford us no proof of it. For thofe phrafes do import no more than the favorable Prefence of God, Chrifi or the Spirit, to proted, aOTift, and blels Men* And this may certainly be done, aitho* there be no fuch thing as what the 0«^%r/ mean by their Vniverfal Light within. Nay,tho*thofe phrafes did import more than the favorable Prefence of God, Chrifi or the Spirit, to proted, aflift, and blefs Men; yet they will never prove what our Ad- verfaries call the Vniverfal Light within. For whatfoeyer be meant thereoy, God, Chrifiy or the Spirit may be in Man, altho* there be no Vni*' verfal Light within. Nor can any Perfon argue thus, God^ Chrifi y or the Spirit is in MAn% and therefore there is a certain principle or fkhfiance, in which God, as Father, Son^ and Spirit dwells^ From what has been (aid it appears, that thofe words in particular of the Apoftle, whichis Chrifi in yott, the hope of glory , Col. i. 27. do by no means prove the pvctondcd 'Vnivcrfhl Light with^ in. Tho* indeed the Original ought to be tranfla- ted thus, which is Chnd (<^vf/^Tt) among yonj the hope of Glory ; for fo the word ^ ufually lignilics, K v^hen t^6 Of the Light within. Chap. XIL when it governs a word betokening Multitude;^ as t>/i*/;> does ; and accordingly *tis tranflated in the very next words going before. To whom God 7Vonld make k»07P», what is the riches of the glory of this myjiery (<^ i^nnt) among the Gentiles^ which (myftery) is Qhxiik among you, the hope of glory » Foarthljy As for all thofe other Texts, which our Adverfaries alledge to prove their pretended Vniverfal Light withi*j, I fliall fhew that they make nothing for it, by a particular Examina- -cion of them in the following Chapter. CHAP. XII. 'Diverfe Texts explained. i.**TpHey alledge Gen, 6* 3. And the Lord f aid ^ X Mjfpirit pall not alwaies Jirive with man. But will it follow from thence, that there is a cer- tain fubftance or principle, in which God, as Fa- ther, Son and Spirit dwells? Or is not the Spirit able to ftrive with Man, unlefs there be an imagi- nary Vniverfal Light within to a (Tift him ? 2 . They alledge Eph. f . 1 3 . For all things that arc reproved, are manifefi by the light : for ivhatfoever doth make manifefi, is light, I (liall not enquire, whether thefe words are riglitly tranflated; be- caufe, altho' we allow the prefent Traaflationof them to be never fo exaft, they cannot favor the Do6trinc of our Adverfaries. For I have already •iliewn, that Dodrine, particularly that of the Gof- pdy is- called Lightr This then being premifed. Chap.XIL Of the Light within. 137 let us confiderthe Context, which I (hall illuftrate with a (hort Paraphrafe. V.6. Let no man deceive yoti "with vain words i for becaufe of thefe things which I mentioned in the 3d and 4th Verles, viz.. Fornication, 6cc. cometh the ivrath of God upon the children of difohedience^ or Casthe Margin reads) unbelief, that is, thcHea* thensamongft whom ye live. V. 7. Be not ye therefore partakers with them in their evil deeds. V. 8. For ye were inittd fo?nctimes darkle fs, that is, ye were before yout Convef fion in a ftate of ignorarrce, and did not know yourduty : but now are je light (ot enlightened) in (ox hf) the Lord. /^f^//^ therefore <^^ becomeththofe who are children of lights or enlightened and taught their duty by the Minirtry of the Gcfpel. V. 9. (For the fruit of the fpirit is in allgoodnefSi find righteoufnefsy andtrnth\ and ye oUght to pra- d:ife accordingly.^ V. 10. Proving what is acceptable Unto the Lorde V. 1 1 . uind have no feliowfloip with the uk fruit" ful works of dark^efs, inch actions as the uncon- verted Heathens do ; but rather reprove them, V. 1 2, For fo vile are they, and fo deteftably fiU thy, that it is a ftjame even to fpeal^ of thofe things which are done of them in fecret^ in the Worfliip of their Deities. V. 1 5 . But all things that are reproved , are madt manifefh bj the liqht o\. the Gofpel, which is im* parted to you. Forwhatfhever doth make manifefly is like unto light which difcovers all things, and confequently called Light. v. 14. Wherefore he faith ^ Awake, thou thatfieep^ efly and arife from the dead, and Chrifi fJjall give thee light by caufing hisDo^rine to be made known to thee* K % And 138 Of the Light within. Chap.XiL And now are not thefe words a notable proof of what our Adverfaries call the Vniverfal Ltghtwith^ inl Surely no Man can iniagin, that becaufe the Gofpcl is called Light; therefore there muft of neceifity be a certain principle or fubftance in which God, as Father, Son, and Spirit, dwells. If it be objected, that that Light by which all things that are made manifeft are reproved, muft be the Ephefians, who are faid to be light in the Lord, V. 8. and are commanded to reprove the un^- fruitful Works of Darknefs, -y. 11. lanfwer, that I fhall not, becaufe I need not, oppofe this inter- pretation. For if it be admitted, *tis manifeft, that the Light here mentioned cannot h^ th^iVniver^ fal Light within^ which our Adverfaries would prove irom hence. 3. They tell us, that God left not himfelf with^ oHt -witnefs^hCts 14. 17. and this Witnefs, fay they, is the Vnrverfal Light within. But let us read the Context. iVhich (intention of offering Sacrifice unto them) when the Apofiles Barnabas ^WSaul hea.rd oft they rent their deaths ^ and ran - in among the people, crying out , and faying. Sirs, why do ye thefe things ^ iVe alfo are Men of like paffions with yvH, ana preach tinto yofty that ye jhould turn from thefe Vanities unto the living God,which made heaven^ and earthy- and the fea^ and all things that are there- in ; v^ho tn times pafl fufferedall Nations to walk in their own wates. Neverthelefs he left not himfelf without witnefs, in that he did good, and gave U9 rain from: heaven, and fruitful feafons^ fiH^^^g ^^'^ hearts with food andgladnejs. * T'is hid that God left not himfelf without witnefs; but how ? why in that he dtd goody and gave hs rain^^c. By vouchfafing thefe xMercics to Mankind, God daily proved that there was aa infinitely wile and gracious- Being which Chap. XII. Of the Light within. 139 which Men ought to wor(hip;and that thofc lloclcs and ftones,or dead Men,which the Heathens payed their Adorations to, were not God's, becaufe 'twas impoflible that they fhoulddo Men good, and give Rain, ^c. The Witnefs therefore, or proof of the True God's Exiftence, which was left with the Heathens, was their daily experience of his beneficence. And is the daily experience of God's beneficence that Vniverfal Light within which our Adverfaries contend for f 4. Such another wife Argument they draw from If 55.4. where God Tales by the Prophet, / have given him for a witnefs to the people. This Witnefs, fay they, is the Vniverfal Light within. But how do they prove it^ Why, as they prove many o- ther things, by bare alfertion. The Prophet there fpeaks of the Meffiah, viz„OMX blefTed Lord ; and can our Adverfaries ihew, that our blefled Lord cannot be a witnefs unto the People, unlefs he be immediately united to what they call the Vni- verfal Light within. 5. They tell us, that God hath made of one bloud all nations of men, for to dwell on all the face of the Earth ; and hath determined the times before ap' pointed, and the bounds of their habitation ; that they (houldfeek^the Lord, if haply they might fee I after him ^ and find him. Ads \j.i6, 27. Now, fay they, the Apoftle bids the People to feel after God, and confequently direfls them to fomething within themfelves, and that is the Vmverfal Light within. Now in anfwerto this T obferve, thatthefe phra- fes, to feek the Lord, and to find the Lord, m.ay eadi of them be underfl-ood in two very different fenfes. i . Byfeekj^g the Lord is often meant ende- voring to gain his favor; and hy finding Him is K I often 140 Of the Light within, Cbap.XII^ often meant obtaining it. This is abundantly plain from numberiefs Texts of Scripture, particularly thefe which follow. But if from thence thoff fjaltfeek the Lord thy God, thou /bait fifid him, if thou feek him Tvith all thy heart, and ivith all thy foul, Deut. 4. 29. Now fet your heart and jour foul to feek^ the Lord your God, i Chron.22,. 19. ^nd ye Jhall feek^ me and find me, when ye fear ch for me IV ith all ) our heart, Jer. 29.13. They flmlt iTO with their fi-ocks aud 7vith their herds to feel^ the Lord', but they fbdll not find him, HoC 5.(5. H^tth» out faith it is tmpoffible to pleafe him. For he that Cometh to Godmuft believe that he is ; and that he is a. re-warder of them that diligently feek him, Heb. 11.(5, An ivasipith power, Luk.4. 52. 'Tjs faid zUo of Mar- tha, that (he fat at our Savior's feet, and heard his Wordy that is, whathcoi;twardIy preached, Luke ?o. 59. and they (viz. the Apoftjes) wentforth^ and preached every where^ the Lord 7Vorking with them, and confirming the Word ('outwardly preach- ed by them) with Jigns fallowing, Mark i(5. 20. and the people prejjed upon him to hear the Word of (joi, Luk.5.1. which Word was outwardly preach- ed, or elfe they need not have prefTed upon him to hear it. And^, to mention no more places, in that veryChapter,wherein the Parable of the Sower is recorded, C^r//?'s out ward preaching of the Do- (ferine of the Gofpel is calling his /peaking the Word^ Mark 4. 32, and that very Parable of the Sower is part of the Word then fpoken by him. Now tho. Word of the Kingdom, the Word, and the Word of God, are one and the r?me thing. For in this very Parable, related by ihe feveralEvan- gslifts, the iame thas is called che Wcrdefthe King- Chap. XII. Of the Ligh^ within. i^^ dom. Mat. 15. ip, is called the Word, Mark 4. 14, ^ndxXitWordof God, Luke 8.11. And according- ly the Word of the Kingdom is the DoclrineoF the Kingdom outwardly preached. But of what King« dom? Is it the Dodrine of that Kingdom of Glo- ry which the Saints fliall inherit hereafter, or of God's reigning in the hearts of his people, or of his coming to deftroy Jerufalem ? Let any of thefe be fuppofed, 'twill do our Adverfaries no fervice. For certainly that Doctrine outwardly preached is far from beim^ what our Adverfaries mean by the Vniverfal r.ight imthin. But the truth on't is, this is the Natural inter- pretation of thofe Phrafes in this Parable. The Kingdom is the time of the Mefliah, the Seed is the Word or Doctrine, the preaching of the Do- dlrine is the fowing of the Seed, the Hearers are the ground in which 'tis fown, and the Preacher of the Word orDocflrine is the fower of this Seed'. And furely, that Man muft have fomething very peculiar in his eyes, who can perceive the fmall- efl: ray of our Adverfaries pretended Light in all this. 7. From what has been faid it appears, what is meant by the engrafted Wordy which is ableto fave y oHr fottlsy ]^mts i. 21. For the engrafted Word is the Aoy<^ W^^5, that is, the implanted Word, or Word that is fown, viz., the Do61:rine of the Go^ fpel outwardly preached; which being received ■with Meekncfs, and accompanied v/ith the Jjjivine Bleffing, is able to fave, or bring to Salvation, the Souls of the Hearers. 8. The Author to the Hebrews (ws^ that the Word of God is qttickjind powerful, andjljarpcr than drVj two-edged fword, piercing even to the dividing Afander of foul findfpiriti and of the joints and mar^ 146 Of the Light within. Chap. XII. mv, dnd is a difcemer of the thoughts and intents of the heart. Neither is there any creature, that is not manifefi in his Jight \ but all things are naked and opened unto the eyes of him with whom we have to do, Heb, 4. 12,15. This place our Adverfaries interpret of their Vniverfal Light within, Butlet them fliew, if they can, that the JVord of God does ever bear that fenfe in all the Bible. I have ihewn, that the Dodrine of the Gofpel outward- ly preached is called the Word of God ; and fome perfons do underftand t^s place of that Word of God, viz>. theDodrincof the Gofpel outwardly preached. Others underftand it of the fecond Per- fon in the Trinity, the eternal Word which was incarnate; and the Expreflions do agree very well to him. I fhall not determine, which interpreta- tion is to be preferred; but either of them over- throws that of our Adverfaries. 9 . Our fwiour faies, r^^ Kingdom of God is within you, Luke 17. 21. and by the Kingdom of God, in the judgment of our Adverfaries, is meant the Vniverfa I Light within, 'Twas but a little before, that the Seed of the Kingdom was the Light ; and DOW the Light is the Kingdom it felf. But for what reafon ? Why, becaufe they have a mind to have it fo. For there is not any place of the Bible, where the Kingdom of God denotes a- ny thing like their pretended Vniverfal Light within. But Cas I have already obferved) the King, dom of God does often lignify the time of the Meffiah, and *tis plain that it is fo to be under- flood in this place. For the Context runs thus^^ ^nd when he was demanded of the PharifeeSj when the Kingdom of God fJjould come, he anfwered thetn and faid. The Kingdom of God cometh not with ob*. fervation. Chap. XII. Of the Light within. 147 fervation. Neither (JmU they fay, Lo here, or Lo there : for Mold, the Kingdom of God if within you. *Tisphinthat the Kingdom of God in this place cannot lignify, either God's coming to deftroy T^e-- rufalenf, for the Pharifees expected nothing lefs than that, and had not the leaft apprehcnfions of it, and confequently would not enquire after it. Nor can it fignify that Kingdom of Glory, which the Saints fhall inherit hereafter; for our Savior could not fay that thatKingdom was either within, or among, the Fharifees. The Kingdom of God therefore muft lignify, either God's reigning in the hearts of his People, or the time of the Mef- fiah ; thefe being the only remaining interpreta- tions of thisphrafe, which can be pretended. As for its fignifying God's reigning in the hearts of his People, that fenfe is certainly impoHible here ; unlefs the word which our Tranflators have rcndred vjithin, ought to be rendred among-. For our Savior's words do plainly relate to thofevery Men, whom our Savior then fpake to, andhefaies the Kingdom of Heaven was s^S? with- refped to them. Now if ^V^s mud: Hgnify ji^ithin, then God's Kingdom was within them in particular; and if God's Kingdom be here fuppofed to fjgnify hisruhng in the hearts of Men, then God did rule in the hearts of thofe Men in particular. But will any Man fay this? Docs it in the ]ea(l appear, that thofe who asked our Savior the que- flion,did believe on him ? And if they did not,cer- tainly Goddid not rule in their hearts; becaufe ther did not obey hi^n in receiving his Son. Befides, they asked our Savior, when the Kingdom of Fleaven fiiould come. But did they by the Kin Becaufe*tis poflible fome of the P hart fees dad 2it that time believe on Chrifi, But ftill, fince thofe could not be fuppofed to mean fuch a Kingdom, who asked the queftion ; and fince our Savior cer- tainly meant the fame Kingdom in his Anfwer, which they meant m the Queftion ; and fince our Savior fcems to afl'crt that God's Kingdom was a- Aiongft thofe very perfons who asked him the que- ftion, and who cannot reafonably be fuppofed to ' have believed in Chrifi ; therefore the Kingdom feems uncapable of this fenfein this place. Wherefore the Kingdom of God muft fignifj^ the time of the Mefiiah, or the Gofpel-difpenfa- tion. This interpretation is natural, and the Con- text requires it. For the appearance of theMefliah was then Univerfally expeded by the Jewifij Na- tion ; and therefore the Pharifces asked our blef- fed Lord^s opinion of it. And he knowing that they expeded great Alterations and changes in the World to ullier it in, tells them, that it cometh not with obfervationy that is, with a remarkable pomp, fo that it may be thereby known and di- ftinguiilied. Neither (Ihill they faj^ Lo here, or Lo there 'i Chap. XII. Of the Light withm. u^^ there ; that is, IVlcn fliall not fee fiich wonderful Revolutions, as fliali caufc them to fpeak one to another after this manner, Lo here, or Lo there, are Prodigies and flrange Occurrences, which arc fure tokens of the Melliah's coming : for behold^ the Kingdom of God is withm you, or as the Margin of our Bibles reads it, among you ; that is, the time of the Meifiah is already come, the Gofpel- difpenfation is begun, 'tis preached amongft your felves by me and my Apoftjes ; and therefore you are not to look for another Kingdorn of God, or another Coming of the Meffiah, than that which you do already fee. I know our Adverfaries do infifl very much up- on the word e^S?* which our Tranflators have ren- dred within^ tho* the Margin reads it, as I do, Among, They fay, that Particle alwaies denotes fomething internal, whereas that which is among Men, is not within them, but rather without: them ; that is, it is not in the inward parts of one and the fame Man, but rather between diffe- rent perfons, and in no particular one. Now if our Savior had faid, the Kingdom of God is with- in thee^ the Objeftion had been fomewhat worth : but flnce he fpcaks in the Plural Number* 'tis of -no force. For k*^*^"' which we renderjo//, denotes Multitude ; and confequently we are not to ima- gin, that what is here meant by the Kingdom of Cod, was within every, or any particular Man; but that it was in or within the Multitude, the many pcrfons, confidercd not feparately, but col- leflively ; and that which is thus in or within a Multitude colledively confidered, is truly and properly, -not within every or any one, but among ^hcm all, liliall ifo Of the Light within. Ghap»XIL I Ihall iliuftrate this Matter by a parallel inftance. St. Veter faies to his Countrymen, Te men of Ifrael, hear the fe words, Jcfus 0/ Nazareth, am^n appro' ved of God among you by miracles^ and wonders ^ and fignsy which God did by him in the midfi of yoUy &c. Ad:s2.22. The Words (cX fbio-o) l/juuf) in the midfi of jouy do certainly denote fomething as truly in- ternal, as the word {Xv-nt) within. But wili any Man fay, that Chrifi-did his Miracles, Wonders, and Signs, within every, or any, particular Man I *Tis certain, they were wrought in the midft, not of every, or any, particular Man, but of the Mul- titude colledivelyconfidcred, that is, among the Jewi/b Nation. And accordingly, the Kingdom of God was within, or among the Pharifees, that u, it had appear'd to them. And this expreilion, 71?^ Kingdom of God is among you^ is exadly an- fwerable to thefe. The Kingdom of G^dis come nigh unto yoHj Luke 10.9, 11. and the Kingdom of God is come upon yopiy Luke n. 20. that is, the Mef* fiah has appear'd to you. And all thefe Expreffi- ons are capable of being explained by thofe Me- nacing words of our Lord, The Kingdom of God Jhall be taken from you, and given to a Nation bring* ing forth the fruits thereof, JMatt. 21.45. That is, whereas the Melliah has appear'd to you, and you have not received him; therefore that invaluable Blelling fliall be withdrawn from you, you Hiall be blinded and hardned, and the Gofpel fhall be preached to the Gentile World. So that their ha- ving the Kingdom of God among them , nigh them, or upon them, is oppofed to their having it taken from them. And indeed, if we confider the Context, it plainly requires, that V^td? fliould be tranfiated 4;;^o«^. For the Phari fees asked, ^a/^f/f the Kingdom of Gojd JJjould come ; and our Lord an- fwersj Chap. XII. Of the Light ^juithin. i j i fwcrs, h is h-rvi h(Ai£f. So that its being ivro^ was the fame as its being come, that is, come unto them, or aftinlly among them. For the Pharifees^ who asked this queflion, were very far fromima- ginmg,that the Gofpel-difpenfation fliould be with- in them. No, they expecced, that the MelTiah (hould appear, and hisKmgdom fhould be erededi not within particularpcrfons, but within their Na-» tion> that is, among them. However, that I may bring this matter to a con* elusion, thephrale is capable but of four Senfes at the mofl. I have proved that two of them are impoffible,- that a third is impoilible alfo, unlcfs the word s^tb? be tran dated among, which is the only objcdion againftthe fourth and laih One of the. two laft therefore muft be chofen, and this difficulty is equal in either of them. I think, I have faid enough to take it away. If our Adver- faries think otherwife; I hope they will do it better. But this is certain, that in what fenfe fo- ever the Kingdom oF God be faid to be (j»ttO within Men, yet the Kingdom of God cannot fig- nify the pretended VniverfAl Light of our Adver- farics. For that interpretation ha-s neither Reafon nor Example to iavor it. I o. Our Savior flies, I urn the living head, which came down from heaven. If any man eatofthisbreAdy ie/hall live for ever, ylnd the bread that I will gfive him, iS my fiepj, which I will give for the life of the IVorld, John (J. 51. And ^g^^iix). Except ye eat the fie/Jj ofthefon of man -, and drink, his bloud, ye have no life in yoa^ V. 55. Now our Advcrfaries fay, that this fleil^ and bloud of our Savior is the Vni- vcrfal Light withtn. But for what reafon ? Do Chrijl's ffcQi and bloud, either in any part of the Scri|)turc, or among fl the Jcwilh Writers^ fignify / • L a real, i J2 Of the Light within. Chap. XII. a real, fpiritual, heavenly, invifible Subftance cr Principle, fucli as they fuppofe their pretended X^niverfal Light to be ? Or do wc any where read, that fuch areal, fpiritual, heavenly, invifible Sub- fiance or Principle, did ever defccnd from Heaven, or that 'tis eatable and drinkable, and that Men are obliged to eat of it, and that it was given for the life of the World ? Nothing lefs. What Grounds then have our Adverfaries for this interpreta- tion ? None that I can find, behdesthe Strength of their Fanfies, and the Confidence of their AfFertions. But had they been acquainted with the Notions of the Jewifh Writers, had they obferved the Oc- cafion of our Savior's difcourfe, or confidered the Context ; they might eafily have underflood, that by eating our Savior's flefb, and drinking his bloud, is meant believiftg on him. For nothing is more common amongff the Jewiflj Writers,than to fpeak of Doclrine under the Metaphors of Meat and Drink, and of believing under the Metaphors of Eating and Drinking. Befides, 'twas ufual with our Savior to fute his Allegories in his Preaching to thofe accidentalCircumftances which occafioned it. Thus in his Converfation with the Woman o^ Samaria in the foregoing Chapter, he carries on his Difcourfe under an Allegory taken from the Water which fhe went to draw. And accoidingly in this Chapter, becaufe the Difcourfe was occa- fioned by the Loaves wherewith he ^td the MuU titude, he carries it on under the Allegory of Eating and Drinking. Thefe things being ob- ferved, our Savior's meaning is very plain, as might appear from fuch a Paraphrafc of all that part of this Chapter, as I fhould have offered to the Reader here, had I not already done it ia) elfe- ChapoXII. Of the Light within. rjj (a) elfcwhere. And farther, that our Savior does by eating his flelh and drinking hisbloud, mean nothing elfe but Faith, appears by comparing the 47th with the 53d Vcrfe. He that heUeveth on mefhatheverlaftmglife^ faies he, v.^j, and verfe the 53 he faies, Except jf eat the flejh of the fon of man-, and drinks hts blofid', ye have no life in )oti» Jn thefe places believing on Chrtfiy and eating his flelL and drinking his bloud, are one and the fame thing, to which Eternal life is promifed. BefideSj no fooner has our Savior {^id^I am the bread of life ^ V. 35. but he adds immediately, He thzt cometh to me fljall never hunger, and he that helteveth on mefhall never thirfi* ^From whence it is m3nifeft, that coming to Chrfl- , and believing on him, are phrafcs of the fame importance ; and that both of cm do denote eating the fiefh of him who is the bread of life. If itbe objected, that that fledi of C/^riy?, which is the living bread, is faid to have come down from Heaven, and confequently cannot be the bodily flefh which he took of the Virgin Mary; I an- fwer, that by coming down from Heaven in this place is meant being begotten by the immediate power of God. For our Savior's flefli, tho* born of the Virgin Marj^ was conceived in Her by the overfliadowing of the Holy Ghoft. And thus the Jews underftood our Savior. For they knew, that by his pretending that his flefh came from Hea- ven, he meant that he was not born of the Will of Man ; and therefore they objefted his having earthly Parents, and could not underftand how he could be faid to come down from Heaven with (4} Confut. of Popcrv, ^ntt i, chap. 4* f . il 3 . '— 1 22, L % rcfpca 15+ RefkiiionS', &c. Chap. XIII refped to his outward Mari. This is plain from the Text, which faies^ The Jews then murmnred againfl him, bccaufe he fata, I am the bread which came down from Heaven, And the^ faid^ Is not this Jefus the Son of Jofeph, -whofe Father and Mo- ther we know f How is it then^ that he faith, I came down from Heaven i* v . 4 1 , 42 . CHAP. XIIL RejleEUons upm diver je Quaker T>oiinnes. HAving fliGWD;, that there is no fuch thing, as what the Ouakers mean by the Vniverfal Light within ; I proceed now to make fome Re- fledions upon what they teach concerning it. I. They tell us^ that that iL/^/;r which I have been difproving, and in which God, as Father, Son, and Spirit, is by them fuppofed to dwell, is immediately united to the (Aa'y©^) Word of God^ whom wc generally call the fecond Perfon in the Trinity; and that it belongs to him, as he is the (econd Adam or Man-Chrifi. They tell us alfo^ that the very fame Light is in every individual per* Ion born into the World, whether Jew, Ttirky In- dian, Scythian, Barbarian, dec. ol whatfoever Na* tion, Country, or Place ; and for this reafon they call it the Vniverfal Light within. Now I iliall not objed againfl any of thefe particulars, or en- devor to fliew the inconfiflency or improbability of thefe AfTertions, upon fuppofition that there were (uch. tiLight as they talk of ; becaufe the whole is a Dream, without one word of Truth or Reality in it. And therefore it matters nor, whether this pretended Ch.XUI. Of the Lighfspiving.^c, iff pretended Light be affirmed by them to be united wedtatelj, ox immediately y to the Father, Word, or Spirit; and if united to the Word, whether it be- longs to him, as God, or Man, or God-Man ; whether that Light yhich is faid to be united to the Word, be the very fame with that which is faid to be in Men, or different from it ; whether it be in every individual perfon, or in fome particular perfons only ; or in what manner, meafure, or the ]ikc, it be in Men ; I fay, it matters not, which way our Advcrfaries determine thefe or the like Queflions. for they are equally true every way ; that is, they are an Enthuiiaftical Romance. 2. They tell us,' that this pretended Vniverfal Light within ftrives with all Men for to fave them. For that, i. itdifcovers and reproves every thing that is evil, 2. it tejrhcth every thing that is good, 3. itendevors fifcnake them avoid the one and praftifc the other. Now it muff: be granted, that that which difcovcrs and reproves every thing that is evil, teachcth every thing that is good, anri endevors to make Men avoid the one and pradife the other; that that, I fay, may moft properly be faid to llrive with Men for to fave them. But then, there being no fuch Vniverfal Light wit hi n^ as our Advcrfaries pretend, 'tis plain, that theirpre- tcndcd Vniverfal Li'^ht within docs not flrive with aMen, much lefs with rf// Men, for to fave them; and particularly, that it docs not difcoverand re- prove every thing that is evil, teach everything that is good, and endevor to make them avoid the one and pradife the other. I mufiadd, that the pretended Vniverfal Light within isfuppofcd by our Advcrfaries to difcover and reprove every thing that is evil, and teach eve- ry thing that is good by immediate Revelation ; L 3 . which. V < T 56 O/ the Light's Chap. XII!. which, as has been already (hewn, they affirm to be abfolutely neceflary in order to ^ fnving Chri- flian Faith, and of which they affirm the preten- ded Vniverfal Light within to be the inflrumcnt. For Mr. BarcUj {a) faies, that it is the agent or in- firument of God, by 7vhtch hhworhd in us-, andftir- reth up in hs thefe Ideas of Divine things. But, I . I have prove J> that there is no Neceliiiy of /w- »-/^^iV4/ra- dife the other. 2. What that is, which (if thefc things be done at all^ docs perform them. If thefc Qucftlons therefore be asked, I think it advifable, before I anfwer them, to obferve, that when our Adverfaries affirm, that thtVniverfal Light 7i>ithm does ftrive with all Men for to fave them ; by all Men they underftand, as I have already fliewn, every individual Perfon born into the World, whe- ther Jew or Gentile^ Barl?arian, Scythian, &c. of whatfoever Nation, Country, or Place. Now if all Men in thefe Queflions be underftood in the fame Latitude; then I divide all Men into two forts, vizj, fuch as have had the Gofpel outwardly preached to them, and fuch as have not. This divilion is grounded upon the Dodrine of our Adverfaries themfelves. For they affert, as has been already fhiewn, that God does by the pre- tended Vniverfal Light within make known hisWill to every individual Perfon born into the World, whether Jew, Turl^ Indian, &c. of whatfoever Nation, Country, or Place. But then, it being manifeft by experience, and acknowledged by our Adverfaries, that all thefe Perfons have not the Books of Holy Scripture amongfl: them, which our Adverfaries call the Outward Gofpel, and the declaration of which they call the OutwardPreach- ing ; it is alfo manifeil by experience, and acknow- ledged by our Adverfaries, that all Men have not the Gofpel outwardly preached to them. Thofc therefore who have the Holy Scriptures, have (in the judgment of our Adverfaries)thcGofpel preach- ed to them both outwardly and inwardly .• but fuch as have not the Scriptures, they fay, have the Go- fpel preached to them inwardly only. This bein<> premifedj I anfwer, L 4 Firfi, 158 OftheLighfspiWJg.Scc. Ch.XlII Firfl-, That there is fomething, viz., the Holy Spirit of God, whom wc generally call the Third Pcrfon in the Trinity, which flrivcs with all thofc, who have had the Gofpel outwardly preached to them, for to fave them ; and particularly, that the Spirit of God does ('with ycfpcCt to thofe perfons) difcover and reprove every thing that is evil, teach every thing th?t is good, and endevor to make them avoid the pne and praflile the other. But then, I do not fay, that the Spirit of God does thefe things after the fame manner, as the Ouahers fuppofe them to be done by their pretended Vnt'^ verfal Light within. For, granting that the En- devorsof the pretended Lij^t^ to make fuch as have had the Gofpel outwardly preached to them, avoid every thing that is evil, and praiflife every thing that is good, are by our Adverfaries fuppofed to be nothing elfe, but its working upon, inclining, and alTifting theirWills & executive Powers ; and confe- quently, that the Spirit docs endevor to make them avoid every thing that is evil, and praflife every thing that is good, after the fame manner, as the pretended Light is by our Adverfaries fuppofed to endevor the fame ; I fay, granting thefe things to be true, which I fball not at prefent inquire into the truth of; yetj as I have already faid, our Ad- verfaries affirm, that the Light does difcover and re- prove every thing that is evil, and teach every thing that is good, by immediate Revelation : whereas I affirm, thattho' the Spirit of God may vouchfafe immediate Revelation, when, and to whomfocvcr he pleafcs ; yet I have largely fliewn that there is no Ncceffity of immediate Revelation in order to ^faving Chnftian Faith, and that thofe ivho have had the Gofpol outwardly preached to thcp, hav? no grounds tq cjcpecc or lay claim to it. I afTm Chap. XIII. Of Motions toTrayer. \f^^ I aflert therefore, that the Spirit of Cod docs, in thcfe dales, difcovcr and reprove every thinq that is evil, and teach every thing that is good, to thofe who have had the Gofpel outwardly preached to them, no othcrwife than by the wf^/M/^ Revelation of the Scriptures. Secondly ^ As 'iOY thofe vho have not had the Gofpel outwardly preached to them, I fl^all fpeak of their Cafe in the next Chapter. 3. They tell us, that x\)q Light moves Men to pray, and that that Prayer to which IVlen are not moved by the Lights is not acceptable to God. Now there being no fuch Light as is pretended, 'tis plain that it cannot move Men to Prayer; and that if no Prayer be acceptable to God, but what the Light moves IVIcn to offer, then no Prayer at all is ac- ceptable to God, becaufe ]Vlen are not at all mo- ved to Prayer by xhc Light, But if it be asked, whether the Spirit of God does not move Men to Prayer, and whether any I'rayer be acceptable to God, which the Spirit docs not move them to; I anfwcr, that all good Pifpofitions r.re ow- ing to God's Holy Spirit, and confequently a dif- poikion to Prayer is owing to him. But thci^ I deny, that there is ever any need of a particular impuUe beffdes thr.t genernl Difpoftion. There is need, I confels, of the Spirit's AlTiftance in Prayer; but the Spirit's Afiiflance in Prayer is certainly very different from a particular impulfe to Prayer. Nor can any of thofe Texts which our Adverfnries cite, if improved to the utmofl^, prove any thing more, than that all curWcrfl.ip requires the influence of the Holy Ghoft to make it fuch as God requires ; and this is what we rot only readily prant, but heartily contend for. ^, They i6o Of aCalltotbeMimJirj. Ch^p.XlIh 4. They pretend, that the Light commiffions Men to the Work of the Miniflry ; and that the Motionof the Z-zg^r is the only vaHd Ordination, But certainly a Li^^ht which is ndt, cannot call Men to that weighty Jmployment; nor can its Motion be any Cmuch lefs the only) valid Ordi- nation. But we freely grant, that the Motion of the Spirit, from whence all good A6lions flow, ought particularly to be felt by thofe who offer themfelvcs as Candidates for Holy Orders. And accordingly in our Office for the making of Dea- cons, the Bifhop asks this Queftion, Do you trnfi, that jou are inwardly moved hy the Holy Ghofi, to take upon yoH this Office and Miniftratien, to ferve Cod for the promoting of his Glory y and the edify^ ing of his People i And every Deacon is required to anfwer, / trnfl fo. But thofe that feel the Mo- tion of the Spirit, are not commiffioned to preach the Gofpel, unlefs they be alfo regularly kt apart and fent forth by the properOfficers of theChurch, as has been proved by many Writers. Left therefore any Ouakery who may hereafter be ; convinced, that the Light does not move Men to the Miniftry, flioiald chance to fall into the Error of thofe Perfons» who think the Motion of the Spirit a fufficient Ordination without the Churches folemn Miffion ; I deflr.e him imparti- ally to perufe fome of thofe Books which have been publifhed to (liew the NecelTity of a Regular Ordination by imposition of Hands. Particular- ly, if he defire one that treats l?riefiy of that Sub* ject, I recommend to him Mr. Doringtons little Book, entituled, the Difenting Miniftry in Religi- 0n cenfpired and condemned from the Holy Scriptures, But if it fiiould then feem doubtful to him, who thofe perfonsare, the impofition of >yhofe Hands is Chap. XIII. OfaCalltotheMini/iry: i6\ is neccflary in Ordination, he may Heplcafed lo pcrufe the 9th, loth, and i ith Chapters of the Difcourfe ofSchifm. As for VVomens preaching, fince there is no fuch Light as is pretended, and confequently they are not moved thereby to preach the Gofpel ; 'tis cer- tainly a very great Crime. I ilia 11 notnow difpute, whether they are capable of Holy Orders; and confequently I am not obliged to ilnewthe Weak* nefsof thofe Anfwers, which our Adverfarieshavc returned to what their Opponents have urged from Scripture againft Womens Reaching. But this, I think, is certain, that no Church upon Earth does ordain Women to the Miniflry by impofiti- on of Hands : and therefore when our Adverfaries are convinced of the Neceffity of fuch an Ordi- nation, they will certainly adhere to the Miniflry of Men only, becaufe they will find no Women io Ordained. As for what our Adverfaries teach concerning the indifpenfable necefEty of Holinefs in all Mi- nifters, of the Gofpel ; fo that he who preaches the Gofpel, is no Minifrer thereof, unlefs he lead a holy life; I fhall examin it in the next Chap- ter. 5. They pretend, that if Men obey the Moti- ons of the Light, and comply with its Strivings, then does it regenerate, fanftify, juftify andfave them. But fince there is no fuch Light, 'tis certain thzt whAt they mean by Regeneration, Sandifica- tion, Juftification and Salvation, muft be attribu- ted to fomethingeIfe,'z//.?i. the Holy Spirit of God, And i£ what they mean by Regeneration, Sandifi- cation, Juflification and Salvation, be attributed to the Holy Spirit; we are then well enough agreed concerning thcfe Points. For i6i Of RegencratioTty &LC, Chap. XIII. ivV/?, By Regeneration they mean, not our be ing born again by VVatcr-baptifm, of which Rege- neration I Hiall treat in the 2 jd Chapter ; but the renewing of the inward Man by the Mortification of our evil inclinations, implanting good ones, ^-c. Vox Mr. Barclay {b) faies, jis many as rejift not this Light, but receive the fame, it becomes in them a holy, fure, and/piritual birth, bringing forth hplinefs^purity, and all thofe other blejfed fruits, which are accepta- ble to God. This is what the Scriptures call being born ofGody and bor^yof the Spirit ; and I fliall after- wards (hew, that *tisa kind of Regeneration. But then 'tis to be afcribed, not to the pretended Lighty but to the Holy Ghoft; and if our Adverfaries will acknowledge them to be the Author of it, we will have no farther difpute about it. Secondly, By Sandification they mean, as we do, our being made holy. This appears from Mr » Barclay, who to the Words jufl now quoted immediately fub]o\m,by which holy Birth, t/iz,. Jc^ fus Chriil: formed within us, and working his works in us, as we are ftn^ified, Jo are we jtiftifltd, c\'c. This Sandification we attribute to the Operation of the Holy Ghoft ; and if our Adverfaries will do the fame, we arc pcrfcclly agreed. But then our Adverfaries affirm, as I have for- merly obferved , that (c) in whom this pure and holy birth is fully brought forth, the body of Death and Sin comes to be crucified and removed ^ and their hearts united andfnhjeBed to the truth \ fo as not to obey any fuggeflions and temptations of the evil one, to be free from aH-ual finning and tranf- greffma of the Law of Gpd> and in that rcfpeB per- (h) AHl^ro^."}. p. 364. (c) Apcl.pTo^.%. p. 387. fea, Chap. XIII. OfTerfeciion. 163 feci* Tet doth this perfe^lionJiUl admit of a growth ; and there remaincth alwaies in fame part a voffibi^ lity of finning, where the mind doth not mofi dili^ gently and 'watchfully attend unto the Lord, This Queftion therefore is concerning the Degree of Sanguification, whether it be poilible lor a Man to be not only holy, but perKd alfo. I think it necefTary to fpeak Jomething upon this Head; becaufe tho' we herein do agree with our Adver- faries in the Main, yet they have taken occafion to reproach us> as if we gave encouragement to Sinners. Religions FerfeUioK therefore (to ufe the VVords of Dr. (d) Lucas) is nothing elfe , hut the Al oral accomplishment of Human Nature , fuch a matfi" rity of Firtue, as Man in this Life is capable of. Converfion begins, FerfeBion confummates the habit of Right eoufhefs. In the one Religion is, as it 7vere^ in its Infancy ; in the other in its Strength and Man- hood, So that PerfetJion, in fJjortj ts nothing elfcy but a ripe and fetled habit of true Holinefs, ^c- cpyd:*i^^ to this notion of Religious perfe^ion, he is a perj-eEl Mam mhofe Mind is pure and vigorous^ and his Body tame and obje^uious ; "whofe Faith is firm aridf^dy, his Love ardent and exalted, and his Hope full of ^ffurance ; whofe Religion has in it that ardor and conflancy, and his Soul that tran- ^utility and pleafure, v^'hich i>efpeaks him a Child of the Light and of the Day, and part ahr of the Di- vine Nature, and raifed above the corruption which ts in the V^orld thro' Lufl, So that (e) this is the Mtmofl Perfection Alan is capable of, to have his (d) Religious PerfeSiion, ora ThirJ P.irt ot rhc T.naniry afttr Huppinefs, feet. i. chap. i. p. 2. Und. 1704. ie) Ibid, p, 16. A/ind id+ OfTerfemom Chap. XIII. Adind enlightened f and his Heart pttrifiedy and to be mformeds aBed and inflnenced by Faith and Love^ as by A vttal Principle. And all this is ejfential to habi ualGoodnefs, Now fuch Perfcd;ion as this, we readily acknowledge to be, not only polTible, but what every Chriftian is obliged to endevor after. And I am perfuaded, our Adverfaries thcmfelves will acquiefce in this Definition of Perfedion. But thefl it is flill a Queftion between us, whe- ther he who is in this Senfe perre6l, may live without Sin. That all Men have at fomctime or o- ther fallen into fin, is agreed on both fides. For yix, Barclay (/) faies, all Men have finned. And that Ac perfect Man may fin, is alfo agreed on both Sides. For Mr. Barclay faies, as has been fliewn, there remaineth alwaies in fome part a pojfibility of Sinninay where the mind doth not mofl diligently and watchfully attend unto the Lord. But may not the perfed Man, when perfed, wholly abftain from Sin for the future ? Now before I Anfwer this Queftion, I think it necefl'ary to obferve, that there are two forts of Sins, -viz,, wilful Sins>, and Sins of infirmity. Wilful Sins (g) are thofe de- liberate tranjgrejjions of a Divine LaWy which Man commits in oppofition to the direEh Remoiifrances of Confidence, He knows the ABion is forbid 'y he fees the Turpitude and Obliquity of it ; he is not ignorant of the Funifljment denounced againfi it ; and yet he ventures upon it. A Sin of infirmity is fuch as does (h) not imply a deliberate wickednefis in the will, much lefis an habitual one; but it (/3 has in it fief much of voluntary as to mak^ it fin^fio much ofinvo^ luntary as to maki it frailty. It has fio much of the ( f) ^(if^criff?j confirmed, fcdt. 4. p. 6 28. (g) Lucas's Relig* perfca.Tca. 2" chap, p p, 3 1 3. (h) Ibid, p. Z 54. (/) Uid. Will Chap. XIII. Of TerfeBion. i6J iVill in it, that it is capable of being redficedi and yet fo much of Neceffity in it, it is never utterly to be extirpated* It has femething in it Criminal enough to oblige us to v^atch againfl it, and repent of it ; and yet fo ?nuch pitiable andexcufable, as to entitle HS to pardon under the Covenant of Grace, This being prehiifed, I anrwer, that he who is perfed in the Scnfe above mention'd, as every one muft cndevor to be, may certainly for the fu- ture live without wilful Sins; and if this be all that our Adverfaries mean by a total freedom from Sin, we are throughly agreed. But as for Sins of infirmity, they feem infeparable from us in this World. For the befl of Men ever did, and do feel them, and lament them. For {J^) what underfland" ing is there which is not liable to Error f What willy that does not feel fonte thing of impotence ^fomething of irregularity ? What ^ffelhons that are 7nere human^ are ever conflant, ever raifed i* TVhere is the Faithy that has no fcruple, no diffidence; the Love, that has no defeft, no remifjion ; the Hope^ that has no fear in it ? What is the State that is not liable to ignorance, inadvertency -^ fufp'^ifiy infirmity .<* Where is the Obedience that has no reluliancy, no remijfnefsy no deviation /* This is a truth whichy whether Me ft will or no, they cannot chufe but (eel. The Confef- Jions of the holtefl Men bear witnefs to it. Now our Adverfaries, either do confefs, that the perfc(5l Man has fuch infirmiticsas 1 have men- tion'd ; or they do not. If they do not confefs it, I defire them only to name a iingle Inftance of a Perfon that had not fuch Infirmities. I lliould be heartily glad to hear, that God's Laws have at any time been fo exadly obey'd. But let not our Ad- (k) Hid, p. 3q8. verfaries 166 Of TerfeEimu Chap. XIII. verfaries inlhncc in theinfclvcs ; lor I fl^all loon prove, tliai' they arc guilty of manitcfl breaches of GUI Savior's Commands in their neglecl oi Water- baptifm and the Lord's Supper. But if our Ad verfaries do confefs, that the pcrFecc JVlan has fuch infirmities as I have mentioned ; then thofc infirmities either are Sins, or they are not. If they are Sins, then the perfefl Man cannot live wholly free from Sin. But if they arc not Sins, the difference between us is not threat, nor (hall I difpute the Merits of that Caufc at prefent. For (I) then the whole Controverfy is reduced to this ; ove agree in the ThinjT, bfit differ m the Name, And in this difference we are not onij on the hnmhier^ but the fafcr fide too. For acknowLdging them Sins, we (hall be the better dijpofed jttre to be forrj for thewy to beg pardon of them^ and watch again ft them, I fhall conclude this Point in the worJs of the fame Author, whom I have often quoted, // any Man (faies {m) hc^ he apprehenfive., that 'tis impofflble to ajfert the dothine of pcrfethon, vyithout looking a little too favorably towards Pekgianifm, or Enthnfiafm, or fomething of this kind; I do here ajfure ftich a one^ that I advance no perfeBion that raifes Aden above the ufe or need of Aieans, or /«- vites them to negleEi the iVord^ Prayer, or Sacra- ments, or is raifed on any other foundation than the Go/pel tfChr HI, ^-^I am perfnaded, that theftrength of Nature ts too (light a foundation to build Perfetti^ on on, I contend for freedom from no other fin than a^naly volnntary-i and deliberate. And let Concu^ pifcence^ or any unavoidable Difiemper or diforder of optr Nature be what it wilU ^H that I aim at here, U) Ibid. chap. 6. p.3f6. {m) Ibid, introduct. dhap.Xin. Of Juflifaation. t6i is the reducingt not extirp/iting it. And finally how enrnejily foever I exhort to perfeSiiony I cart ijerj Qijcll content my felf with St AuftinV notion of it ; 'fiameljy that it is nothing e I fe, but a daily pr ogre fs towards that pure and Hnfpotted holme fs^ which we Jhall attain to in another Life. Thirdly, as for Juftification, they acknowledge that the Word is ufed in different fenfcs in the Ho- ly Scfiptitres. Jfiflificdtion (faies (n) Mr. Barclay) is cither taken jor God hts adjudging a Man untai Eternal Life^ and in that Senfe tt is not to becon'- founded with SanBification. Tet it is not to be fepa* rated therefrom, for God adjndgeth no Man bnt the fanElified unto Eternal Life or Happinefs. Or it ii taken for the making of a Man righteous \ and then it is all one with San^ification. And that thoti fayefty the Word is mofl free^uentlj tifedin Scripture tn thatfenfe of adjudging, being oppofed to condemna^ tion j doth imply ^ that thou hafl not the Confidence to ajjert, that it isalwaiesfo ufed^ as indeed it is not* Now iF Juftification betaken in the former fenfe, then 'tis plain^ that upon fuppofition that there were fuch a Light as is pretended, yet men are not juftified thereby. For *tis not the L>^^/, but God, that adjudgeth Men to Eternal Life. Nor is it rhe Spirit, as a diftindPerfon of the Trinity, that doth in our Opinion adjudge Men to Eternal Lifej but our Savior, to whom God hath committed all Judgment. So that Juftification in that fenfe is not to be afcribed to the Spirit. *Tis confcfTed on both fides, that Juftification in that fenfe is not to be feparated frotu Sandification. For, as Mr. Bar* clay truly faies, God adjudgeth rio Man but the fan-* Bified to Eternal Life or Happinefs. But tho'Ju- {n) Truth iUared of CalHtnnir:, pag, a^. M ftifjcafiori 1 68 Ofjujlification, Chap. XIII. ftificotion in that fenle, and Sandification be joined never fo clofe together, yet they are not one and the fame thing in the judgment of either Party. But then if Juftification be taken in the latter fenfe, itisall one with Sandification. And con- sequently, ifMenarenct fandified bytheL/g/?r> becaufethere isno fuch thing ; then tor the fame ;reafon they are not juftihed thereby. But il Men arefandified by the Spirit, then are they alfo jufti- fied by the Spirit. Now when our Adverfaries fjy, weare juftified by the Light, they take the word in the latter fenfe. This appears from the Words already cited in the laft Paragraph fave two ; and alio from the follow- ing pa flage. {o) It is by this inward hirth of Chrift in Matii that Man is made jnfi, and therefore fo accounted hj God, Wherefore, to be plainy ive are thereby i and not till that be brought forth in us, for- mally {if ive mufi ufe that -word) juftified in the fight of God, Becaufc Juflification is both more pro- perly and frequently in Scripture taken m its proper fignification for making one juf}^ and not reputing one merely fuch^ and is all one with SanBification. If therefore by Juftification they mean the fame as by Sandification ; then, upon fuppofition that Jun:ifi* cation be attributed to the Spirit, we are agreed concerning it. if it be objeded, that we are iuftified by Faith ; I anfwer, that we are indeed juftified by Faith, and by Faith only, as our Church teaches in her ele- venth Article. But then when we fpeak of Jufti- fication by Faith only, we do not fuppofe that Ju- ftification is the fame with Sandification. For by (6) Apol. prop. 7. p. 370. JuHi^ Chap. XIIL Of Salvation. 1 69 Juftification we do then mean, not our being made Holy in a Gofpelfenfe, but our being accounted Righteous before God. This appears from the ytry Words of the Article, which runs thus. A R T I C. II. Of the Juftification of Man* We are accounted Righteous before God^ only for the Alerit of our Lord and Saviour Jefus Chrift, h^ Faithy and not for our own works or defervings» IVherefore, that we are jujiified by Faith only, is a moflwholfom DothrifiCt and very full of comfort ^ as more largely is expreffed in the Hotnily of Jfiftifi' cation. So that our afTerting that we are juftified by Faith only, and alfo that we are j unified bytheSpirit^ are very conflftent Propofltions ; becaufe the word Jufiification is taken in quite different fenfes. Fourthly^ by Salvation they mean being faved or delivered from the Dominion of Sin. This ap- pears from thole Pa fTages of M.t. Barclay \^\\\ch. I have already quoted, ch, 10. />. 120. Now this the Spirit of God does. For he enables us to wreft our felves out of the Devirs power, and fhake off the Yoke of Sin. But if by Salvation they had rather mean being faved or made happy in Heaven hereafter, which is the Confequence of our being faved or delivered from the Dominion of Sin herej then the meritorious Caufe of our Salvation is con- feded on both fides to be the Death and Sulfcrings of Jeftts Chriflj tho* we miy in fome fcpfe be faid to be faved by the Spirit too ; forafmuch as he Works in us that Righteoufncfs, without which (tod will not be (low Salvation on us, m % CHAP. 170 Of Union with God. Chap. XIV- CHAP. XIV. Reflections upon what the Quakers teach concerning Maris Union with Cody and their Notion of a Church. d.^TpHey affirm, that fuch as arc regenerate, fan- X <5tified, juflifiecl, and faved, are alfo uni- ted to God by the Light. But fince there is no fuch Light ^s is pretended, 'tis certain that our Union with God is effefted fome other way. And if any Man ask, which way 'tis eflPcded ; I anfwer, that our Union with, or to God, is twofold, z//lind- ed in fomething in their tmderftanding^ a,jdperhaps burdened yvith the ftiperjhtions and jormaltty of the fezeral Se^s in Tvhtch they are em^roffcd'^ yet being right in their hearts before the Lord, chtt fly aiming and lahoring to he deltveredfrom iniquity, and loving to follow rightcQUjntfs. are by the jecret touches of this Holy Light in their Souls enlivened ami quickened, thereby fecretly united to God^, ^:/id thcrethrouo^h be- come trne jldimbers of this Catholic Church. Now the Church in this rejpe^ihath been in betn^in all Ge- nerations. For God never wurjedfomejuch wttncjfes for htm-> thd many tin*es flighted and not much obfer- ved by this Worlu, jind therefore this Church, tho* ftill in bttni-i hath been of tent ir/ias, as it were, invi- Jihle, in that it hath not con^e under the obfervanon of the Men of thislVorld^ bemg, as faith the Scripture, jer. 3. 14. one of a City, an i two of a Family. ^nd yet, tho' the Church thus confidered may be^ as it ivere^ hidfrora wicked Jidcn^ ai not then gathered into a vifible fellowflyip., yea, and not obfrvedeven hj fome that are Aiembey s of it; yet may there not- 'ii'ithiianding many belono to it i as ivhen E'las com- piained-y hewasX^it^Xowt, I Kings ip. 18. God an- fwered itntohim^ I have refervcd to my felf Seven Thoufand Men, who have not bowed theirknees to the image of Baal', whence the Apojlle argues, Rom. 1 1 . the being of a remnant in hts day. Secondly, The Church is to be confldered, as it flg- nifies a certain number of perfons gathered by God's Spirit, and by the Teftimony ef fome of hts fervants (raifedup for that end)unto the belief of the true Prin- ciples and Dotirines of the Chriftian Faith ; 7vho thro* their heurts beini united by th? fame love., and their underftanding informed in the fame trathsy gather, - ■■ ■ ...-...■■. meets Chap. XIV. Of the Church. 173 meet, ana ajftmhle together to "wait upon God to JVer-^ fjip htm, and to hear joint Tefiimony forthe Truth ag'iwji Error 'i fajfering jor the fame, andfo hecom^ i>:g thro this feUo7i>Jhip as one Family and Houfiold in cert at}: refpcBsy do each of them watch over, teach, i^ijlrttB and care for one another according to their fe^ vera I Aieafures and Attainments, Such were the Churches of the prtmitiv times gathered by the Apo- fl^lesy whereof we htive diverfe mentioncdin the Holy Scriptures, And as to the F'tfibility of the Church in this rejpeB, there hath been a great interruption Jince the Apojiles dates y by reafon of the Apoftafy 5 asJJjall hereafter appear. To be a Member then of the Catholic Church there is need of the inward calling of God by his Flight in the heart, and being leavened into the Nature and S pi* rit of it, fo as to forfake unrighteoufnefs and to be turned to righteoufnefs-i and in the tnwardnefs of the mind to he cut out of the wild i. live-tree of our own firfi fallen Nature, and ingrafted into C\\xi\k by his fVord andSpirit in the heart. And this maj be done in thofe who are fir angers to the Hiflory {Cod having not pleafed to make them partakers thereof) as in the fifth andfixth Propofition hath already been proved. To be a Mer/iber of a particular Church and belief in Jefus Chrift, and thoje holyTruths delivered bj his Spirit in the Scri- ptures ; feeing the Tefiimony of the Spirit recorded in the Scriptures doth anfwer the Tefiimony of the fame Spirit in the hearts, even as face anfwereth facein 0^ Glafs. Hence it follows, that the inward work, of holtnefs and forfaking iniquity is neccjjary in every refpe5i to the being a Member in the Church ofQXvt'i^Xy and that the outward profcjfon is necejjury to be a Aiember of a particular gathered Churchy but not to M 4 the 174 Of the Church. Chap. XIV. the bemg A Member of the Catholic Church ; ^et ft is abjolfitely neccjfary, -where God affords the op- fort unit j of ki-iowing it. And the oHtward Tefii* mony is to be believed^ where it is prefentedandre" vented ; the fttm whereof hath Hpon other occajions been already proved. In this large paTage tranfcribjed from Mr.F^r- clay^ and containing the Omker Notion of a Church, there are diverfe great Errors, all (or at leaft the principal of) which will be eafiiy dif- proved, if the Reader be plcafed to obferve the following particulars. Firfiy that a wicked Man may be a Member of Chrifi' s Chmch, This is plain (not to mention other proofs) from the following words of St. /^^«/, who faies, / wrote untoyoti in an Epifile not to keep company with Fornicator s* Tet not altogether with the Fornicators ofthts Worlds or with the CovetoMS, or Ex- tortioners, or with Idolaters ;for then mnjiye needs go put oftheWorlU, But now I have written unto jots not to keep company, tf any Alan that is called a Br o- ther be i^ Fornicator i or Covetous , or an Idolater, or ^ Railer^ or a Drunkard^or an Extortioner ; withfuch an one, no not to eat. For ivhat have I to do to judge them alfo that are without i* Do not ye judge them that are within ? But them that are without God judgeth. Therefore put away from among ) our f elves that wick^ edperfonyiCor.^.^'-i^, Fromthefe words 'tisma- nifeft-, thata Man who is called a Brother, may at thefametimebeaFornicatnr, Covetous, an Idola- ter^a Railer,a Drunkard, :in Extortioner ; snd con- fequently he who is called a Brother, may at the fame time be a very wicked Man. Now to be called a Brother, does here fignify to "-e a Mem^ ber of the Church of Chnfi, For thofe Fornica- tors, Covetous perfons, Idolaters, &c. which ar^ ''■•'■■' ' , '• ■ ■• ' * Jiere Chap. XIV. Of the Church. jy^ here faid to be called Brethren, are diredlyoppo- fed to thofe Fornicators, Coveteous perfons, Ido- laters, (jrc» which are of this Worlds that is, not Members of the Church. Bciides, the Apoftle judgeth concerning thofe Fornicatcrs, Coveteous perfons, Idolaters, (yc. which cire called Brethren, by commanding fuch a particular Punifhment to be inflided on them : but he difclaims all judg- ing concerning fuch Fornicators, Coveteous per- sons. Idolaters, ^c. as are jvithout ; that is, with- out the Church, or no Members thereof. For, faies he, what have I to do to judge them alfo that are vjithoHt ? And confequently thofe Fornicators, Coveteous perfons, Idolaters, ^c. whom he does judge, and who are called Brethren, arc not •with-' out, that is, are not without the Church, or no JVlembers thereof; hmwithin^ that is, within the Church, or Members thereof. Farther, the Apo- ftle writ that Epiftle to thofe only who were Members of the Church of Chriji, For hedireds it unto the Chttrch of God v^htch is at Corinth, to them that are fa notified in Chrift Jefus, called to he Saints^ 'with all that in everj place call upon the Name of jtius Chrill: onr Lord^ i Cor. i. 2. And he commands thofe to whom hisEpiftle was writ, to put away from among themfelves that wicked perfon, who is a Fornicator, Coveteous, Idolater, c^c. that is, to excommunicate him, or cut him off from the Church. And confequently, whilft he was ftill called a Brother, and among them, he was not cut off from, but a Member of, the Church. If it be faid, that St. T'^/// commands them to put the wicked Pcrfon swny from among themfelves, thereby intimating, that the Church was to confift of holy Perfons only, and ccnfcqucrtly that a wicked Perfon car.nct beapicipber ihcjeof; I ^n- fvver, 17 6 Of the Church, Chap. XIV. fwer, that the Apoftle does indeed here injointhe Excrcifeof Difcipline ; but it appears from what has been faid, that tho' a wicked Perfon ought to be cut off, yet till he is adually cut off, he is accounted as a Member of the Church hy the Apoftle himfelf. If it be faid , that Idolatry is one of thofe Crimes whioh the Apoftle here fuppofes the wick- ed Man to be guilty of, and that theCommiftion of Idolatry is inconfiftent with a Man's being a Chriftian ; 1 anfwer, that tho' Idolatry be a very crying Sin, and (or that reafon aContradiflion to God's Law, yet the CommilTionof Idolatry does not immediately make the Perfon who is guilty of it to be no Chriftian. For the Vapfts are Mem- bers of C)^r//?*s Church, tho* they be corrupted and Idolatrous ones. Nay, our Adveifaries themfelves do acknowledge this. For Vix, Barclay faies in the Paflage before recited, there may be Members there- fore of this Catholic Chnrchy both among Heathens, Turks, Jews, and all the fever al forts of Chrifl tans, &c. And certainly, they will confefs, that the Pa- pifts are one of thofe forts of Chriftians, and that the Papifls are Idolaters. Beftdes, Mr. Barclay has (b) told us, that all Worftiip, which manfets about in his own vhU, and at his own appointment, which he can both begin and end at hts pleafure, do or leave un- done, as himfelf feeth meet, whether they be a prefcri' bed form, as a Liturgy, er^. or Prayers conceived extempore by the natural firength and faculty of the Mind, they are but fuper flit ions, will-worfljip, and abominable Idolatry tn the fight of God. And con- fequently all thofe Parties and Secfls, both of JewSy (b) ui^ol, prop. II. p. 440. Turks, Chap. XIV. Of the Church. 177 Turks-t Heathens and Chriftians, among whom, he fa:es, are fome Members of Chrtfl\s Church, are univerlalJy guilty of fc!olatry. Nor can he fliew any one perfon amons^ them all, who (if he did worlhip at all; was not chargeable therewith. If it be objc'.Hcd, that our Savior faies, Except a man he horn of Water and of the spirit ^he cannot en- ter into the Kingdom of God, John 5 . 5. and that to be horn of the <^pirit is to be made lioly, and to en- ter info the Kingdom of G od \s to be made a Chrifiian or Member ot ChrtjVs Church ; I fay, if this be objected, I anfwer, that upon fuppolition that be- ing horn of the Spirit does ^^gnify being madeHoly, and granting th^^lto enter into the Kmgdom of G od C^^» nif.es to be made a Chriftian or Memoer of ChnfFs Church ; yet [ deny that it will follow from hence, that no wicked Man can beaChriftian or a Member of C/7r;y?'s Church. For our Savior there fpeaks of fuch qualifications as were requi lite to make a Man, not a bare profefTed Chriftian, or only an outward Member of his Church ; but of what was requi- fite to make a Man a living Member, fuch a IVlem- ber as he expected every Man fliould beiryjrder to hisobtainingthofe invaluable BlelTings whrchhe intended to confer on all his living Members. Our blelicd Lord never flrived to make Men bare Pro- fefforsof hisDoCfrine,hut conHantly fhewed them the neceflity of obeying his Word alfo. And af- ter the fame manner without all doubt he had been ading towards Nicqdemus ; and therefore tells him, that a Man could not enter into the Kingdom of God as he would have him, qnlefs he were born- of the Spirit, or made Holy. But at other times our Savior's phrafe is altered; for he faies, Joh, 8. 13. If ye contiyiue in my "word, then are ye mf DsfcipUs indeed, thereby informing us, that fuch' perfons ijS Of the Church. Chap. XIV. fierfons as did not continue in his Word, were not his Difci pies utAj)^*^ indeed or truly ^ but only Profcf- fors of his Dodlrine. They were Difciples,'tis true; but how? hypocritically; outwardly, and in pre- tence only. When therefore I afTcrt, that a wicked man may be a Member of Chrifl's Church, I mean, he may be a profefTed outward Member thereof, in which fenfe St. Paul acknowledges he may be a Member: but he is not a true living Member thereof, in which fenfe our Savior ttWs Nicodemus that a wicked Man cannot be a Chriftian. And indeed, unlefs what 1 have faid be allowed, our Savior and St. Paul muft contradid each other. For St. Paul (as has been (hewn) exprefly declares a wicked ProfejOTor to be a Brother^ and within the Church; and unlefs our Savior be fuppofed to fpeak in that fenfe which 1 have given his Words, he muft be underftood to deny what St. Paul has affirmed. But if our Savior be fuppofed to fpeak of his living Members only, then his Words are mod pcrfeclly confident with St. Paul's. For that Man, who for his Wickednefs cannot be a Mem- ber of the Church in our Savior's fenfe, may not* witmtanding be a Member thereof in St. Paul's. Secondljy I mufl: defire the Reader to obfervc, what it is that makes a Man a Member of Chrifi's Church. Now as in the Body of Man, that cannot be a Member, which is not joined to the Body; fo neither in the Church of Chrifi can that Man be a Member, who is not joined to the Church. In order to this joining *tis necetfary, not only that the Man be capable thereof, but that there be fome adual Tie or Bond of Union. For as a piece of Flefh is not a Member, unlefs it be (not only capable of being united to the other plefli, but alfo) actually united the to Body : fo neither Chap.XIV. Of the Church. 175) neither is a Man a Member of Chrift's Church mere- ly upon the account of his owning the Truths of Chridianity; unlefs he be alfo tied to the other Chrillians by that Bond of Union which Chrifi has appointed to join a Man to the Number of his Di- fciplcs. Now this Bond of Union is the Covenant made in VVater-baptifm, as 1 fliall afterwards fhew: and therefore till a Man be fo baptized, he is not a Member of Chrift's Church ; but as foon as he is fo baptized, he is a Member thereof. But then as a piece of Fle(h that is united to . the Body, is not a living, but only a dead Mem- ber, unlefs it receives nourifliment from the Body ; fo alfo a Man that is united to Chrifi's Church by Water-baptifm, isnot a living, but only an out- ward dead Member thereof, unlefs he partake of thofeCeleftial influences, which flow from Chrifi the Head, and nourifh all the Members that are vi- tally united to him. Wherefore bare Water- baptifm is fufficient to make a Man an outward Member of Chrifis Church : but that he may be a living Member thereof, 'tis neceffary that he par- take of that Sap and Vertue, which Chrifi the true Vine communicates to all fuch Branches as are qualifyed to receive it. Thirdly^ I mufl defire the Reader to obfer^e alfo, that thofe who have not had the Gofpel out- wardly preached to them, are not Members of C/?r//?'s Church. Th^v) manifold, of difP^rent kinds. Whereas fandifying Grace is the fame.in kind in all perfons, and is never called manifold (that I know of) in all the Bible. Thirdly^ They tell us,tha t a BiJJjop mtifi he blame- lefs. dec, I Tim. 3. 2. Tit. i. 6, and whjat then ? Mufl: not a Civil Ma^iiirate alfo be blamelefs, ^c.t *Ti$ the duty certainly both of Spiritual and Tem- poral Chap. XV. Holmefs in Minijlers. iSf poral Superiors to be holy ; but it will not follow from thence, that fuch as are not holy, are not indued with Authority either Spiritual or Tern- poral. This our Adverfariesdo grant with refpeifl: to Civil Governors, and by parity of reafon they ought to grant it v/ith refpeC:!: to Spiritual ones. fotirthly^ they fay, the Sheep of L,/;r/// will not hear the Voice of Strangers, or of fuch as he has not fent. And when they can iliew, that wicked Men are the Strangers which our Lord meant, or that wicked Men arc not fent by him^ then this Argument will dcferve a larger anfwcr. I h^ve thought it neceffary to treat of this Point (tho' briefly) becaufe the Docrrine of our Advcr- faries concerning it is of moil dangerous Confe- quence. For Men mull be evcrlafting uncertain and ignorant who are Miniftcrs of God, and whofc Miniflry they are obliged to attend; if Holinefs be fo indifpenfibly neceifary to the very being of a Minifter, as they pretend. For who can ever fee into the hearts of Men, and difcern the Righ- teous from the Hypocrite ? I know they talk very confidently of a Spirit of Difcerning, by which they can diftinguilli the true from the falfe Mini- ftcrs. But they mayas juftly pretend to work Mi- racles ; for their want of it is fo notoriouSithat £ need not prove it. Behdes 'twere eafy to demon- ftrate» that they have no ground from Scripture to Jay claim to fucha Spirit of Difcerning. But this I (liall forbear, becaufe I have t^ken a (hortcr (and for that reafon, a better) method. For I have fhewn, that there is no indifpcnfable Necelfityof Holinefs to the very being of a Miniiler; and tlicrefore ( whether God does vouchfafe it, of the Spirit of difcerning or no) th.ere is certainly no' NeccfTity for the Direction of our practice. N 2 8. As 186 Of the Manner of Chap. XV. 8. As to the manner of the Light's operation in ^Meft, it admits ofnodifpute. For Imce there is fio fuch Light, it cannot operate at all. But if our Adverfaries will attribute to theHolySpirit of God that manner of Operation which they attribute to the Lights I ftiail not oppofe them, as far as thofe who have had the Gofpel outwardly preached to them, are concerned. For whether the Holy Spi- rit does operate at ail inotheis, I do not declare my Judgment. Now, whatrnanncr of Operation our Adverfaries do attribute to iht Light, 1 have ihewn, ch,io, p. 111. but yet I fliall in this Place beg leave to add the following Words of Mr, Bar- claj^ who CO faies, /have often had the wanner of Gods working /« order to Salvation towards all Aden illtijiratedtomj mind by one or two clear Examplesy 7i;hich ifMllhere add for the information of others. Thefirfi is of a Man heavily dtfeafed, to whom J compare Man in his fallen and natural Condition. I fuppofe Godi who is the great Phjftcian, not only to give this Man PhyfiCy after he hath ufed all the in- duflry he can for his oii'n health by any sJ^ll or know^ ledge he hath' of his own {as thoje that fay, if a Man improve his reafon or natural faculties-, God will fupcradd Grace-., or, as others fay -, that he cometb andmAl^th offer of a remedy to this Alan outward- ly^ leaving it to the liberty of Man s willeuher to teceive it or rejeEi it) but he., even the Lord, this ffreat Phyfician., comet h and poureththe remedy into his Mouth., and as it were layeth him in his Bed. So that if thefich^ Alan be but pafjive., it will neccjfarily work the EffeH: : but if he beftubborn and untoward^ and will needs rife up and go forth into the Cold^ or eat (i) ApoU prop. 5* <5. p. 3 3 9.340. ill Chap. XV. the Light's operation, 187 [iich Frttits as are hurtftil to himy ivhile the Aiedi^ ctKC /bofild operate ; then (tho' of its oivn nature it tendethto cure him, yet) it wtll prove deflrn^iive to htm, becanfe of thofe obfirn^ions which it meeteth with. Now, as the Manthat jhoHldthtiS undohim" felf wonld certainly be the canfe of his own Death ; fo who will fay , that ij cured, he owes not his Health wholly to the Phyfician, and not to any deed of his own ? feeing his part was not any a^iony but a faffivenejs. ^he fecond Example is of diver fe Men lying in 4 dark^pit together, where all their Senfes are fo fiupe- fyed, that they are fcarce fenfible of their Mifery. To this I compare Alan in his natural, corrupt, faU ten Condttton. I fuppofe not, that any of thefe men wrefiling todJiver themfelves, do thereby ftir up or engage one able to deliver them, to give them help, faying with htmfelf I fee one of theje Men willing to be delivered, and doing what in him Ites ', there^ fore he deferves to be afftjied ; as fay the Socinians, Pelagians, ^«d/ Semi-Pelagians, Neither do Jfup* pofe, that this Deliverer comes to the top of the Pit, and puts down a Ladder, defiring them that will to por/ienp', as do the jt{\i\tsand Kxraimins', yet, as they fay, fuch are not delivered without the Grace i feeing the Grace is that Ladder by which they were delivered. But I fuppofe, that the Deliverer comes at certain times, and fully difcovers and informs them of the great Mifery and Hazjard they are in, if they continue in that noifom and pefliferous Place ; yea, forces them to a certain fenfe of their Mifery {for the wickedefi Men at times are made fenfible o^ their Mifery by God's V^ifitation) and not only fo, but laies hold upon them, and gives them a pull, tn order to lift them out ofthetr Aitfery : which if they refifi not, will fa ve them ; only they may refiji it, Thts being N 5 applied 1 88 Of nee e [far y Terfeverance.Qhzip.'^V , applied as the former^ doth the fame ivaj illuftrate the matter. Neither is the Grace of God frnfirated, tho* the ejfe^i of it be dtverfe according to its sbje^ ; betjig the Miniftration of A4ercy and Love m thoje that rejeEi it not-, hut receive tt^ J^^hn i .i 2. bnt theAd'i- ntflration of Wrath and Condemnation in thofe that do rejeH: itj John 5. 19. Even as the Sun ky one at'i fir operation -melteth and fofteneth the WaXy and har- d'-'neth the Claj . ^nd the Nature of the Snn is to che^ rilh the Creation-, ^^nd therefore the Living are refreflj- ed by it, and the Flowers fend forth a good Savor, as itjinnes upon them, and the Fruits 01 the Trees are ripened: ye tcafl forth a dead Car cafe ^ a thin^ivith- out Life^ and the fame reflexion of the Sun will caufe it to (Hnk.., and pmniy it ; jet ts not the Sun fatd thereby frnftrate of tts proper effeU:. So every Alan durinathe duy of his Vijitationisfjined upon by the Sun of right eoufnejs, and capable of being influenced by it, fo as to fend forth good Fruity and a good Sa- vor^ and to he melted by tt : but when he has finned out his day ^ then the fame Sun hardenethhim^ as it doth the Clay, and makes his wickedncfs more to ap- pear^ andpurrifjf and fend forth an evt I Savor, ' 9. Whereas our Adver.'ariessfTert (as has been flicwn, Ch, 10. /J. 124, 12 5 J that God doth in a fpecial manner work^ infofrfCy in whom Grace fo pre- vaileth, that they neceffariiy obtain Salvation, nel^ ther doth God fluff er them to refifi it \ and alfo, that fuch an increafe and ftabtlttyin the truth may in this life be attained^ from which there cannot be a total Apoftafy ', I fay, vvherca sour AdverrariesafTertrhefc two Propositions, foi my part, as I llullnot aiTert, fo neither fhall I deny them. That each ot 'em may be true, I freely ^rant; and for Tome rea Tons f think 'en:i both probable : but I am not of opi- Chap. XV. OfChriJfs Satisfaaion, 189 nion, that the Holy Scriptyres do plainly teach either of 'cm. 10. As (or the Dodrine of C^r(/?'sSatisfa6lion, we do therein partly agree with our Advcrlaries, aud partly diffent from them. What they teach concerning this Poin^, I have already fl^icwn, ch, io./>. 125, 126. and lliall now fpcak my thoughts of each particular thereof. We profefs with our Adverfaries, i\\^l7ve firmlj believe^ itwas necejfary that Chriil jhould come, that by his Death and Suf- ferings he might offer up himfelf afacrificc to God for OHr ^ins ; and tliat the re'miJTion of Sinsvjhich any partake of, is only in and bj the Virtue of that fatis^ factory Sacrifice, and not other wife. But then where- as they afcri be a real worth to the Work, Sufferings, and Inrcrceilion of C/;r{y? in us, we are obliged to differ from them. For we allow all podible merit to what Chriji did whilfl: he converfed upon earth ; -but we cannot afcribe any merit to what they call the Work, Sufferings, and Interceflion of Chrifi in us. That is, we believe, that what our Savior did whilfl he was upon Earth, was the only Satisfaction which he made to the Juflice of God ; that it was al! which he paid for our Ran- fom, and as the price of our Salvation; and confe- quently that nothing elfebefides whathedid up- on Earth is properly meritorious. And therefore, as we cannot afcribe any proper merit even to his Interc^effion in Heaven, but rather attribute the pre valency thereof to what he did upon Earth, by the alone virtue of w' ich he is, and without the virtue of which he could not have been, a powerful Interceffor, and fu:h as vile Sinners wanted ; fo neither can we afcribe ar.y merit to what they call the Work, Sufferings, and InterceiTion of Chriji in us, that is, we cannot account them to beany N 4 p?i*c ipo Of Chrtft's Satisfamon. Chz^,^V^ part of that Satisfadion which Jejus Chrifl made to the Juitice of God,' or of what He paid for our Ranlom, and as the price of our Salvation. For v^hat they rnean by the Work of Chrifl in us, is the Operation of the Light in us, in order to our Regeneration, Sanclification, JuiHfication, and Salvation. But {:nce there is no fuch Lighty certainly It cannot operate, much lefs can its Ope- ration be meritorious. Nay, tho' by the Work of Chrifl in us they meant the Operation, not oF the ^Ijighty but of the gracious influences of the Hply Ghoft, which may be called ChrijVs Work, inaf- much as he purchafed them for us; yet even this Work in us is not part of the price which Chrifl paid, but part of that which was purchafed there- with. The fame may befaid of the IntcrcclTion of Chrifl in us, if they meant thereby nothing more than his Spirit's ailifring us to pray acceptably unto God." But if they mean any other Intercef- fioncf ChYtfl'\n\\s,vtz.,\\h fl-irrini^, and moving, and enabling Men to pray by particular impulfes of a pretended Lights as 'tis plain they do ; we de- fire 'em to prove that there is fuch an IntercelTion, before they afcribc any merit to it.Andasfor what they mean by the Sufferings of Chrifl in uSy they are a mere fable. For whereas they alBrm that the fame Light which is immediately united to Chrifl, jsin usairo;and thatwhatfoevertheSaintsdo fuf- fer, is to be accounted C^r//?'s Suffering, becaufe the Light in them, from which C/7n/? is 'never feparated, fu (fers thereby ; and that when wicked IVlen do refin th^ Light, Chrifl \sm2de tofulfer; I fay, whereas they affert thefe things, I dehre the Reader to obferve, that Hnce I havedifproved the being of fuch a pretended Light, I have con- leqvicntJy (hewn that the Sufferings of, orin M^n, cannot Chap. XV. Of Chrifi's Satisfamon. ipt cannot be accounted the Sufferings of ChriH upon any (uch account ; and therefore no merit can be afcribcd to the Sufferings of, or in Men, or what they call the Sufferings of Chrtfl in Men. Now if by real worth they mean fuch a merit as I have above dcfcnbed; then, flnce we cannot ^fcribe any merit to what they ca.l the Work, Suf- ferings, and Intercetfion of Chrtjt \n us, 'tis plain, that no real Worth can beafcribedto them. And I think, that by real worth they cannot but mean fuch a merit as i have above dcfcribed, becaufe they feem to make what they call the Work, Suf- ferings, and Interceflion oiChnft'm us, a part of our Savior's Satisfaulion. This appears from fome Words of Mr. Barclay, which have been already quoted, but mud now be repeated again, As for the SatisjaElion 0/ Chrift -without us (faies('/) ht) we own it again j} the Socinians, and that itwasfftll and complete in its kind : yet notfo as to exclude the worth Of the IVork^ and Sufferings ofChnll in uSy nor his prefent Intercejjiony that is, his Intercedion with- in us,by theL/^/?/'s flirring,moving,and enabling us to pray unto God. For in the very next words Mr. Barclay diflinguifhcs this Interceftion of our Savior from hts Intercejjion without us in Heaven. I appeal to any impartial pcrfon, whether thefe words of my Authordo nor imply,that what they call theWork, Sufferings, and Intercedion of Chrifi in us, area part of our Savior's Satisfadion. And if fo, they are certainly mifhken, as has been fhewn. But if by real worth thty mean fuch ameafure of goodnefs as makes a thing acceptable to God, tho' not Meritorious ; yet even then we are forced (f) ^akeri/m confirmed, fedi.4. p,6i8. 15)2 Of Chrifi's Satisfamon. Chap.XV. to diflent from them. For we cannot allow that there is fuch a Light as they pretend, and ■which they fuppofeto be the immediate efficient caufe of what they call the Work of Chrifl'in us ; and confequently ir's Operations can have no meafure of Goodnefs, bccaufe they are not. But would they by the Work of Chrift in us mean the influcnfces of the Holy Spirit which Chrift has be- ftowed 'upon us, we readily afcribe to it a real worth, that is, fuch a meafure ol goodnefs as makes it acceptably to God. The fame may be faid c^ the Interceilion of Chrift in us,if they meant there- by nothing more than hisSpirit'saffiflingusto pray acceptably unto God. But fince they mean the Light's ftirring, moving, and enabling us to pray by particular impulfes ; 'tis plain fuch an Intercef- fi'on cannot have fuch a meafure of goodnefs as makes it acceptable to God, becaufeit is a mere figment. And as for what they call the Sufferings of Chrift in us, they can have no meafure of Good- nefs; becaufe there are no fuch Sufferings of Chrift in us, upon the account of the pretended Light's being in us. But if by the Sufferings of Chn/i- in usthey underffood the Sufferings of his Members, which are no otherwife his than as they areinflided or permitted by his Providence, and fubmitted to for hisfike, born by the AiTiilance of his Grace, and bv fuch perfons as are, both Externally by Water-baptifm, and Internally by the Communi- cation of the Spirit, united to him ; I fay, if they meant fuch Sufferings as thefe, without foilfing in their fond conceits of their pretended Light; we mod: readily afcribe to them a real worth, or fuch a meafure' of Goodnefs as makes them hc^ ceptable to God, C H A P„ .Chap. XVI. Of the Rule of Faith. 19 j G H A P. XVI. Of the Rule of Faith. T V\ ^ 'at Controverfy which I fliall endc- Yor to dctcrmin, is concerning the Rule of Faiih. By Faith in this Controverfy I underliand, noc a bare Belief of the Chriftian Do6trine, but inch a Belief as is fruitful in good Works. To this Mr, Penn (a) ^2,xttSyhyiv\^,Bj Faith we underft and An M\]crit of the Adtnd in fuch manner to the Difco- vertes made of God thereto, as to refign Hp to Gody and haiie dependence uponhim^ as the great Creator and Savior of his People, which is mje parable from goodWorks And accordingly, what I calla llule of Faith, iswhatMr.Pf»«('^} c^Wsz Rule of Faith and Life, and Mr. Barclay (c) a Rule of Faith and Manner s> Wherefore that Standard and Meafure according to which we are obliged to believe and act, is our Rule of Faith. Now that the Scriptures area A Rule of Faith, our Adverfaries themfeives do grant. But then Mr. Penn (d) obferves, that A Rule, and THE Rjile, are not one and the fame thing. And accor- dingly,tho' our Adverfaries do acknowledge, that the Scriptures are ^ Rule of Faith, that is, a fe- condaryand fubordinate Rule of Faith; yctthey' deny them to be77/£ Rule of Faith, that is, the primary and adequate Rule thereof Thus JVlr. {a.) ChriJlUn ^ual^er. Part. 1. append, p. i;(5. (6) Ibid. ic) Apol. prop. 3. p. 3980 {d) Chrtjiian ^aker. Part. i. -«/.- fsnd, p. 147, Barclaj i94 Of the Rule of Faith. Chap.XVI. Barclay (e) iaies, the Scriptures may be efleemed 4 fecondary Rtiky fubordmate to the Spirit » which he (f) tells us, is the primary and adequate Rule of J^aith and Manner Ss Whereas I fliall prove, that the Scriptures are, not only A Rule, but THE Rule; that is, i. the only, z. an xl^.]uace Rule of Faith. ^ I. liliallprove, that the Scriptures are the only Ru^e of Faith. For that Rule of Faith, befides which there is no other, is the only Rule oFFauh. Now that the Scriptures are that Rule, belides which there jsno other, will appear, if the follow- ing particulars be conildered. Firfi, I have already obferved, that Mr. S^rW^ijF affirms the Spirit to be the primary and adequate^ Rule of Fiith. Bift according to Mr. Penn the pretended Light within is the General Rule of Faith. For Mr.F^»»exprcflyfaies, ihzt(g)the Light was and is moft properly the General Rule-, and he affirms the fame (Z;^ eifewhere. Now I fliall not difpute, whether Mr. Bar- clays primary and adequate Rule of Faith, be the fame with Mr. Penns general Rule of Faith. 'Tis fufficient to obferve, that behdes the Holy Scrip- tures, which both of 'em do allow to be a Rule of Faith, Mr. Penn pretends that the Light wtthiny and Mr. Barclay that the Spirit, is alfo a Rule of Faith. Nor fliall I difpute, whether Mr. Penn^ who af- ferts that the Light within is the general Rule of Faith, does in any Meafure differ from, or con- tradift Mr. Barclay^ who afiferts that the Spirit is '{e) Apol prop. 3. p. i9<». (/) r^/i. p.298. (g) ^a~ kerifma nexo i^ick-nctme for old Chriftianltyy ch. f.p. 5-4. Lond, 1 675. [h) Chrifiian ^aker, part i • appendc p. I jiS. ' , the Chap.XVI. Of the Rule of Faith. lyp the primary and adequate Rule of Faich, 'Twill be fufficient to prove, that whether their opinions do claQi or no, yet both of 'em are in the Wrong, foraflerting that there is another Rule befides the Holy Scripnires. Becaufe I ihall lliew, that nei- ther the L/|^/^' within, nor the Spirit, is a Rule of Faith. As for what our Adverfaries mean by the Light within, I have largely (liewn, that there is no luch thing. And how then can it be a Rule of Faith? 'Tis impolTible for that, which is not, to be the Meafure and Standard of Man's Belief and Pra- dice. And as for the Spirit, I mud obferve in the firft place, that the Word Spirit does in the language of our Adverfaries fometimes fignify the Liaht within. Thus Mr. Barclay (i)(^iQS, God hathcom- mu^iicated and given nnto every Man aMeafure of the Light of his own Son^ a Adeafure of Grace y a Meafure of the Spirit i &c. in which words the Light a.nd the .S^ym do plainly denote the fame thing. Mr. Penn alfo faies, {kj The very Light and Spirit of Chrifi- is and ought to be onr Rule', in which words the Spirit and Light are ufed as Synonymous Terms. And('toadd no more Quotations) the fame Author, treatmg profeffedly of the general Rule of Faith and Life, and having in that very Difjourfe fre- quently afferted that th^ Light or Spirit is the ge- neral Rule of Faith and Life, exprcfly declares, that (l)the Spirit and h\9}-\V are one ^tho' two Names. How confident this lafl: paffage is with Mr.Bar- f/y Divine Revelation, cannot be our Rule ; then rictiier can he be our Rule, wlien confidered as manitefiing himfelf by Divine i>»- mediate Revelation. For the Manner oi the Di- vine Revelation makes no Difference. ^Vhat he manifeftsis our Pvule, whether ir be manifcfled by immediate Revelation, or by that which is mediate only. And he himfelf cannot be our Rule, con- fidered as manife^rine himfelf, whether he mani- fefl: himfelf by mediate or immediate Revelation, Becaufe which way foever he manifefls himfelf, that ipS Of the Rule of Faith. Chap.XVL thatis, his Nature and Will, he muft be different from what is manifefted, that is, from the Truths and Commands revealed by himfelf. And con- fequently, fince the Truths and Commands reveal- ed by him are our Rule of Faith, as I have il.e wn ; 'tis plain, that God confidercd as revealing thcfc Truths and Commands, cannot be our Rule, whe- ther he reveal tiem to us immediately or mediately ^ unlefs we will confound the IVlattcrs revealed with the Revealer of them, and make them one and the fame thing, which is moft abfurd. But there are Diverfe Arguments, by which our Adverfaries endevor to prove, that the Spirit is a Rule of Faith. Thefe therefore I am obliged briefly to confider. 1. *Tis faid, that the Spirit isthat Fountain of Truth from which the Scriptures pr-oceed ; and therefore the Spiritmufl: bea Rule of Faith. Now 'tis true, the Spirit isthat Fountain of Truth from which the Scriptures proceed; but then, I muft add, that for this very Reafon he neither is, nor can be, a Rule of Faith. For I have fliewn, that God, (and confcquently the SpintJ who is the gi- ver of the Rule, and from whom the Ri;^ pxo- ceeds, cannot himfelf bethe Rule which he pivcsj and that that alone which is revealed by him, is, and muft be the Rule of Faith. 2. *Tis faid, that the Spirit is a Rule, becaufe by him alone we attain the true knowledge of God, and are led into all Truth, and are taught ail things. But I anlwer, i. that when we fay, that by the Spirit alone we attain the true knowledge of God, we mean ; that he alone difcovers it to us, and en- ables us to difcern it. But then he difcovers it to us by affording us the Scriptures, and he enables us to difcern it by affifting us in the ftudy of them^ And CHap.XVl. Of the Rule of Faith, ipp And this he may do without being a Rule of Faith. For the Rule of Faith is nothimfelf ; but that which he difcoversto us, and enables us todifcern, concerning himfelf. 2. chat the Spiritdoes indeed Jejd us into all Truth, that is, into the Knowledge and Pradice of all neceflary faving Truths ; and that he teaclies us all things, that is, all things ne- . ceifary to Salvation. But will it therefore follow, th.u he is a Rule of Faith? No furely. For the Leader muO; be diftinguiil^.edfrom what he leads us into the knowledge and pradiceof j and the Teacher from what he teaches. 3. *Tis bid, that fince the Certainty and Au- thority of the Scriptures themfelves do depend upon the Spirit, and fince they are therefore re- ceived for Truth, becaufe they were didated by the Spirit ; therefore, fince the Scriptures are a Rule, the Spirit is a Rule alfo ; nay, *tis more a Rule than the Scriptures themfelves, according to that known Maxim of the Schools, Propterqtiod Hnnmquoeiqiie eft tale^ Hind ipfum eft magii tale. But 1 anfwer, that the Certainty and Authority of the Scriptures themfelves do indeed depend up- on the Spirit, and the Scriptures are therefore re- ceived for Tiruthj becaufe they were didatedby the Spirit; but will it follow from thence, that the Spirit is a Rule of Faith \ Yes, fay our Adver- faries, by virtue of that known Maxim above-men- tioned, which imports,that that, becaufe of which a thing is fuch, or that which makes a thing fuch, is it felf more fuch. Andconiequently, fay they, fince 'tis becaufe of the Spirit that the Scrip- tures are a Rule of Faith, that is, fince the Scrip- tures being a Rule of Faith depends upon the Spi- rit, or fince the Scriptures are therefore a Rule of Faith, becaufe they proceeded from the Spirit; O 'tis loo Of the Rule of Faith. Chap. XVI. *tis plain, that the Spirit is alfo a Rule of Faith, nay, that he is more a Rule of Faith than the Scriptures themfeives. But our Adverfarics do not underftand this Maxim, and therefore do moft grofly mif^pply it. For this Maxim does never hold true, unlefs the fame thing may be affirmed of both the things fpokcn of. I fhall illuftrate this by giving fome familiar inftances. If Ifhouldfay, the Moon is bright becaufe of the Sun, that is, the Sun mal know, and do direc^: him in all caies whatfoever. Only, to prevent mi/>akes, I deiire the Reader ro obferve, that I do by no means fay or believe, that every particular cafe that may happen is exprefly men- tioned in Scripture, and that particuiardiredions are therein given concerning it. F^r what I affert is only this, that we have fuch general Rules in Scripture, as may be applied to all Cafes that may happen, and by the Application of which a Man may be fo fully direded, as to a^r alwaies fecurely, fhatis, without hazarding hisEternal Salvation. And this is fufficiently plain from what has been already faid. For (mce I have fliewn, that the Scriptures are the only Rule of Faith, they are certainly a complete one.Unlefs we can imagin, ^hat the only Rule which God hasgiven us to walk hy^xz fo defedivcjasnotto contain all fuch things a§ we Chap. XVL Of the Rule of Faith, 20f we ought to know, and not to give fuch dire(5lions as may enable us to ad with(5Vit hazarding our Sal- vation. But farther, how dare we to fay, that the Scrip- tures are not a complete Rule of Faith, unlefs we can prove it ? Wherefore we challenge our Ad- verfaries to name wherein they area defedive Rule of Faith. Let them fhew us any one thing which a Chriftian ought to know, which is not contained in the Scriptures: or let them Qiew us any one Cafe, in which by the Application of the general Rules of Scripture a Man may not know how to ad without hazarding his Salvation. If they pretend, that the Scriptures will not inform a Chnflian, whether he be in a State of Salvation, orno, which notwithftanding he ought to know; I anfwer, that a Man*s knowing him-? felf to be in a State of Salvation, tho* it be com- fortable, yet is not neceffary to Salvation. For will our Adverfariesdare to fay, that no Man can befaved, but he who knows before-hand, that he (hall be faved \ However, a Man may know the State of his Soul by examining his Life and Anions by the Rule of the Scriptures, as has been already faid, ch^ 9. ;?. 105. If they pretend alfo, that the Scriptures do not inform us, that they are a Rule of Faith, which notwithflanding a Chriflian out to know ; lan- fwer, that ('whether the Scriptures do declare them- felvesto be a Rule of Faith, or no \ yet) 'tis^plain, that our admitting the Scriptures for a Rule of Faith, fuppofes our being convinced, that they contain what God has revealed. And 'tis fuffi- cient to denominate them a compIeteRule of Faith, if when they are allowed to contain divine Reve- lations, they do fully inftrud us in fuch things O 4 35 2o6 Of the Rule of Faith. Chap. XVI. as are necefTary to Salvation. But farther, the Scriptures do inform us, that they are a Rule of Faith. For they inform us that they were writ- ten by divine Infpiration, and confequently do contain divine Revelations j and confequently that they arc a Rule of Faith. But I neednobetterAri^umcnt to prove that the Scriptures are a complete Rule of Faith, than the Confeflion of our Adverfaries thcmfel ves. MrBar^ clay (o) faies, that the Scriptures do contain a full and ample Account of all the Chief Principles of the Bo^trine of Chrifty and that they (p) give a f till and ample Tejltmony to all the Principal Do^rines of the Chriftian Faith. And left you fliould imagin, that the Scriptures do not in his opinion contain all the Dodrines of Chriftianity, but only the chief or principal ones, I defire you to obfcrve this fol- lowing pafTage in Defence of thofc Expreflions which I have juft nov/ quoted. Next (faies ('^) ht) he carps at my fajing, the Chief Dodlrines of ChriRianity, asktng where we may find the whole DoHrtnes of the Chriftian Faith f I anfwer freely ; in the Scriptures. -And let him prove., if he can, this to he any Contradi^ion ; feeing my faying the Chief Dodrines of Chrilbanity is indefinite, excluding none* u4nd therefore mofi bafe and abominable is that lye he mak(-'S of me in the laftpart of this Paragraph, where he faith, I fay, that the Scripture only beareth Teftimony to fom'e of them., to 7uit, of the Chief Heads of Chrifiianity ; which I dare him to pro ve ever to have been faid or written by me. Again, Mr. Barclay (r) h\QS,lVe difttnguiflj betwixt a Revelation of a newGo- fpeland new Dotlrines, and a new Revelation of the (o) J-^/J. p. 29f. (p) 7^/*nat God has given us. But in my judgment the Confideration of God's readinefs to furniOi us with all things that tend to our real happinefs, is a much better it^ Conft*tation of Fopery, part f. ch.io,U. ^.61, &c. > ■ Arsu- Chap. XVI. Of the Rule of Faith, 2op Argument for us to depend upon our Rule, than all the Cavils of our Adverfancs are to make us di- llrufl: it. And fiirely, by the way, *tis no Credit for our Adverfaries to join with profelled Liber- tines and Dcifts in undervaluing the Scriptures, and to furbilli up their vile Arguments to abate our Ve- neration for them. For 1 appeal to any undcr- flanding Perfon. whether any Libertine or Deifl did ever argue more (lienuoufly againft the Authority of the Bible, than JMr./'t^;^ does in what follows. / ask^ (faies («; he) hoiv are theyajfurcd, that they (viz. the Scriptures) are not MISEKAhLT ABV- SED hj carelefncfs or dejlgyt \ fmce we fee, that (u- Jing Htmofl diligence) both Tranjlation-, Tranfcription, and Printingy arefuhje^tonHtnerousAitfiakeSy and thofe jomettmes very Alaterial, againfi which the Scripture can be no Fence. But admit there were no ground for any fuch Ob- jeEliony I further demand oj our y^dverjartes, if they are vjell ajfured of thofe Alen, that jirfl coilettedy embodied^ and authenticated them by a Public Canon, which we read to have been in the Council of Lao- dicea, 5(^0 Tears after Cbrifi, t ho' not as they are now received ; during which time they had been tof- fed and tumbled, fame received, jome reje^ed, doubt" lefs many hundred times tranfcribed, and IT I S NOT IMPROBABLE THAT THEY JVERE ALSO ABVSED. If they mifs m their Judgment here, they are gone^ till they come to us, Ifay^ ho7V do they know, that thefe Men rightly difcernedtrue frortf fpurious ? Either their Judgment was infallible in the matter, or it was not. If it were, then there was fuch a thing as infallibiluyfince the Apoftles dales. (u) Chrijiian ^aker, part, I. append, p. 141,242. which ^10 Of the Rule of Faith, Chap. XVI. VJhich is a ContradiBion to your [elves, Bnt he it foy that thej were infallible ; how came yon to be af- fured they were fo ? Not by Infpiration j That is dan^ gerous Doclrine with yon. Which way was it then ? Not by Tradition, Was it bj the Scripture ? 71?^^ were to fay, that the Scripture tells you^ that thofe Men that colled:ed it for true-, were right in their Judgment, But we are yet to find any fuch place ^ And that is to beg the Ouefiion. I cannot fee any ether ground, befides your verj great kindnefs to their Choice-, whichyou call PopQryy ^W believing as the Church believes, in other Folks. But if thefe Men are fallible t as your own Principle makes them, and their own Determinations prove them ; Tvhat then i Doubtlefs your condition will he de^ Jperate. Now certain tt is, thatfome of the Scriptures taken in by one Council for Canonical, were rejeBed by ano- ther as apocryphal ; and that which was left out by the former for apocryphal) was taken in by the latter for Canonical, Now vifible it is, that they contra- diBed each other y and as true, that they both erred, refpeBing the prefent Belief, For your Canon and Catalogue varies from theirs ; and let me fay with- out Offence, from anj Catalogue yon can produce. Be- hold, the Labyrinth of uncertainties you run your felves into, who go from that heavenly Gift in your felves, by which the Hoi) Scriptures are truly difcerned,. re- lifijed, and dlflinguifl)ed from the Inventions and A- hufes of Men, Somewhat after the fame ftrain Mr. Barclay fpeaks. Laft of all (Taies {w) he) there ts no lefs difficulty even occurs to thefe skilled in the Origu (ip) Apol, prop. 3. p. 302, 303- nal Chap. XV I. Of the Rule of Faith. 1 1 1 n£il Language Sy who cmnot fo immediately receive the mind of the Author i in thefe Writings, as that their Faith do not at leafl obliquely depend u^on the Honefiy and Credit of the Tranfcribers ; fince the Original Copies are granted by all not to be now extant. Of which Tranfiribers ] tram in his time complain^ edy faying^ that they wrote not what they founds but what they tinderjlood. vt/WEpiphanius y^/>/^, that in the good and carrel Copies of Luke it was 7vrit* ten^ //;^/ Chrift wept-, and that Irenaeus doth cite it ; but that the Catholics blotted it out, fearing left Here^ tics pofild have abujed it. Other Fathers alfi de* ciarey that whole Ferfes were taken out of Mark be^ cattfe of the Manichees. But farther, the various Legions of the Hebrew Charatier by reafon of the Points^ 7vhich fome plead for as cocvous with the firfl IVritings^ which others with no lefs probability alledge to be a later mven- tion ; the Difagreement of diver fe Citations of Chrift and the Apoftles with thofe Paffages in the old Tefla- mem ; the appeal to the great Controversy among the Fathers, whereof fome mofi highly approve the Greek Septuagint, decrying and rendrtng very doubtful the Heorcw Copy, as in many places vitiated and altered by the Je ws • othcrfome, particularly Jerom^ exalting the certainty of the Hebrew, rt«^ ^ejcfiing^ yea, even deriding the Hiftory of the Septuagint, which the Primitive Church chiefly made ufe of, and fome Fa- thers that lived Centuries before him affirmed to be a mofi certain thing ; and the many various LeElions in diver fe Copies of the Greek y and the great Alterca- tions amon^ the fathers of the firfl three Centuries, who had greater Opportunity to be better informed, than we can now lay claim to, concerning the Books to he admitted or rejcTtcd, as above is obferved ; / fayy all ti2 Of the Rule of Faith. Chap. XVI. aU thefcy and mnch more vjhich might be alledged, puts the Mi^ids even of the Learned into infinite DotibtSy Scruples, and inextricable Difficulties, I (hall not return an Anfwcr to what is objedled againft the Scriptures in thefe paffjjgcs, beraufe I have already referr'd my Reader to thofe Books which treat of the Canon of Scripture, and their- tegrity of our prefent Copies. Bclides, I obfcrve, iS^cW/y, that our Adverfaries themRlves do at other times effedually anfwerthis Objeclion, by granting, not only that the Scriptures, -i//^. that Canon which we receive, were written by in- fpiration; but alfo that they (x) giveaTRVE and FAITHFVL Tefiimony, and that {y) the Errors which may be fuppojed by the injury of Times to have Jlipt in, arenotfuch, but that there is aSVF^ FICIENT CLEAR Teflimony left to ALL the Ejfentials of the Chriflian Faith, and that C^Jz/j^j are a CLEAR and PERFECT Copy, as to ALL Ejfentials and Necejfaries of Chriflian Religion , And if fo, then what need was there of fuch hideous Declamations concerning the obfcurity, imperfe- EiioKy znd uncertainty '.)\ the Scriptures? How our Adverfaries can reconcile thefe Quotations, will appear upon Trial : but for my part, as I think that fome of *em are grofs Abufcs of the Holy Scri* ptures, fo I think others are a full Vindication of them. {x) Ilfid.p,2gf. iy) /^/i. p. 307. U) ^akeri/m c&n- firmed, fe6k. i. p. 60^, CHAP. Of the Judge ofy &c. 21 J CHAP. XVII. Of the Judge of Coiitroverfies^ and an in-- fallible judgment in things necejjary to Salvation. TO what has been faid concerning the Rule of Faith, I Ihall annex a Tew words concerning the Judge of Controvcrfies, and an infallible judg- ment in things neceflary to Salvation. y[t,p€nn^ {a) faies, ihzl an infalUlple judgment in things necejfary to'Salvation is bothpoJJlhLe andrequi" fete ; and that God communicates it by his Spirit to the fouls of A'/en. Now whether, and in what fenfe, andby whatmeans, an infallible judgment in things necelfary to Salvation is poffible, I need not in- quire. But whether it be requifite or neceflary, 1 think it advifable briefly to confider. 'Tis certain, that he whofe judgment is infalli- ble concerning thofe things which are neceflary to Salvation, is an infallible Judge of thofe Contro- verGes which arife about them. And 'tis granted on all hands, that God is an infallible Judge of thofe Controverfies which arife about Matters ne- ceflary to Salvation; becaufe his juJgment con- cerning thofe Matters cannot but be infallible. *Tis i:ranted alfcs that th'. Spirit is an infallible Judge of thofe Controverfies which arife about Matters neceffary to Salv4:'on; becaufe the Spi- rit is God. Nor do i^ur Advc*faries affert, that there is any other infallible Judge of thofe Con- troverfies, befidc^ the Spirit and the Scriptures. U) Chrijiian ^ahr, part. i. appeR(i» p. ijp. And 214 Of the Judge of Chap. X VIL And confequently they donotafTert, that Man is an infallibl^udge of thofeControverfieSjnayjthey do rather aflert the contrary. For Mr. Barclay (b) faies, iVe look^npon them (viz. the Scriptures^ as the only fit outivard Jnd^e of Controverfies among Chriflians, Now if Man be a Judge of Contro- verfies, he muft be an outward Judge. And if the Scriptures be the only fit outwnrd Judge of them ; then Man cannot be an infallible Judge of them. Becaufe if he be an infallible Judge, he is a fit Judge. And fince, if he be a Judge at all, he murt be an outward one; therefore, if he be an infallible Judge, he muft be an outward fit Judge. And if he be an outward fit Judge, then the Scriptures are not the only outward fit Judge of Controverfies. But then, tho' our Advcrfarics do not affirm, that Man is an infallible Judge of Controverfies concerning Matters neceflary to Salvation ; yet they affirm, thaft he may and muflhavean infal- lible Judgment in things neccffary to Salvation, and that God communicates it by his Spirit to him. Now I have fhewn, that God does not in thefc daies communicate any thing to us by the imme- diate Revelation of his Spirit; and confequently that the Spirit does in thefe daies communicate no- thing to us otherwife than by the mediate Revela- tion of the Scriptures. And if fo ; then God doesnot communicate to Man an infallible Judg- ment concerning thofe Controverfies which arife about Matters necefTary to Salvation, unlefs he does it by the Scriptures. ib) jipol prop. 3. p. 307. Now C hap. XV II. ContTQverfieiy &c. 2 1 f Now y\x:. Barclay declares, that God does not by the Scriptures communicate to JVIan an infal- lible Judgment concerning thole Controverlies, which' ariTc about Matters neceflary to Salvation. This appears from his own words, which follow. In {hort (faies (c) he) the Adatter is eajily driven into this narrow compajs. iVe believe , either becatifs of an oHtward, or inward ' Tejiimony ; that isy be^ canfe tt is outwardly delivered to HSy or inwardly re^ vealed to us. For mj party I thinly the Papiits do wijely in pleading Jor Infalltbility \ for certainly the trfie Chfirch never was nor can be without it : and r/jr Proteftants^'o honejily tn not claiming it ; becaufe they are fenjible they want it, I jhould therefore de- fire the one to prove, that they are infallible ; and advife the other to believe, they may, and feet^mter it. But I amfure, neither the one is, nor the other cannot without immediate Divine Revelation, In thispafTage, "^[^zi Mt. Barclay c Ah Infallibility, is mod: plainly the fame with what^Mr. /'^^^ calls an Infallible Judgment. And when Nit, Barclay 2i[* fertsthe NeceHityof Infallibility, he does the fame as Mr. Penn^ who afferts that an infallible Judg- ment in things neceifary to Salvation is requifite. For, faies Mr. (d) Barclay, The ajferting of Infallt* bilttymthe Church of Chrift, is not the Error of the Church of Rome; but the pretendmgto it, when they 'have it not, and placing it where they j.bould not* Now 'tis plain from '^Xx, Barclay^ that Man can- hot in his opinion have any Infallibility, or infal- lible Judgment in things neceffary to Salvation, without immediate llcvelation. And confcqucnt- ly, he cannot have it by the Scriptures. {c) of the Poljihility and NeceJJity of inmzrd immcd. V-.eveL adrertif. P.H95. {d} Ibid, P No-Ji^ 2i6 Of the Judge of Chap.XVlL Now I dial I not inquire, as I have already faid, whether, and in what fenfe, and by what means, a Man may have an infallible Judgment in things ne- ceHary to Salvation. '1 is fufficient to obfcrve, that I have proved that he has itnotatall, unlefs from the Scriptures; and that our Adverfaries do declare that he cannot have it from thence : and confequently they muft deny Man's having any Infallibility, or infallible Judgment concerning Matters necelTary to Salvation. And if fo; then certainly fuch an infallible Judgment is notrequi- fitc or neceffary. Becaufe God has not given Men any other means of attaining it, belides the Holy Scriptures; which our Adverfariesaffirm to be in« fufScient for that purpofe. I know they talk much of the Spirit's deciding Controyerfies, and explaining the Senfe of thofe Scriptures, about the Interpretation of which they difagree, not only with us of the Eftabliflied Church, but alfo with other Chrlftians. 'Twere eafy to expofe what thev fay upon thefe Heads: but I forbear. Becaufe, fince I have confuted their pretences to ^?»»?^^/^f^ Revelation, and pro- ved that tlie Scriptures arc the only Divine Reve- lations which we enjoy ; 'tis plain, that the Spi- rit does not decide Controverfies otherwife than by the Scriptures. Nor does he explain the Scrip- tures themfelves, otherwife than by bleding Men's endevors to attain the true meaning of them by fuch helps as he has afforded, viz.. byconfulting the Original, comparing Texts, ^c. with a teach- able and upright Mind. I mufl: add, that Mr. Barclay faies, as has been already obferved, that the Scriptures are the only fit outward Judge of Controverfies. This expref- flon I take to be very improper. For the Scriptures arc Chap, XVII. Control erjies, &c. 2 ij area Rule of Controverfies, but not a Judge of them. For when we fpcak of a Judge of Contro* verfies, by a Judge we mean, in Mr. Penns (e) words, one that has not only ponder to determine^ but difcermng to do it rightly, A Judge therefore mud be 3 Perion, or intelligenr Being. But fuch the Scriptui*es are not. The Scriptures therefore (tho* infallibly true, becaufe proceeding from the Spirit of Truth, who is an infallible Judge of Controver- fies) are not a Judge of Controverfies j but the Sentence of the'judge concerning Controverfies. Give me leave, before I conclude this Chapter, to refolve a certain Queftion. It may be asked per- haps, whether fupon fuppofuion, that God has I'iven or communicated to a perfon an infallible Judgment concerning Controverfies j that perfon may be properly called an infallible Judge o.f Con- troverfies.. For my part, I think he may not; and our Adverfaries fcem to be of the fame opinion. Becaufe, tho' they contend for* the Neceffity of Man's having an infallible Judgment of Matters neceffary to Salvation, and* confequently of the Controverlies relating thereto ; yet they do HDt fay, that Man is an infallible Judge of Con- tiovcrfics. And fure!y there is good reafon for what I allert, whether our Adverfaries aflRrmthe fame, or no. For he only v/ho pafTes the Judgment, deferves the Name of the Judge. But Man, tho' he be fuppofed to have an infallible Judgment com- municated to him, yet does not pafs it himfelf: butafl'ents to it, when, and becaufe, 'tis acl:ually fixed by another, who is an infallible Judge. fe) Ckriftian ^^aker, parr, i, append. ?• ^5f. P 2. ' CHAP. itS OfBaptifm with Chap.XVlU. CHAP. XVIII. Of Baptifm with the Holy Ghoji. BEforc I ftate the great Queftion concerning the Necefilty of Water-Baptifm, which is the next I intend to determine ; I think it necef- iary to fiiew what the Scriptures mean by being haptiz^ed with the Holy Ghoft, baptiz^ed with Ftre^ and with that Baptifm which ourSavior mentions, Jleth with the Holy Ghoft, John I. 35. Now every Man will grant, that the Phrafe is to be underftood in one and the fame fcnfc in all thefe places. The fame muft be granted of thefe which 1 olio w. Our Savior faies, John trftl) baptiz,ed with Watery but ye Jhall be baptiz,ed with the Holy Ghoft not many P J dates tio Of Baptifm with Chap. XVIIL dates henccy A6^si.5. In thefe words our Lord mod plainly alludes to what St. John the Baptift iiad declared concerning him, and tells his Difci- ples that it fhall be accomplillied within the C nm- piifs of a few daies. And Si. Peter mofl plainly alludes to thole words of our Lord, when he faics. Then remcmhred I the Word of the Lord, how that he faid, John indeed haptiz^ed with Water y hut je fljali be haptZjed-wlth the Holy Ghoft, A ds 1 1 . i (5. Now, lince h^'m^ baptiz.edwtththt Holy Ghofti^u^mGts the kme thing in all thefe places, i ftiali proceed to fliew, that it therein iignifies being endued with the Extraordinary Gifts of the Holy Ghod; ancl confequently chat no perfon, who is endued with none buttli'e Ordinary Gifts of the Holy Ghoft, can be faid to be baptiz^ed with the Holy Ghiofi in that fenfe, in which the Phrafe is Uicd in thefe fix Texts. This Llliali do in the following manner. We read, that our Ssivior /bewed himfelf alive (to his Ap^fllcs^ after his pafJJon by many infallible proofs, being feen of them forty daies , and /peaking of the things pertaining to the Kingdom of God. ^nd being affembled together with them ^ commanded them that they fuould not depart from Jcrufalem, but wait for the promife of the Father^ which (faith he ) ye have heard of me. For Jo v. n trtdy baptiz,edvjith Wa- ter^ but ye floall be baptiz^ed with the Holy Ghofi not many daies hence. Ails i. 5,4, 5. 'Tis ncu only^ evident in it fclf, but alfo coniefTed on all hands, that the promife of the Father which iht Difci- ples had heard of our Lord, was the promife that they Ihould be baptized with the Holy Ghoft, and that our Lord had engaged that his promife fliould be fulfilled not many daies after his A fcenfion, and that he commanded them not to depart from Je» ' . : - rufalem^ Chap. XVIII. the Holy Ghoft. 221 rufalemy till it was aftually accompliflied. And accordingly it came to pafs. '^oxwhen the Day of Pemecofl was fully come (^h'\c\\ ^2iS not many dales after his Afcenfion) they were all with one accord in one place, And /nddenly there came a found from Heaveny as of a rufbing mighty Wind, and it filled ail the houfe where they were fitting. And there ap- peared unto them cloven tongues lik^ as of fire, and it fate upon each of them. And the) were all filled with the Holy Ghofi, and began to fpeak^ with other tongues y as the Spirit gave them utterance , A(5ls 2. r,&:c. NowthatthisEfFufion of the Miraculous Gifts of the Holy Ghoft was that Baptifm with. the Holy Ghofl which was promi fed them, is evident from the praflice of the Apoftles; who being by this EfFufion of the Miraculous Gifts of the Holy Ghoft throughly qualified and prepared for the performance of their great Work of going into all the World and preaching the Gofpel to every Crea- ture, did immediately fet about it, as being endued with that Power from on high, which our Lord commanded them to exped, and to tarry inj^^- rufalem till they had received it, Luke 24.49. Wherefore this pra(5lice of the Apodlcs evidently demonftrates, that in their own judgment, who certainly underilood his true meaning, what our Savior fpake of their being baptiz^edwith the Holy Ghofl was adually accompli ("hed ; and alfo that thofe words of his, which follow almoft imme- diately after the former, viz, Te (JmU receive power, after that the Holy Ghofl is come upon you ( or, as the (a) Greek m^y very properly be rcndrcd^ye fljall p 4 receive 211 Of Baptifm ^^J2. 17, 1%. in this very Sermon. And confequently that Effufion ofthemiraculousGiftsoftheHoIyGhoft, which occafioncd thefe words of St. Peter, muft be that Baptifm with the Holy (j/;o/? which was promi- ■fcd both by St. John the Baptift, and the Pro^ phct JoeL Becaufe St. Peter mentions it as the jperfor- ■Chap. XVIII. the Holy Ghoft. 2zj performance of the promife made by ^oeb^ and if the promife made by both were not the fame, then the promife made by the Baptift was never fulfilled. The fame Apoflle informs us alfo in another place, that the EffuHon of the miraculous Gifts of the Holy Ghoft upon the Difciples, was their being baptiz^ed with the Holy Ghoft. For fpeaking of the Effulion of the Miraculous Gifts of the Holy Ghoft upon Cornelius, &c. which is related, yiEis 10.44.45,45 he h'lts^^ndas I begantofpeal^ the Holy Ghcfljellon them^ as on ui at the beginninq. Then remembred 1 the Word of the Lord^ how that he fat d, John indeed baptized with Watery but ye pall be baptiz^ed with the Holy Ghofi, Ads 1 1 . x 5. 16. Now St. /'^f/fr certainly means that Word of the Lordy which hefpake, u^Els 1.5. concerning the Apofllcs being baptiz,ed with the Holy Ghofi \ and confequently in St. /'^/ifr's Judgment, that EfFu- fion of the miraculous Gilts oVthe Holy Ghoft upon the Apoftles at the day of Pentecofl, was the accompliflimcnt oithtWord oftheLord,znd the like EfFufionof the miraculousGiftsof the HolyGhoft upon Cornelius and his Friends, related, Ji^s 10, 44, 45,46. WJS a baptiz,ing them with the Holy Ghofi » If what has been faid be duly coniidered,! think, nothing can be more plain, than that thofeperfons only, who are indued with the extraordinary Gxhs of the Holy Ghofl, can be faid to be baptiz^ed with the Holy (jhoft in that fenfc, in which the Phrafe is ufed in the lix Places above-mentioned, in all which it evidently denotes the fame thing. But liliall mention one thing more, which in my judgment is of great weight, and very much confirms that Expofition of Baptifm with the Holy Chofiy which I have given. 'Tis this. I cannot but 724 OfBaptifm '-jvtth Chap. XVIII. but conclude from the Texts above recited, that the Bapttfm with the Holy Ghoft was almoft wholly appropriated to our Savior's Difciples. ¥ox Si, John the Baptift faies, / indeed baptiz^e yon with Water unto repentance ; but he that Cometh after me, is mightier than I, whofe fJpoes J am- not worthy to bear. He jhall baptiz^e yon ivith the Holy Ghofi, and with fire^ Matt. 5. 11. Do not tiicfc words plainly im- ply, that Baptifm with the Holy- Ghojl was a very extraordinary and unufual thing,and thatSt.ye?/:«'s Difciplcs were not baptized therewith, and that it was, in a manner at leaf]:, appropriated to our Savior's Difciples ? For my part, I cannot think o- therwife. And if this be granted, then thatEx- pofition whirh I have given o\ Baptifm with the Holy Ghofiy iS thereby proved to be moft certain and necelTdry. Becaufe being endued with the Extraordinary Gifts ol the Holy GlioH: was a very extraordinary and unufual thing, nor were the Baptiil's Difciples favored with it; but it was (in a manner at leaft) appropriated to our Savior's Dif- ciples. Fortho' fomeiew perfons among the Jews had been Prophets, and wrought Miracles, and for that reafon might be faid to be baptiz.ed with the Holy Ghofi; yet thefe inflanccs were very r^re, nor could lome particular Men's enjoyment of thefc privileges be worthy to be compared with that in- finitely more frequent and plentiful Effufion of a vaftly greater Number of Miraculous Gifts, which our Savior vouchfafedhis Difciples in the begin- nings of the Gofpel. And Baptifm with the Holy Ghoft might for that reafon be juftly thought to be almoft wholly, and in a manner at leaf}, ap- propriated to our Savior's Difciples, Whereas, if being endued with the OrdinaryGifts of the Holy Ghoil may be called Baptifm 7Uith the Holy Ghofi in Chap. XVIII. the Holy Ghoft. 22 f in that Senfe, in which the Baptift, ond confe- quently cur Savior and St, Peter ukd the Phrafe, then Bapttjm ivtth the Holy G/jo// was far irom be- ing a very extraorJjnary and unufual Thing. For then every good iVlan whatfoever both under the Law, and amongft the Baprift'sDifciplcs, was bap- ttz^edwith the Holy Ghofi ; and every good Chri- ftian was as truly (tho* not as pJenti fully j baptisjed with the holy Ghoft, as the Apoflles and thofe who partook of the Extraordinary Gifts were; and St. Peter might apply to every true Convert to Chriftianity thefc words of our Savior concern- ing Baptifm v^th the Holy Ghofi, as properly as to Cornelttis j>nd his Friends. But this is contrary to the whole Tenor of the Scripture-Language,which alwaies mtnixonsBapttfm ymththe HoiyGhoflOiS fome thing peculiar to the Gofpel and our Savior's Dif- ciples ; and never artribufes it even to our Savior's Difciples. but when they were certainly endued with the Extraordinary Gifts of the Holy Ghoft, Nay Bapttfm "with the Holy Ghoft feems to be not given till after the Afcenfion of our Lord. For the Difciples had indeed a Commiffion to Caft out Devils, ^c. in our Savior's Life time ; yet that feems to have been only a temporary Pri- vilege, and not that Baptifm jmh the Holy Ghoft which was promifed them. For the Evangelift faies, th^t the Holy Ghoft- vutsnotyet given., becanfe that '^t{uswas not yet glorified, fohn 7. 59. Where- fore the Baptifm 7vith the Holy Ghoft ^ which was the giving of the Holy Ghoil: here mentioned, was not to-be vouchfafed to Believers till alter our Savior's Afcenfion. And accordingly our Savior fpeaks juft before his Afcenfion of their being ^*i/?- tisjed 7vith the Holy Ghoft^^s a thing which waseven then future. le (JmU be bapttz^ed with the Holy Ghoft, 226 OfBaptiJrnwith Chap^XVIII. Chofty faies he, mt jnany dates hence , Ads i, 5. thereby intimating, iVax. they were not as yet bap- tiz.ed'with the Holy Ghofi, Whereas, if being en- dued with the Ordinary Gifts of the Holy GhofI: were what was meant byBaptifm with the Holy Ghoft; then they were at that time, and had been ever iince their Convcrfion, baptiz^ed vith the Holy Ghoft : which fecms inconlHtent with our Savior's promife thereof, and fixing a fet time for it. Nay farther ftill, "partaking in fome /mall Mea- fure even of the Extraordinary Gifts of the Holy Ghoft does not fecm to be s^\\&t the Scriptures mean by Baptifm with the Holy Ghoft, For then, as I (aid before, the Prophets under the Law, and the Difciples when they were fentout in our Sa- vior's Life time, and who confcqucntly had fome ]Mcafure of the Spirit given them, were baptiz,*d ^ith the Holy Ghofi; which notwithftanding the Scriptures do not affirm oF them. Nay, the Scrip- tures feem to confine Bapttfm with the Holy Ghoft to the Time after our Savior's 'Afcenfjon, as has been fhewn ; and therefore the true import of bb- ing baptiz.€d with the Holy Ghoft feems to be a Per- fons being endued, not only in fome Meafure, but in a moft plentiful manner, with the Extraordinary Gifts of the Holy Ghoft. I muft add, that there may be one Argument to prove the abf^iure NecelTuy of limiting Bap- tifm with the Holy Ghoft to the Extraordinsry Gifts of the Holy Ghoft, drawn from thcexprefs Do- drineof our Advcrfaries, which isalfo raiight by many other Pcrfons, and will (I believe) upon due Confideration be acknowledged even by thofe who oppofe it. The Doftrin I mean, is this, x\\2t Aifan fnay ad" winifter theSpirity 01 impart the Holy Spirit to ano- ther Chap. XVIII. the Holy Ghofi. 227 thcr Perfon. This feems plain from St. Panl's ex- prcfs words, who faics, / long to fee yoUythAt I may impart unto yon fome Spiritual Gifty Rom. I. ii. Whether this Spiritual Gift be an Ordinary or an Extraordinary Gift of the Spirit, I fhail not deter- mine. But (tho' 1 could offer another Expofiti- on, yet) it feems moft natural to underffand by it fome Ordinary Gracc,or eJfe fome Extraordinary Gift of the Holy Ghoft, fuch as a power of rai- fing the Dead, or the like. Now this the Apoftlc could certainly impart; that is, he might be the inflrument of God in the Communication of \x. For God alone had a real power of beflowing it. [ know it has often been faid, that God alone can confer the Graces of the Spirit, whether or- dinary or extraordinary; and thofevv'ho think thac conferring the Graces of the Spirit, whether or^ dinary orextraordinary ; is what the Scriptures call baptising with the Holy Ghofl^ have for that rea- fon denied, that Man may adminifter or confer the Spirit, that is, impart the Spirit to another Perfon ; because they would thereby prove, that the Baptifm mentioned, i4/^rr. 28. 19. and which the Apof^' rare exprefly commanded to admini. fter, is Baf tifm with Water, and not Baptifm jvith the Holy Ghoft, which they fuppofethat iMan (and confequently the Apoftles) could not adminiffer. I dial) not at prefent examine what may be faid on both Sides. Norneed I do it hereafter; be- caufe I fhall i-ring fufficient plenty of other (and, I hope, m.ore clear and convincing) Arguments to prove the nccefTity of Witcr-b^Dtifm. Bu; whether this Do(!tri:ic of Man's being able to adminifler or confer the Spirit, be true, orno; and whether others who are not Quakers, will fub- i28 Of B^ptijm with Chap. XVIII. fubfcribe to it, or no; I need not care. 'Tisfuffi- cient for my prefcnt piirpofc, that 'tis exprefly taught by our Adverfaries. This appears from Mr. ^^rc//«j, who (h) faics, Baptifm "With the Spirit^ tho' not wrought Tvithout Chnft and his grace, is inftrum^ntally done by Men fitted of God for that purpofe ; and therefore no ab- furdity follows, that Bapttfm with the Spirit JJjould be exprejfed as the a^iton of the ^poflles. For tho' it be ChriA bj his grace that gives fpirtiptti I gifts-, yet the u^nofiUi Rom. i. ii, fpeaks of his imparting to them rpiritual gifts; and he tells the Corinthians, that he /jW begotten them thro' the Gofpel, i Cor. A. I 5 . And yet to beget A'Un unto the faith is the Work of Chriil and his Grace, not of Men. To convert the heart ts properlj the J-Vork oj Chrid ; and yet the Scripture oftentimes afcribes it to Men, as being the infirnments. And fine e PauPj commiffion was to turn people from Darknefs to Light, tho' that be not without Chrifl cooperating by his Grace \ fo may alfo baptiz^ingwith the Spirit be exorejfed, as performable by Man as the Inflrument, tho' theJVork^ofChriiVs Grace be needful to concur thereunto. So that it is no abfurdity to fay^ that the Apojiles did adminifier the Baptifm of the Spirit, h%2An,(c)Their {\'\z.lhQS>t\x<\QX)Xs Q^t Aberdeen in Scotland) id Argument, that the Baptifm commanded in Matt. 28,19./^ 'With Water ^ refolves at lafi into tkis^ that it is God only, and not Man, 7vhobaptiz,es'wtth the Holy Ghofi ; becaufe he is only the proper, imme^ diate, efficient caufe of Baptifm with the Holy Ghoji, But (Taies he^ we deny the Confequence, asweak^and {b) ApoL prop. 12. p. 488- (c) ^(ihrifm confirmed^ fe€ta 6. p. 65-0, Chap. XV HI. the Holy Ghoft. 229 falfe. For there is nothing more ufttal, than to U" fcrtbe the eff^dh unto the I nftr omental Canfe as truly as unto the Principal. Psiul 7pas fent to turn or con" vert the Gentiles from Darl^iefs to Light, and to open thetr Eyes ; and jet God only was the proper-, im* mediate, efficient Caufe of this. AH any more exam-* pies could be given. Tea, the fame reafon of the Students would militate again jh Teaching, For even outward Teachings which is by the Amotion of the Holy Ghofi, hath a Power and Ftrtue in it, whereof the Men who teach, are but the injirumental Conveyers^ that is only from God, as the immediate efficient Caufe, And{d) elfc where the fame Author fpeaks thus: He under taketh to prove, that Mat. 28. rp. is meant of V/ater-baptijm, and not ofthe Spirit s Baptifm; the reafon alledged there, be caufe the Baptifm there men^ tioned is the AEiion of the Apofiles, and that to bap^ tiz,e with the Spirit is peculiar to Chrift; adding^ that it would be a confounding of the duty command^ ed with thepromife ofthe blejfing annexed to it. From thence he concludes, that Baptifm with IVater is ttt continue to the end ofthe World, Anfw. The rea* fons prove nothing, and might militate the fame waj agamjl Teachings iMch is alfo there commanded as the atlwn of the Apojiles. And tho' it be peculiar to Chrift to teach by the Sp/rit, that did not hinder them to do it. Further, the very Apojllesby laying on Of hands did adminifer the Holy Spirit, and fb baptize with the Spirit, Ad:s 10. 44. 19. 6. And this IS no confounding of the promt fe vnth the Duty* For therein was the promife and blefing fulfilled, that they did it effetlnally. (dj WiUiam Miuhel unmaiked, p. ^6, 87. •Tis ijo Of Baptifmwith Chap.XVlII. 'Tis plain from thefe PafTages, that in the Judg- ment of our Adverfaries, tho' God be the proper, immediate, efficient Caufe of what they fuppofe the Scriptures mean hy Baptifm 'ivtth the Holj Ghofi-^ yet Man may adminifter what they fuppofe the Scriptures mean by Bapttfm with the Bolj Ghofi; becaufe Man is the infirumental Caufe of confer- ring and imparting the Spirit, which is what they fuppofe the Scriptures mean by Baptijm with the Holy Ghofi. . From this Dodrine then I argue thus. If he who is the inftrumental Caufe of conferring or im- parting the Spirit, does baptiz^e 7uith the Holy Ghojl in the Scripture-fenfe of that Phrafe ^ then St. Johfj the Baptiff, nay, and the Prophets alfo under rhe Old Teftament did as truly haptiz,e with the Holy Ghofi, as the Apoflles themfelves, or any Mini- ftersof the Gofpel in thefe daies, who in the Judg- ment of- our Adverfarics did and do bapttz^e with the Holy Ghofi, For the Baprilt and the Prophets ufed the outward means of begetting Faith and Obedience; and this our Adverfaries think to be adminiftring the Baptifmwith the Holy Ghofi. 'Tis true the Baptif]: wrought no Miracles; nor do any Minifters of the Gofpel in thefe daies work any. And yet our Adverfaries think notwithflanding, that they do baptize with what they fuppofe the Scriptures mean by Bapti/m 7vith the Holy Ghofi, The Baptifl therefore and the Prophets under the Law, if our Adverfaries notion of Baptifin with the Holy Gholi be that which the Holy Writers had,did haptiz.e with the Holy Ghoft, as truly as the Apo- flles or any Miniflcrs of the Gofpel in thefe daies. But is this confiflent with Scripture? Do we not find the Baptifl faying, / indeed baptiz^e yon with W^ter, but he that cometh after me -^ Ihall bapt'tx^ff Chap.XVlII. the Holy Ghojl, ij£ baptii^e yoti -with the Holy Ghoft. Matt, 3 . 1 1 . Do not thefe words import, that the Baptill; did hoc haptiz^e with the Holy Ghoft <* Nay, do not our Ad- vcrfarics themfclvGs teach the famc^ How often have they faid, that the Baptifm commanded un- der the Gofpel could not be Watcr-baptifm, which \7diSSz, Johns Baptifm; becaufe the Baptifm under the Gofpel is with the Holy Ghoft ? Do they not therefore flatly deny, xhziSuJqhmhQ Baptill did adminifter what they fuppofe the Scripturcsmean by Baptifm with the Holy Ghoft \ Does not Mr. Bar- clay, C^jafFureus, tint the Bfiptifm with the Holy Ghoft which our Savior was to adminider, was noc the fame with that of the Baptii\, but ariot her Bap'* tifm ; for that othcrwifeithad been Nonfenfe tor the Baptiftto have contradiflinguifli'd them? Nay, ht faies ( f) exprcdy, John did not baptiz^e with the Holy Ghoft, as the ^poliles did. And if the Baptifl did not baptizes with the Holy Ghojt-, muft not the fame be faid alfo of the Prophets under the Law? 'Tis evident therefore upon our Adversaries own Principles, that what they fuppr>fe the Scriptures mem by Bapttfm with the Holy Ghoft, viz. confer- ring the Spirit, ortheOrdinary Gifts of the Spirit, as the inflrumentalCaufe thereof, is not what the Scriptures do really mean thereby. And therefore Baptifm with the Holy Ghoft mufl Ci^Vi'i^y conferring only the Extraordmafy Gifts of the Holy Ghofh And this 'indeed is what the Baptifl never did of could pretend to. If it be obje^cd, that the proraife of Baptifm with the Holy Ghoft was made to all Chriflians in General ; becaufe the Baptifl faid, Hcfuall baptiz.0 JI0H7vith the Holy Ghoft, Matt. 5. 11. that is. he (ej ApoU prop. 1 2» p.47 S- (/) ^aken confirm'il, fea.(5.pr6< o Q iiuW ip OfBaptifm ^u;ith Chap.XVIII^ fhall therewith baptize all of you that fliall believo' in him : and confequently the Baptifm ivith the Holy (j/?^ cannot be limited to the Extraordinary Gifts of the HolyGhoft; becaufe all believers do Jiot partake of 'em; I fay, if this beobjeded, I anfwer, that it appears from what has been already faid, what the Baptifm with the Holy GhoJih\ and the Arguments upon which my Interpretation and Limitation thereof are built, muft be anfwered, before fnchan Objedion can take place, as has but a very prei:arious Foundation at the befi". For how will any perfon be able to prove the univer- fality of the Word y&u ? IVIay it not be reftrained to fomeof thofe whom the Baptiflthen fpaketo? If it may, then there is no necelTity of extending it to all Believers; and confequently the Founda- tion of this Argument is over-turned. And that it may be retrained to fome of 'em, I think none can doubt, that is acquainted with theScripture waics of Expreflion, Let me give hut one infhnce t6 fliev/ the rcafonablenefs of fuch a Reftridion. Our Savior faics, thcjQ Signs pjall folldw them that believe ; In my Name /ball they eaft out Devils ; theyJJjall fpeak^ "with new Tongues : fhey fJjall take up Serpents ; and if thej drink^ any deadly things it {hall not hurt them ; they PmH lay hands en the Sick, and they fJjall recovery Mark 1 6. 17,18. 1 appeal even to our Adverfaries themfclvcs whether there is not as much reafon to extend this promifc to all Believers, as there is to extend ths word yofi to them all. But will our Adverfaries extend our Savior's promife fo far? Will any evcrr of themfclvcs, who arejudged by* their own party to be the truefl Believers and the beRChriflianl. pretend to caft out Devils, to fpeak with new Tongues,, take up Serpents, driek deadly Poifon, Chap.XVIII. the Holy Ghofl. 133 or heal the Sick by impolition ol Hands ? I knosv they'l be unwilling to n;)ake fuch Experiments* And yet our Savior laics, that thcfe Signs lliall lol- Jow them that behcve, that is, accordini^ to thcif interpretation oF the Baptift's Words, all that be- lieve. Our Savior's Words therefore mull: be re- trained to thole who are endued with Extraordi- nary Gifts of the Holy GhoH:; and confequcntly the Baptilt's Words may be reflrained. And if they may be retrained, lam fure they ought, foi' the lleafons aheady mentioned \ it being otherwife impoffible to reconcile them with thofe Texts which fpeak of the BaptijGn with the Holy Ghofl in fuch a manner, as obliges us to limit the Extraor* dinary Gifts of it. But farther, I have (liewn from our Advcrfafies own Dodrinc the necelTity of the limitation ot Baptifm with the Holj/ Ghoft to the Extraordinary Gifts thereof. And tlicrefore they mwW eithef lliew, that it does not lollow from their own Dj- d:rine, that Baptifm with the Holy Ghofi mull be (o limited j or elfc they arc bound fo to interpret and reflrain the v/ord yoti^ as to make it reconcilable with the Limitation above-mentioned. [^ they chufe to attempt the firR, the Anfwcr 1 have al- ready given to the Objeflion will lecure me : buC if the latter, then I prefume, they will do what they can clfe dually to anfweritthemfelve^; and if my manner of doing it will not fatisiy and pleafw theai^ 'tis to be hoped they'l find out a better. . Q 2 CHAP. 7 ?+ Of Baptifm with Chap. XIX. CHAP. XIX. 1 Cor. 12. 13. explained, I Proceed now to the Ceventh and laft, which \% the only remaining Text, in which Baptifm > ovith the Holy Ghefl is mentioned, in all the Bible. St. Paul faieS, K«/^ y^^ m hi zrno/t^li vfji^eii 7^9% eii £t in^fi^l^xTrH^^H^. \ Cor, 12. 1 5. which words our Tranfiators have rendred thus, for h) one fpirit are •U^e allhaptis:^ed into one body. Whereas c* hi -Trnuf^, which they render, by one fpirit, ought to be ren* dred, 'with one fpirit* Becaufe, if thofe words be rendred, by one fpirh, the Spirit is then made the Adminiftratorof Baptifm, ortheperfon who bap- tises, and not the Element of Baptifm, or that TiJ herev.it h Si perfon is baptized. Now the Word which betokens the Adminillration of Baptifm, or the perfon v/ho baptizes, is in the Scriptures con- llantly governed by the Particle vW. Thus 2^/3*^?:- Shuf iW uvr^ to be baptizjed by (and not of) himy M^X, J. 15. and '^' a-S iia.zr%c^h^t to be baptized by (ana not of) thee, v. 14. and fo in all other pla- ces. But the Particle c» never governs the word which betokens the Adminiftrator of Baptifm, or the perfon who baptizes; but either, i. the place of Baptifm, as i^xzs-^t^oy'^ w r«"i»pjy»»i th^y were bap- iiz,ed in Jordan, v. 6, or, 2. the Element (whe- ther proper or figurative/ wherewith a perfon is baptized. Thus /s^jr^'^*^ cv &'A«a / baptize with Wa^ ter^ and aiiiq IfjuM^ /iaTtT/Ti ci Tvsvfi^Tt u^v he Jrjall baptize yoH with the Holy Ghoj}, both v/hich in- ftancesare in verfe ir. Thus are thefe Particles alwaies ufed in Scripture, when the Difcourfe is €onc€Pnii5g Chap. XIX. the Holy Ghojl. t^f concerning Baptifm: nor is there any oneinRance to the contrary. Accordingly therefore the Par- ticle w muft lignify with m this place, and the words ci kvl vnuf^li muft be rendered ivith one fpi^ rit. Now to be baptiz^ed with the Spirity and to be baptiz^ed with the Holy Ghofly do lignify exadly the lame thing. Vox Trv^Zfiso, when it lignifies either the Third Perfon in the Trinity, or his Gifts, and which we then render indifferently either Spirit or Ghofi J is ufed fometimes with, and fome- times without the Epithet (u^ov) but the im- port of it is the very fame, whether the Epi- thet be added, or no. I confefs fome perlbns have thought otherwife. They tell us, »that tUcSpirit without the Epithet Holy, when it (ignifies the Giflts of the Spirit, imports Miracles in particu- lar, fuch as healing the Sick, raifing the Dead, ^Co but that the Holj Ghofi or Holy Spirit betokens what they call the Extraordinary internal Gifts of the Spirit, by which the Undcrftanding is enlighten- ed, ^(t. fuchastheGiftof Wifdom, Knowledge, Tongues, ^r. But that there is no ground for this diftindion, will appear, if we confider what is urged for the proof of it. They tell us, that our Savior, whilft upon Earth, gavehisDifcipIespov/er to heal the Sick, raife the Dead, (^c. Mat. lo. 8. and yet we are told, that the Holy Ghofl 7Pas not yet given ^ becaufe that Jefus Tvas not yet glorified, John 7. 59. Our Savior alfo tells his Difciples, that the Holy Ghofi would not come, till he was departed, John 16. j, and ac- cordingly St. Peter faics, that our Lord being by the right hand of God exalted, and having received of the Father the promife of the Holy Ghofi, he hath find forth this 'whi(;h ye now hear and fee ^ A(fls i. 53, tl6 Of Baptifm with Chap. XIX. From whence they conclude, that the Holj Ghofi which was given after our Lord's Afccnilon, is fomething difl'erent from the Spirity which beto- kens the power of healing the Sick, raifing the Dead, ^c, which was given to the Difciples incur Savior'slifc-time. But thefe Texts arc fo far from proving, that thc5'^/m and the Holy Ghofi do fig» nify different things, that one ofthem, and that thcchieieft, in which the whole llrcngth of this Objcdionlies, does not plainly prove the contra- ry, viz., that the Spirit and the Holy Ghofi do iig- niFy one and the fame thing. For St. Johns Words are thefe, But this he fpak^ of the Spirity which they that believe in him Jhoald receive,* For the Holy Ghofi was not yet gi ven^ bccaufcthat Tefus 7i^as mt yet glorified, John y. 35?, Now 'tis doubted by fome, whether the Epithet Holy was in the Original : but 1 iliali not difpute, whether it was, or no ; becaufe what I aiTcrt, is equally plain upon either fuppolition. For if the Ep!thtti/o/j was in the Original, 'tismanifcft not- Withftanding, that the Spirit in the former part of the verfe is the very fame with the Holy Ghofi in the latter part of it. For the Spirit which was to be received by the Believers, was the Holy Ghofi which vi'as to be given when Jejus was glorified. And confcquently the Ground of thisdiftindion is utterly deflroyed. But if the Epithet Holy was not in the Original, yet even then alfo 'tismani- ^Q^y that there is no ground for this diftiniftion. I^ecaufe the Spirit which was to be given when y^fi'is was glorified, muft certainly denote, not only all forts of Miracles, fuch asraifing the Dead, healing Difcafcs, gtc. which they fuppofe are meant hy iV^c Spirit asdilhnguifh'd from the Holy Ghofi i but alfo v/hat they fuppofe to be fignificd by the Ha I J Chap.XIX. the Holy Ghoft. 23; ^oly GhQJl as diftinguiflicd from the Spirit^ viz* the Extraordinary and internal Giftsof the Spirit, which enlighten the Underftanding, (^c, fuch as the Gifts of Wifdom, Knowledge, Tongues, c^o For upon Aippofition, that the Epithet //;f*fiT«?, Wonders, SignSy Chap. XIX. the Holy Ghofl, z^^ Sights, Powers, are alwaies ufed, when the Miracle^ done by the Apoftles, ^c. are {poken of; bu^ where mention is made oi their prophecying,fpeak- ing with Tongues, ^c, they are conftantly afcri- bed to the Holy ChoJ}; I fay, if this be objeded, 1 deflre the Objcd^ors to confider, that St. Luke repeating our Savior's words, faies in the very firfl Chapter of the Atis of the Apoflles, But je pall receive {^rufAHf «;TTA5oi'r@- §* clyla 'xnufis^i^ %ti^ed with th$ Chap. XIX. the Holy Ghofi. 241 Spirit does naturally artd fairly fignify being endued with the Extraordinary Gifts ofthe Spirit, in this place, in which the Apoftic is fuppofcd to afTert, that thofe vjho :iVQ haptis^edwith the Spirit arc there- with haptiz^edinto one Body ; that is, that thofe who arc baptized with the Spirit, are by being fo bapti- zed made Members of the Body or Church of Chrifl, For my parr, I affirm, that hQin^ baptia:.ed n'lth the Spirit may very naturally and fairly be \o undcrflood in this place, even tho' being bapti- zed iic, '^v Q^{^ be fuppofcd to fignify being made Members of one Body, viz. C/?r//?*s Church. And this I fl^all now proceed to prove. If the Phrafe being baptiz^ed with one Spirit be fo underflood ; then, when the Apoftle faies, with one Spirit ar ewe all haptiz^cd into oneBodj^ he means, that by being endued with the Extraordinary Gifts of one and the fame Holy Ghofi:, we are all made Members ofthe Church ofC/?r//?.And if this be the Apoftle's meaning, what hs faies is mofl evidently and firidly true. For by being endued with the Extraordinary Gifts of one and the fame Holy Ghoft, thofe who are endued therewith are cer- tainly made Members of Chrifl's Church ; as I ihall demonfirate by this following Argument. That,by being endued wherewith a Man is uni- ted to Chrift the Head and to the Members of the Church, makes a Man a Member of the Church. But by his being endued with the Extraordinary Gifts of one and the fame Holy Ghod, where- with Chrifi was,and the Membersof the Church are endued, a Man is united to Chrifi the Head and to the Members of the Church. Therefore being endued with the Extraordi- nary Gifts of one and the fame Holy Ghof^>where- V>ithC^r//?was, and the Members of the Church arc t^t Of Baptifm with Chap. XIX. are endued J makes a Man a Member of the Church. The iirfl: or Aiajor Propofition is fo very clear and manifefl:, that 1 think, no perfon can have the face to deny it. And as for the fccond or Mimvy it is eafily proved from a paflage of St./^^i/^/him- ieif in this very Epiftle. He laies, For oi^e being mariy are ons Bread ami one Body, For we are all par ' takers of that one Breads i Cor. lo. 17, What is meant by the Bread here mentioned, I fliall not at prc-fent inquire : but 'tis plain, that in the ApofUc's judgment, being partakers of one and the fame thing, does make the partakers thereof one Body. For "he gives this as the reafon, why they were ^WoneBodj, viz. becaufe they were all partakers ef that one Bread, And confequently in the 15 th Verfe of the 12th Chapter, which is the Text I am now confidering, thofe Pcrfons who are endued with the Extraordinary Gifts of one and the fame Holy Ghoft, are, in the Apoflle's judgment, and by his own way of arguing ufed but a little be- fore in this very Epiftle, by the participation of the Extraordinary Gifts of one and the fame Holy Ghoftjunited to Chrifl the Head and to the Members of the Church, and made one Body with them who partake of the fame. And fmce the Premifles are fo evident, as the one is in it felf, and the o- ther is proved to be ; the Conclulion rauft beun^ deniable, viz.. that being endued with the Extra- ordinary Gifts of one and the fame Holy Ghoff, wherewith Chrifi was, and the Members of the Church are endued, makes q Man a Member of the Church ; which was wH^st I undertook to prove. \{"\i fliould be obie<5>ed, that the ApoRlc (aics, with one Spirit are we all baptiz^ed into (ot made "Members of j one Body; and confequently being hfipti^ed 7i>ith the Spirit cannot here lignify being endued Chap. XIX. the Holy Ghoft: 24^' endued with the Extraordinary Gifts of the Spi. rit ; becaufe all the Dilciples of Chrifl were not even in the primitive times endued therewith j I anfwer, that all the Difciples of Chrifl were not even in the primitive times endued with the Ex- traordinary Gifts of the Spirit, as I lliall afterwards prove; and confequcntly they could not all be baptized therewith into one Body, that is, they could not by bemg endued therewith be made Members of the Church. But then I add, that the word all does not in this Text comprehend all the Chriftians of thofe Times. For I have already iLewn (chap, 5. /?. 55. 6^0. and ch, p. p, ()6y 97 J that the ApolUe in this Chapter treats of thofe per- fons only who were endued with the Extraordi-* nary Gifts of the Holy Ghoff, and he himfclf was certainly one of them. And therefore he might truly fay of himfelf and ail thofe he wa3 then f peaking of, with one Spirit are -we all baptiz^ed ; that is, we are all endued with the Extraordinary Giftsofone and the fame Spirit. And that by be- ing endued therewith they were made Members of the Church, I have already (liewn. But it may be faid perhaps, that the Perfons who are endued with the Extraordinary Gifts of the Holy Ghoft, could not thereby be made Mem- bers of the Church; becaufe, i.they raufl have been Members of the Church, before they were endued therewith ; 2.. by being endued therewith they were united fnot to the wh(*le Church, every Member of which did not, as has been granted, enjoy thofe Extraordinary Gifts, but) to fome par- ticular perfons only who were endued with the fame. Behdes, if they were made Members of the Church by being endued with the Extraordi- jnary Gifts of the Spirit;, then/ i. upon my own Prin- ^44 OfBaptiJm ^juith Chap. XIX. Principles the Neceflfity of Water-baptifm feems to be dcftroyed, becaufe Men may become Mem- bers of the Church without it ; 2, it feems to follow, that the fame Extraordinary Endowments are aifo now neceOary, becaufe we are now made Members after tlie fame manner as they were hcre-^ tofore. All thefe things put together feem to overthrow my Interpretation of theApoftle's words; becaufe they feem inconiiilent with myafferting, that a Man is made a Member of the Church by being endued with the Extraordinary Gifts of the Holy Spirit. Now to all this I might return the following Anfwer, viz., that fince the Argument above recited has fo evidently proved the Truth of what I aflerted, it is incumbent upon thofe who differ in opinion from me, to account for thefe difficulties, as much as upon my felf. For I am not a little confident, that the Argument \t felf is not fairly capable of being anfwered. But I need not fly to this refuge ; becaufe this whole heap of Objedions, tho' feemingly terrible, is by no means infuperable. And I doubt not but I fhall convince the Reader, that every particular thereof may be very fairly and eafily removed. I begin v/ith the firfl: and greatefl DIfficult>^. 'Tis pretended, that thofe v/ho were endued with the Extraordinary Gifts of the Holy Ghoft, could not be thereby made Members of the Church ; be- caufe they muft have been Members of the Church, before they were«ndued therewith. In anfwer to this, I delire thofe who are not OftaherSy to con- iider, that this Argument will as cifedlu ally over- throw the Apoftie's exprefs Declaration in one part of this very Epiftle, as they think it does my in- terpretation of his Words in another part thereof, For, as I have already obfcrved, she Apoftle faies. Chap. XIX. the Holy Ghofl. 24 f We being many are one Bread and one Body . for w are all partal^ers of that one Bread, i Cor. i o. 1 7 *Tis plain then, that in the Apoftle's judgment they were therefore one Body, becaufe they were par- takers of that one Bread. Now thofe who are not Quakers do univerfally grant, that the Bread here mentioned is what we call the Euchnrift. 'Tis plain then, that we are therefore one Body, be- caufe we do not partake of the Eucharif!:. And confequently we arc made Members of Chrijl's Church by the participation of the Eucharifl:. But nmft we not be Members of the Church, before we partake of the Eucharifl I Yes furely. How then does our Participation of the Eucharifl make BS Members of the Church, IJnce we mufl be Members before we can partake of it ? Certainly^ fmce the Apoflle faies, that the Participation of the Eucharifl makes Men Membersof the Church, whereas they mufl have been Members, before they could partake thereof; this Objedion will ^s evidently prove that the Apoftie wasmiftaken, as that I ammiftaken in afferting, that by the Par- xicipation of the Extraordinary Gifts of the Holy Ghofl:, Men were made Membersof the Church, whereas they mufl have been Members, before they could partake of 'em. Let thofe whorefufemy interpretation of the Apoflle's Wordsanfwer the Objedionthey have made againftthe Apoflle, and they will not want an anfwer to that which they have made againfl me. But I fl^all now furnifh *em with an anfwer tt> both, which they may be plenfcd to- take as fol- lows. I grant, that ordinarily Men could not be endued with the Extraordinary Gifts of the Spirit^ until! they were adually Membersof the Church. I fay, ordinarilj. For the irKiance of Corneliui and t^6 Of Baptifm with Chap. XIX. and his Friends is an exception ; and perhaps the only one, that ever was known. But then I add, what I hope will be ducly obferved, that when a Man is faid to be united to Chrifl and the Mem* bers of the Church, that is, when a Man is faid to be made a Member of the Church ; it is not alwaies neceflafily to be undcrflood, that he was wholly difunited, or not at all a Member thereof before, orthat that whereby he is united to it or made a Member of it, is the only or principal Tre or Band of Union, whereby he is united to it, or made a Member of it. For all that is neceflarily to be underftood, is this, viz.. that that where- by he is faid to be united to it, or made a Mem- ber of it, is one Tie or Band of Union. Perhaps he was not united to it and made a Member of it, before he was united and made a Member by that particular Band : and perhaps he was. For tho* one Band has actually united him to the Church, there may notwithftanding be many other Bands, by every one of which he is really united again, that is, he is joined to it by new and frefli Ties. I Ihall illuftrate this by making a plain an4 familiar Suppoiition, which I hope will en- able the moft unlearned perfon throughly to un- derfrand my meaning. Suppofe a parcel of Sticks to be tied together with one Band. That where- with they are thus tied together, docs certainly unite the Whole, and make them one Bundle. But to this one .Band, which has already united them, and made them one Bundle; there may be an Hundred other Bands added, each of which does really Tie them together, and make them one Bundle, notwithflanding they were really u- nited and made one Bundle, even when there was but one Band. And thus the Body of Chriftiana, Chap. XIX. the Holy Gh'ojl. 2J^f or Members of Chrifi's Churcli, arc united and made one diverfc waies; viz,, by partaking of the fame Water- baptifm, the influences of the fame Spirit, the fame Faith, the fame Hope of their Callings the fame Euchariftical Bread, ^c. And each of thefe is really a Band of Union between all thofe who do partake thereof, for that very rcafon, becaufe they partake of the fame thing ; as St. Pafil declares particularly with refpeifl to the Euchariftical Bread in this very Epiftle. But tho' a Man is united to the ChUrch, or made a Member therciof, by each of thefe Ties br Bands of Union ; yet there may be an order in thefe Tics and Bands; and God may fo or- dain, that the one may not be had before the other. Now I do not at prefent difpute, which is the Tie or Band of Union, which muft be tirtf made ufe of to unite a Man to the Church, ot make him a Member aCit ; nor do Idifpute which is the principle Tie, which Eflential, which may be fpared, ^c. All that I affert is this, that the Participation of the fame thing with others, does in the Apofl:le's judgment unite a Man to others, and make him a Member of one and the fame Bo- dy with them ; and that tho' he was a Member be- fore that particular Tie, yet when that particular Tie is added, *tisareal Band of Union, and he is joined to the Body by a new Obligation, and is thereby made (not a new Member, but) a Memi berupon a new Account, viz,, becaufe a new Tie is fuperaddcd to the reftthat were before. And thus a Man who is aflually a Member of the Church, iisjoiried to it afrcfh by being endued with the Extraordinary Gifts of one- and the fame Spirit, v/hich C/^r/// and other Members of the Church partook of. ii'4S OfBaptiftn with Chap. XIX. I hope, that what has been faid will bejudgedf afufficient anfwer to this Objeftion, asfuppofed to be made by fuch as are not Qftakers. And as for the Quakers themfelves, the lame A nfwer may (in theMain^ be applied to themalfo ; the' they ^ill not allow, th^t the Bread mentioned, i Cor, lo. 17. is what we call the Lord's Supper. For tho* they differ as to that particular, yet 'tis plain, as I have already obfcrved, that the Participation of that oiic Bread, whatever it be, makes Men one Body in the Apoflle's judgment. And confequent- fy, when the fame Apoftle faies, there is one Body, and one Spirit, even as ye are called in one Hope of Jour callings one Lord^ one Faith, one Baptifm, one God and Father of all, &:c. Eph. 4.4, 5,(S. it fol- lows, that the Perfons there fpoken to are one Bo^ dy, not only becaufe the Apoftle exprefly calls 'em foupon the accoimt of their vifiblc Communion, but alfo becaufe they participate of one Spirit, one Hope, ^c. the Participation of each of which particulars makes Chriftiansone, by that fame way of arguing v/hich the Apoftle ufes exprefly with relation to the Bread, i Cor. 10. 17. Now as it will not folIo\V, that Men are not made Members of theChurch;^ or united to each other as Chri- flians, by partaking of one and the fame Hope of their Calhng, becaufe they muft be Members of the Church, before they can partake thereof; (o neither will it follow, that Men could not be united to Chrifi: and to thofe perfons who enjoyed the Ex-* traordinarj Gifts of the Holy Ghoft, becaufe they mufl have been Members of the Church, before they could be endued thcrev/ith. Wherefore, tho' I am not nov/ to determine, which is ordinarily the fird tiling, which unites Men to the Church, and makes theoi Members thereof ; yet I affert, that Chap. XIX. the Holy Ghoji. 2+9 that the Participation oF one thing in Common with others of the Church, is in the Apoftie's judg- ment a Band of Union, and makes Men ('not new Members, but_^ Members upon a new Account. But It may be rep]yed ('which is the fecond dif* ficultyj that thofe perfons whom the ApoilJe fpeaks of, were, by being endued with the Extraordi- nary Gifts of the Holy Ghod, united (not to the whole Church, every Member whereof did not, as has been granted, enjoy thofe Extraordmary Gifts, but^ to fome particular perfons only, who were endued with the fame ; and confequently thofe who were endued with the Extraordinary Gifts of the Holy Ghoft, were not thereby made Members of the Church. Now 'tis true, that the Participation of the Extraordinary Gifts of the Holy Ghofl: was not a Band of Union common to all the Members of the Church; becaufe all the Members of the Church did not partake thereof even in the primitive Times : but yet all thofe that did partake thereof, were thereby united to Chnfi the Head, and to all fuch as partook of the fame. And he that is by the Participation of the very fame Gifts united to fome Members, is thereby me- dUtely united to all the reft, who upon other ac- counts are ofthe fame Body. Even as the Fingers, tho* immediately united only to the Hands, are not- withftanding mediately united to the Legs, which imkea part of the whole Body. For it is not by any means neceOary, that every particular Member fhould be united with the fame fort of Tie or Band of Union, wherewith others are united to the Body. *Tis fufficient to make it a Member, if it be united at all. Thus the Arms and Legs are immediately united to the Body by Bones, as well as other Ligaments j but the Eirs R z and 2 JO Of Baptifm 'with Chap. XIX. and Eyes (tho' joined to Bones) are not united by Bones. Some particulars n^ay be united more waits than one, others by one only ; fomc by three, o- thers by an hundred Ties. Thus, to re fume my former Suppofition of a Bundle of Sticks, oneway or other all the Sticks mud: be tied together ; and the whole may be tied by an hundred different Bands. But befidesthat, one parcel may receive a diftind Tie, which unites them again in particular, and confequently joins them again to the Bundle, becaufe each of 'em is thereby joined to others, which are already parts of the Bundle. Thus, al- io in the Body of Chrtfi the Church, the Clergy have a particular Tie to each other, arifing from the Participation of the fame Ofhce and Million, which Tie the Layety have not : and yet both the Clergy and Layety have in other rcfpeds the fame common Ties to each other. And as he that is by this particular Tie peculiar to the Clergy, im' r^/ediately nnkcd to the Clergy (and confequently mediately to the Church, of which every Clergy- IVlan raufl be a Member) and by that frefh Band of Union made a Member of the Church, tho* he was (as a Chrifttan) a Member fherecyf before ; even fo that he enjoyed the Extraordinary Gifts of the Holy Ghofl-,was immedrately united to Chrifl and thole others who partook of the fame (and confequently medtateiy to the Church, of which Chrtfi is the Head, ahd evdry one that partook ^f the Extraordinary Gifts was a Member) and oy that frefli Band of Union made a Member of the Church, tho* h€ was (as^ a Chriflian) a Member thereof before. The next thing objeded hj that if Men may become Member*, of the Church by being endued with the Extraojrdinary Gifts of the Holy Ghofl:', thea" Chap. XIX. the Holy Ghoft. %^z then there is no necclTity of Water-baptlfm upon my own Principles ; becnufc Men may be Mem- bers of the Church without it. But to this I Anfwcr, i. That the Participation of the Extraor- dinary Gifts of the Holy Ghoft never ufedtobe granted eveH in the primitive Times, but to fuch as had been baptized with Water. For the inftance of Cornelif4S znd his Friends is the only exception that I know of. And coniequently the Neceifity of Watcr-baptifmis not deftroyedj but rather con- firmed by what has been faid. 2. There may be many Bands of Union to the fame Bo*dy, as ha? been Hiewn. Water-baptifm I affirm to be one, and the Participation of the Extraordinary Gifts of the Holy Ghofl I have proved to be another. Now a Man's being made a Member by the Par- ticipation of the Extraordinary Gifts of the Holy Ghoft, does not fuperfede the NcceiTity of his be- ing baptized with Water, even tho» he were en? dued therewith before he was baptized with Wa- ter. Becaufe, as I fhall afterwards prove, Wa- ter-baptifm is injoined by God; and God may oblige thofe who are aclually Members of his Church, to receive as many new Ties and different Bands of Union, ashepleafes. As to the pretence, that we are now made Mem* bcrsof the Church after the fame manner as here- tofore; and confequently the Extraordinary Gifts of tlie Holy Ghoft are now neceffary to make us Members of the Church, which Gifts notwithftand« ingare ceafed ; I fay, the vanity of this pretence will eafily appear, if vve diftinguifli between fuch Ties asare Effential and accidental, necelfary and unneceflary. Thofe Tics or Bandi of Union to the Church are eilcntiai and ncccHary, without which a Man cannot be a Member of -it. Biu f 2 52 Of Baptifm with Chap.XIX. not fay, that the Participation of the Extraordi- nary Gifts of the Holy Gliofl: ever was fuch a Tie. Andtbere->re the Participation of the Extraordi- nry Gifts of the Holy Ghoft (tho', when en- joyed, it is a new Tie, and makes a Man a Mem- ber upon a new Account) yet is but an accidental and unncceflary Tie ; which God may add to what Chriflians lie plca{es, but is not abfoiutely requi- red in any Chriftian. We therefore are, in one Senfe, now made MembersofC/?r//?, after the fame manner as thofe who are endued with the Extra- ordinary Gifts of the Holy Ghoft were, that is, by the fame efTential and neceffary Ties ; but in another Senfe we are not now made Members of C/?r//? after the fame manner as thofe who were endued with the Extraordinary Gifts of the Holy Ghoft, be- caufe God has not beflowed upon us thofe acciden- tal and unnecefTary Ties, which he befiowed upon many in the Primitive Times. If it be objcclcd, that by the Ordinary Gifts of the Holy Ghoft every Chriftian is made a Mem- ber of the Church, whereas by the Extraordinary ones none are now, and all were not anciently, made Members thereof. Why therefore fhould we interpret the Bapiifm vmh the Spirit o^ the Ex- traordinary Girts,r3ther than of the ordinary ones ? I anfwer, i. That every Chriftian is not made a Member of Chriflhy the Ordinary Gifts of the Holy GhofI-. I grant every Chriflian may be made a Member thereby; but 1 fay, that every one is Kot, For many arc only outward Members of the Church, as has been fliewn. i. We are obliged to '^ntcvptct Baptffm j/jith the Spirit of the Extraordi- nnry Gifts of the Holy Ghoft, becaufe the phrafe is conflantly and necclTarily fo to be underftood clfc where, and therefore ought fo to be taken in this Text, Chap. XIX. the Holy Ghojl. z jj Text, provided that this Interpretation will natu- rally and fairly fute it. And that this Interpreta- tion wilt naturally and fairly fute it, has been moft clearly and fully demonllrated. Nay, 5. thofe very perfons who diflike my Interpretation of B^ptifm -with the Spirit, will be forced at la(t to recur to it upon their own Principles. For we are agreed, Firfl, that Haptifm with the Spirit fignifies being en- dued with the Gifts of theSpirit ; Secondly^ that by being baptiz^ed with the Spirit into one Body is meant being made Members of the Church by being en- dued with the Gifts of the Spirit. I would therefore ask thefe Perfons this one Queftion,'z//^.how thofe who are endued with the Ordinary Gifts of the Spirit, are thereby made Members of the Church ? If they fay fwhich is the only thing that can be faid) by partaking of the Ordinary Gifts of one and the fame Spirit, wherewith the other Members of the Church are endued ; 1 reply, that then they acknowledge, that the Participation of one and the fame Thing makes Men one, or unites them to one another. Andconfequently the Participation of the Extraordinary Gifts of the Spirit does the fame. And if fo, I appeal even to themfelves, whether the fecond ov Minor Propofition of the Argument above recited, be not demonftratively true. And if that be granted, I am fure my Interpretation of the Apodle's words cannot be denied to be necef- fary. Nay, every one of thofe Objedions which have been made againfl: my Expofition of them, is equally ftrong againfl: theirs alfo ; as is evident to every perfon of Ordinary Underflanding, who will give himfelf the trouble of applying them. But Khali add in the laft place, that the Con- text does not only admit, but even require this Interpretation of the Apoftle's words which I have R 4 piven; 2 J4 0/ Baptifm vj'tth Chap. XiX. given : nor can we interpret them otlierwife with" outdoing manifeft violence to his Difcourre. For I have fhewn {cha^. 5. f, 57, 58, 55? J that thofe Gifts which the Apollle fpeaks of, were none but the Extraordinary Gifts of the Holy Ghoft, and that he makes a manifcft diflindion between thofe Gifts which he is here fpeaking of, and the Or- dinary Gifts of the Holy Ghoft. Since therefore being baptiz.ed with the Spirit does, as 'tis agreed on both fides, fignify being endued with the Gifts of the Spirit; and fmce the Gifts the Apofllc is here fpeaking of, are only the Extraordinary ones ; andfincethe perfons fpoken of were thofe only, who were endued with the Extraordinary Gifts, as I have alfo iliewn; I appeal to any reafonable perfon, whether the Baptifm with the Spirit which is here exprefly attributed to thefe perfons, can be any other thing, than their being endued with the Extraordinary Gifts of the Spirit. For if yoii explain it otherwife, you make the Apoflle fpeak of their being endued with fuch Gifts ashcmani- feflly diflinguiflies from tliofe Gifts v/hich he is here profeffedly fpeaking of, and diredling them bow to ufe. But that the Interpretation I have given of thefe words of the Apoffle may flill more manifeftly appear to be what it is, viz.. not only polTible and allowsble, but alfo moff natural, and even ncceffa? ry ; I rnall beg the Reader to pcrufe the following Paraphrafe of that Chapter, of which thefe controrr yerted Words are a fmall part. CHAP. Chap. XX. the Holy Ghofl. ^^5* CHAP. XX. I Cor. 1 2. paraphrafed. THere are two Parts of the Apoflie'sDifcoiirfe in this Chapter. The Second^, which is by much the larger, relates to that life, which the fptrirual Perhns, or Perfons endued with the Ex- traordinary Gifts of the Spirit, ^v/ere obliged to make of their Extraordinary Gifts. Of this he begins to fpeak in the fourth Verfe, and he con- tinues fo to do in the two following Chapters. But the fril parr, which is very brief, relates to a fcruple which feems to have been raifed in the minds of tl:e Corinthians concerning their being endued with the Extraordinary Gifts of the Holy Gholf, The ye7^s in general, both fuch as were con- verted to Chriflianity, and fuch as were not, feem in the beginnings of the Gofpel to have had a Notion Cwhich is even in thefe daies believed by the unbelieving Jews) that the Holy Ghoff {'and much more the Extraordinary Gifts thereof) was confined to their Nation ; and that the Gentiles, whom they accounted an impure and unholy Seed, could not be made partakers thereof. This feems plain from ^j?<^; 10.45. where we read, that when the Holy Ghofl was poured forth ui[^on Come lifts and his Friends, they of the Circttmcijioyi "were aflo- y^ipoed, asma?i] ascame withVQXQ\\ lecaufe that on the Gentiles ^//J? was poured om the Gift af the Holy Chofi. They of the Circuracifion vvho came with Feter, arccxprcdy called Brethren, v. 25. and con- fcquently they were well enough accjuaintcd with • The **5 , Matt. z6. ^cf,^i, and he compares Death to drinking of a Cup, when he fpeaks of tafting of Deaths Mark 9.1. and the fame Phrafe is ufed by the Jewsy John 8. 52. But this does not contradid my no- tion ; becaufe a violent and unjuH: Death is a great Afflidion, and confequently may be juflly called a Baptifm with AffiiB:ions, But 1 affirm, that the Baptifm mentioned in thofe Texts cannot be li- mited to our Savior's Death, but muft fignifie a Baptifm with AfHidions in general, one of which Afflictions a violent and unjuft Death is : and I embrace this opinion for the reafon already given. But I fhall not contend upon this matter; efpe- cially fince the Oual^rs fcem to be on my Side. For Vix, Barclay (a) faies. He urge th ChriiVs fay ^ ing^ Luke 10. 50. I haveaBaptilm to be baptized with ; and how am I ftraitned, till it be accom- plifhed i as if this were to be called Chrift'5 own Baptifm ; andfo I pall grant it with refpeEh of his perfonal Sufferings^ (a) Apol, Vindic, fedl. 1 3. p. 8/9. s 4 chap; I %yo Of Water-Baptifm. Chap.XXll. j CHAP. XXII. The State of the ^eflion concerning the NcceJJlty of IVater-baptifm. IMuH: now flatc the Qucflion concerning the NecelTity of Watcr-Bnptirm. Our Adverfaries affirm, that God has not commanded us to be bap- tized with Water; whereas we on the contrary affirm, that God has commanded as to be baptised with Water. But upon Suppofition, that God has commanded us to be baptized with Water, 'tis agreed on both fides, that Water- Baptifm is ne- ceffary. But (Ijll 'tvv'ill be a Queftion, whether it be ah' foltuely neceffary, or no. Now, tho' we affirm that Water-Baptifm is commanded; and confe- quently, that 'tis ahjolpttely neceffary for tho(e who do or may know that 'tis fo commanded, to be baptized with Water : yet we do by no means limit the boundlcfs Mercies of God,, but grant that he may extend them in fnmc cafes to fuch perfons as nre«not baptized with Water, and confequentJy have nora covenant right to them. I fay, we dare not tie up the Hands of the Almighty, or prefcribe -^hn R^ies he fhallobferve in Extraordinary Cir- cumflanccs; for in fiance, when an Infant d'xts af- foon as'tis Born, or unbaptized through the Parents neglect, or when no lawful Adminiftraforof Bap- lifm can he called, or when the Element cannot be procured. But yet we firmly believe, thatfince Watcr-Bnptifm is commanded by God, therefore he who ivtlfiillj neg'e(5ls being fo baptized, cannot jolTibly be laved, Becaufe he -wilfull) negleds a pofi- Chap. XXII. Of IVater^BaptiJm. lyx pofitive precept, the Qbfcrvance of which God made necellary to Salvation. And God is as cer- tainly bound by his Veracity to damn fuch a per- fon, as he is bound thereby to pardon thofe who perform what he requires of them. It may be faid perhaps, that I have now fent the Quakers to the bottomlefs Pit. But God for- bid. For I aflert no more, than that thofe who u'/V/'W/; neglcd: Water- Baptifm, fliall undoubted, ly be damned. But do I fay that i\iQ Quakers do negled it wilfnlly \ God only knows their Hearts, and how far their negled of Water-Bap- X\{m\s wilfttL And therefore, tho* I affirm, that a 3^77/«/negIe(5l of Water- Baptifm is moft certain. Iv a damnable Sin ; yet I do not fay, that this or thatperfon does wilfHlly negled Water- Baptifm. Wherefore Heave the judgment of particular per- fons to God, who alone can make jufl: Allowances for Prejudice, Education, ^c, which may pofli- bly render the fin of the Quakers involuntary, and confequently fuch as God can, and (we charita-* biy hope) will forgive in thofe, who walk up- rightly according to the beft of their Know-^ ledge. Thus then have I fhewn, in what fenfe we af- fert the Neceffity of Water- Baptifm. Wc afTerr, that God has commanded us to be baptized with Water, and that *tis neceffary for us to obey that, as well as other commands of God; and that if we willfully negledl to obey that Command, we fliall as infallibly peri Hi, as if we wilfully neglefl to obey any other Command. Wherefore to prove this Neceffity of Water- Biptifm, nothing more is required, than to prove that 'tis commanded ; and this I fball endevor to do. Only I think it proper firft to obferve, that my prefent 2 7 ^ Of JVater^baptifm. Chap.XXII. prcfent Controvcrfy docs not at all relate to the Manner or Subjeds of Water- Baptifm. For in- flancc, *tis none of my prefcnt bulinefs to inquire, whether dipping be required, or fprinkling be fuf- flcicnt ; whether Infants may be baptized, or adult perfons only. Thefe things arc indeed difputed between our felves and fomc other Adverfaries: bur they are not properly Quaker Controvcrfies, tho' the Quakers are very apt to digrcfs into them. The Quefiion therefore now depending between thiQ Vuakers and our felves, is this, whether Wa- tcr-Baptifm be commanded, or no, whatever the proper Manner of Water-Baptifm be, or whoever be the proper Subjeds of it. And this QueRion I fhall now proceed to determine, by fliewing that we are commanded to be baptized with Wa- ter. For, CHAP. XXIII. • That God has commanded us to be bapti- zed ^-ji'ith Water^ proved from John 3. f. and Eph.4. f. . F/r/?, O ur Saviour fa ics, Exxept a Man be horn of Water and of the Spirit ^ he canytot enter into the Kingdom of God, John 5.5. For the Explication of which words I obferve, i. that to be hm of the cS/?/>// is univerfally allowed to fignify the fame as to be born of God, Now to be born of God fig- nifjcs to be renewed in the inner Man, to be fan- (Ttified or made holy. This appears from St. Johns Words, whofaics, Wjocver is born of God, doth noi Chap.XXIII. OfJVater.Baptifm. 27J not commit Siny i John 5. 9. and again, we k«ow that 'whoever is born of God^ Jinneth noty I John 5. 18. And confequently to he born of the Spirit, lignifies to be renewed in the inner Man, to be fancflified ormade holy. This is a regeneration of our Souls, a giving ('as it were) a new being to them, by fubduing their vicious Inclinations, im- planting good ones, ere 2. that to be born of Wa^ tery fignifies to be baptized with Water. This Phrafe would perhaps be inexplicable, did not the JewifJj Writings afford usfuchalightasisfufficient for the right Underftanding of it. Now their Books do inform us, that 'twas ufual for them to baptize with Water all thofe perfons who from Heathenifm became Profclytes to JndaifmyZndi that they accounted thofe who were fo baptized as per- fons born again or new born* For the .proof of this I refer the Reader to Mr. (a) Selden^ Dr. (b) Lights foot, and Mr. (c) Wall. Since therefore thofe per- fons who were baptized with Water, were account- ed as new born or born again upon the account of their being fo baptized; the being born of IVater mud in the Jewiflj Phrafe denote being baptized with Water. Thefe things being premi fed, our Savior's Dif- courfe with Nicodemns is very intelligible. St. John faies, ch. 3. V. r . There was a Man of the Pharifees, named Nicodemus, a ruler of the Jews. (a) Selden de Jure Nat. & Geat.//^. 2. cap.^. f. 15-8, if 9. Argentor. i66j". {l>) Z./^^r/co/'s Harmony of the Evangelifts, part2' fea. i?./)/?^. 5 zf,5ied in the Name of the Lord Jcfus.^ Then laid they their Hands on them, and they received the Holy Ghofl y verfes 15, i(S, j?. That is, when thofe Apoftles which were at Jertifakm^ had heard of theCon- vcriion 278 Of JVater^Baptifm. Chap.XXIII. verlion of the Samaritans^ they fent unto them St. Peter and St. John-, who when they came to them, fetled a Miniftry among them by Jaying Hands on feveral Perfons, who after fuch Impo- fition of Hands, received not only authority to preach the Gofpel, but alfo a power of Working Miracles in Confirmation of it. But, whatever becomes of this Notion, *tisex- treamly plain, that the Extraordinary Gifts of the Spirit were not beftowed on them, as foon as they were made Chriftians; and conlequently the Participation of the Extraordinary Gifts of the Holy Ghofl: was not, even in the Apoftles times, fo univerfal, but that a Man might be a Chriftian, that is, a Member of ChriJFs Church, without it. If it be objefled, that St. Peter faies, the pro- wife is unto joh, and to your Children, and to all that are afar ojf, even as many as the Lord our God pjallcally Acts 2. 5 8. "and confequently Bapcifm with the Holy Ghofl: was in the primitive times univerfal and common to all Chriftians ; I anfwer^ that St. /^^^^r does indeed there fpcak of the promife of Baptifm with the Holy Ghoft, but yet hnce I have riiewn, that Baptifm with the Holy GhoPr, fignifies the EflPufion of the Extraordinary Gifts of the Holy Ghofl, his Words mufl of Neceility not be extended to every individual Chriftian^, but limited to fomeof all Kinds, viz.. fon^e JeiiHJJj and fome Gentile Converts. For if the words be taken in the latitude which this Objection fup- pofes, they will then prove, that thofe Extraordi- nary Giftsof the Holy Ghoil:,the promife of which the Apoflle there fpeaks of^, were to be conferred upon all Chriff ians whatfoever,that rtiould be called in the after ages of Chriftianity ; whereas I obfcrve is* Chap.XXIir. OffVater-Baptifm. 27P in the next place, that the Baptifm with the Holy Ghort:, or Effuiion of the Extraordinary Gilts of the Holy Ghoft, is now adaies wholly cca!ed. The Delign oF Almighty God in pouring forth the Holy Spirit iri luch a plentiful manner in the primitive Times, was to convince the World of the Truth oi the Million of the Apoltles, to furnifli them with fuch Credentials, as evidently proved that they were infpired oF God, and ought to be received as his Ambafladors. This Delign was fully anfvvcred in the beginnings of Chrifti- anity ; and accordingly,when the Gofpel was fpread and received, aud had taken root in the World, then Miracles began to ceafe, and they are now vanillied away. Whereas the Baptifm mentioned, and confcquently commanded, in this Text, is con- feffcd by our Adverfaries thcmfclves to be a per- petual Baptifm ; a Baptifm that mufl remain as long as there is a Church upon the Earth, as long as the Religion o^ Chrifi lliall be profeiled and taught, thatis, not only down to our own timef^, but even to the End of the World, to the very coming of Chrifi to Judgment. it" it be objefled, that all true Chriftians are even in our dales baptized with the Holy Ghoft, becaufe they do receive., are made partakers of, born of, md filled With the Holy Gholl", c^c. I aafwer, that a Man may enjoy all thefe BleiUngs and Pri- vileges without being baptized with the Holy Ghofl. 'Tistrue, whofoeverisbaptized with the Holy Ghofl-, does alfo receive, is made partaker of, born of, and filled v/ith the Holy GhoR, (jrc but it does not follow from thence, .that whofo- ever does receive, is made partaker of, born of^ and filled with the Holy GhoiT, is alfo baptized with it. T For, 28o OflVater^Baptifm, Chap.XXlII For, as I have already {aid, the Gifts of the Holy Ghoft are twofold, ordinary or extraordi- nary. The Ordinary Gifts of the Holy Ghoft are thofe, whereby we are fanftified and renewed in the inner Man ; thofe wherewith we are affiled and comforted in the Performaixe of our Duty to God, our Neighbors, and our Selves; thofe where- by we are enabled to work out our Salvation with fear and trembling, perfe(?ting Holinefs in the Fear of God ; in jhnrt, they are thofe whereby we are impowercd to do all fuch things as are neceflary to the Salvation of our own Souls. But the Ex- traordinary Gifts of the Holy Ghofl are thofe, whereby we are enabled to perform ('not neceflary and {landing Duties, but^ Wonders and Miracles, in order (not to our own Salvation, but) the Be- nefit and Advantage of others. A Man cannot be juft, temperate» chafle, ^c, without the Ordinary Giftand CoTnmunication of God's Spirit : but he may pradifeall thofe Graces of JufHce, Tempe- rance, Chaflity, ^c, without the Extraordinary Gift or Communication of God's Spirit, whereby the Apoftlcs pnd primitive Chriflians were enabled to raifethe Dead, fpeak with Tongues, heal the Sick, (j^c. Thus then it appears, that every good Chriflian does receive the Holy Ghofl:, is made partaker ©f it,born of it, and filled with it, ^c, in an Ordinary, but notin an Extraordinary Manner. Now 1 have fliewn, that Baptifm with the Holy Ghofl does in the Holy Scriptures, conflantly denote the Ex- traordinary Communication of the Spirit. And confequently the true and only Baptifm with the Holy Cho(l('inthe Scripture- fenfc of the Phrafcj is now adaies wholly ceafed, notwithflanding the pref?nt Ordinary Communication of God's Spirit >^o his Servants. From Chap. XXIII. OflFater-Bapti/m: 28 1 From what has been faid, it is very plain, that the Bapciftn mentioned and commanded in this Text, cannot be the Baptifm with the Holy Ghoft ; becaufe the Baptifm with the Holy Ghoil, that is, the EfFulion of the Extraordiniry Gifts of the Holy Ghoft, never was univcrlal, and it is wholly ceafec^ot only now adaies, but thefc many hundreds of ^ars ; and we have noi the Icaftrea* Ton to believe, that it will ever be granted to the Church of Chrifi again. But farther, aitho* it ftiottld bcgrantcd,Cin fpight of thofc evident proofs of the Contrary, which C have already given) that thofe who are eudued with hone but the ordinary Gifts of the Holy Gholl", are in the Scripture fenfe of that phrafe, baptiz'd with the Holy Ghoft; yet the one Baptifm here mentioned and com.manded, cannot be Baptilm with the Holy Ghofl notwittiftanding. For let us conlider the Context. The Apoftle fiies, Ende^ iforirjg TO keep the XJnity of the Spirit in the Bond of Peace, There is one Body, and one Spirit, evcft as ye are called in one Hope of your Calling, one Lordt one Faith, one Baptifm, one God and Fathef of all, &c. Eph.4. 3,/)., 5,(5. In thefe words the ApolHe pcrfuades them to Peace and Unity, from the Coniideration of their l>eing Members of one Body, partaking of one Spirit, having one Hope, woriliipping one Lord, profcHmg one Faith, par- taking of one Baprifm,' (^c. Now 'tis very plain, that the ^w^ .S'^/V/r, which the Apoltle here mentions, cannot Cgnity one Di(- pofition of IViind. For#then he woud perfuadc them to unity of Spirit from this very Conhdera- tioftr,~that they had already that one Spirit or U- nity thereof. Wherefore the one Spirit mu'ft de- note, either the one Holy Spirit o^ God, viz., 1' 2 wh.ar 282 Of rVater-Baptifm. Chap.XXIIl. whatwc call the third Perfon in the Trinity, or elfe the Gifts of the Holy Spirit. But I fhall not determine, which of the two Senfes is to be pre- ferred. Becaufe which way foever it be under- Hood, the Apoftle's Argument is certainly drawn from their partaking of his Gifts. Now the Gifts there meant, and which they did all partake of, could not be the Extraordinary 0Pts only. Be- caufe I have Hicwn, that all good Chrifliansdid not evenintheiirll Ages enjoy the Extraordinary Gifts of the Spirit. Wherefore fome of thofc whom the Apoftle perfuades by that Argument, did enjoy none but the Ordinary Gifts of the Spirit. But, if they enjoyed either the Ordinary or Ex- traordinary Gifts of the Spirit, then they mufl: now be all fuppofed to be baptized with the Spirit or Holy Ghoft. For no Man ever queftioned, but that thofe who were endued with the Extraordi- nary Gifts of the Spirit, were Baptized with the Spirit. And 'tis now fuppofed, that thofe who en- joy none but the Ordinary Gifts of the Spirit, may in the Scripture-fenfe of that phrafe be properly faid to be baptized therewith. Wherefore all thofe who partook of the one Spirit, were baptized with the Holy Ghofl. And lince the Apoftle's Argu- ment for Peace and Unity, is drawn from their par- taking of o;?^ iS^/m ; 'tis plain, 'tis drawn from their being all baptized with the Holy Ghofl. But then^ whatis theconfequence? 'Tis plain, this ccnfideration of their partaking of one Spirit » that is, of their being all baptized with the Holy Ghofr, is quite different and manifefllydiftinguilli- ed from that other confideration of their partaking of one Baptifm, Nay, there are no lefs than three diftinfl confideratiors mentioned between them, vixj* their having one Hope, worfliipping one Lord, and Chap.XXIII. OfWater^Baptifm. jgj aod profeffing one Faith. Nor can it be imagined, that the Apoftic wou'd repeat this one Argument, much lefsatfo great Diftance, and after fuch a man- ner as mufl: make us conclude it to be not the fame with any of thofe that went before. Wherefore, fince the Apoflle's Argument, when he mentions the one Spirit, is drawn from their being all bapti- zed with the Holy Ghoft, as (upon the fuppofi- tion made) it rnufl: of neceflity be ; *tis undenia- bly clear, that the one Baptifm mentioned after- wards cannot poflibly be Baptifm with the Holy Ghoft. Becaufe then thofe two Confiderations, which I have Ihewn to be really different and di- {\\r\&, would be the very fame. So that in what fenfefoever Baptifm with the Holy Ghoft be taken, the one Baptifm'in this controverted place cannot be Baptifm with the Holy Ghoft. I know of nothing that can be objefled agalnfl what I have faid5unlefs perchance it may be imagin- ed, that there is an inftance of the Apoftle's re- peating the very fame confideration even in this very paffage, and that alfo at forae diflance. For hcfaics, one Lordy one Faith, one Baptifm^ one God and Father of all, Sec. Now the one Lord feems to be the very fame ^^hh the one God and Father. But to this I anfwer, that the one Lord there fignifies our Savior, whom they did all worfhip ; and the confideration of our Savior's being their common Lord, is certainly very different from the confide- ration of their acknowledging the fame God and Father. For our Savior is Lord as God-Man, and this x\\ftyews do not own ; and yer the Jews ac- knowledge the fame God and Father with our felves. So that their acknowledging one God and Father ; and their acknowledging o;;^ Lord, do furnifli the Apofile v/ith two Confidcrations really diftin'fl, T I which 28+ Of IVater-Baftiftn. Chap.XXIIL v.hich he propofcs to perfuade them to keep the Unity ot the Spirit in the Bond of Peace. 2. 1 he Baptifm mentioned nnd commanded in this Text, cannot be the Baptilm with Fire. For that never was adminiftred but once, and that to the Apoftlesonly: whereas the Baptifm mention- ed and commanded in this Text, is confefled by our Adverfaries to be an univerfal and perpetual Baptifm, and fuch as (hall in all Ages be vouch- faicd to the Difciples of our blelTed Lord. 3. That the Baptifm mentioned and command- ed in this Text, cannot be the Baptifm with Af- flictions, I ncpd not prove. For that Opinion never was maintained, that I know of, by any per- fon whatfoeyer. Wcli then ; fince the Baptifm mentioned and commanded in this Text, cannot be either, i.the Baptifm with the Holy Ghoft, or 2. the Bap- tifm with Fire, or 5. the Baptifm with Affli- dions ; therefore it muft be proper Baptifm, that is, Baptifm with fome Liquor or other. Becaufe there is no other figurative Element of Baptifm, that is, there is no other thing wherewith a Per- fon may be baptized, mentioned in all the Bible. Ard fince the Baptifm mentioned and command- ed in this Textmufl: be proper Baptifm, that is, Baptifm with fome Liquor or other; 'tis i^w^ plain, that that Liquor muft be Water. Forwherefoever the particular Liquor is exprefly named in the Holy Scriptures, we know 'tis alwaies Water. And the Catholic Church has accordingly alwaiesufed Wa- ter. Nor do our Adverfaries thcmfelves pretend, that any other Liquor ouj^ht to be ufed, upon Sup- pofltion, that the BaptifLn is v/ith fome Liquor or other. Wherefore, Cmcti\\c one Baptifm me.r)ZionQ'\ in this Text is a Baptifm with Water j 'tis plain, that Chap. XXIV. OfJVater-Baptifm. 28f that we are commanded to he baptized with Wa- ter; hrecaufe our Adverfaries do acknowledge^ that we are commanded to be baptized with the one Baptifm mentioned in this Text. CHAP. XXIV. That God has commanded us to be baptized with Water i proved from Matt. 28. 19. and from what the Scriptures attribute to fVater-Baptifm. THirdlyy Our Savior faies, Goye therefor e^ and teach all Nations^ baptiz^ing them in (or rather into, for the Original is «« «i'o,t<^) the Name of the Fat her , and of the Son, and of the Holy Ghofi, Matt. 28. 19. Now that the Baptifm here mentioned is Water- BaptiTm, is plain. Becaufe, 1. The Baptifm here mentioned is confefiTed by our Adverfaries themfelves to be the fame with that one Baptifm mentioned, Eph, 4. 5. And confe- quently the Baptifm l^^ere mentioned muH: be Wa- ter-Baptifm : becaufe I have fhewn, that the Bap- tifm mentioned, Eph.^.^. is Water- Baptifm. 2. The Baptifm here mentioned cannot be Bap- tifm with the Spirit, that is, the EfFulion of the Extraordinary Gifts of the Holy GholK Becaufe *ti^onfeffed by our Adverfaries themfelves, that the Baptifm here mentioned is perpetual and uni- verfal; whereas I have fhewn, that the Baptifm with the Spirit never was univerfal, and is now v; holly cea fed. T 4 But 5 86 Of Water-baptifm. Chap. XXIV. But there is alfo another Argument, which proves, that the Baptifm here mentioned cannot be Baptifm with the Spirit. For the Baptiim with the Spirit is not that Baptifm wherewith Men are baptized in (or rather into) the Name of Chrift, This appears from that dilferencc, wliich the Ho- ly Scriptures make between Baptifm v/ith the Holy Ghoft, and Baptifm into or in the Name of Chrift. For indancc,. St. Lnhe fpcaking of the Baptifm with the Holy GhoR, that \^y the EfFufion of the Extraordinary Gifts thereof, faies, that the Sama- ritiws had not received it. For, faics he, as jet he ivasfiilUn upon yicne of the?}!, only they were hap- ti^ed in the Name af the Lord J ejus. Ads 8. i^". in which words he plainly diflinguiflies the Bap- tifm with the Holy Ghofl, from the Baptifm wherewith the Samaritans were baptized in the Name of the Lord Jcfus, For they were acflually baptized in the Nsme of the Lord Jefus ; and yet *tis plain, that they wcrejiot at that time baptized with the Holy Ghoff. The fame appears alfo from A^s 19. 5,6. where we are told, that the jE'^/;^^;jjv/ere baptized in the Name of the Lord ysfus ', and then it follows, rhat after Impofition of Hands they received alfo the Baptifm with the Holy Ghoft, or Eifufion of the Extraordinary Gifts of the Holy Ghofl. The Words are thefe, IVhen they heard this, they were haptiz^edin the Name of the Lordjcfus, And when Paul had laid his Hands ffpon the?77, the Holy Ghofl came on them, andjhej fpahe with Tongues andprophecicd, ^ 'Tis plain alfo, that the Baptifm here mentioned cannot be the Baptifm v/ith Fire. Becaufe, as I liavc already faid, that Baptifm was never admi- r.i'hed but once, and that to the Apoitles only ; V'i^crcasour Advcrfaries confcfs, that the Baptifm here Chap. XXIV. Of Water •Baptijm. 287 here mentioned is perpetual and univerfal. And that the Baptifm here mentioned is not that with Afflidions, 1 need not prove ; becaufe none ever pretended it. Wherefore the Baptifm here mentioned mud be Baptifm with fome Liquor, and confequently with Water; there being no other element wherewith a Man is faid in the Holy Scriptures to be baptized. 5 . St. Pf/^r commanded Cornelius and his Friends to be baptized in the Name of the Lordjefus, ^^s 10.48. and 'tis evident from the preceeding verfe, that he meant Water- Baptifm ; becaufe he faies. Can any Man forbid Water ^ that thefe fjould not he hptized ? And confequently St. Peter commanded Cornelius and his Friends to be baptized with Wa- ter in the Name of the Lord Jefus* And con- fequently the Baptifm mentioned in this Text mull: be Watcr-Baptifm ; becaufe the Baptifm mentioned in this Text is Baptifm in the Name of the Lord Jefus. For our Savior exprefly com- mands, that it be in the Name of the Son as well as of the Father and the Holy Ghofl. But 'tis objeded, that the Apoflles are com- manded to baptize, not «« ro xl^p into the Watery but i^<, TO iicfi^ into the Name (or Power) of the Father, Son and Holy Ghofl. In anfwertowhich Objedion I mufl fliew what is meant by being baptized («§ cfcfi^) into the Name of Father, Son and Holy Ghofl. Now in Scripture- phrafe the Name of a Perfon, fignifles the Perfon himfelf. This appears from the following Inftances, ^ndpraife thy name, that is, nndpraifc thee, P/^ 145. 2. That defpife my name, that is, dcfpife me, Mai, i. 6, Ml that call on thy name, lliat h, on thee, j^Els 9. 14. He mufl fttffer for my Names fake, that is, for my fake, i/. 16. And accordini^ly, when St. ?e* ter 288 Of Water -Baplifm. Chap. XXIV. tcr faics. Neither is there Salvation in any others for there is none other name under Heaven given among Men^ luherehy we muft he faved. Ads 4. 1 2. i\\i^ other name phiniy fignifies another perion, and is the fame with the other (t\\^lisy other perfon) going before. And when St. Ped into Chriil, or into ChriftV Name, fignifies, either to be by Bap- tifm made a Member of his Body the Church, or to be thereby made a Profeilor of his Dodrinc, that is., to be by Baprifm infertcd into the num- ber oF his Difciples. And thus St. Paul proves, that the Cormthtans ought not to feparate them- felvesinto diftind Sedsand Parties, diftinguiflicd by the Names of Paul^ ^polios, &'c. as ff St. Paul, ^polios, dec, were the Authors of feveral diftindl Seds or Parties of Men, and had Difciples galled by their rcfpcdive Names, and different frcuji each other; I fay, St. P^/^/proves, that the Cor/»/to«f ought not thus to feparate themfelves into diftinfb Seds and Parries, becaufe they were not baptized in the Name of Paul, ^polios, or the like, and thereby made the Difciples oi: different Men : but they were all baptized in the Name of Chrifi, and confequently they were all of one and the fame Sed or Party, as being all of them the Difciples of the fame Chrifi, in whofe Name they were all baptized. Thus alfo being baptUed into Mofes (which is the fame as into the Name of Mofes) fignifies being made Difciples of Mofesy 1 Cor. 10. 2. Wherefore, when a Man does by Baptifm give andrefignhimfelf up wholly to God the Father, Son and Holy Ghofl:, and folemnly oblige him* felf to live according to their Will ; he is then baptized in ('orintoj the Name of the Father, Son and Holy Ghoft, or (for brevity fake) in ('or into) Chrifi or Chrifi's Name. Now this is done when a Man is baptized with Water. For he is then engrafted into the Church, aed becomes an ou^• ward Member of it, or 2 Profcflor of Chrifti- ani ty. ipo Of Water 'Baptifm. Chap. XXIV. 'Tis true the Apoftles are commanded to bap- tize, not {iXi Tvtoii{) into the Water ^ but («/? o>o,^) in^ to the Name, But the Water is that wherewith they were commanded to baptize {iir, 'o^oy^) into the Nitme, But the Name it felf cannot be that where- with they were to baptize Men ; for then they would have been commanded to baptize, not (ii^ ovofigi) in (or into) the Name^ but (6^ ovo/^%) with the Name, For that wherewith the perfon is bap- tized, is siwaies governed by the particle ci, which is conflantly to be tranflated mth^ and not /;; or into. And confequcntly, tho' it fliould be granted, that the word o'vo//^, which we tranflatc Namcy does fomerimcs f]gni(y Power, which (by the way) i do by no means allow; yet I fay, if it Hiouid be granted ; and if we Aiould aifo grant, that the ApoRles were commanded to baptize into the Fewer of Father, Son and Holy Ghofl", that is, in the judgment of our Adverfisrics, to endue Men with the Power and Grace of God ; yet ftill the Greekj/]]] not fufferusto fiy that they were com- manded to baptize 7i'ith that Power or Grace. ¥/herefore they were certainly commanded to bap- tize Men with Water into the Church, or by Wa- ter-Baptifm to make them Members of Chrift^s Body ; or (ifour Adverfarics will not be fatisfied, ijnlcfs they interpret oVoy^ their own way^ they were commanded by Water-Biptifm to make Men partakers of the Power and Grace of God. Fopirthlff I fliall prove, that we are commanded to be baptized with Water, from what the Scrip- tures attribute to Water Baptifm. For Inftance. I. We are made Chrift's D:fciples by it. For cur Savior f^ies, Go^ ^f<^c^ (or make Difciples of ) all Nations, Lipttz^tng ('that is, by baptizing) '/i?^'?^ in Chap. XXIV. OfWater-baptifm. ipt in the Nnme of the Father ^ and oj the Son, and of the HoiyGhofl, Matt. 28. 19. in which Text I have iliewn, that Water- Baptifm is meant. 2. We are fjnftified and cJeanfed by ft. For Chrifi is faid tofmdffy and cleanje us with the wa- Ihing of Water bj thelVord^ Eph. 2.2 5. where the •wajhingof IKiter can fignifie nothing eJfe but VVa- ter-Baptifm; which by virtue of CVjr//?'s inflitu- tion gives each baptized perfon a fliare oFhis Merits, thro' which alone our Sins are forgiven, and we purged from the filth and pollution of them. if it be objecled, that outward Water cannot fandify and cleanfe us ; I anfwer, that outward Water in its own nature cannot do it, but by Chrifi's Appointment it may and does, to thofe who are duly baptized therewith. 3. By Watcr-Baptifm we are faved, that is, put into a date of Salvation. This appears from the Apoftle's faying, according to his mercy he faved hs hy the waf/jing of P.egeneratton, and renewing of the HolyGhofi, Tit. 5.5. in which words, .as the r^- newingof the Holy Ghofi 1% that bii"th of the Spirit mentioned John 5.5. fo is the wafuing of Regene- ration that birth of Water which is alfo there men- tioned. Now I have Hiewn, that each of them is commanded by our Savior, as neceffary in order to a Man'sfeeingor entring into the Kingdom of God; and confequently by the Participation of them a Man \s faved, or put into a (late of Salva- tion, as St. Prf«/ here affirms. Again, our Savior faics. He that bclieveth and isbaptiz^cd, jl)ail he faved, Mark 16. i(5. The Bap- tifm here mentioned mufl of Necelfity be Water- Baptifm ; becaufe 'tis plainly the fame with that mentioned Matt, 28. 19. which I have proved to be Water- Baptifm. Befidcs, the Baprifm here n^en- 7c)i Of mter^Baptifm^ Chap. XXIV. mentioned is an univerfal and perpetual Baptifm; and confcquently it mud be Water-Baptifm, which alone is fuch. Now the Baptifm here mentioned is required as a condition of Salvation ; and con- fequently we are faved by it. And if fo, then we are laved or put into a ftate of Salvation by Water-Baptifm. Oace more; the Apoftle faies. The like figure 'iifhereunto even Baptifm doth now fave us^, not the muting away of the filth of the Flefi, but the anfiper of a good Confcience towards Gody i Pet. 5.21. In tbefe words 'tis plainly aflerted, that Baptifm doth 7^.owfave us. And this Baptiftn mull: be Water- Baptiim ; becaufc I have already fhewn, that Wa- ter-Raptifm does fave us. Befides this Baptifm is an univerfal and perpetual Baptifm, fuch as Wa- ter Baptifm is, but the Baptifm with the Spirit is not. But 'tis obje(5led, that the Baptifm, which in this Text is faid to fave us, is not the putting aiv ay the filth of the JFlefi^ but the anfwer fif a good Con^ fcicnce towards God, Now (fay they) Water-bap- tifm is the putting away the filth of the Flelh ; and therefore Water-baptifm is not here meant, but the inward Baptifm of the Spirit, which is the anfwer of a good Confcience towards God. This objeclion our Adverfaries lay great ftrefs upon ; and therefore I fliall endeavor to make my anfwer to it extremely plain. In order to this I mufl: obferve, that the words wor, and but^ do in Scripture-phrafe very Irequent- ly lii^nify not only, and bat alfo or but principally. This I Ihall make Appear by fuch manifeif indances, as cannot be evaded. Jofephdics to his Brethren, It VMS not you that fentm: hither, hut God, Gen. 45. 8. Now the Scrip- tare Chap. XXIV. Of JFater-Baptifm. 295 ture tells us exprefly, that Jofeph^s Brethren fate down to eat Bready and thej lifted up thctr Ejes and looked-^and behold a Company o/lilimaelitcs came from Gilead, with their Camels hearing Spicery and Balm and Adjrrh, going to carry it down to Hgypt u^nd they drew, and Itft ffp Jofeph ofit of the Pit, and fold Jokiph to the Hbm^cWiQ^for twei^ty Pieces of Silver, and they brought J oic^h into Egypt, Gen. 37.25,28. from whence 'tis plain, \\\diXjoftph's Brethren dul really and truly fend him into Enpt. And therefore Jojeph's words to his Brethren mud of necellity be interpreted thus, It was not only you that fent me hither^ but alfo God', that is, God'S Providence had a hand in my Journey, as well as your reives. Again, tKo* 'tis exprefly faid, Exod, 19.2. that theivhole Congregation mMrmnred againfl Mofes and Aaron; yet we find A<[ofe€ and uiaron faying to the Congregation, 'z/. 8. Tour MHrmurings are not againft us, bm againfi the Lord ; that is, your M ur- muringsare not only againfi: us, bnt alfo againfi the Lord. Thus alfo, our Savior laies, jvhoever (JmII receive me, recciveth not me, but him that fent me^ Mark 9. 57. But what f Can a Man receive Chrtft, and yet not receive him at the fame time ? No furcly. His Words therefore are to be underltcod thus, M'''hofoever f:all receive mcy recciveth not only me^ but aifo htm that fent me. And accord mgly,ourSaviorfaies,i7frW/'i'//>vf//^ $nmey believethnot on me^ but on him that fent me^ John 12.45. thatis, he behevcth n^t only on me, ^«/ /?//3 on him that fent me. And St. Peter faics to yinaniasy tho* he did at ih.it very time moft certainly lye to- Men, Thou haft not lied ttnto AiCn, b fit unto God, A6ts 5.44. that 294* Of JVater^Baptifm. Chap. XXIV* that is, thou haft not only lied unto Men, but alfo unto God, Again, we are often commanded to be indu- furious in our feveralCallings, and thereby to pro- vide our felves bodily Suftenance, which in Scrip- ture-phrafe is called the Meat thatpefi/hes ; and yet our Savior faies. Labor not for the Meat that pe^ rifhesy but for the Ale at which endures to everlafl" tngLife^ John <5. 27. Our Lord therefore means, that we Ihould labor not only for the Meat that pe- ri flies, but alfo ox principally for that which endures to everlafting Lite. Thus alio, tho' St. Paul faies exprefly, that un- believers are convinced by prophecy ing, i Cor. 1 4. 24. yet he faies, 1/, 22. thsit prophecying ferveth not for them that believe not, but for them which believe ; that is,prophecying fcrveth not only for them that be- lieve Tiotybut alfo ox principally for them that believe. Once more ; tho* nothing is more plain from Scripture, than that we are bound to wreftle againft Flefh and Bloud ; yet St. P^»/ faies, Eph.6,11. that we wreftle not againft the FlefJj and Bloud, but a^ gainft Principalitiesy againft Po7i'erSy againft the Rulers of the Darkle fs ofthisWorldy againft Spiritual wicksdnefs in high Places ; that is, we wreftle not (^w/j againft the one, but alfo or principally againft the other. I could produce numberlefs other Texts of the fame nature ; but thofe already given are abundantly plain and fuflicient. Nov/ as the Words not and but muft be un- derftood in the Texts above-mentioned, {o may they be underftood in the Text now under Con- fideration. And then St. Petefs meaning will be, that the Baptifm which now faves us, is not only that outward Baptifm of wafhing with Water, which is a putting away the filth of the Flefh ; bin Gtiap.XXIV. Of JVater-BaptiJm. i^i bht alfo or principally the anfwer of a good Conrci" ence towards God, without which the external Cefemony is not available to SalVatidn, And fmce St. Peter % words may be thus iinderdood, weare certainly bound fo to undcrftand thcili. Bccaufc then they arc perfectly con fi lien t with, and a far- ther Confirmation of, thofe commands of Water- Baptifm which 1 have produced ^ whereas in that fenfe which our Advcrfarics put upon them^ they flatly contradid thofe Commands. From what has been faid, I think, it appears very plainly, that that Baptifm which Si, Peter faies, doth miv five us, is Water-Baptifm. 4. By Water-Baptifm we put on Chrifti that is, when we are baptized with Water, wedofo- Jemnly profefs our felves to be Chrifi's Difci- ples, and oblige our felves to lead good Lives by a drift obfervation of his Laws. For that holinefs of Life is meant by pnttingon Chrifl, appears from Rom, 1 1, 14. Bnt ptityeon the Lordjeftis Chnfi ; and make not provtfion for the Flefh, to fulfil the Ittfts thereof Now that we do thus put on Chriji by Water-Baptifm> is evident, if it be conlidercd, that by Water-Baptifm (as has been fhewnj' wo are baptized into Chrijh that is, admitted into the number of hisDifciples. Forthe Apoflleexprefly faies, So many of you as have been haptiz^ed into Chrift, have p fit on Chrilt, Gal. 2.27. If it be objeded, that all who are baptized with Water do not lead good Lives, and confeqtiently do not put on Chrift-, I anfwer, that the Apofllc fuppofes the Pcrfons that are baptized into Chrift^ to have been duly qualified ; and thofe who arc f^'> biptized with Water, do repent of theirSins, and engage themfelves to holinefs of Life. But the (evil pradiceof theProfefforsofChriflianity, isngf 2p6 OfWater-Baptifm. Chap.XXIV, Argument againfl: the benefit or eiFe(51: of the Cere- mony oF their Initiationjwhen rightly adminiftred. But farther, it appears from what has been faid, that that wherewith Men are baptized into Chrifiy is Water, and not the Spirit ; and confequently the Apoftle aflures us, that fi many as are by Water baptized into Chrift, have pm on Chrift. And therefore what our Adverfaries objecl, if it has any flrength at all, is an Argument againft the Apoftle, and not againft me. And if they will venture to contradid St. Pauls plain AfTertion, I cannot help it. 5. We obtain remiffion of Sins by Water-Bap- tifm. For St. Peter faies. Repent, and be baptiz.ed every one of yon in the Name of Jefus Chrift, for the remiffion of Sins, Ads 2, 58. Now it has been lliCwn, that thofe who are baptized in the Name ofChrifi, are baptized into it with Water ; and 'tis plain, that this Baptifm in the Name of C^r//?, that is, Baptifm with Water, is a Baptifm for the re- miffion of Sins. Befides, the Baptifm here men- tioned is an univerfal and perpetual Baptifm, which that with the Holy Ghoft is not ; and confequently the Baptifm here mentioned mufl: be Water- Bap- tifm. Nay farther, when the Apoftle had faid. Be baptisied every one of yon in the Name of ]q[us Chrift, for the remiffion of Sins, he adds in the very next words, and ye [hall receive the Gifts of the Holy Ghofi. For(^s he proceeds) thepromifeistoyoa^ &c. v. 39* Now the Gifts of the Holy Ghoft there mentioned, and faid to be pronlifed, is the Baptifm with the Holy Ghoft, as appears from the Context. And therefore the Baptifm in the Name of Chrif^ for the remiffion of Sins, after which, and in confe- quence of which, they were to receive the Gift of ^that t's, the Baptifm with^phe Holy Ghofl, muft be Water- Baptifm. ^. By Chap. XXIV. OfWater-BaptiJm. 197 6. By Water- Bap tifm v/c arc baptized into Chrift's Death ; being buried with him into Deaths that we iliould walk in newnefs of Life ; being alio fifen with him, thro* the Faith of the Operation of God, who hath raifed him from the Deadi For St, Panlhits, Rom. 6, 3, 4. Know ye not^ that- fo many of uSy as were i?aptiz.ed into Jefus Chrift^ were haptiz,ed into his death ? Therefore we are buried 7vith him by Baptifm into death ; that Uk^ as Chrift 7vas raifed up from the dead by th9 Glory of God the Father^ even fo we alfo {hould wall^in newnefs of Life, Now I have ah^eady proved, that the Baptifm wherewith we are bap- tized into Jefas Chnfl, is Water-Baptifm. And confequently, Water-Baptifm is that Baptifm, of which the Apoftle faies, that fo many as are bap- tized therewith, are baptized into Chrift'j death ^ and buried with him by Baptifm into death ; that like as Chrid: was raifed up from the dead by the Glory of God the Father y evenfo we alfo fhould walk in newnefs of Life. And fince 'tis Water-Baptifm, by which St, Paul here faies, that we are buried with Chrift by Baptifm into death i therefore St. Paul dotsz\{o mean Water-Baptifm, when hefaies in another place, that we arc buried wtth him /« Baptifm; wherein alfo fas it follows in the very next words) we are rifen with him, thro' the fatth of the operation of God^ who hath raifed him fro/n the deady Colofl. 2.12. You fee then, what great and bleiTed eifefls the Holy Scriptures do moft plainly attribute to' Water-Baptifm. By it we are made ChrijVs Dif- ciples, and fandified aj^|j^leanfed ; by it we are faved, or put into a ftate of Salvation ; by it we put on Chrift^ obtain remiQion of Sins, and are baptized into Chrifi's Death, being buried with V % hitti ip8 OffVater-Baptifm. Chap. XXV. him into death, that we fliould walk in newnefs of Life ; by Water- Baptifm alfo we are rifen with Chrift thro* the Faith of the operation of Gody who hath raifcd him from the Dead. Thefe, I fay, are the effcfls of Watcr-Baptifm ; and fince God has made it our duty to enjoy thefe efFefls, therefore he has commanded us to be baptized with water. 1 muft now add, that it appears from what has^ been faid, that thofe who are not baptized witb water, are not to be accounted Chriftians, or Mem- bers of our Savior's body the Church. Beraufe it appears, that byWater-Baptifm Men are n>ade Chrtfi's Difciples. And we know, that Water- Baptifm is an outward folemn Rite of admiffion ; and therefore thofe who have not fubmitted to it, or been entred into the body by it, are to be judged Aliens, and not acknowledged as brethren. CHAP. XXV. Obje£iions anfwered. LET us now confider thofe Arguments, with which our Adverfaries endevor to prove, that God has not commanded us to be baptized with Water. Firfly They tells us, that the Baptifm of St. John the Baptifl^ waS Water-baptifm ; and fince St. Johns Baptifm is ccafed, therefore Water-baptifm is ceafed, and is now no longer necelTary to be pra- difedbyus. To this I ai^cr,that all Water-bap- tifm is not the fame ; and therefore, tho* St.Johns baptifm was a Watcr-Baptifm, yet there may be many Watef-Baf tifms quite different from that of Chap. XXV. Of JVater-Baptifm. 29^ St.Joljris. For if a VVatcr-Baptifm has either a different Author, or different ends or eflfeds; then 'tis different from all other forts of VVater-Baptifm. Now that Water-Baptifm which we contend for, differs from Sujohns VVater-Baptifm in both thefe refpeds. For. I. The Baptift was the Author of that Water- Baptifm which he adminiflred. Whereas that Wa- ter-Baptifm which we contend for, was inftituted by our Savior, andpolitivcly commanded by him, as I have largely proved. And our Adverfariesmay as well fay, that the teaching which God has com- manded, wasSt. y(>^;/ Baptift's teaching; as that the Water- Baptifm commanded by God was St. John Baptift's Water-Baptifm. For there is as much ground for the one Aflertion, as for the o- ther ; both the VVater-Baptifm and the Teaching being commanded at the fame time, in the fame manner, to the fame Perfons, by the fame Chrifi our Lord, in the fame place, viz,. Matt. 28 ip,20. 2. The ends or effeds of that VVater-Baptifm which we contend for, are vaftly different from thofeof St. 7^/7«*j VVater-Baptifm. For infl:ance, one effectorendof that VVater-Baptifm which we contend for, is that Men are thereby made Chrifi's Difciples, being baptized into Chrifi^ or in the Name of the Father, and of the Son, and of the Holy Ghofl. Whereas the Water-Baptifm of St. John wasadminiftred, before ever Chrifi began hit Miniftry ; and confequently, before he was capable of having any Difciples at all. And therefore St. Johns VVater-Baptifm could not have this end or effed, -z/;^. that Men fliould thereby be made the Difciples of Chrifi: Nay, the Difciples of St. John and the Difciples of C^r//? arc plainly diflin- guillied one from the other in Holy Scripture. For V J or,« 300 Of IVater^Baptifm. Chap. XXV, one of Chrifi-*s Difciples faid unto him. Lord, teach us to praji as John alfo taught his DifcipLes, Luke II. I. And wc read that two of St. j^o^^'s Difci- ples left him, and followed JefHS, John i.^7» Wherefore the Difciples of St. Joh»3ind the Dif- ciples of Chri/I: are not the fame. And confcquent- ly, St, John's Water-Baptifm did not mal;c Men Chrifi's Difciples, nor does that Water-Baptifm which we contend for, make Men St. Johns Difci- ples. And therefore the effect of St, Johns V^^- ter-Baptifm, -://;;.• making Men St.j^o^w's Difciples; and the effed of Chrift's Water-Baptifm, viz., ma- king Men C/jr//?*s Difciples; are by no means the fame, but vaflly different the one from theother. But I have proved, that there are alfo other ef- fects of C^r//?*s Water-Baptifm, i^/?.. Sandification and Clean fing, Salvation, Putting on Chrifl, &:c. which our Adverfaries will readily confefsdonot belong to St, John's Water-Baptifm. • And there- fore St. j^o/;«'s Water-Baptifm is not that Water- Baptifm of Chrjft which we contend for. And confequently , tho* St. John's Water-Baptifm is ceafcd, yet it does not follow from thence, that the Water Baptifm of Chrifi is alfo ceafed. Secondly, *Tis pretended that the Apoflles pra(5dfed Water-Baptifm in Compliance with the JewSy who were fond of diverfe wafliings. But to this I anfwer, that there is not the leaft fhadow of proof, that they pradifed Water-Baptifm in compliance with the y^2^^/. And Men may e.vade the mofl pofiti ve Precepts in the Bible,nor is it pol- fible to convince them of their Miftakes, if their bare Aflertions mufl be accounted proofs. But {'beildes that this pretence is utterly falfeand groundlefs) we are to coniider farther, that the Apofilesconflantly adminiAred Water- Bnptifm to the Chap.XKV. Of JVater-Baptifm. 301 the Gentiles as well as Jews ; and this they did in all corners of the world. Now what could make the Gentiles all the world over fond of the Jewijlj washings ! Whatreafon had they fo univerfally to imitate fuch Cuftoms ? Certainly the ApofHcs conflantand regular Adminiftration of Water-Bap- tifm in all Countries both to Jews and Gentiles, isademonftration that they thought Watcr-Bap- tifm not an indifferent thing, which they might fafely either negleft or comply with, butanecef- fary Duty and (landing Ordinance : and that they aded herein, not in condefcenfion to the Jews^ but in' obedience to the command of Chrifi, which ismoft plainly delivered in many Texts of Scripture, as I have largely fliewn. 'Tis true, St. Paul did condefcend to the Jews in Circumcifing Timothy and Purifying himfelf. But we are to obferve, that Chrifi had neither com- manded nor forbidden him to Circumcife Timo^ thyy or to Purify himfelf. He was left at his li- berty in thefe Cafes ; and therefore he might afl as Circumftancesftiould require. And according- ly, tho' he condefcended to Circumcife Timothy for fome prudential Reafons, yet he refufed to Circumcife Tttus for fome other weighty Confi- derations. But then, becaufe the Apoftle comply- ed in an indifferent thing, which was neither com- manded nor forbidden ; will any Man from thence conclude, that it was only an KB: of Complyance in him to fulfill the pofitive command of Water- Baptifm ? Certainly his fulfilling God's pofitive command is not to be accounted an inftance of Complyance with any fort of Men whatfoever. Thirdly^ They tell us that the Author to the Hebrews perfuades us to leave the doBrine of Bap^ tifinsy Heb, 6* 2. and confequently we are not V 4 now 502 Of Water-Baptifm. Chap. XXV. row to pra6lire Water Baptifm. *Tis confefTed then by our Advcrfarics themlelves, that Water- Baptifm is here meant; and this being granted, I doubt, this Text will prove aDemonrtration that Water- Baptifm is in any wife to be retained. 7'his will appear ffom the fcope of the Author, and the force of the words themfelvcs. The Author to the Hebrews had been difcour- jflng of our Savior's Pricflhood, and comparing it with that o^ AJelchifedcch, Chap. 5. But this point of Chrifi*s AIelchifcdechi<^n Pricfthood was deep and myllerious, and fuch as the Hebrews were not competent Judges of. Wherefore the Author adds, verfe 11. Of whom we have many things to fay , and hard to be uttered , feeing yd fire dfill of hearing. Then he reproves their ig- norance, and exhorts them to make greater pro- ficiency in Chriftian Knowledge ; not content- ing themfelvcs with underftanding the firfl Prin^ ciples of their Religion, but endevoring to attaip greater skill , and a more perfedt knowledge of it, faying, Therefore leaving the principles of the doElrine of Chrif}, let us go on unto perfection, not laying again the foundation of repentance from dead worku and of Faith towards God, of the dor Brine of Baptifm s^ and of laying on of handsy &:c. Hcb. 7. I, i. 'Tis plain then, that the T)ofirine of Bapttfms (that is, of Water- Baptifm) is one of the /^r/«- ciples of the Doclrinc of Chrifl, and part of that 'foundation of Religion which the Apoftleslaid. It is numbrcd with Repentance, and Faith, and other matters of the greateH: concern. And con- (equently, this principle of the Duchine of Bap- tifms m\x[\ not be forfakcn^ nor this part of the Fci^ndation be removed or deRroycd ; Icaft \vc dcfert Chap. XXV. Of JVater^BaptiJm. 503 defert or throw down that part of our Religion which is built upon it. And confequently Water- Baptifm muft of neceflity be confhntly praflifed by us. But, fay they, does not the Author talk of leaving the principles of the Do^rine of Chrift, of which Wacer-Baptifm is one? ilanfwcr by asking another queftion, Are not repentance from dead works, faith towards God, the refurredion of the dead, cj;c, fome of thofe principles of the Dodrine of Chrifiy which this Author talks of Leaving f But furely no Man in his wits will fay, that we mull leave the pradliceof Repentance, Faith,c^cr, becaufe this Author faies we muft leave them. And why then muft we leave the pradice of Water- Baptifm, becaufe this Author faies we muft leave it I But in fliort, the word leaving (in this place) docs not import our omitting or negledling to perform the duties here mentioned; for then we muft negled Repentance, (^c. as well as Water- Baptifm : but by leaving the Author means ceafing to treat farther of them. The Original reads thus, aVfv7T< r 'f ti^^^i 5* Xe J. 17. that Chrift fent him mf to haprize, bnt to preach the Gofpel. And tho' 'tis true he had baptized fome few Coyinthians^ v. 14, 16, yet he thanked God that he had baptized no more of 'em, v. 14. And confequently, God cannot be fuppofed to have commanded us to be baptized with Water. ThisObje(51:ion our Adverfaries take to be of great Weight; and therefore I fliall endevor to return a very full and fatisfa6lory Anfvvertoit. The occafion of St. P^fo7's writing thefe words was this. He had planted a Church at Corinthy ^d baptized Crifpus and Gains znd fome few others with his own Hands, i Cor.i, 14, i^. tho' many of Chap. XXV. Of Watir^BaptiJm, joy of the Corinth'tuns were baptized by others, as ap- pears from AUs 18.8. Now Baptifm in the Name of Chrifl made the Corinthians our Savior*s Difci- ples ; but alas ! they feJl into Contention and Divifions, faying, /<««;(?/ Paul, that is, \^mPaut% Difciple; ^«<^/o/ A polios, that is, 1 2im Apollos's Difciple; and I of CephgiS, and I of Chrliiy i Cor. I. ir, 12. St. P^;// therefore asks them, Is Chrift divided? Was Paul crucified for you ? Or were yon baptiz.ed in the Name (?/PauI ? z/. 1 5. As if he had faid ; I pray confider, that you are his Difciples, in whofe name ye were baptized. Was any of you therefore baptized in the Name of Paul, or ApoU los, orany other Minifter of the Gofpel? Becaufe ye fay, I am Paulas Difciple; I am -^/? that Chrifl fent St. Paul to baptize with Water; and St. Paul faies, that he was not at all fent to baptize with Water : then St. P^/// does flatly con- tradid Sr. A^atthew, Whereas if we underftand the words in that Senfe v/hich I have given 'em, then the two Apoftles do perfedly agree. For both of 'em fay, that St. Paul was fent to baptize with Witer : only St. Paulhics^ that his principal bufinefs was to preach the Gofpel, he being pe- culiarly qualified for that Office j whereas all the (a) Barclay's Truth cleared of Calumnies, p. 3 1^ (6) Apo- logy, Jr(?/>. 1 2. ^484. Minifters Chap.XXV. OfWater-Bapu^. 30P Minifters of Chri(l could bapti;^.^ vith Water as well as himfelf. For Watei-iiar .ifm requires on- ly Authority to adminifler ir, which all the Mi- nifters of Chriji; had in as great a Meafure, and to as good purpofe, as Sr. Paul, Ican'tfee, how *tis polfiblc for our Advcrfaries to avoid the force of this Argument, and clear Sr. Matthew and St. Pani from thus flatly contra- dicting each other ; unlefs they will fuppofe (with- out any the leaft Reafon^ that St. P 5^^- 12.45. ■ — 2.95. 28. 19, ^^5> C^^- 14. 16, 17, 26.--$i, 32. 20. • 2-3,24. ^^j^ . 235, drc. Acts. M auk. 1.8. 119^ 6-c. A. 14. i4S» ^f- 1.5. ^^9>&^' 9.37. 293- 8. • ^-^ ,22,23.- 3^3 ^^^^ '-' 16. — ^9^ 14.22,23. — 3^^>3^2,. ^^^^^ — 222,235, &c, 16.15 ' ^' 2 19, er^. 266, &p^ -T43s c^^. -268,269. -.21. i4<^^^^^- 22.i9.^<^---3^''^'^'- Romans. 1.11. -— i^7- ^ 18 26.-«=r-98,C^<^. The TABLE. Chap. Pag. Chap. Pag^ (J.3,4. 25)7. 5.5. :^0. 8.5),io. 30. 13. 1 J. 24. 14. — ;/'/W. 14. 22. . 2^4, 15. yi^C^r. I <^« yOy(^c, Galatians. 10.8 78. ^ ^^ 11.1,25,27 90.(^c, ^ ^' ^01. J3.14. 2^5. ^'^7- 295. ,4.7. ^_ 318. 4- 1-5- 71,^-^. 18. 82,83. ^5- ^4- r 2p. I. Corinthians. ^phesians. 1.J7. 304, er^. ^']l' ^P- X8.23 48. '7- 97- 2.1.4. ' 45. ; ^p^- ,0-15. 44,^,. S-^- ^8o,^r. 3.i(^. r ^i. 4-5 ioi,2y6,drc. 5.P-13. — 174, ^c. J ^' - 50- 6.ip. 31. 5-i^ 135. 10. r(5, 17. - 315-5KJ. ^ '5' I3<^* 137- ,7. 242,245. ^'^^ 2^4- II, 20. 3i(j. 23,24,25 312. COLOSSIANS. 1 2 . paraphrafed. 2 5 5 ? G^c I. 5(5,57 3. 9h&f^ I . P7- 1(5. 1.25. 7p,e^f. 27 X35. 2. 1 2 . ■ — .— 2^7. 8.„. — ,8,5P. 5.;rz:} —.517, 14.37. 5^,57. I.Th.ssalon. IJ.CO RINT HIANS. 3.1,2. • ax, 1.22. 2p. '^'^' 39'erc. 1. TlMO« The TABLE. Pag. Chap. Pag* pHAP. I. Timothy. James. —l^. i.ii.—^ 145 ,.2. Titus. I. P.E T E R. 1.5. 3-5- 184. 21. - 65. 4. 10. - 2pl. $07, -— 184. I. ] O H N. HEBREWS. 2.8.' 131. 18-27. ^^' ^^' — 145. 5.24.- Z^,(^C, 501, ere. 4. 12,13,15,1(5.—. 29. 5. 10. • 6^,o-c\ 4.12,13 ^. 2. — THE E N T>. BOOKS Printed for , and Sold by EdmundJefferyj Bookfeller in Cambridge. AN Anfiver to the Dtjfenters Pleas for Separati* on, or an Abridgment of the London Cafes; wherein the Subfiance of thofe Books is digefied into one fjport and plain Difconrfe, The Fourth Edition. A Confutation of Popery-, in Three Parts, Where-" in I. The Controverfy concerning the Rule of Faith is determind. \\, The particular DoUrines of the Church of Rome are confuted. III. The Popifh Objeolions againfl the Church of England are An* fwerd. The Third Edition. A Difcourfe of Schifm, fJoe-iving-^ I. What is meant by Schifm, II. That Schifm is a Damnable Sin, III. That there is a Schifm between the Eftabltpfd Church of England, and the Dijfenters, IV. That this Schifm is to be charged on the Diffenters Jtde, V. That the Modern Pretences of Toleration, A- greement in Fundamentals, Qrr. -will not excufe the Diffenters from being guilty of Schifm, Written by way of Letter to three Dijfenting Miniflers in ElTex, viz. Mr, Gil Ton and Mr, Gledhill of Colchefter, and -4/r. Shepherd of Braintree. 7 o which is an^ nexed. An Anfwer to a Booh intituled, Thomas again ft Ben net, or the Proteftant Diffenters l^indi* cated from the Charge of Schifm, The Third E- dition. A Defence of the Difcourfe of Schifm, in Anfwer to thofe ObjeEiions which Mr, Shepherd has made in his three Sermons of Separation^^Q* The Second E- dition. An^. u^n AnpiDcr to Mr, Shcpherd'j Confi derations of the Defence of the Difcomfe of Schifm, The Second Edition. Devotions : viz,, Confe[[lons^ Petitions, IntcrceJJlons and Thank^-givings, for every Day of the Weekj And alfo before^ at, and after the Sacrament ; with occajional Prayers for all Perfons-ivhatjoever* A Brief Hifiory of the- joint ufe of precompos'd fet Toms of Prayer, fhewing, i. That the ancient J Qv^'S onr Savior, his Apofilcs, and the primitive Chri- jiians, never foind in any Prayers, but precompos'd fet Forms only, i . That thofe precompo s'd fet Forms in which tbey joined, were fuch as the rejpeflive Congregations were accuftomed to, and throHghly ac^ qnatnted with. 3 . That their Pra^ice warrants the Impofition of a National precompos'd Liturgy. To which is annexed, a Dtfconrfe of the Gift of Prayer^ the wing that 7i>hat the D iff enters mean by the Gift of Prayer, viz. a Faculty of Conceiving Prayers extempore, is not promifed in Scripture, A Paraphrafe with Annotations upon the Book or' Commoa Prayer, wherein the Text ts expUind, Obje^ions are anfiverd, and Advice if humbly offer d both to the Clergy and the Lajety, for pro^ mating true Devotion in the Vfe of it* The Se- cond £dition. A Difcourfc concerning Joint Prayer ; (Ijewing^ I. What is meant by joint Prayer. 1 1. That the joint Vfe of Prayers conceived extempore hinders Devotion, and confeqttently difpleafes God : 7vhereas the joint Vfe of fuch precompoi'd fet Forms, as the Conrreqation is accuftvm'd tOy and throughly ac- quainted amintcd with, does mofl effeElnally promote Devoti- on , andcoyifequentlyiscom?nandedby God. Ill* That tloe Lay Dijfcnters are obligd, upon their own Prin- ciples, to abhor the Prayers offer din their feparatc ^lfemb!ies,and to join in Communion with the Efiab* liJI/d Church. All thefe By Thomas Bennet, M. A. Redor of St, Jameses in Colchefter, M. Tullii Ciccronis TufculanarumDifputatio- numLibriV. Ex recenlionem Jo ann i s D a- VISIT, Coll.^^^/». Cantab. Socii. Cum Ejuf- dem Commentario. Acccdunt Eniendationcs Viri Prxftantiffimi Ric. Bentleii. '