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A 554079
BARCLAY
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APOLOGY
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BX
7730
B 243
1701
6
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​UNIVERSITY OF MICHIGAN
F. PLURIBUS TRUST
SI.QUÆRIS.PENINSULAM.AMCNAM.
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SCIENTIA
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APOLOGY
FOR THE
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Erue Chriftian Divinity, B24
As the ſame is Held Forth, and Preached, hy the
People, called in Scorn,
S
101
BE I N G
A Full Explanation and Vindication of their Principles
and Doétrines, by many Arguments, deduced from
Scriptare, and Right Reaſon, and the Teitimonies of
Famous authods, both Ancient and Moderna
With a full Anſwer to the ſtrongeſt Objections
uſually made againſt.them.
Preſented to the KING.
Written in Latin and Engliſh,
By ROBERT BARCLAY,
And ſince Tranſlated into Lom Dutch,
for the Information of Strarigers.
The Fourth Edition in Engliſh.
Acts 24.14.-- After the way, which they call Herefie, So worship I the God of my
Father's ; believing all things,which are written in the Lam and the Prophets.
Titus 2. v.ár. For the Grace of God, that bringeth Salvation, bath appeared
to au Men. Verl. 12. Teaching us, thať denying Ungodlineſs and worldly
Lufts, we ſhould live Soberly, Righteouſly, and Godly in this preſent World.
Verf. 13. Looking for that blesſed Hope, and glorious Appearing of the great
Gud, and our Saviour Jeſus Chriſt. Verf. 14. Who gave himſelf for us, that
he might redeein wi from all Iniquity, and purifie unto himſelf a peculiar Peo-
ple, Zealous of good works.
i Thell, 5. 21. Prove all things, bold fast that which is good.
LONDON, Printed and Sold by T. Sowlt, in
White-Hart-Court in Gracious-ſtreet, 1701.
To the KIN G.
;
well
, the Parliament, and other then Powers,
yet upon Record, doth appear.
And after it pleaſed God to reſtore iee,
what Oppreſſions, what Baniſhments, and
Evil Entreatings they have met with, by
Men pretending thy Authority, and cloak-
ing their Miſchief with thy Name, is known
to moſt Men in this Mand; eſpecially in Enge
land, where there is force à Priſon that math
not been filled with them; nor a Judge be
fore whom they have not been haled: tho
they could never yet be found Guilty of any
thing, that might deſerve that Uſage.
Therefore the ſenſe of their Innocency did,
no doubt, greatly contribute to move thee,
Three Years ago, to cauſe ſome Hundreds of
them to be ſet at liberty : For indeed their
Sufferings are ſingular, and obviouſly diſtin-
guiſhable from all the reſt of ſuch as live
under thee, in theſe two reſpects.
Firſt, In that among all the Plots, contrived
by others againſt thee, ſince thy return into Bric'
tain, there was never any, owried of that People,
found or known to be guilty, (tho many of
them have been taken and impriſoned upon
ſuch kind of Jealouſies) but were alw.** found
Innocent and Harmleſs, ( as became the folo
lowers of Chriſt) not coveting after, por con-
tending for the Kingdoms of this World; but
ſubject to every Ordinance of Man, for Conſci-
ence fake.
Secondly,
A 4
To the K I'N G.
Secondly, In that, in the hotteſt times of
Perſecution, and the moſt violent Proſecution
of thoſe Laws made againſt Meetings, (being
cloathed with Innocency ) they have boldly
ſtood to their Teſtimony for God, without creep-
ing into Holes or Corners, or once hiding them.
fodaes, as all other Diſſenters have done ; but
daily met, according to their cuſtom, in the pub-
lick places appointed for that end; ſo that none
of thy Oficers can ſay of them, That they
have ſurprized them in a Corner, overtaken
them in a private Convent icle, or catched them
lurking in their ſecret Chambers ; nor needed
they to ſend out Spies to get them, whom they
were ſure daily to find in their own Aſſemblies,
teſtifying for God and his Truth.
By which, thoſe that have an Eye to ſee,
may obſerve their Chriſtian Patience and
Courage, Conſtancy and Suffering, joyned
in one, more than in any other people, that
differ from them, or oppoſe them.
And
yet in the midſt of thoſe Troubles, thou
canft bear Witneſs, That as on the one part,
they never fought to detract from thee, or
to render thee and thy Government odious
· to the People, by nameleſs and ſcandalous
Pamphlets and Libels; fo on the other hand,
they have not ſpared to Admoniſh, Exhort
and Reprove thee; and have faithfully diſ-
charged their Conſcieričes towards thee,
without flattering Words, as ever the true
Prophets in Antient Times uſed to do to thoſe
Kings
To the KING.
#
Kings and Princes, under whoſe Power, Vio-
lence or Oppreſſion was acted.
And albeit it is evident by Experience, to
be moſt agreeable both to Divine Truth, and
Humane Policy, to allow 'every one to ſerve
God according to their Conſciences; neverthe-
leſs thoſe other Sects, who, for the moſt part,
durft not peep out in the Times of Perfe-
cution, while theſe Innocent People ſtood
bold and faithful, do now combine in a joynt
Confederacy ( notwithſtanding all the for-
mer Janglings and Contentions among them-
felves) to render us odious; ſeeking unjuſtly
to wreft our Doctrine and Words, as if they
were both inconfiſtent with Chriſtianity and
Civil Society : So that to effectuate this their
Work of Malice againſt us, they have not
been aſhamed to take the Help, and com-
mend the Labours of fome invidious Socinians
againſt us. So do Herod and Pontius Pilate
agree to crucifie Chrift.
But our Practice, known to thee by good
Experience to be more conſiſtent with Chri-
ftianity and Civil Society, and the Peace and
Welfare of this Iſland, than that of thoſe
that thus accuſe us, doth ſufficiently guard
us againſt this Calumny; that we may in-
deed appeal to the Teſtimony of thy Con-
ſcience, as a Witneſs for us in the face of
the Nations.
Theſe
To the KING.
Theſe things moved me to preſent the
World with a Brief, but True Account of
this Peoples Principles, in ſome ſhort Theoa
Logical Propoſitions ; which, according to the
Will of God, proving ſucceſsful, beyond my
expectation, to the ſatisfaction of ſeveral, and
to the moving in many a deſire of being far-
ther informed concerning us, as being every
where evil ſpoken of; and likewiſe meeting
with publick oppoſition by fome, as ſuch will
always do, ſo long as the Devil rules in the
Children of Diſobedience ; I was thereby fur-
lier ingaged, in the liberty of the Lord, to
preſent to the World this Apology of the
Truth held by thoſe People: Which, becauſe
of thy Intereſt in them, and theirs in thee,
as having firſt appeared, and moſtly increaſed
in theſe Nations under thy Rule, I make bold
to Preſent unto thee.
1
Thou knoweſt, and haſt Experienced their
Faithfulneſs towards their God, their Patience
in Suffering, their Peaceablveſs towards the King,
their Honeſty, Plainneſs and Integrity in their
faithful Warnings and Teſtimonies to thee; and
if thou wilt allow thy ſelf ſo much time as
to read this, thou may'ſt find how Conſonant
their Principles are both to Scripture, Truth,
and right Reaſon. The fimplicity of their
Behaviour, the generality of their Condition,
as being Poor Men and Illiterate; the man-
ner of their Procedure, being without the
Wiſdom and Policy of this World, hath
made
THESIS THEOLOGICÆ.
3
moſt a Man's whole Life-time to learn) brings not a whit
nearer to God, neither makes any Man leſs Wicked, or
more Righteous than he was. Therefore hath God laid
aſide the Wiſe and Learned, and the Diſputers of this
World; and hath choſen a few deſpicable and unlearned
Inſtruments (as to Letter-learning) as he did Fiſher-Men
of old, to publiſh his pure and naked Truth, and to free
it of thoſe Mifts and Fogs, wherewith the Clergy hath
clouded it, that the People might admire and maintain
them.
And among ſeveral others, whom God hath
choſen to make known theſe things (ſeeing I alſo have
received, in meaſure, Grace to be a Diſpencer of the
ſame Goſpel) it ſeemed Good unto me, according to my
Duty, to offer unto you theſe Propoſitions ; which (thó
ſhort, yet) are weighty, comprehending much, and de-
claring what the true ground of Knowledge is, even of
that Knowledge which leads to Life Eternal; which is
bere witneſſed of, and the Teſtimony thereof left unto the
Light of Chriſt in all your Conſciences.
Farewel.
4
R. B.
S
The Firſt Propoſition.
Concerning the True Foundation of Knowledge.
Eeing the height of all Happineſs is placed in the
True Knowledge of God, (This is Life Eternal John 17.7
to know the true God, and Jeſus Chriſt whom thou haſt
ſent) the true and right Underſtanding of this Foun-
dation, and Ground of Knowledge, is that which is
moſt neceſſary to be known and believed in the firſt
place.
B 2
The
4
THESES THEOLOGICÆ.
Mat. 11.27.
The Second Propofition.
Concerning Immediate Revelation.
Seeing no Man knoweth the Father, but the Son, and
be to whom the Son revealeth him; and ſeeing the Re-
velation of the Son is in and by the Spirit; therefore
the Teſtimony of the Spirit is that alone, by whichi
the true Knowledge of God hath been, is, and can
be only revealed; who, as by the Moving of his
own Spirit, converted the Chaos of this World into
that wonderful Order, wherein it was in the begin-
ning, and created Man a Living Soul, to rule and
gove n it; ſo hy the Revelation of the fame Spirit,
he hath manifeſted himſelf all along unto the Sons
of Men, both Patriarchs, Prophets and Apoſtles;
which Revelations of God by the Spirit, whether
hy outward Voices and Appearances, Dreams, or
inward objective Manifeſtations in the Heart, were of
old the formal Objet of their Faith, and remaineth
yet ſo to be; ſince the Object of the Saints Faith is the
ſame in all Ages, though ſet forth under divers Ad-
miniſtrations. Moreover, theſe divine Inward Re-
velations, which we make abſolutely neceſſary for
the Building up of True Faith, neither do nor can
ever contradičt the outward Teſtimony of the
Scriptures, or right and ſound Reaſon. Yet from
hence it will not follow, that theſe Divine Revela-"
tions are to be ſubjected to the Examination, either
of the outward Teſtimony of the Scriptures, or of
the Natural Reaſon of Man, as to a more noble or
certain Rule or Touchſtone: For this Divine Re-
velation, and Inward Illumination, is that which is
cvident and clear of iç felf, forcing by its own evi-
dence and clearneſs, the Well-diſpoſed Underſtand-
ing to aſſent, irreſiſtably moving the ſanie there-
into, even as the common Principles of Natural
Truths move and incline the Mind to a natnral aſſent:
(Such as are theſe, that the hole is greater than the
part.
THESES THEOLOGICÆ.
5
part,; that two contradictory Sayings cannot be both true,
or falſe) which is alſo manifeſt, according to our
Adverſaries Principle, who (ſuppoſing the poſibi-
lity of Ioward Divine Revelations) will neverthe-
leſs confeſs with us, that neither Scripture nor
found Reaſon will contradict it. And yet it will
not follow, according to them, that the Scripture,
or ſound Reaſon, ſhould be ſubjected to the Exa-
mination of the Divine Revelations in the Heart.
The Third Propofition.
Concerning the Scriptures.
From theſe Revelations of the Spirit of God to
the Saints, have proceeded the Scriptures of Truth,
which contain, 1. A faithful Hiſtorical Account of
the Actings of God's People in divers Ages, with
many ſingular and remarkable Providences attend-
ing them. 2. A Prophetical Account of ſeveral
things, whereof ſome are already paſt, and ſome
yet to come. 3. A full and ample Account of all
the chief Principles of the Doctrine of Chriſt, held
forth in divers precious Declarations, Exhortations
and Sentences, which, by the Moving of God's Spi-
rit, were at ſeveral times, and upon ſundry occaſions,
ſpoken and written unto ſome Churches and their
Paſtors : Nevertheleſs, becauſe they are only a De-
claration of the Fountain, and not the Fountain it
calf; therefore they are not to be eſteemed the
Principal ground of all Truth and Knowledge, nor
yet the adequate primary Rule of Faith and Manners.
Nevertheleſs, as that which giveth a true and faith-
ful Teſtimony of the firſt Foundation, they are and
may be eſteemed a ſecondary Rule, fitbordinate to the
Spirity from which they have all their excellency and
certainty ; for as by the Inward Teſtimony of the
Spirit we do alone truly know them, ſo they teſti-
fie, that the Spirit is that Guide, by which the Saints
John 6.83.
are led into All Truth: Therefore, according to the Rom. 8. 1*
B 3
Scrip-
6
THESES THEOLOGICÆ.
1
IS.
Scriptures, the Spirit is the firſt and principal Lea-
der. And ſeeing we do therefore receive and be-
lieve the Scriptures, becauſe they proceeded from
the Spirit; therefore alſo the Spirit is more origi-
nally and principally the Rule, according to that
received Maxim in the Schools, Propter quod unum-
quodque eft tale, illud ipfum eft magis tale. "Engliſhed
thus : That for which a thing is ſuch, that thing it ſelf
is more ſuch.
The Fourth Propoſition.
Concerning the Condition of Man in the Fall.
All Adam's Pofterity (or Mankind) both Jews and
Rom. 5.12, Gentiles, as to the firſt Adam (or Earthly Man) is
fallen, degenerated, and dead, deprived of the ſen-
fation (or feeling) of this Inward Teſtimony, or
Seed of God, and is ſubject unto the Power, Nature,
and Seed of the Serpent, 'which he ſows in Men's
Hearts, while they abide in this natural and cor-
rupted State; from whence it comes, That not their
words and deeds only, but all their Imaginations
are Evil perpetually in the light of God, as pro-
ceeding from this depraved and wicked Seed. Man
therefore, as he is in this State, can know nothing
aright; yea, his Thoughts and Conceptions con-
cerning God, and things Spiritual (until he be dif-
joyned from this evil Seed, and united to the Di-
vine Light.) are unprofitable both to himſelf and
others: Hence are rejected the Socinian and Pelagi-
en Errors, in exalting a Natural Light; as alſo, the
Papiſts, and moſt of Proteſtants, who affirm, Thar
Eph. 2. 1. Man, without the true Grace of God, may be a true Mia
niſter of the Goſpel. . Nevertheleſs, this Seed is not
imputed to Infants, until by. Tranſgreſſion they a-
dually joyn themſelves therewith; for they are by
Nature the Children of Wrath, who walk accord
ing to the Power of the Prince of the Air.
The
A
7
THESES THEOLOGICA.
slai. 49. 6.
The Fifth and Sixth Propoſitions.
Concerning the Univerſal Redemption by Chriſt, and alſo
the Saving and Spiritual Light, wherewith every Man
is enlightenedo
The Fifth Propoſition.
God, out of his Infinite Love, who delighteth not in
the Death of a Sinner, but that all ſhould Live and be Ezek 18.23.
Saved, hath ſo loved the World, that he hath given his
John 3. 16.
only Son a Light, that whoſoever believeth in him ſhould & 1.9.
be Saved; who enlighteneth every Man, that cometh into Eph. 5. 1z.
the World, and maketh manifeſt all things that are 're- Hebs 2: g.
proveable, and Teacheth all Temperance, Righteouſneſs,
and Godlineſs : And this Light enlighteneth the
Hearts of all in a day, in order to Salvation, if not
reſiſted : Nor is it leſs Univerſal than the Seed of
Sin, being the Purchaſe of his Death, who taſted
Cor.15.22.
Death for every Man; For as in Adam all die, even ſo
in Chriſt all ſhall be made alive.
The Sixth Propoſition.
According to which Principle (or Hypotheſis) all
the Objections againſt the Univerſality of Chriſt's
Death are eaſily ſolved; neither is it needful'to
recur to the Miniſtry of Angels, and thoſe other
miraculous nieans, which, they fay, God makes uſe
of, to manifeſt the Doctrine and Hiſtory of Chriſt's
Paſſion, unto ſuch who (living in thoſe Places of
the World where the outward Preaching of the Go-
ſpel is unknown) have well improved the firſt and
common Grace ; for hence it well follows, that as
ſome of the old Philoſophers might have been Sa-
ved; ſo alſo. may now ſome ( who by Providence
are caſt into thoſe remote Parts of the World, where
the Knowledge of the Hiſtory is wanting ) be made
partakers of the Divine Myſtery, if they receive
B 4
and
8
THESES, THEOLOGICA.
and reſiſt not that Grace, A Manifeſtation whereof
I Cor
. 12.7" is given to every Man to profit withal. This certain
Doctrine then being received (to wit ) that there
is an Evangelical and Saving Light and Grace in all,
the Univerſality of the Love and Mercy of God to-
wards Mankind (both in the Death of his Beloved
Son, the Lord Jeſus Chriſt, and in the Manifeſtati-
on of the Light in the Heart ) is eſtabliſhed and
confirmed againſt all the Ohjections of ſuch as deny
Heb. 2. 9. it. Therefore Coriſt hath taſted Death for every Man';
not only for all kinds of Men, as ſome vainly talk,
but for every one, of all kinds; the benefit of whoſe
Offering is not only extended to ſuch, who have
the diſtinct outward Knowledge of his Death and
Suffering, as the ſame is declared in the Scriptures,
but even unto thoſe, who are neceſſarily excluded
from the Benefit of this Knowledge by ſome inevi-
table Accident; which Knowledge we willingly
confefs to be very Profitable and Comfortable, but
not abſolutely needful unto ſuch, from whom God
himſelf hath withheld it; yet they may be made
Partakers of the Myſtery of his Death (tho’Igno-
rant of the Hiſtory) if they ſuffer his Seed and Light
(inlightening their Hearts) to take place (in
which Light, Communion with the Father and Son
is enjoyed ) fo as of wicked Men to become Ho-
ly, and Lovers of that Power, by whoſe inward and
fecret Touches, they feel themſelves turned from
the Evil to the Good, and Learn to do to others, as
they would be done by; in which Chriſt himſelf affirms
all to be included. As they have then falfly and
erroneonſly Taught, who have denied Chriſt to
have died for all Men; fu neither have they fuffici-
ently Taught the Truth, who affirning him to have
died for all, have added the abſolute neceſſity of
the outward Knowledge thereof, in order to the
obtaining its ſaving Effect; among whom the Re-
monſtrants of Holland have been chiefly wanting,
and many other Allercors of Univerſal Redemption,
}
in
THESES THEOLOGICA.
୨
in that they have not Placed the extent of this Sal-
vation in that Divine and Evangelical Principle of
Light and Life, wherewith Chriſt hath enlightened
every Man that comes into the World, which is
excellently and evidently held forth in theſe Scrip-
tures, Gen. 6. 3. Deut. 30. 14. John 1.7, 8, 9. Rom.
10. 8. Tit. 2. 11.
The Seventh Propofition.
Concerning Juſtification.
As many as reſiſt not this Light, but receive the
ſame, in them is produced a holy, pure and ſpiri-
tual Birth, bringing forth Holineſs, Righteouſneſs,
Purity, and all theſe other blefled Fruits, which are
acceptable to God; by which holy Birth (to wit) Jea
ſus Chriſt formed within us, and working his works in
us, as we are Sanctified, ſo are we Juſtified in the
ſight of God, according to the Apoſtle's words,
But ye are wuſhed, but ye are fan&tified, but ye are
juſtified, in the Name of the Lord Jeſus, and by the
Spirit of our God. Therefore it is not by our works
wrought in our will, nor yet by good works, con-
fidered as of themſelves, but by Chriſt, who is both
the Gift and the Giver, and the Cauſe producing
the Effects in us; who, as he hath reconciled us
while we were Enemies, doth alſo in his Wiſdom
fave us, and juſtifie us after this manner, as faith
the fanie Apoſtle elſewhere, According to hit Mercy he Tit. 3. 59
hath ſaved us, by the waſhing of Regeneration, and the
renewing of the Holy Ghoſt.
The Eighth Propoſition.
Concerning Perfection.
In whom this holy and pure Birth is fully brought Rom. 6.14,
forth, the Body of Death and Sin comes to be cru- id. 8.13.
cified and removed, and their Hearts united and 1 Johan
fübjected unto the Truth, ſo as not to obey any
Suggeſtion
10
THESES THEOLOGICÆ.
Suggeſtion or Temptation of the Evil One, but to
be free from actual Sinning, and tranſgreſſing of the
Law of God, and in that reſpect Perfect. Yet doth
this Perfection ſtill admit of a Growth; there re-
maineth a poſſibility of Sinning, where the Mind
doth not moſt diligently and watchfully attend
unto the Lord.
The Ninth Propoſition.
Concerning Perſeverance, and the poſſibility of falling
from Grace.
Although this Gift, and inward Grace of God,
be ſufficient to work out Salvation ; yet in thoſe in
whom it is reſiſted, it both may and doth become
their Condemnation. Moreover, in whom it hath
wrought in part, to Purifie and Sanctifie them, in
order to their further Perfection, by diſobedience
ſuch may fall from it, and turn it to wantonneſs,
1 Tim. 1.6. making Shipwrack of Faith; and after having taſted
Heb. 6.4, of the Heavenly Gift, and been made partakers of the
Holy Ghoſt, again fall away. Yet ſuch an increaſe
and ſtability in the Truth may in this Life be at-
tained, from which there cannot be a total Apo-
Itacy
The Tenth Propoſition,
Corcerning the Miniſtry.
As by this Gift, or Light of God, all true Know-
ledge in things Spiritual is received and revealed;
ſo by the ſame, as it is manifeſted and received in
the Heart, by the ſtrength and power thereof, eve-
ry true Miniſter of the Goſpel is ordained, prepared
and ſupplied in the Work of the Miniſtry: And by
the leading, moving, and drawing hereof, ought
every Evangeliſt and Chriſtian Paſtor to be led and
ordered in his Labour and Work of the Goſpel,
both as to the place where, as to the Perſons to
whom, ,
5, 6.
THESES THE.O'L 0.GICÆ.
II
whom, and as to the Times when he is to Miniſter.
Moreover, who have this Authority, may and ought
to Preach the Goſpel, tho' without Humane Com-
miſſion or Literature, as on the other hand, who
want the Authority of this Divine Gift, however
Learned or Authorized by the Commiſſions of Men
and Churches, are to be eſteemed but as Deceivers,
and not True Miniſters of the Goſpel. Alſo, who
have received this holy and unſpotted Gift, as they
have freely received, ſo are they freely to give, without Mat. 10.
Hire or Bargaining, far leſs to uſe it as a Trade to
get Money by it: Yet if God hath called any from
their Imployments, or Trades, by which they ac-
quire their Livelihood, it may be lawful for ſuch
(according to the liberty which they feel given
them in the Lord) to receive ſuch Temporals (to
wit) what may be needful to them for Meat and
Cloathing, as are freely given them by thoſe to
whom they have communicated Spirituals.
The Eleventh Propofition.
Concerning Worſhip. .
All true and acceptable Worſhip to God, is offer-
ed in the imard and immediate Moving and Draw-
ing of his own Spirit, which is neither limited to
Places, Times, or Perſons; for though we be to
worſhip him always, in that we are to fear before
him, yet as to the outward Signification thereof in
Prayers, Praiſes, or Preachings, we ought not to do
it where and when we will, but where and when
we are moved thereunto by the ſecret Inſpirations
of his Spirit in our Hearts, which God heareth and
accepteth of, and is never wanting to move us
thereunto, when need is, of which he himſelf is
the alone proper Judge: All other Worſhip then,
both Praiſes, Prayers and Preachings, which Man
ſets about in his own will, and at his own appoint-
which he can both begin and end at his plea-
ment,
ſure,
12
THESES TFI EOLOGICÆ.
Mat. 10. 20.
Acts 2. 4.
fure, do or leave undone, as himſelf fees meet ;
whether they be a preſcribed Form, as a Liturgy,
or Prayers conceived extemporarilly, by the natural
Ezek. 13. ſtrength and faculty of the Mind, they are all but
Superſtitions, Will-worſhip, and Abominable Ido-
18. 5, latry in the light of God; which are to be denied,
& 4. 2;. rejected, and ſeparated from, in this day of his
Jude 19. Spiritual Ariſing: Hower it might have pleaſed him
Acts 17.23. (who winked at the 'Times of Ignorance, with re-
ſpect to the Simplicity and Integrity of fome, and of
his own Innocent Seed, which lay as it were buried
in the Hearts of Men,under the maſs of Superſtition)
to blow upon the dead and dry Bones, and to raiſe
ſome Breathings, and anſwer them, and that until
the Day ſhould more clearly dawn and break forth.
The Twelfth Propoſition.
Concerning Baptiſm.
As there is Oire Lord, ind One Faith, ſo there is
1 Pet. 3.21. One Baptiſm; mbich is not the putting away the filth of
Ram... the Flesh, but the anſwer of a good Conſcience before God,
Col. 2. 12. by the Reſurrection of Jeſus Chriſt : And this Baptiſm
John 3. 30. is a pure and ſpiritual thing, to wit, the Baptiſm
of the Spirit and Fire, by which we are buried with
him, that being waſhed and purged from our Sins,
1 Cor. 1.17. We may walk in newneſs of Life ; of which the Bap-
tiſin of John was a Figure; which was commanded
for a time, and not to continue for ever. As to
the Baptiſin of Infants, it is a mcer Humane Tra-
dition, for which neither Precept nor Practice is to
be found in all the Scripture.
The Thirteenth Propoſition.
Concerning the Communion, or Participation of the
Body and Blood of Chriſt.
The Communion of the Body and Blood of Chriſt
is Inward and Spiritual, which is the Participation
of
Eple 4.5
10.
THESES THEOLOGICA.
13
of his Fleſh and Blood, by which the Inward Man is
John 6. 32,
daily nouriſhed in the Hearts of thoſe in whom Chriſt
33, 55.
dwells ; of which things the breaking of Bread by i Cor 5-8.
Chriſt with his Diſciples was a Figure, which they
even uſed in the Church for a time, who had re-
ceived the Subſtance, for the cauſe of the weak;
even as abſtaining from things ſtrangled, and from Acts 15. 20.
Blood; the waſhing one anothers Feet, and the anoint- John 13.14.
ing of the Sick with Oil; all which are commanded James 5.14.
with no leſs Authority and Solemnity than the for-
mer; yet ſeeing they are but the Shaddoms of bet-
ter things, they ceaſe in ſuch as have obtained the
Subſtance.
The Fourteenth Propofition.
Concerning the Power of the Civil Magiſtrate, in Matter's
purely Religious, and pertaining to the Conſcience.
Since God hath allumed to himſelf the Power and
Dominion of the Conſcience, who alone can rightly
inſtruct and govern it, therefore it is not lawful
for any whatſoever, by vertue of any Authority or
56.
Principality they bear in the Government of this Mat. 7. 12,
World, to force the Conſciences of others; and 2
Tit. 3. 10.
therefore all Killing, Baniſhing, Fining, Impriſon-
ing, and other ſuch things, which Men are afflicted
with, for the alone exerciſe of their conſcience,
or difference in Worſhip or Opinion, proceedetli
from the ſpirit of Cain, the Murderer, and is cona
trary to the Truth; provided always, that no Man,
under the pretence of Conſcience, prejudice his
Neighbour in his Life or Eſtate ; or do any thing
deſtructive to, or inconſiſtent with Humane Society;
in which caſe the Law is for the Tranſgreſor, and
Juſtice to be adminiſtred upon all, without reípect
of Perſons.
Luke 9. 552
.
1
The
14
THESES THEOLOGICA.
Col. 2. 8.
The Fifteenth Propofition.
Concerning Salutations and Recreations, &c.
Seeing the chief end of all Religion, is, to redeem
Man from the ſpirit and vain Converſation of this
Eph. 5. II.
1 Pet. 1.14. World, and to lead into inward Communion with
John 5. 44. God, before whom, if we fear always, we are ac-
ACS 10 26. counted Happy; therefore all the vain Cuſtoms and
Mat. 15.13. Habits thereof, both in word and deed, are to be
rejected and forfaken by thoſe who come to this
Fear; ſuch as the taking off the Hat to a Man, the
bowings and cringings of the Body, and ſuch other
Salutations of that kind, with all the fooliſh and
ſuperſtitious Formalities attending them; all which
Man has invented in his degenerate State, to feed
his Pride in the vain Pomp and Glory of this World;
as alſo the unprofitable Plays, frivolous Recreations,
Sportings and Gamings, which are invented to paſs
away the Precious Time, and divert the Mind from
the Witneſs of God in the Heart, and from the
Living Senſe of his Fear, and from that Evangelical
Spirit, wherewith Chriſtians ought to be leavened,
and which leads into Sobriety, Gravity, and Godly
Fear; in which, as we abide, the Bleſſing of the
Lord is felt to attend us in thoſe Actions, in whicli
we are neceſſarily engaged, in order to the taking
care for the Suſtenance of the outward Man.
AŅ
IS
Α Ν
APOL 0.GY
For the True
Cbriſlian Divinity.
PROPOSITION I.
Seeing the heighth of all Happineſs is placed in the true
Knowledge of God(this is Life Eternal, to know John 17. 3.
the true God, and Jeſus Chriſt, whom thou haft
fent) the true and right Onderſtanding of this Foun-
dation and ground of Knowledge, is that which is moſt
neceſſary to be known and believed in the firſt place.
H
E that deſireth to acquire any Art or Science,
ſeeketh firſt thoſe Means, by which that Art
or Science is obtained: If we ought to do ſo
in things Natural and Earthly, how much more then
in Spiritual? In this Affair then ſhould our Inquiry
be the more diligent, becauſe he that Errs in the En-
trance, is not ſo eaſily reduced again into the Right
Way;
he that miſſeth his Road from the beginning
of his Journey, and is deceived in his firſt Marks, at
his firſt ſetting forth, the greater his Miſtake is, the
more difficult will be his Entrance into the Right
Way.
Thus when a Man firſt propoſeth to himſelf the The Way to
Knowledge of God, from a senſe of his own Un- the true
Knowledge
worthineſs, and from the great Wearineſs of his of God.
Mind, occaſioned by the ſecret Checks of his con-
ſcience,
16
PROPOSITION I.
)
ſcience, and the tender yet real Glances of God's
Light upon his Heart; the earneſt Deſires he has to
be redeemed from his preſent Trouble, and the fer-
vent Breathings he has to be eaſed of his diſordered
Pallions and Luſts, and to find quietneſs and peace
in the certain Knowledge of God, and in the Aſu-
rance of his Love and Good-will towards him,
makes his Heart tender, and ready to receive any
Impreſſion; and ſo (not having then a diſtinct dif-
cerning) through forwardneſs embraceth any thing
that brings preſent Eaſe. If either through the Re-
verence he bears to certain Perſons, or from the
ſecret Inclination to what doth comply with his
natural Diſpoſition, he fall upon any Principles or
Means, by which he apprehends he may come to
know God, and ſo doth center himſelf, it will be
hard to remove him thence again, how wrong fo-
ever they may be: For the firſt Anguiſh being over,
he becomes more hardy; and the Enemy being
near, creates a falſe Peace, and a certain Confidence,
which is ſtrengthened by the Mind's unwillingneſs,
to enter again into new doubtfulneſs, or the former
anxiety of a ſearch.
This is ſufficiently verified in the Example of the
Jewish Doc Phariſees and Jewiſh Doctors, who moſt of all reſiſted
Phariſees Chriſt, diſdaining to be eſteemed Ignorant; for this
refift Chrift, vain Opinion they had of their Knowledge, hinder-
ed them from the true Knowledge ; and the mean
People, who were not ſo much pre-occupied with
former Principles, nor conceited of their own Know-
ledge, did eaſily believe. Wherefore the Phariſees
upbraid them, ſaying, Have any of the Rulers or Pha-
Joha 7.48, riſees believed on bim? But this people, which know not
the Law, are accurſed. This is alſo abundantly pro-
ved by the Experience of all ſuch, as being ſecretly
touched with the Call of God's Grace unto them,
do apply themſelves to falſe Teachers, where the
Remedy proves worſe than the Diſeaſe; becauſe
inſtead of knowing God, or the things relating to
!
49.
their
of the true Foundation of knowledge. 17
their Salvation aright, they drink in wrong Opi-
nions of him; from which it's harder to be diſo
intangled, than while the Soul remains a Blank,
or Tabula raſa. For they that conceit themſelves
Wiſe, are worſe to deal with, than they that are
ſenſible of their Ignorance. Nor hath it been leſs
the device of the Devil, the great Enemy of Man-
kind, to perſwade Men into wrong Notions of God,
than to keep them altogether from acknowledging
him; the latter taking with few, becauſe odious;
but the other having been the conſtant Ruine of
the World: For there hath ſcarce been a Nacion
found, but hath had ſome Notions or other of Res
ligion'; ſo that not from their denying any Deity,
but from their Miſtakes and Miſapprehenſions of it,
hath proceeded all the Idolatry and Superſtition of
the World; yea, hence even Atheiſm it ſelf hath
proceeded : For theſe many and various Opinions
of God and Religion, being ſo much mixed with
the Gueflings and uncertain Judgments of Men, have
begotten in many the opinion, That there is no
God at all. This and much inore that might be
ſaid, may ſhew how dangerous ic is to miſs in this
firſt ſtep : All that come not in by the right Door, are
accounted as Thieves and Robbers.
Again, How needful and deſireable that Know-
ledge is, which brings Life Eternal, Epictetus ſheweth, Epi&et us
ſaying excellently well, Cap.31. JI O TI TÒ Kupáratov.
Know that the main Foundation of Piety, is thisą To
have ople's wortels, right Opinions and Apprehenſions
This therefore I judged neceſſary, as a firſt Prin-
ciple, in the firſt place, to affirm; and I ſuppoſe will
not need much further Explanation or Defence, as
being generally acknowledged by all (and in theſe
things, that are without Controverſie, I love to be
brief) as that which will eaſily commend it ſelf to
every Man's Reaſon and Conſcience, and there-
fore I ſhall proceed to the next Propoſition; which,
though
of God.
18
PROPOSITION II.
though it be nothing leſs certain, yet by the Malice
of Satan, and Ignorance of many, comes far more
under debate.
Mat. I1.27
A
PROPOSITION II.
Of Immediate Revelation.
Seeing no Man knoweth the Father but the Son, and
he to whom the Son revealeth him : And ſeeing
the Revelation of the Son is in and by the Spirit;
therefore the Teſtimony of the Spirit is that alone by
which the true Knowledge of God hath been, is, and
can be, only Revealed : Who as by the Moving of his
own' Spirit, be diſpoſed the Chaos of this World into
that wonderful Order, in which it was in the Beginning,
and created Man a Living Soul, to Rule and Govern
it; ſo by the Revelation of the ſame Spirit he hath ma-
nifeſted himſelf all along unto the Sons of Men, both
Patriarchs, Prophets and Apoſtles: Which Revelation
of God by the Spirit, whether by outward Voices and Ap-
pearances, Dreams, or inward objective Manifeſtations
in the Heart, were of old the formal Object of their Faith,
and remain yet ſo to be; ſince the Object of the Saints
Faith is the ſame in all Ages, though held forth
under divers Adminiſtrations. Moreover, theſe di-
vine inward Revelations which we make abſolutely ne-
ceſſary for the building up of true Faith, neither do,
nor can ever, contradict the outward Teſtimony of the
Scripteures, or right and ſound Reaſon ; yet from hence
it will not follow, that the Divine Revelations are to
be ſubjected to the Teſt, either of the outward Teſti-
mony of the Scriptures, or of the natural Reaſon of
Man, üs to a more noble or certain Rule and Touch-
ſtone ; for this Divine Revelation, and Inward Illumi-
nation, is that which is evident, and clear of it ſelf;
forcing, by its own Evidence and Clearneſs, the well-
diſpoſed Underſtanding to aſſent, irreſiſtibly moving the
Jame
DE Immediate Revelation.
IG
عم
fame thereunto, even as the common Principles of nan
tural Truihs do move and incline the Mind to a não
tural Afent : As, That the whole is greater than
its part; That two Contradictories can neither
be both true, nor both falſe.
§. I. I
is very probable, that many carnal and
natural Chriſtians will oppoſe this Propo- by Apostati
Revelations
ſition; who, being wholly unacquainted with the Chriſtians
movings and actings of God's Spirit upon their reje&ted
Hearts, judge the ſame nothing neceſſary; and ſome
are apt to flout at it as ridiculous Yea, to that
height are the generality of Chriſtians apoftatis
zed and degenerated, that tho' there be not any
thing more plainly Aſlerted, more ſeriouſly Récom
mended, or more certainly Atteſted to, in all the
Writings of the holy Scriptures; yet nothing is leſs
minded, and more rejected, by all ſorts of Chris
ftians, than Immediate and Divine Revelation ; in ſo
much, that once to lay claim to it, is matter of
Reproach. Whereas of old, none were ever judged
Chriſtians, but ſuch as had the Spirit of Chrift, Rom.
8.9. But now many do boldly call themſelves Clarit
ſtians, who make no difficulty of confeſling they are
without it, and laugh at ſuch as ſay they have it.
· Of old they were accounted the Sons of God, ipho
were led by the Spirit of God, ibid. verſ. 14. But
now many aver thepiſelves Sons of God, who
know nothing of this Leader; and he that affirms
himſelf ſo led, is, by the pretended Orthodox of
this Age, preſently proclaimed a Heretick. The
reaſon hereof is very manifeſt, vizi. Becauſe many
in theſe days, under the Name of Chriſtians, do
experimentally find, that they are not acted nor
led by God's Spirit; yea, many great Doctor'sa
Divines, Teachers and Biſhops of Chriſtianity (com
monly ſo called) have wholly ſhut their Ears fronii
hearing, and their Eyes from ſeeing this Inward
Guide, and ſo are become ſtrangers unto it, whence
they
20
PROPOSITION II.
ed.
2
they are, by their own experience, brought to this
Strait, either to confeſs that they are as yet ignorant
of God, and have only the ſhadow of Knowledge, and
not the true Knowledge of him, or that this Knowledge
is acquired without Immediate Revelation.
For the better underſtanding theni of this Propo-
Rnowledge ſition, we do diſtinguiſh betwixt the certain Know-
Spiritual ledge of God, and the uncertain; betwixt the ſpi-
diſtinguiſh ritual Knowledge, and the literal; the ſaving heart-
Knowledge, and ſoaring, airy head-Knowledge.
The laſt, we confeſs, may be divers ways obtained ; .
but the firſt, by no other way than the inward in-
mediate Manifeſtation and Revelation of God's Spi-
rit; ſhining in and upon the Heart, inlightning and
opening the Underſtanding.
S. II. Having then propoſed to my ſelf, in theſe
Propoſitions, to affirın thoſe things which relate to
the true and effectual Knowledge which brings Life
Eternak with it; therefore I have affirmed, and that
truly, that this Knowledge is no otherways attain-
ed, and that none have any true ground to believe
they have attained it, who have it not by this Re-
velation of God's Spirit.
The certainty of which Truth is ſuch, that it
hath been acknowledged by ſome of the moſt re-
fined and famous of all ſorts of Profeſſors of Chri-
ſtianity in all Ages ; who being truly upright-
hearted, and earneſt ſeekers of the Lord, (however
ſtated under the diſadvantages and epidemical Er-
rors of their ſeveral Sects or Ages) the true Seed
in them hath been anſwered by God's Love, who
hath had regard to the Good, and hath liad of his
Elect Ones among all, who finding a diſtaſte and dif-
guſt in all other outward Means, even in the very
Principles and Precepts more particularly relative to
their own Forms and Societies, have at laſt conclu-
ded, with One Voice, That there was no true Know-
ledge of God, but that which is revealed inwardly
by his own Spirit. Whereof take theſe following
Teſtimonies of the Ancients.
0
L.
DE Fniniediate Revelation.
21
Aug. er
CC
2.
lib. 1. Sirom.
#
CC
1. “ It is the inward Maſter (faith Auguſtine) that
Teacheth, it is Chriſt that Teacheth, it is Inſpiration Tradt. Epiſt.
« that Teacheth: Where this Inſpiration and Onction fob. 3.
is wanting, it is in vain that words from without are
« beaten in. And thereafter : For be that created us,
“and redeemed us, and called us, by Faith, and dwell-
“eth in us by his Spirit, unleſs he ſpeaketh unto you In-
“ wardly, it is needleſs for us to cry out.
“There is a difference (faith Clemens Alexan- clem. Aler.
" drinus) betwixt that which any one faith of the Truth,
" and that which the Truth it ſelf, interpreting it ſelf,
" faith. A Conjecture of Truth differeth from the Truth
" it ſelf; a fimilitude of a Thing differeth from the Thing
" it ſelf; it is one thing that is acquired by Exerciſe and
Diſcipline ; and another thing, which by Power, and
« Faith. Laſtly, the ſame Clemens faith, Truth is Prædag.
< neither hard to be arrived at, nor is it impoſſible to
* apprehend it, for it is moſt nigh unto us, even in our
Houſes, as the moſt wiſe Moſes hath infinuated.
3. "How is it (ſaith Tertullian) that ſince the Devil Tertullianus
always worketh, and ſtireth up the Mind to Iniquity, land. Virgi-
" that the Work of God ſhould either ceaſe, or deſift to nibus, cap.r.
" act ? Since for this end the Lord did ſend the Com-
forter, that becauſe humane Weakneſs could not at once
“ bear all things, Knomledge might be by little and little
“ directed, formed, and brought to Perfection, by the holy
" Spirit, that Vicar of the Lord. I have many things
yet (faith he) to ſpeak unto you, but ye cannot
" as yet bear them; but when that Spirit of Truth
“ſhall come, he ſhall lead you into all Truth, and
" ſhall teach you theſe things, that are to come. But
of his Work we have ſpoken above. What is then the
" Adminiſtration of the Comforter, but thar Diſcipline be
“ derived, and the Scriptures revealed ? &c.
4. “The Law (faith Hierom) is Spiritual, and there' Hieron. E-
" is need of a Revelation to underſtand it. And in his pilt
. Paulin.
Epiſtle i so.'tó Hedibia, Queſt. 10. he faith, “The
“whole Epiftle" to the Roinans needs an Interpretation,
e it being involved in fo great Obſcurities; that for the
C 3
aldes
CC
CC
CC
103
66
22
PROPOSITION II.
5
.
°C
4C
39
underſtanding thereof, we need the help of the holy Spi-
« rit, who through the Apoſtle, dictated it.
Athanafius “So grest things (faith Athanaſius) doth our
de Incarnat. “ Saviour daily: He draws unto Piety, perſwades unto
Verbi Dei.
Vertue, teaches Immortality, excites to the deſire of
“Heavenly Things, reveals Knowledge from the Father,
& inſpires Power againſt Death, and Thews himſelf unto
every one.
Greg. Mag 6. Gregory the Great, upon theſe words [He ſhall
Hom zo teach you all things ] faith, “ That unleſs the ſame Spirit
upon the
Gospel
fit upon the Heart of the Hearer, in vain is the Dif-
courſe of the Doctor; let no Man then aſcribe unto the
C
Man, that teacheth, what he underſt ands from the
" Mouth of him that ſpeaketh; for unleſs he that teach-
! eth, be within, the Tongue of the Doétor, that's with-
out
laboureth in vain.
Cyril. Alex. 7. Cyrillus Alexandrinus plainly affirmeth, “That
in yheſaurä " Men know that Jeſus is the Lord by the Holy Ghoſt,
lib, 13. cap. cc
no otherwiſe, than they who taſte Honey, know that it is
a ſweet even by its proper quality.
Bernard. in 8. "Therefore (faith Bernard) we daily exhort you,
Pfal. 84.
". Brethren, by ſpeech, that ye walk the ways of the Heart,
© and that your Souls be always in your hands, that ye
" may hear what the Lord faith in you. And again,
upon tlieſe words of the Apoſtle [Let him that glow
rieth, glory in the Lord ] “With which Treefold Vice
(faith he) all ſorts of Religious Men are leſs or more
dangerouſly affected, becauſe they do not ſo diligently
?? attend with the ears of the Heart, to what the Spirit of
? Truth (iphich flutters none) inwardly ſpeaks.
This was the very Baſis, and main Foundation,
upon which the Primitive Reformers walked.
Lutberi.
Luther, in his Book to the Nobility of Germany,
faith, « This is certain, That no Man can make himſelf
“a Doctor of the Holy Scriptures, but the Holy Spirit
alonę. And upon the Magnificat he faith, No Man
can rightly underſtand God, or the Word of God, una
leſs he immediately receive it from the Holy Spirit;
by neither can any one receive it from the Holy Spirit,
eacept
16
:
CG
&C
r.
DE Inmediatt Kevelation.
23
CC
6C
Phil. Me-
ic
God is
known.
CC
except be find it by Experience in himſelf; and in
" this Experience the Holy Ghoſt teacheth, as in his
pro-
per School; out of which School, nothing is taught' but
meer Talk.
Philip Melanethon, in his Annotations upon John 6.
ic
Who hear only an outward and bodily Voice, hear the land hon.
Creature; but God is a Spirit, and is neither diſcern- By the Spie
“ed, nor known, nor heard, but by the Spirit; and there- rit alone
"fore to hear the Voice of God, to ſee God, is to know
and hear the Spirit. By the Spirit alone God is known
e and perceived.
“Which alſo the more Serious to this day do acknow-
“ ledge, even all ſuch, who ſatisfie themſelves not with
" the ſuperfice of Religion, and uſe it not as a Cover or
“ Art. Tea, all thoſe, who apply themſelves effectually
to Chriſtianity, and are not ſatisfied until they have
“ found its effe£tual Work upon their Hearts, redeeming
" them from Sin, do feel that no Knowledge effe&tually
prevails, to the producing of this, but that which pro-
"ceeds from the warm Influence of God's Spirit upon
the
“ Heart, and from the comfortable Shining of his Light
upon their Underſtanding. And therefore to this
purpoſe a late Modern Author faith well, (videlicet,
Dr. Smith of Cambridge, in his Select Diſcourſes ) of Cam-
“To ſeek our Divinity meerly in Books and Writings, concerning
" is to ſeek the Living among the Dead; we do but in Book-Divi-
“ vain many times ſeek God in theſe, where his Truth nity.
is too often not so much Enſhrined as Entombed.
"Intra te quære Deum, Seek God within thine own
“ Soul, he is beſt diſcerned voegã tñ ezin ( as Plotinus
phraſeth it) by an Intellectual Touch of him. We
muſt ſee with our Eyes, and hear with our Ears,
" and our Hands muſt handle the Word of Life,
"(to expreſs it in St. John's words) őta fuxiñs ciangis,
« &c. The Soul it ſelf hath its ſenſe, as well as the Rody.
« And therefore David, when he would teach us
to know what the Divine Goodneſs is, calls not
« for Speculation, but Senſation : Taſte, and ſee homo
e good the Lord is. That is not the beſt and trueſt
4
Know
6C
Dr. Smith
CC
CC
24
PROPOSITION II.
06
CC
" Knowledge of God, which is wrought out by
( the labour and ſweat of the Brain, but that which
« is kindled within us, by an heavenly Warmth in
" our Hearts. And again : There is a Knowledge
" of the Truth, as it is in Feſas, as it is in a Chriſt-
" like nature, as it is in that ſweet, mild, humble
" and loving Spirit of Jeſus, which ſpreads its ſelf,
“ like a Morning Star, upon the Spirits of good Men,
« full of Light and Life. It profits little to know
" Chriſt himſelf after the Fleſh; but he gives his
Spirit to good Men, that ſearcheth the deep things
of God. And again : It is but thin airy Know-
« ledge, that is got by meer Speculation, which is
u uſher'd in by Syllogiſras and Demonſtrations; but
&c that which ſprings forth from true Goodneſs, is
L: 0516?egóv TI THONE ETod di&ccos (as Origen ſpeaketh) It
brings fuch a Divine Light to the Soul, as is more clear
« and convincing, than any Demonſtration.
Араласу 6. III. That this certain and undoubted Method
and a falfe of the true Knowledge of God hath been brought
que roduced. out of uſe, hath been none of the leaſt Devices of
the Devil, to ſecure Mankind to his Kingdom. For
after the Light and Glory of the Chriſtian Religion
had prevailed over a gond part of the World, and
diſpelled the thick Miſts of the Heatheniſh Doctrine
of the plurality of God's, he that knew there was
no probability' of déluding the World any longer
that way, did then puff Män up with a falſe Know-
ledge of the true God; ſetting him on work to ſeek
God the wrong way, and perſwading him to be
content with ſuch a Knowledge as'was of his own
acquiring, and not of God's teaching. And this
Device hath proved the more ſucceſsful, becauſe
accommodated to the natural and corrupt fpirit
and temper of Man, who above all things affects
to exalt himſelf; in which Exaltation, as God is
greatly diſhonoured, ſo therein the Devil 'hath his
end; who is not anxious how much God is acknow-
Ledged in words, provided himſelf be but always
ſerved
of Jnuinediate Revelation.
25
ence and
ſerved; he matters not how great and high Spe-
culations the natural Man entertains of God, ſo
long as he ſerves his Luſts and Paſſions, and is obe-
dient to his evil Suggeſtions and Temptations.
Thus Chriſtianity is become an Art, acquired by Chriſtianity
humane Science and Induſtry, as any other Art or is become an
Science is; and Men have not only aſſumed unto Art, acqui-
themſelves the nanie of Chriſtians, but even have mane Sci-
procured to be eſteemed as Maſters of Chriſtianity, by
Induſtry.
certain Artificial Tricks, tho' altogether Strangers
to the Spirit and Life of Jeſus. But if we ſhall
make a right Definition of a Chriſtian, according to
the Scripture, videlicet, That he is one, that hath the
Spirit, and is led by it. How many Chriſtians, yea,
and of theſe great Maſters and Doctors of Chriſtiani-
ty, ſo accounted, ſhall we juſtly diveſt of that No-
ble Title ?
If then ſuch as have all the other Means of Know-
ledge, and are ſufficiently Learned therein, whether
it be the Letter of the Scripture, the Traditions of
Churches, the Works of Creation and Providence,
whence they are able to deduce ſtrong and undeni-
abie Arguments (which may be true' in themſelves)
are not yet to be eſteemed Chriſtians, according to the
certain and infallible Definition above-mentioned :
And if the inward and immediate Revelation of
God's Spirit in the Heart, in ſuch as have been
altogether ignorant of fome, and but very little
skilled in others, of theſe means of attaining Know-
ledge, hath brought them to Salvation; then it will
By Redela.
neceſarily and evidently follow, That Inward and tion is the
Immediate Revelation, is the only ſure and certain
ledge of
Way to attain the true and ſaving Knowledge of God.
God:
But the firſt is true: Therefore the laſt.
Now as this Argument doth very ſtrongly con-
clude for this way of Knowledge, and againſt ſuch
as deny it; fo herein it is the more conſiderable,
becauſe the Propoſitions, from which iç is deduced,
are
true Kiro
26
PROPOSITION II.
are ſo clear, that our very Adverſaries cannot deny
them. For, as to the firſt, it is acknowledged, that
many learned Men may be, and have been, damn-
ed. And as to the ſecond, who will deny' but ma-
ny illiterate Men may be, and are, ſaved ? Nor dare
any affirm, that none come to the Knowledge of
God and Salvation, by the inward Revelation of the
Spirit, without theſe other outward Means; unleſs
Abel, Seth;
Noah,
doc. they be alſo ſo bold, as to exclude Abel, Seth, Noah,
infianced. Abraham, Job, and all the holy Patriarchs, from true
Knowledge and Salvation.
§. IV. I would however not be underſtood, as if
hereby I excluded thoſe other Means of Knowledge,
from any uſe or ſervice to Man; it is far from me
fo to judge, as in the next Propofition, concerning
the Scriptures, ſhall more plainly appear. The Que-
ſtion is not, what may be profitable or helpful,
but what is abſolutely neceſary. Many things may
contribute to further a Work, which yet are not
that main thing that makes the work go on.
The Sum then of what is ſaid, amounts to this,
That where the true Inward Knowledge of God is,
through the Revelation of his Spirit, there is all;
neither is there any abſolute neceſſity of any other.
But where the beſt, higheſt, and moſt profound
Knowledge is, without this there is nothing, as to
the obtaining the great End of Salvation. This
Truth is very effectually confirmed by the firſt part
of the Propoſition it ſelf, which in few words com-
prehendeth divers unqueſtionable Arguments, which
I ſhall in brief fubfume.
1.
Firſt, That there is no Knowledge of the Father but
by the Son.
II.
Secondly, That there is no Knowledge of the Son but
by the Spirit.
III.
Thirdly, That by the Spirit God hath always revealed
himſelf to his Children.
IV.
Fourthly, That theſe Revelations were the formal
Object of the Saints Faith,
And
A
gf Immediate Revelation.
27
And Laſtly, That the ſame continuěth to be the ob- V.
ject of the Saints Faith to this day.
of each of theſe I ſhall ſpeak a little particularly,
and then proceed to the latter part.
S. V. As to the firſt, viz. That there is no know- Aſſert. I.
ledge of the Father but by the Son, it will not need much Proved.
probation, being founded upon the plain words of
Scripture, and is therefore a fit medium to draw the
reſt of our Allertions from.
For the infinite and moſt wiſe God, who is the Foun-
dation, Root and Spring of all Operation, hath wrought
all things by his Eternal Word and Son. This is that Johnr.1,2,3
Wozd, that was in the beginning with God, and was
God, by whom all things were made, and without whom
was not anything made that was made. This is that Je-
ſus Chriſt, by whom God created all things, by whom, and Eph. 3. 9.
for whom, all things were created, that are in Heaven and
in Earth, viſible and inviſiblen whether they be Thrones,
or Dominions, or Principalities, or Powers, Col. 1. 16.
Who therefore is called, The firſt born of every Crea-
ture, Col 1. 15. As then, that infinite and incom-
prehenſible Fountain of Life and Motion, operateth
in the Creatures, by his own Eternal Word and
Power ; ſo no Creature has acceſs again unto him,
but in and by the Son, according to his own ex-
preſs words, No Man knoweth the Father, but the Son,
and be to whom the Son will reveal him, Matth. 11.27.
Luke 10. 22. And again, he himſelf faith, I am the
Way, the Truth, and the Life: No Man cometh unto
the Father but by me, John 14.6.
Hence he is fitly called, The Mediator betwixt
God and Man : For having been with God from all
Eternity, being himſelf God, and alſo in time par-
taking of the Nature of Man; through him is the
Goodneſs and Love of God convey'd to Mankind,
and by him again Man receiveth and partaketh of
theſe Mercies.
:: Hence is eaſily deduced the probation of this firſt
Aſertion, thus :
If
1
ܐ ܀
28
PROPOSITION II.
J
If no Man knoweth the Father but the Son, and
he to whom the Son will reveal him; then there is
no knowledge of the Father, but by the Son.
But, no Man knoweth the Father but the Son.
Therefore, there is no knowledge of the Father
but by the Son.
The firſt part of the antecedent are the plain
words of Scripture: The conſequence thereof is
undeniable ; except one would ſay, that he hath
the knowledge of the Father, while yet he knows
him not, which were an abſurd Repugnance.
Again, if the Son be the way, the Truth, and
the Life, and that no Man cometh unto the Father
but by him, then there is no knowledge of the Fa-
ther but by the Son.
But the firſt is true: Therefore the laſt.
The antecedent are the very Scripture words.
The conſequence is very evident: For how can any
know a thing who uſeth not the way, without
which it is not knowable ? But it is already proved
that there is no other way, but by the Son; ſo that
whoſo uſes not that way cannot know him, neither
come unto him.
Affert. II,
F. VI. Having then laid down this firſt Princi-
Proved. ple, I come to the ſecond, viz. That there is no know-
ledge of the Son but by the Spirit; or That the Revelati-
an of the Son of God, is by the Spirit.
Where it is to be noted, that I always ſpeak of
the ſaving, certain and neceſſary Knowledge of God,
which that it cannot be acquired otherways than
by the Spirit, doth alſo appear from many clear
Scriptures. For Jeſus Chriſt, in and by whom the
Father is revealed, doth alſo reveal himſelf to his
Diſciples and Friends, in and by his Spirit; as his
manifeſtation was ſometimes outward, when he
teſtified and witneſſed for the Truth in this World,
and approved himſelf faithful throughout: So be-
ing now withdrawn, as to the outward Man, he
doth teach and inſtruct Mankind inwardly, by his
Own
of Immediate Revelation.
29
own Spirit; He ſtandeth at the door and knocketh,
and whoſo heareth his voice and openeth, he comes in to
ſuch, Rev. 3. 20. Of this Revelation of Chriſt in
him, Paul ſpeaketh, Gal. 1. 16. in which he pla-
ceth the excellency of his Miniſtry, and the cer-
tainty of his Calling. And the Promiſe of Chriſt
to his Diſciples, Lo, I am with you to the end of the
World, confirmeth the ſame thing; for this is an
inward Preſence and Spiritual, as all acknowledge:
But what relates hereto will again occur. I ſhall
deduce the Proof of this Propoſition from two ma-
nifeſt places of Scripture: The firſt is, 1 Cor. 2.11,
12. What Man knoweth the things of a Man, ſave the
Proof 1.
Spirit of a Man which is in him? Even ſo the things of
God knoweth no Man, but the Spirit of God. Now
we have received not the Spirit of the World, but the
Spirit which is of God, that we might know the things
which are freely given us of God. The Apoſtle in the The Things
verſes before, ſpeaking of the wonderful things known by tire
which are prepared for the Saints, after he hath Spirit of
declared that the natural Man cannot reach them,
adds, that They are revealed by the Spirit of God, verſ.9,
10. giving this reaſon, For the Spirit Searcheth all things,
even the deep things of God. And then he bringech
in the compariſon, in the verſes above mentioned,
very apt, and anſwerable to our Purpoſe and Do-
etrine, that as the things of a Man are only known by
the Spirit of Man; ſo the things of God are only known
by the Spirit of God: That is, that as nothing below
the Spirit of Man (as the Spirit of Brutes, or any
other Creatures) "can properly reach unto, or
comprehend the things of a Man, as being of a
nobler and higher Nature ; ſo neither can the
Spirit of Man, or the natural Man, as the Apoſtle,
in the 14th verſe ſubſumes, receive, nor difcern
the things of God, or the things that are Spiricual,
as being alſo of a higher Nature; which the Apoſtle
himſelf gives for the reaſon, ſaying, Neither can be
know them, becauſe they are Spiritually diſcerned. So
that
Gode .
30
PROPOSITION II.
that, the Apoſtles words being reduced to an Ar-
gument, do very well prove the matter under De-
bate, thus :
If that which appertaineth properly to Man, can-
not be diſcerned by any lower or baſer Principle,
than the Spirit of Man; then cannot theſe things,
that properly relate unto God and Chriſt, be
known or diſcerned by any lower or baſer thing,
than the Spirit of God and Chriſt.
But the Firſt is true: Therefore alſo the Second.
The whole ſtrength of the Argument is contain-
ed in the Apoſtle's words before-mentioned; which
therefore being granted, I ſhall proceed to deduce a
fecond Argument, thus :
That which is Spiritual, can only be known and
diſcerned by the Spirit of God.
But the Revelation of Jeſus Chriſt, and the true
and ſaving Knowledge of him, is Spiritual :
Therefore the Revelation of Jeſus Chriſt, and
the true and ſaving Knowledge of him, can on-
ly be known and diſcerned by the Spirit of
God.
The other Scripture is alſo a Saying of the ſame
Proof II.
Apoſtle, 1 Cor. 12. 3. No Man can ſay, that Jeſus is
call Fe[145 the Lord, but by the Holy Ghoſt. The Scripture,
Lord, &c. which is full of Truth, and anſwereth full well to
the inlightened Underſtanding of the ſpiritual and
real Chriſtian, may perhaps prove very ſtrange to
the carnal and pretended Follower of Chriſt, by
whom perhaps it hath not been ſo diligently re-
marked. Here the Apoſtle doth ſo much require
the Holy Spirit in the things that relate to a Chri-
ſtian, that he poſitively avers, we cannot ſo much
as affirm Jeſus to be the Lord without it; which infi-
Spiritual
nuates no leſs, than that the ſpiritual Truths of
Truths are the Goſpelare as Lyes in the Mouths of carnal and un-
Lyesaftoken ſpiritual Men; for tho’in themſelves they be true, yet
are they not true, as to them, becauſe not known, nor
uttered forth in and by that Principle and Spirit that
fought
No Man can
Men.
of Immediate Revelation.
31
Iike tbe
ought to direct the Mind, and actuate it; in ſuch
things they are no better than the counterfeit Re-
preſentations of things in a Comedy; neither can it
be more truly and properly called a real and true
Knowledge of God and Chriſt, than the actings of
Alexander the Great, and Julius Cæfar, &c. if now
Tranſacted upon a Stage, might be called truly and
really their doings, or the Perſons repreſenting
them, might be ſaid truly and really to have con-
quered Aſia, and overcone Pompey, &c.
This Knowledge then of Chriſt, which is not by
the Revelation of his own Spirit in tlie Heart, is
no more properly the Knowledge of Chriſt, than
pratling of
the Pratling of a Parrot, which has been taught a a Pasrot.
few words, may be ſaid to be the Voice of a Man;
for as that, or fonie other Bird, may be taught to
found or utter forth a rational Sentence, as it hath
learned it by the outward Ear, and not from any
living Principle of Reaſon actuating it: So, juſt
ſuch is that Knowledge of the things of God, which
the natural and carnal Man hath gathered from the
Words or Writings of Spiritual Men, which are
not true to him, becauſe conceived in the natural
Spirit, and ſo brought forth by the wrong Organ,
and not proceeding from the ſpiritual Principle;
no more than the words of a Man, acquired by Art,
and brought forth by the Mouth of a Bird, not
proceeding from a rational Principle, are true,
with reſpect to the Bird which utters them. Where-
fore from this Scripture I thall further add this Ar-
gument :
If no Man can ſay Jeſus is the Lord, but by the Holy
Ghoſt; then no Man can know Jeſus to be the Lord,
but by the Holy Ghoſt.
But the Firſt is true: Therefore the Second.
From this Argument there may be another de-
duced, concluding in the very terms of this Aſſer-
tion: Thus,
1
.
If
32
PROPOSITION II.
God.
If no Man can know Jeſus to be the Lord, but by the
Holy Ghoſt, then can there be no certain Knowledge
or Revelation of hin, but by the Spirit.
But the Firſt is true: Therefore the Second.
S. VII. The third thing affirmed, is, That by the
Alert. III.
Proved.
Spirit God always revealed himſelf to his children.
For making appear the Truth of this Aſſertion,
it will be but needful to conſider God's manifeſting
himſelf towards, and in relation to his Creatures,
from the beginning, which reſolves it ſelf always
herein. The firſt ſtep of all is aſcribed hereunto
by Moſes, Gen. 1. 2. And the Spirit of God moved
upon the face of the Waters. I think it will not be
denied, that Gods Converſe with Man, all along
from Adam to Moſes, was by the Immediate Mani-
That Reve- feſtation of his Spirit: And afterwards, through
lution is by the whole Tract of the Law, he ſpake to his Chil-
the Spirit of
dren no otherways; which, as it naturally follow-
eth from the Principles above proved, ſo it cannot
be denied, by ſuch as acknowledge the Scriptures
of Truth to have been written by the Inſpirati-
on of the Holy Ghoſt: For theſe wricings, from
Moſes to Malachy, do declare that during all that
time, God revealed himſelf to his Children, by
his Spirit.
Object.
But if any will Object, That after the Diſpenſation
of the Law, God's method of Speaking was altered.
Anſw. I Anſwer: Firſt, That God ſpake always inime-
diately to the Jews, in that he ſpake always imme-
diately to the High-Prieſt, from betwixt the Che-
rubims; who, when he entered into the Holy of
Holies, returning, did relate to the whole People
the Voice and Will of God, there immediately re-
vealed. So that this immediate Speaking never ceas'd
in any Age.
Secondly, From this immediate Fellowſhip were
none ſhut out, who earneſtly ſought after, and
waited for it; in that many, beſides the High-
Prieſt, who were not ſo much as of the kindred of
San&um
Småorum.
Levin
of Immediate Revelation.
33
Levi, nor of the Prophets, did receive it and ſpeak
from it; as it is written, Numb. 11. 25. where the
Spirit is faid to have reſted upon the ſevexty Elders; None shus
which Spirit alſo reached unto two that were not this imme.
in the Tabernacle, but in the Camp; whom when diate Fela
ſome would have forbidden, Moſes would not, but cowhip,
rejoyced, wiſhing that all the Lord's People were Prophets,
and that he would put his Spirit upon them, verf. 29.
This is alſo confirmed Neh. 9. Where the Elders
of the People, after their return from Captivity,
when they began to ſanctifie themſelves by Faſting
and Prayer; in which, numbering up the many Mer-
cies of God towards their Fathers, they ſay, verf.
20. Thou gaveſt alſo thy good Spirit to inſtruct them う​、
and verf. 30. Tet many Years didſt thou forbear, and
teſtifie againſt them by thy Spirit in thy Prophets. Many
are the Sayings of Spiritual David, to this purpoſe,
as Pſalm 51. 11, 12. Take not thy holy Spirit from me ;
uphold me mith thy free Spirit. Pſalm 139. 7. Whither
Shall I go. from thy Spirit ? Hereunto doth the Pro-
phet ijaiah aſcribe the credit of his Teſtimony,
ſaying, chap. 48. v. 16. And now the Lord God and
his Spirit hath ſent me. And that God revealed him-
ſelf to his Children under the New Teſtament, to
wit, to the Apoſtles, Evangeliſts, and Primitive
Diſciples, is confeſſed by all. How far now this
yet continueth, and is to be expected, comes here-
after to be ſpoken to.
S. VIII. The fourth thing affirmed, is, That theſe afferi.IV.
Revelations were the Object of the Saints Faith of old.
This will eaſily appear by the definition of Faith, Proved.
and conſidering what its Object is: For which we
ſhall not dive into the curious and various Notions
of the School-Men, but ſtay in the plain and poli-
tive words of the Apoſtle Panl, who, Heb. 11. de-
ſcribes it two ways. Feub (faith he) is the Subſtance wilsat Faisin
of things hoped for, and the Eviderice of things not ſeen : is?
Which, as the Apoſtle illuſtrateth it in the ſame
Chapter by many Examples, is no other but a firii
D
and
34
PROPOSITION II.
The Objea
.
and certain Belief of the Mind, whereby it reſteth,
and in a ſenſe pollefſeth the Subſtance of ſome things
hoped for, through its Confidence in the Promiſe
of God: And thus the Soul hath a moſt firm Evis
dence, by its Faith, of things not yet ſeen nor come
to paſs. The Object of this Faith, is the Promiſes
Word, or Teſtimony of God, ſpeaking in the Mind.
Hence it hath been generally affirmed, That the
of Faith, Object of Faith is Deus Loquens, &c. that is, Gud
Deus La Speaking, &c. Which is alſo manifeſt from all thoſe
Examples, deduced by the Apoſtle throughout that
whole Chapter, whoſe Faith was founded neither
upon any outward Teſtimony, nor upon the Voice
or Writing of Man, but upon the Revelation of
God's Will, manifeſt unto them, and in them; as
in the Example of Noah, ver. 7. thus, By Faith Noah
being warned of God, of things. not ſeen as yet, moved
with fear, prepared an Ark to the ſaving of his Houſe ;
by the which he condemned the World, and became Heir
of the Righteouſneſs which is by Faith. What was here
the Object of Noah's Faith, but God ſpeaking unto
him? He had not the Writings nor Propheſyings of
any going before, nor yet the Concurrence of any
Church or People, to ſtrengthen him ; and yet his
Faith in the Word, by which he contradicted the
wliole World, faved him and his Houſe. Of which
Abraham's alſo Abraham is ſet forth as a ſingular Example, be-
ing therefore called the Father of the Faithful, who
is ſaid againſt hope to have believed in hope; in that he
not only willingly forſook his Father's Country, not
knowing whither he went; in that he believed con-
cerning the coming of Iſaac, though contrary to
natural probability ; but above all, in that he re-
fuſed not to offer him up, not doubting but God
was able to raiſe him from the Dead; of whom
it is ſaid, That in Ifaac fall thy Seed be called. And
laſt of all, In that he reſted in the Promiſe, that his
Sced ſhould poſſeſs the Land, wherein himſelf was
bue a Pilgriin, and which to them was not to be
fulfilled
Noah's
Faith.
Faith.
of Eminediate Revelation.
35.
fulfilled while divers Ages after. The Object of
Abraham's Faith, in all this, was no other, but in-
ward and immediate Revelation, or God ſignifying
his Will unto him inwardly and immediately by his
Spirit.
But becauſe, in this part of the Propoſition, we
inade alſo mention of extérnal Voices, Appearances
and Dreams in the Alternative, I think alſo fit to
ſpeak hereof, what in that reſpect, may be object-
ed; to wit,
That thoſe
, who found their Faith noč upon Immediate Object:
and Objective Revelation, ought to have alſo outward
Voices or Viſions, Dreams or Appearances for it.
It is not denied, but God made uſe of the Mini- Anſw.
ftry of Angels, who in the appearance of Men, ribe minis
fpake outwardly to the Saints of old, and that he firy of Ana
did alſo reveal ſome things to them in Dreams and gels, Tpeats
Viſions ; none of which we will affirm to be ceaſed, Appearance
ſo as to limit the Power and Liberty of God, in of men to
manifeſting himſelf towards his children.
But of nld.
while we are conſidering the object of Faith, we
muſt not ſtick to that which is but Circumſtantially
and Accidentally fo, but to that which is Univer-
ſally and Subſtantially fo.
Next again, We muſt diſtinguiſh betwixt that
which in it ſelf is ſubject to doubt and deluſion,
and therefore is received for and becauſe of anos
ther; and that which is not ſubject to any doubt,
but is received ſimply for, and becauſe of its ſelf,
as being Prima Veritas; the very. Firſt and Original
Truth. Let us then conſider how, or how far theſe
outward Voices, Appearances and Dreams, viete the Revelations
Object of the Saints Faith: Was it becauſe they
by Dieanis
and pisicinson
were ſimply Voices, Appearances or Dreams? Nay
certainly, we know, and they were not ignorant,
that the Devil can form à found of words, and
convey it to the outward Ear; that he can eaſily,
deceive the outward Senſes, by making things to
appear, that are not. Yea, dove not ſee by daily
D 2
Experience,
36
PROPOSITION II.
Experience, that the Jugglers and Mountebanks can
do as much as all that by their Leger demain ?. God
forbid then, that the Saints Faith Thould be founded
upon fo fallacious a Foundation, as Man's outward
and fallible Senſes. What made them then give
credit to theſe Viſions ? Certainly nothing elſe, but
the ſecret Teſtimony of God's Spirit in their Hearts,
aſſuring them that the Voices, Dreams and Viſions
were of and from God. Abraham believed the
Angels; but who told him that theſe Men were
Angels? We muſt not think his Faith then was
built upon his outward Senſes; but proceeded from
the ſecret Perſwalion of God's Spirit in his Heart.
This then muſt needs be acknowledged to be ori-
ginally and principally the Object of the Saints
Faith; without which there is no true and certain
Faith, and by which many times Faith is begotten
and ſtrengthened, without any of theſe outward or
vilible Helps; as we may obſerve in many paſſages
of the Holy Scripture, where it is only mentioned,
And God ſaid, &c. And the Word of the Lord came
unto ſuch and ſuch, ſaying, &c.
Object. But if any one ſhould pertinaciouſly affirm; That
this did import an outward audible Voice to the Carnal
Ear.
Anlm. I would gladly know, what other Argument ſuch
a one could bring for this his Affirmation, ſaving
Tibetierite his own ſimple Conjecture. It is ſaid indeed, the
spiritual, Spirit witneſſeth avith our ſpirit; but not to our out-
ward Ears, Rom. 8. 10. 'And ſeeing the Spirit of
God is within us, and not without us only, it ſpeaks
To our fpiritual, and not to our Bodily Ear. There-
fore I ſee no reaſon, where it's ſo often ſaid in Scrip-
tire, The Spirit Said, moved, hindered, called ſuch or
ſuch a One, to do or forbear ſuch or ſuch a thing,
that any have to conclude, that this was not an
Inward Voice to the Ear of the Soul, rather than
an outward Voice to the bodily Ear. If any be
otherwiſe minded, let them, if they can, produce
S
Enr,00! 10
the oiinu!.
theis
Df Juntediate Bevelation.
37
1
their Arguments, and we may further conſider of
them.
From all then which is above declared, I ſhall
1. deduce an Argument, to conclude the Probaţion of
this Aflertion, thus :
That which any one firmly believes, as the ground
and foundation of his Hope in God,and Life Eternal,
is the formal Object of his Faith.
But the inward and inmediate Revelation of
Gods Spirit, ſpeaking in and unto the Saints, was
by them believed, as the ground and foundation of
their Hope in God, and Life Eternal.
Therefore theſe inward and immediate Revela-
tions were the formal Object of their Faith.
S. IX. That which now cometh under Debate, is, Afert. Vo
what we allerted in the laſt place, to wit, That the Proved.
ſame continueth to be the Object of the Saints Faith unto
this day. Many will agree to what we have ſaid
before, who differ from us herein.
There is nevertheleſs a very firm Argument con-
firming the Truth of this Affertion, included in the
Propoſition it ſelf, to wit, That the Object of the
Saints Faith is the ſame in all ages, though held forth
under divers Adminiſtrations. Which I ſhall reduce
to an Argument, and prove thus:
Firſt, Where the Faith is one, the Obje&t of the Faith
is one.
But the Faith is one : Therefore, &c.
That the Faith is one, is the expreſs words of
the Apoſtlc, Eph. 4. 5. who placeth the one Faith
with the one God; importing no leſs than, that to
affirm two Faiths, is as abſurd as to affirın two Gods.
Moreover, if the Faith of the Ancients were not
one and the ſame with ours, i.e. agrceing in Subſtance
therewith, and receiving the ſame definition, it had
been impertinent for the Apoſtle, Heb. 11. to have
illuſtrated the definition of our Faith, by the Ex- The Fait: of
amples of that of the Ancients, or to go about to old the same
move us by the example of Abraham, if Abrahan's with ours.
Faith
Da
38
PROPOSITION II.
Faith were different in nature from ours. Nor doth
hence any difference ariſe, becauſe they believed in
Chriſt, with reſpect to his appearance outwardly as
future; and we, as already appeared: For, neither
did they then ſo believe in him to come, as not to
feel him preſent with them, and witneſs him near;
ſeeing the Apoſtle faith, They all drank of that ſpiris
fual Rock which followed them, which Rock was Chriſt,
Nor do we ſo believe concerning his appearance
paſt, as not alſo to feel and know him preſent with
215, and to feed upon him ; except Chriſt (faith the
Apoſtle) be in you, ye are Reprobates; ſo that both
our Faith is one, terminating in one and the ſame
thing. And as to the other part or conſequence of
the Antecedent; to wit, That the Object is one, where
the Faith is one; the Apoſtle alſo proveth it, in the
forecited Chapter, where he makes all the Wor-
thies of old Examples to us. Now wherein are
they imitable, but becauſe they believed in God?
And what was the Object of their Faith, but in-
ward and immediate Revelation, as we have before
proved? Their Example can be no ways applicable
to us, except we believe in God, as they did; that
is, by the ſame Object. The Apoſtle clears this
yet further by his own Example, Gal. 1. 16. where
he ſaitli, so ſoon as Chriſt was revealed in him, he con-
ſulted, not with Fleſh and Blood, but forthwith believed
and ubeyed. The ſame Apoſtle, Heb. 13.7,8. where
he exhorteth the Hebrems to follow the Faith of the
Elders, adds this reaſon, Conſidering the end of their
Converſation, Jeſus Chriſt, the ſame to day, yeſterday, and
for ever :- Hereby notably inſinuating, that in the Ob-
ject there is no alteration.
Ohjeet. If any now object the Diverſity of Adminiſtration :
sinfi. I anſwer; That altereth not at all the Object : for
the fame Apoſtle mentioning this Divertity three
times, 1 Cor. 12. 4, 5,6. centereth always in the
fame Object; the ſame Spirit, the fame Lord, the
fame God.
But
1
CE Fmmediate Bevelation.
39
But further, if the Object of Faith were not onę
and the fame, both to us and to them, then it would
follow, that we were to know God ſome other way,
than by the Spirit.
But this were abſurd: Therefore, &c.
Laſtly, This is moſt firmly proved from a com-
mon and received Maxim of the School-men, to
wit, Omnis aétus fpecificatur ab objecto, Every Act is
ſpecified from its Object : From which ( if it be
true, as they acknowledge; though for the fake of
many, I ſhall not recur to this Argument, as being
too Nice and Scholaſtick; neither lay I much ſtreſs
upon thoſe kind of things, as being that which com-
mends not the Simplicity of the Goſpel) If the
Object were different, then the Faith would be different
alſo.
Such as deny this Propoſition now a days, uſe
here a diſtinction; granting, that God is to be known
by his Spirit; but again denying, that it is Immediate
or Inward, but in and by the Scriptures, in which the
mind of the Spirit (as they ſay) being fully and amply
Expreſſed, we are thereby to know God, and be led in
As to the Negative of this Affertion, That the
Scriptures are not ſufficient, neither were ever ap-
pointed to be the adequate and only Rule, nor yet
can guide or direct a Chriſtian, in all thoſe things
that are needful for him to know, we ſhall leave
that to the next Propoſition to be examined. What
is proper in this place to be proved, is, That Chri-
ftians now are to be led inwardly and immediately by
the Spirit of God, even in the ſame Manner (though
it befall not to many to be led in the ſame Meaſure)
as the Saints were of old.
$. X. I ſhall prove this by divers Arguments,
Chrißians
and firſt from the Proiniſe of Chriſt in theſe words, be led by the
John 14. 16. And I will pray the Father, and he will spirit,inske
give you another Comforter, that he may abide with you as the Saints
for ever. Verf. 17. Even the Spirit of Truth, whom of old,
the
all things.
+
are now to
D A
40
PROPOSITION Iİ.
you
the World cannot receive, becauſe it ſeeth him not, nei-
ther knoweth him; but ye know him, for he dwelleth with
you, and ſhall be in you. Again, verf. 26. But the
Comforter, which is the Holy Ghoſt, whom the Father
will ſend in my Name, he shall teach you all things, and
bring all things to your Remembrance ; and 16.13. But
when the Spirit of Truth ſhall come, be shall lead
into all Truth: for he shall not ſpeak of himſelf ; but
whatſoever he ſhall hear, be ſhall ſpeak, and ſhall de-
clare unto you things to come. We have here firſt,
who this is, and that is divers ways expreſſed, to
wit, The Comforter, the Spirit of Truth, the Holy
Ghoſt, the Sent of the Father in the Name of Chriſt. And
hereby is ſufficiently proved the ſottiſhneſs of
thoſe Socinians, and other carnal Chriſtians, who
neither know nor acknowledge any internal Spirit
or Power, but that which is meerly Natural, by
which they ſufficiently declare themſelves to be of
the World, who cannot receive the Spirit, be-
cauſe they neither ſee him, nor know him. Second-
Ly, Where this Spirit is to be, He dwelleth with you,
and ſhall be in you. And, Thirdly, What his Work
is, He shall teach you all things, and bring all things
to your Remembrance, and guide you into all Trutha
δδηγήσει υμάς εις πάσαν την αλήθειαν.
Query 1.
As to the Firſt; Moſt do acknowledge that there
who is this is nothing elſe underſtood, than what the plain
Comforter? words 'ſignifie : which is alſo evident by many o.
ther places of Scripture, that will hereafter occur;
neither do I ſee, how ſuch as affirm otherways,
can avoid Blaſphemy: For, if the Comforter, the
Holy Ghoſt, and Spirit of Truth, be all one with the
Scriptures, then it will follow that the Scriptures
are God, ſeeing it is true that the Holy Ghoſt is
ihan fenfical God. If theſe Mens Reaſoning might take place,
ces from the wherever the Spirit is mentioned, in relation to the
Sociniaus he Saints, thereby might be truly and properly un-
scriptures derſtood the Scriptures: Which, what a non-fenfio
bring
the cal Monſter it would make of the Chriſtian Reli-
1
Spirit.
gion
of Immediate Revelation.
41
gion, will eaſily appear to all Men. As where it
is ſaid, A Manifeſtation of the Spirit is given to every
Man to profit withall; it might be rendred thus,
A Manifeſtation of the Scriptures is given to every
Man to profit withal; what notable Senſe this
would niake, and what a curious Interpretation,
let us conſider by the ſequel of the ſame chapter,
I Cor. 12. 9, 10, 11. To another the Gifts of Healing
by the ſame Spirit ; to another the working of Mira-
cles, &c. But all theſe worketh that one and the ſelf
ſame Spirit, dividing to every Man ſeverally as he will.
What would now theſe great Maſters of Reaſon,
Socinians, judge, if we ſhould place the Scriptures
here inſtead of the Spirit? Would it anſwer their
Reaſon, which is the great Guide of their Faith?
Would it be good and ſound Reaſon in their Logi-
cal Schools, to affirm that the Scripture divideth
feverally, as it will, and giveth to ſome the Gift of
Healing, to others the working of Miracles? If then
this Spirit, a Manifeſtation whereof is given to
every Man to profit withal, be no other than that
Spirit of Truth, before-mentioned, which guideth into
all Truth; this Spirit of Truth cannot be the Scrip-
I could infer an Hundred more Abſurdities
of this kind, upon this fottiſh Opinion; but what
is ſaid may ſuffice. For even ſome of themſelves,
being at times forgetful, or aſhamed of their own
Doctrine, do acknowledge, that the Spirit of God
is another thing, and diſtinct from the Scriptures,
to Guide and Influence the Saints.
Secondly, That this Spirit is inward, in my opi- Query II.
nion, needs no Interpretation, or Commentary, place?
He dwelleth with yout, and ſhall be in you. This in-
dwelling of the Spirit in the Saints, as it is a thing
inoſt needful to be known and believed; ſo is it as
poſitively aſſerted in the Scripture, as any thing elſe
can be. If ſo be that ihe Spirit of God dwell in yoit,
faith the Apoſtle to the Romans, chap. 8. 9. and a-
gain, Know ye not that your Body is the Temple of the Holy
Ghoſta
ture.
There is his
42
PROPOSITION II.
:
Ghoft, 1 Cor.6.19. And that the Spirit of God dwelleth
in you ? 1 Cor. 3.16. Without this, the Apoſtle rec-
koneth no Man a Chriſtian. If any Man (faith he)
have not the Spirit of Chriſt, he is none of his. Theſe
words immediately follow thoſe above-mentioned,
out of the Epiſtle to the Romans, But ye are not in
the Fleſh, if so be the Spirit of God dwell in you. The
The Spirit Context of which ſheweth, that the Apoſtle rec-
main Token koneth it the main token of a Chriſtian, both po-
of a Chrifti- ſitively and negatively: For in the former Verſes,
he Theweth how the carnal Mind is Enmity againſt
God, and that ſuch as are in the Fleſh, cannot pleaſe
him. Where ſubſuining, he adds, concerning the
Romans, that they are not in the Fleſh, if the Spirit
of God dwell in them. What is this, but to affirm
that they, in whom the Spirit dwells, are no long-
er in the Fleſh, nor of thoſe who pleaſe not God,
but are become Chriſtians indeed ? Again, in the
next verſe he concludes negatively, that If any Man
have not the Spirit of Chriſt, he is none of his; that is,
he is no Chriſtian. He then that acknowledges
himſelf Ignorant, and a Stranger to the Inward
In-being of the Spirit of Chriſt in his Heart, doth
thereby acknowledge himſelf to be yet in the car-
nal Mind, which is enmity to God; to be yet in
the Fleſh, where God cannot be pleaſed; and in
fhort (whatever he may otherways know or be-
lieve of Chriſt, or however much skilled, or ac-
quainted with the Letter of the Holy Scripture
not yet to be (notwithſtanding all that) attained to
the leaſt degree of a Chriſtian ; yea, not once to have
embraced the Chriſtian Religion. For take but
away the Spirit, and Chriſtianity remains no more
Chriſtianity, than the dead Carcaſs of a Man,
when the Soul and Spirit is departed, remains a
Man; which the living can no more abide, but do
Bury out of their fight, as a noiſom and uſeleſs
thing, however acceptable it hath been, when
actuated and noved by the Soul. Laſtly, What-
foever
DE Immediate Revelation.
43
Joever is Excellent, whatſoever is Noble, whatſoever is
Worthy, whatſoever is Deſirable in the Chriſtian Faith,
is aſcribed to this Spirit; without which it could no
more ſublift, than the outward World without the
Sun. Hereunto have all true Chriſtians in all Ages,
attributed their Strength and Life. It is by this
Spirit, that they avouch themſelves to have been
converted to God, to have been redeemed from
the World, to have been ſtrengthened in their
Weakneſs, comforted in their Affictions, confirm-
ed in their Temptations, imboldened in their Suf-
ferings, and triumphed in the midſt of all their
Perſecutions. Yea, The Writings of all true Chri-
ftians are full of the great and notable Things, The Great
which they all affirm themſelves to have done, by and Notable
the Power, and Virtue, and Efficacy of the Spirit have been
of God working in them. It is the Spirit that quiek-end are present
enetb;' John 6. 63. It was the Spirit that gave them the Spirit in
Utterance; 'Acts 2. 4. It was the Spirit by which Ste-al Ages,
phen fpake, That the Jews were not able to refift, Acts
6. 10. It is ſuch as walk after the Spirit that receive
no Condemnation, Rom. 8. 1. It is the Law of the Spi-
rit that makes free, verſ. 2. It is by the Spirit of God
dwelling in us, that we are redeemed from the Fleſha
and from the carnal Mind, verſ. 9. It is the Spirit of
Chriſt dwelling in us, that quickeneth our mortal Bodies,
verf. 11. It is through this Spirit, that the deeds of
the Body are mortified, and Life obtained, verſ.
It is by this Spirit, that we are adopted, and cry
ABB A Father, verf. 15. It is this Spirit, that beat,
eth witneſs with our ſpirit, that we are the Children
of God, verf. 16. It is this Spirit, that helpeth our In-
firmities, and maketh Intercefſion for us, with Groan.
ings which cannot be uttered, ver. 26. It is by this
Spirit, that the glorious Things which God hath
laid up for us, which neither outward Ear hath beard,
nor outward Eye hath ſeen, nor the Heart of Man con-
ceived by all his reaſonings, are revealed unto use
1 Cor. 2.9, 10. It is by this Spirit, that both Wiſdom
13
and
44
PROPOSITION II.
-and Knowledge, and Faith, and Miracles, and Tongues,
and Prophecies, are obtained, 1 Cor. 12. 8, 9, 10.
It is by this Spirit, that we are all Baptized into one
Body, verf. 13. In ſhort, what thing relating to
the Salvation of the Soul, and to the Life of a
Chriſtian, is rightly performed, or effectually ob-
tained without it? And what ſhall I more ſay? For
the time would fail me, to tell of all thoſe things,
which the Holy Men of Old have declared ; and
the Saints of this day, do witneſs themſelves to
enjoy, by the Virtue and Power of this Spirit
dwelling in them. Truly my Paper could not contain
thoſe many Teſtimonies, whereby this Truth is
confirmed; wherefore beſides wliat is above-men-
tioned out of the Fathers, whom all pretend to
Reverence, and thoſe of Luther and Melanthon, I
ſhall deduce yet one obſervable Teſtimony out of
Calvin, becauſe not a few of the Followers of his
Doctrine do refuſe and deride (and that as it is to
be feared, becauſe of their own Non-experience
thereof) this way of the Spirit's In-dwelling, as
uncertain and dangerous; that ſo, if neither the
Teſtimony of the Scripture, nor the Sayiiiss of o-
thers, nor right Reaſon can move them, they may
at leaſt be reproved by the Words of their own Ma-
ſter, who faith in the third Book of his Inſtitutions,
Cap. 2. on this wife:
Calvin
of tbe " But they alledge, it is a bold Preſumption for any
Necesity of ic to pretend to an undoubted Knowledge of God's Will;
In-dwelling « which (faith he) I ſhould grant unto them, if we
Sc ſhould aſcribe ſo much to our ſelves, as to ſubject
Ľ the incomprehenſible Counſel of God to the raſh-
“neſs of our Underſtandings. But while we ſimply
fay, with Paul, that we have received not the Spirit
of this World, but the Spirit which is of God; by
" whoſe Teaching we know thoſe things that are
given us of God: What can they prate againſt
& it, without reproaching the Spirit of God? For
¢ if it be a horrible Sacriledge to accuſe any Re-
"velation
in Ho
.
OC
EC
CC
Df Immediate Revelation.
45
(C
CC
00
“ velation coming from him, either of a Lye, of
“ Uncertainty or Ambiguity, in aſſerting its Cer-
€ tainty, wherein do we offend? But they cry out,
" That it is not without great Temerity, that we dare
" ſo boaſt of the Spirit of Chriſt. Who would believe
that the Sottilhneſs of theſe Men were ſo great,
" who would be eſteemed the Maſters of the World,
" that they ſhould fo fail in the firſt Principles of
" Religion? Verily I could not believe it, if their
own Writings did not teſtifie ſo much. Paul ac-
c counts thoſe the Sons of God, who are acted by the
Spirit of God; but theſe will have the Children of
« Ġod acted by their own ſpirits, without the Spi-
“ rit of God. He will have us call God Father, the
" Spirit dictating that term unto us, which only
u can witneſs to our ſpirits, that we are the Sons
" of God. Theſe, though they ceaſe not to call
upon God, do nevertheleſs demit the Spirit, by
whoſe guiding he is rightly to be called upon.
< He denies them to be the Sons of God, or the Sera
« vants of Chriſt, who are not led by his Spirit ;
" but theſe feign a Chriſtianity that needs not the
« Spirit of Chriſt. He makes no Hope of the bleſ-
« ſed Reſurrection, unleſs we feel the Spirit reſiding
« in us; but theſe feign a Hope without any ſuch
" a feeling; but perhaps they will anſwer, that they
deny not but that it is neceſſary to have it, only
cc of modeſty and humility we ought to deny and
" not acknowledge it. What means he then, when
che commands the Corinthians to Try themſelves, if
they be in the Faith; to Examine themſelves, whe-
ether they have Chriſt, whon whoſoever acknow-
“ ledges not dwelling in him, is a Reprobate? By,
es the Spirit which he bath given us, faith Fohn, we know
cs that he abicieth in us.
And what do we then elre
" but call in queſtion Chriſt his Promiſe, while we
cc would be eſteemed the Servants of God, without
" his Spirit, which he declared he would pour outup-
on all his? Seeing theſe things are the firſt grounds
66
66
66 of
40
PROPOSITION II.
Query III.
" of Piety, it is miſerable Blindneſs to accuſe Chri-
Without the « ſtians of Pride, becauſe they dare glory of the
Sence Chri“ Preſence of the Spirit; without which glorying,
itianity muft < Chriſtianity it ſelf could not be. But by their
Ceaſe.
“ Example they declare, how truly Chriſt ſpake,
" ſaying, That his Spirit was unknown to the
"World, and that thoſe only acknowledge it, with
" whom it remains. Thus far Calvin.
If therefore it be ſo, Why ſhould any be ſo fool-
iſh, as to deny, or ſo unwiſe, as not to ſeek after this
Spirit, which Chriſt hath promiſed ſhall dwell in
his Children? They then that do ſuppoſe the In-
dwelling and Leading of his Spirit to be ceaſed,
muſt alſo ſuppoſe Chriſtianity to be ceaſed, which
cannot fublift without it.
Thirdly, What the Work of this Spirit is, is partly
what is the before ſhewn, which Chriſt compriſeth in two or
tvork of the three things, He will guide you into all Truth; He
Spirit
will teach you all things, and bring all things to your
John 16.13
remembrance. Since Chriſt hath provided for us fo
good an Inſtructor, what need we then lean ſo
much to thoſe Traditions and Commandments of
Men, wherewith ſo many Chriftians have burthened
themſelves? What need we ſet up our own carnal
the Spirit and corrupt Reaſon for a Guide to us, in Matters
ſpiritual, as fome will needs do? May it not be
complained of all ſuch, as the Lord did of old,
concerning Iſrael, by the Prophets, Fér. 2.13. For
ту
People have comunitted two Evils, they have forſaken
me, the Fountain of Living Waters; and bewed them out
Cifterns, broken Ciſterns, that can hold no Water. Have
not many forſaken? Do not many deride and re-
ject this Inward and Immediate Guide, this Spirit,
that leads into all Truth; and caſt up to themſelves
other ways, broken ways indeed, which have not all
this while brought them out of the Fleſh, nor out of
the World, nor from under the dominion of their
own Luſts, and ſinful Affections; whereby Truth,
which is only rightly learned by this Spirit, is ſo
much a Stranger in the Earth 2
som
and 14. 26.
she
Df Immediate Repelätion.
47
Ordinance
From all then that hath been mentioned, con-
cerning this Promiſe, and theſe Words of Chriſt, it
A perpetual
will follow, That Chriſtians are always to be led to God's
inwardly and immediately by the Spirit of God bouwreck and
People.
dwelling in them; and that the ſame is a ſtanding
and perpetual Ordinance, as well to the Church in
general in all Ages, as to every Individual Member
in particular; as appears from this Argument:
The Promiſes of Chriſt to his Children are Tea
and Amen, and cannot fail, but muſt of necellity
be fulfilled.
But Chriſt hath promiſed, That the Comforter, the
Holy Ghoſt, the Spirit of Truth, ſhall abide with his
Children for ever, ſhall dwell with them, ſhall be
iil them, ſhall lead them into all Truth, ſhall teach
them all things, and bring all things to their Re-
membrance.
Therefore, The Comforter, the Holy Ghost, the
Spirit of Truth, his abiding with his Children, Go.
is Tea and Amen, &c.
Again : No Man is redeemed from the Carnal
Mind, which is at Enmity with God, which is not
ſubject to the Law of God, neither can be: No
Man is yet in the Spirit, but in the Fleſh, and can-
not pleaſe God, except he in whom the Spirit of
God dwells.
But every true Chriſtian is (in meaſure) redeemed
from the Carnal Mind, is gathered out of the En-
mity, and can be ſubject to the Law of God; is
out of the Fleſh, and in the Spirit, the Spirit of
God dwelling in him.
Therefore every true Chriſtian hath the Spirit
of God dwelling in him.
Again : Whoſoever hath not the Spirit of Chriſt, is
none of his; that is, no Child, no Friend, no Diſciple
of Chriſt.
But every true Chriſtian is a Child, a Friend, a
Diſciple of Chriſt.
Therefore every true Chriftian hath the Spirit of
Chrift,
More
48
'
PROPOSITION II. .
1
Object.
Moreover : Whoſoever is the Temple of the
Holy Ghoſt, in him the Spirit of God dwelleth and
abideth.
But every true Chriftian is the Temple of the
Holy Ghoſt.
Therefore in every true Chriſtian the Spirit of
God dwelleth and abideth.
But to conclude: He in whom the Spirit of God
dwelleth, it is not in him a lazy, dumb, uſeleſs
thing; but it moveth, actuateth, governeth, inſtruct-
eth, and teacheth him all things, whatſoever are
needful for him to know, yea, bringeth all things
to his remembrance.
But the Spirit of God dwelleth in every true
Chriſtian :
Therefore the Spirit of God leadeth, inſtructeth,
and teacheth every true Chriſtian, whatſoever are
needful for him to know.
S. XI. But there are ſome that will confeſs, That
the Spirit doth now lead and influence the Saints, but
that he doth it only Subjectively, or in a blind manner,
by inlightning their Underſtandings to underſtand and bea
lieve the Truth delivered in the Scriptures ; but not at
all by preſenting thoſe Truths to the Mind by way of
Object, and this they call, Medium incognitum Af-
fentiendi, as that, of whoſe Working a Man is not
ſenſible.
This Opinion, though ſomewhat more tolerable
than the former, is nevertheleſs not altogether ac-
cording to Truth, neither doth it reach the fulneſs
of it.
1. Becauſe there be many Truths, which as they
are applicable to particulars, and individuals, and
moſt needful to be known by them, are no wiſe
to be found in the Scripture, as in the following
Propofirion ſhall be ſhewn.
Belides, the Arguments already adduced do prove,
that the Spirit doth not only Subjectively help us to
diſcern Truths, elſewhere delivered, but alſo Ob-
jectively
Anſwe.
Arz. I.
Of. Inimediate Revelation.
49
gectively preſent thoſe Truths to our Minds. For
that which teacheth me all things, and is given me
for that end ; without doubt preſents thoſe things
to my mind, which it teacheth me. It is not faid,
It ſhall teach you how to underſtand thoſe things that
are written; but, It shall teach you all things. Again,
That which brings all things to my Remembrance,
muſt needs preſent them by way of Object; elſe it
were improper to ſay, It brought them to my Re-
membrance; but only, that it helpeth to remember
the Objects brought from elſewhere.
My ſecond Argument ſhall be drawn from the Arg. 2.
Nature of the New Covenant; by which, and thoſe
that. follow, I. ſhall prove that we are lcd by the
Spirit, both Immediately and Objectively. The Na-
ture of the New Covenant is exprefléd in divers
places: And
Firſt, Ifa. 59.21. As for me, this is my Covenant Proof 1.
with them, ſaith the Lord, My Spirit that is repon the eg
and
my Words which I have put into thy mouth, shall not
depart out of thy Mouth, nor out of the inouth of t!sy
Seed, for out of the mouth of thy Seed's Seed, faith the
Lord, from henceforth and for ever. By the latter
part of this, is fufficiently expreſſed the Perpetuity ings of the
and Continuance of this promiſe, It shalt not depart, Spirit.
Jaith the Lord, from henceforth änd for ever. In the
former part is the Promiſe it felf, which is the Spi-
rit of God being upon them, and the Words of God
being put into their Mouths.
Firſt, This was Immediare, for there is no mon- i. Smrecui-
tion made of any Medinin; he faith not, I inall by
accly.
the Means of ſuch and ſuch Writings or Books,
convey ſuch and ſuch Words into your Mouths; but
My Words, I, even lo ſaith the Lord, fall put into
Secondly, This muſt be Obicitively; for ([the Words 2. Oh-
put into the Mouth] are the Object preſented by bin. jectively.
He faith not, The Words which ye hall ſee written,
inly Spirit Thall only enlighten your loderſtandings
The Lead-
your Months.
E
10
50
PROPOSITION II.
to aſſent unto; but poſitively, My Words, which I
have put into thy Mouth, &c. From whence I Ar-
gue thus:
Upon whomſoever the Spirit remaineth always,
and putteth words in his Mouth, him doth the
Spirit teach Immediately, Objectively, and Continually.
But the Spirit is always upon the Seed of the
Righteous, and putteth Words into their Mouths,
neither departeth from them:
Therefore the Spirit teacheth the Righteous Ima
mediately, Objectively, and Continually.
Proof 2. Secondly, The Nature of the New Covenant is
yet more amply expreſſed, Jer. 31. 33. which is
again repeated and re-aſſerted by the Apoſtle,
Heb. 8. 10,11. in theſe words, For this is the Covenant
that I will make with the Houſe of Iſrael, after thoſe days,
ſaith the Lord, I will put my Laws into their Minds,
and write them in their Hearts, and I will be to them
a God, and they ſhall be to me a People. And they ſhall
not teach every Man his Neighbour, and every Man bis
Brother, ſaying, Know the Lord, for they shall all know
me from the leaſt to the greateſt.
The Object here, is God's Law placed in the
Heart, and written in the Mind; from whence
they become God's People, and are brought truly
to know him.
The Diffe In this then is the Law diſtinguiſhed from the
tween the Goſpel : The Law before was outward, written in
Tables of Stone; but now is inward, written in
the Heart: Of old the People depended upon their
Prieſts for the Knowledge of God, but now they
have all a certain and ſenſible Knowledge of Him;
concerning which, Auguſtin ſpeaketh well, in his
Book De Litera & Spiritu ; from whom Aquinas firſt
of all ſeems to have taken occaſion to move this
Queſtion, Whether the New Law be a written Lam, or
an Implanted Law? Lex fcripta, vel Lex indita? Which
he thus refolves, Affirming, Thait the New Law, or
Goſpel, is not properly a Law written, as the Old was s but
rence be-
Outward
and Inward
Lam.
Lex
De Jmmediate Revelation.
SI
The Gospel
Lex Indita, an Implanted Law; and that the old Law
was written without, but the new Law is written within,
on the Table of the Heart.
How much then are they deceived, who inſtead
of making the Goſpel preferable to the Law, have
made the condition of ſuch, as are under the Goſpel Diſpenfati-
far worſe? For no doubt it is a far better, and on more glo-
more deſirable thing, to converſe with God Imme- that of the
diately, than only Mediately, as being a higher and Law.
more glorious Diſpenſation: And yet theſe Men
acknowledge, that many under the Law, had Im-
mediate converſe with God, whereas they now cry
it is ceaſed.
Again, Under the Law, there was the Holy of
Holies, into which the High Prieſt did enter, and
received the word of the Lord immediately from be-
twixt the Cherubims, ſo that the People could then
certainly know the mind of the Lord; but now,
according to theſe Men's Judgment, we are in a far
worſe condition, having nothing but the outward
letter of the Scripture, to gueſs and divine from ;
concerning one verſe of which, ſcarce two can be
found to agree. But Jeſus Chriſt hath promiſed us
better things, (tho' many are ſo unwiſe, as not to
believe him) even to guide us, by his own unerring
Spirit, and hath rent and removed the Vail, where-
by not only one, and that once a Year, may enter;
but all of us at all times have acceſs unto him; as
often as we draw near unto him with pure Hearts,
He reveals his Will to us by his Spirit, and Writes
his Laws in our Hearts. Theſe things then being
thus premiſed; I argue,
Where the Law of God is put into the Mind, and
written in the Heart, there the object of Faith, and
Revelation of the knowledge of God is inward, im-
mediate, and objective.
But the Law of God is put into the Mind, and
written in the Heart of every True Chriſtian, un-
der the new Covenant.
E 2
Therefore
52
PROPOSITION II.
1.
Common
Therefore the object of Faith, and Revelation
of the knowledge of God to every True Chriſtian,
is inward, immediate and objective.
The aſſumption is the expreſs Words of Scripture:
The Propoſition then muſt needs be true, except that
which is put into the Mind, and written in the Heari,
were either not inward, not immediate, or not ob-
jective, which is moſt abſurd.
Àrg. III. S XII. The third Argument is from theſe Words
of John, 1 John 2. ver. 27. But the Anointing, which
The Anoint- ye have received of him, abideth in you, and
ye need
ing recom- not that any Man teach you : but the ſame Anoint-
ing teacheth you of all things, and is Truth, and no
Lye, and even as it hath taught you, ye ſhall abide in
bim.
Firſt, This could not be any ſpecial, peculiar,
or extraordinary priviledge, but that which is com-
mon to all the Saints, it being a general Epiſtle,
directed to all them of that Age.
Secondly, The Apoſtle propoſeth this Anointing
Certain in them, as a more certain Touch-ſtone for them
to diſcern and try Seducers by, even then his own
Writings; for having in the former verſe faid,
that he had written ſome things to them, concern-
ing ſuch as Seduced thein, he begins the next
verſe, But the Anointing, &c. and ye need not that
any Man teach you, &c. which infers, that ha-
ving ſaid to them what can be faid, he re-
fers them for all to the inward Anointing, (which
teacheth all things ) as the moſt firm, conftant, and
certain Bull-wark, againſt all Seducers.
And Laſtly, that it is a laſting and continuing
Laking thing; the Anointing which abideth ; if it had not
been to abide in them, it could not have taught
them all things, neither guided them againſt all
hazard. From which I argue thus,
He that hath an Anointing abiding in him, which
teacheth hiin all things, ſo that he needs no Man
to teach him, hath an inward an immediate Teach-
erg
2.
3.
DE Juiniediate Revelation.
53
er, and hath ſome things inwardly and immediate-
ly Revealed unto him.
But the Saints have ſuch an Anointing :
Therefore, e c.
I could prove this Doctrine from many more
places of Scripture, which for brevity's fake I omit;
and now come to the ſecond part of the Propoſition,
where the Objections uſually formed againſt it are
anſwered.
S. XIII. The moſt uſual is, That theſe Revelations
Object.
are uncertain.
But this beſpeaketh much Ignorance in the Op- Anſw.
poſers; for we diſtinguiſh betwixt the Theſis and
the Hypotheſis, that is, betwixt the Propoſition and
Suppoſition. For it is one thing to affirm, that the true
and undoubted Revelation of God's Spirit, is certain and
infallible; and another thing to affirm, that this or
that particular Perſon, or People, is led infallibly
by this Revelation, in what they Speak or Write,
becauſe they affirm themſelves to be ſo led, by the
inward and immediate Revelation of the Spirit.
The firſt is only by us aſſerted, the latter may be cal-
led in queſtion. The queſtion is not, who are, or
are not ſo led ? But whether all ought not, or may
not be ſo led ?
Seeing then, we have already proved, that Chriſt The Certain.
hath promiſed his Spirit to lead his Children, and it's Gui-
that every one of them both ought, and may be dance from
led by it; if any depart from this certain Guide,
in Deeds, and yet in Words pretend to be led by
it into things, that are not good, it will not from
thence follow, that the true guidance of the Spirit is
uncertain,or ought not to be followed, no more than
it will follow, that the Sun ſheweth not light, be-
cauſe a Blind Man, or one who wilfully ſhuts his
Eyes, falls into a Ditch at Noon day for want of
Light: or that no Words are ſpoken, becauſe a
Deaf Man hears them not: or that a Garden full
of fragrant Flowers has no ſweet ſmell, becauſe he,
E 3
that
+
5+
PROPOSITION II.
that has loſt his Smelling; doth not Smell it ; the
fault then is in the Organ, and not in the Object.
All theſe Miſtakes therefore are to be aſcribed to
the Weakneſs or Wickedneſs of Men, and not to
that Holy Spirit. Such as bend themſelves moſt
againſt this certain and infallible Teſtimony of the
Spirit, uſe commonly to alledge the Example of the .
old Gnoſticks, and the late Monſtrous and Miſchie-
vous actings of the Anabaptiſts of Munſter; all which
toucheth us nothing at all, neither weakens a whit
our moſt true Doctrine. Wherefore as a moſt fure
Bulwark againſt ſuch kind of Aſaults, was ſubjoyn-
ed that other part of our Propoſition, thus; More-
over theſe Divine and inward Revelations which we
eſtabliſh, as abſolutely neceſſary for the founding of the
True Faith, as they do not, ſo neither can they at any
time contradict the Scriptures Teſtimony, or found
Reaſon.
---5y Expe.
Beſides the intrinſick and undoubted Truth of
this Allertion, we can boldly affirm it, from our
certain and bleſſed Experience. For this Spirit
never deceived us, never acted nor moved us to
any thing that was amiſs; but is clear and manifeſt.
in its Revelations, which are evidently diſcerned
of us, as we wait in that pure and undefiled Light of
God ( that proper and fit Organ) in which they are
received. Therefore if any reaſon after this man-
ner
(That becauſe ſome Vicked, Ungodly, Deviliſha Men,
have committed wicked A&tions, and have yet more
wickedly affcrted, that they were led into theſe things by
the Spirit of God.
Therefore, No Man ought to lean to the Spirit of
God, or ſeek to be led by it.)
she Abfur- I utterly deny the Conſequence of this Propoli-
Consequence
. tion; which, were it to be received as true, then
would all Faith in God, and Hope of Salvation beccme
uncertain, and the Chriſtian Religion be turned into
meer Scepticiſm. For after the ſame manner I might
reaſon thus,
Becauſe
rience.
DE Immediate Kevelation.
55
Becauſe Eve was deceived by the Lying of the Ser-
pent :
Therefore ſhe ought not to have truſted to the
Promiſe of God.
Becauſe the old World was deluded by Evil Spie
rits :
Therefore ought neither Noab, nor Abraham, nor
Moſes to have truſted the Spirit of the Lord.
Becauſe a lying ſpirit ſpake through the four
Hundred Prophets, that perſwaded Ahab to go up
and fight at Ramoth Gilead :
Therefore the Teſtimony of the true Spirit of Mi-
caiah was uncertain and dangerous to be followed.
Becauſe there were ſeducing ſpirits crept into the
Church of old:
Therefore it was not good, or uncertain, to fol-
low the Anointing, which taught all things, and is
Truth, and no Lye.
Who dare ſay that this is a neceſſary Confe-
quence ? Moreover, ņot only the Faith of the
Saints, and Church of God of old, is hereby ren-
dered uncertain, but alſo the Faith of all ſorts of
Chriſtians now, is liable to the like Hazard; even
of thoſe who ſeek a Foundation for their Faithelſea
where, than from the Spirit. For I ſhall prove by
an inevitable Argument, ab Incommodo, i.e. from
the Inconveniency of it, that if the Spirit be not
to be followed upon that account, and that Men
may not depend upon it, as their Guide, becauſe
ſome, while pretending thereunto, commit great
Evils; that then nor Tradition, nor the Scriptures,
nor Reaſon, which the Papiſts, Proteſtants and Socia
pians, do reſpectively make the Rule of their Faith,
are any whit more certain. The Romaniſts reckon. I. Inſtances
it an Error to Celebrate Eaſter any other ways, than of Tradițion
that Church doth. This can only be decided by
Tradition. And yet the Greek Church, which e
qually layeth claim to Tradition with her felf, doth
it otherwiſe, Yea, ſo little effectual is Tradition
4.
10
E
56
PROPOSITION II.
c.26.
to decide the caſe, that Polycarpus, the Diſciple of
Eacebo. Hin: John, and Anicetus, the Biſhop of Rome, who im-
mediately ſucceeded them (according to whoſe ex-
ample both ſides concluded the Queſtion ought to
be decided ) could not agree. Here of neceſſity one
behoved to Err, and that following Tradition.
Would the Purpiſts now judge we dealt fairly by
them, if we ſhould thence aver, That Tradition is
not to be regarded? Beſides, in a matter of far
greater Importance, the ſame difficulty will occur,
to wit, in the Primacy of the Biſhop of Rome; for
many do affirm, and that by Tradition, That in
the Firſt Six Hundred Years the Roman Prelates ne-
ver aſſumed the Title of Univerſal Shepherd, nor
were acknowledged as ſuch. And, as that which
altogether overturneth this Preſidency, there are
that alledge, and that from Tradition alſo, That
Peter never ſaw Rome; and that therefore the Bi-
ſhop of Rome cannot be his Succeſſor. Would ye
Romaniſts think this found Reaſoning, to ſay, as
ye do?
1
Many have been deceived, and erred grievouſly,
in truſting to Tradition.
Therefore we ought to reject all Traditions, yea,
even thoſe by which we affirm the contrary, and as
we think prove the Truth.
*Concil.Por. Laſtly, In the * Council of Florence, the chief Do-
Sap. 5. de- ctors of the Romiſh and Greek Churches, did debate
ceram conc. whole Sellions long, concerning the Interpretation
Eph. A&.6. of one Sentence of the Council of Ephefiis, and of
12. Concil. Epiphanius, and Bafilius, neither could they ever a-
Fior. Sen. 'gree about it.
Secondly, As to the Scripture, the ſame difficulty
. p. 180, cccurreth: The Lutherans affirm they believe Con-
ſubſtantiation, by the Scripture, which the Calviniſts
deny ; as that which (they ſay) according to the
ſame Scripture, is a groſs Error. The Calviniſt s
again affirm abſolute Reprobation, which the Armini-
ens deny, affirming the contrary: Wherein both af
18,20. Cons.
Flor. Ser
do 1291
firm
Of Immediate Revelation.
57
firm themſelves to be ruled by the Scripture and
Reaſon, in the matter. Should I argue thus then
to the Calviniſts??
Here the Lutherans and Arminians groſly err, by
following the Scripture:
Therefore the Scripture is not a good nor certain
Rule; and è contra.
Would either of them accept of this Reaſoning
as good and found? What ſhall I ſay of the Epiſco-
palians, Presbyterians, Independents, and Anabaptiſts
of Great Britain, who are continually buffeting one
another with the Scripture? To whom the ſame
Argument might be alledged, tho' they do all una-
nimouſly acknowledge it to be the Rule.
And Thirdly, As to Reaſon, I ſhall not need to 3. Of Rea-
ſay much; for whence come all the Controverſies,
Contentions and Debates in the World, but be- The Debates
cauſe every Man thinks he follows right Reaſon ? hence ari-
Hence of old came the Jangles betwixt the Stoicks, the old and
Platoniſts, Peripateticks, . Pythagoreans, and Cynicks
, as late Philoſo-
phers.
of late betwixt the Ariſtotelians, Carteſians, and o-
ther Naturaliſts: Can it be thence inferred, or will
the Socinians, thoſe great Reaſoners, allow us to
conclude, becauſe many, and that very wiſe Men,
have erred, by following (as they ſuppoſed) their
Reafon, and that with what Diligence, Care and
Induſtry they could, to find out the Truth, that
therefore no Man ought to make uſe of it at all,
nor be poſitive in what he knows certainly to be
rational ? And thus far as to Opinion, the ſame un-
certainty is no leſs incident unto thoſe other Prin-
ciples.
Acabaptifts
S. XIV. But if we come to Practices, though I for their
confeſs, I do with my whole Heart abhor and de- ces, and
teſt thoſe wild Practices, which are written concern- Proteſtants
ing the Anabaptiſts of Munſter; I am bold to ſay, for their
as bad, if not worſe things, have been committed Wars and
by thoſe, that lean to Tradition, Scripture and each pre-
Reaſon: Wherein alſo they have averred themſelves tending
Scritture
-to for it.
58
PROPOSITION II.
Murder.
to have been authoriſed by theſe Rules. I need but
mention all the Tumults, Seditions, and horrible
Bloodſhed, wherewith Europe hath been afflicted
theſe divers Ages ; in which Papiſts againſt Papiſts,
Calviniſts againſt Calviniſts, Lutherans againſt Luthe-
rans, and Papiſts aſſiſted by Proteſtants, againſt other
Proteſtants alliſted by Papifts, have miſerably Shed
one anothers Blood, Hiring and Forcing Men to
kill one another, who were Ignorant of the Quar-
rel, and Strangers to one another: All, mean while,
pretending Reaſon for ſo doing, and pleading the
Lawfulneſs of it from Scripture.
For what have the Papiſts pretended for their
many Maſſacres, acted as well in France, as elſe-
Tradition,
Scripture, where, but Tradition, Scripture and Reaſon? Did
and Reaſon they not ſay, That Reaſon perſwaded them, Tradi-
per for per tion allowed them, and Scripture commanded them,
fecution and to Perſecute, Deſtroy, and Burn Hereticks, ſuch as
denied this plain Scripture, Hoc eft Corpus meum,
This is my Body? And are not the Proteſtants aſ
ſenting to this Bloodſhed, who aſſert the ſame
thing, and encourage them, by Burning and Ba-
niſhing, while their Brethren are ſo treated for the
fame Cauſe? Are not the Iſlands of great Britain
and Ireland (yea, and all the Chriſtian World) a
lively Example hereof, which were divers Years
together as a Theatre of Blood; where many loſt
their Lives, and Numbers of Families were utter-
y deſtroyed and ruined ? For all which, no other
cauſe was principally given, than the Precepts of
the Scripture. If we then compare theſe ačtings,
with thoſe of Munſter, we ſhall not find great dif-
ference; for both affirmed and pretended they
were called, and that it was lawful to Kill, Burn,
and Deſtroy the Wicked. We muſt Kill all the
Wicked, ſaid thoſe Anabaptiſts, that we that are the
Szints may Pofleſs the Earth. We muſt Burn obſtinate
Hereticks, ſay the Papiſts, that the Holy Church of
Rome may be purged of rotten Members, and may live
in
cf fiumediate Revelation.
59
Anſw.
in Peace. We muſt cut off Seducing Separatiſts, ſay
the Prelatick Proteſtants, who trouble the Peace of the
Church, and refuſe the Divine Hierarchy, and Reli-
gious Ceremonies thereof. We muſt Kill, ſay the
Calviniſtick Presbyterians, the Profane Malignants, who
accuſe the Holy Conſiſtorial and Presbyterian Go-
vernment, and ſeek to defend the Popiſh and Prela-
tick Hierarchy, as alſo thoſe other Sectaries that
trouble the peace of our Church. What difference [
pray thee, Impartial Reader, ſeeſt thou betwixt
theſe?
If it be ſaid, The Anabaptiſts went without, and Object.
againſt the Authority of the Magiſtrate; so did not
the other.
I might eaſily Refute it, by alledging the mutual
Teſtimonies of theſe Sects againſt one another. The
Behaviour of the Papiſts towards Henry the third Examples
and fourth of France; Their deſigns upon James the of Popilli
fixth, in the Gun-Powder-Treaſon; as alſo their
Principle of the Pope's Power to depoſe Kings, for
the cauſe of Hereſie, and to abſolve their Subjects
from their Oath, and give them to others, proves it
againſt them.
And as to the Proteſtants, how much their Acti- Proteſtant
ons differ from thoſe other above-mentioned,may be and Perſecu-
ſeen by the many Conſpiracies and Tumults, which ţions in Scot-
they have been active in, both in Scotland and Eng- land and
land, and which they have acted within theſe Hue - Holland.
dred Years, in divers Towns and Provinces of the
Netherlands. Have they not often times ſought,
not only from the Popiſh Magiſtrates, but even from
thoſe that had begun to Reform, or that had given
them fome Liberty of Exerciſing their Religion,
that they might only be permitted, without Trou-
ble or Hinderance, to Exerciſe their Religion, pro-
miling they would not hinder or moleit the pupiſts
in the Exerciſe of theirs? And yer did they not on
the Contrary, ſo ſoon as they had Power, trouble
and abuſe thoſe Fellow-Citizens, and turn thein
Violences
out
бо
PROPOSITION II.
out of the City, and which is worſe, even ſuch,
who together with them, had forſaken the Popiſh
Religion? Did they not theſe things in many pla-
ces, againſt the Mind of the Magiſtrates? Have
they not publickly, with Contumelious Speeches,
Aſſaulted their Magiſtrates, from whom they had
but juſt before ſought and obtained the free Exer-
ciſe of their Religion? Repreſenting them ſo ſoon
as they oppoſed themſelves to their Hierarchy, as
if they regarded neither God nor Rcligion? Have
they not by violent hands polieſled themſelves of
the Popiſta Churches, ſo called, or by Force, againſt
the Magiſtrates Mind, taken them away? Have
they not turned out of their Office and Authority
whole Councils of Magiſtrates, under pretence, that
they were addicted to Popery? Which Popiſh Ma-
giſtrates nevertheleſs they did but a little before
acknowledge to be Ordained by God; affirming
themſelves obliged to yield them Obedience and
Subjection, not only for Fear, but for Conſcience
fake ; to whom moreover the very Preachers and
Overſeers of the Reformed Church had willingly
Sworn Fidelity; and yet afterwards have they not
ſaid, That the People are bound to force a wicked
Prince to the obſervation of God's Word ? There
are many other Inſtances of this kind to be found
in their Hiſtories,not to mention many worſe things,
which we know to have been acted in our time, and
which for brevity's fake I paſs by.
I might ſay much of the Lutherans, whoſe tumul-
gainst the tuous Actions againſt their Magiſtrates, not pro-
reformed feſſing the Lutheran Profeſſion, are teſtified of by
,
and Alault
ſeveral Hiſtorians worthy of Credit. Among 0-
upon the thers I ſhall propoſe only one Example to the
Marquess of
Readers conſideration, which fell out at Berlin,
burgh, Sc. in the Year 1615. “Where the Seditious Multi-
in Germany.cc tude of the Lutheran Citizens being ſtirred up,
by the daily Claimours of their Preachers, did not
conly violently take up the Houſes of the reform-
"
Lntheran
Seditions a-
Branden-
CC
i6
ed
DE Immediate Revelation.
61
CC
CC
CC
ced Teachers, overturn their Libraries, and ſpoil
is their Furniture; but alſo with reproachful words,
yea, and with Stones aſſaulted the Marqueſs of
“ Brandenburg, the Elector's Brother, while he
fought by linooth Words to quiet
the Fury of the
“Multitude; they killed ten of his Guard, ſcarcely
ſparing himſelf
, who at laſt by flight, eſcaped out
of their liands.
All which ſufficiently declares, that the Con-
currence of the Magiſtrate doth not alter their
Principles ; but only their method of Procedure.
So that for my own part, I ſee no difference be-
twixt the actings of thoſe of Munſter, and theſe o-
thers (whereof the one pretended to be led by the
Spirit, the other by Tradition, Scripture and Reaſon)
ſave this; that the former were Raſh, Heady and
Fooliſh, in their Proceedings, and therefore were
the ſooner brought to nothing, and ſo into Con-
tempt and Deriſion : But the other being more
Politick and Wiſe in their Generation, held it out
longer, and ſo have authorized their Wickedneſs
more, with ſeeming Authority of Law and Rea-
ſon. But both their actings being equally evil,
the difference appears to me to be only like that
which is betwixt a ſimple ſilly Thief, that is eaſily
catched, and hanged without any more ado; and a
Company of reſolute bold Robbers, who being bet-
ter guarded, though their Offence be nothing leſs,
yet by Violence do (to evite the Danger) force their
Maſters to give them good terms.
From all which then it evidently follows, that
they argue very ill, that deſpiſe and reject any
Principle, becauſe Men, pretending to be led by it,
do evil; in caſe it be not the naturaland conſequential
tendency of that Principle, to lead unto thoſe things
that are evil.
Again, It doth follow from what is above afa
ſerted, that if the Spirit be to be rejected upon this
account, all thoſe other Principles ought on the
fanie
62
PROPOSITION II.
Let none re-
tenders to
it.
ſame account to be rejected. And for my part, as
I have never a whit the lower eſteem of the bleſſed
Teſtimony of the Holy Scriptures; nor do the leſs
reſpect any folid Tradition, that is anſwerable and
according to Truth; neither at all deſpiſe Reaſon,
that noble and excellent Faculty of the Mind, be-
cauſe wicked Men have abuſed the Name of them,
jed the Cera to cover their Wickedneſs, and deceive the Simple:
tainty of the So would I not have any reject or diffide the Cer-
Spirit of tainty of that Unerring Spirit, which God hath
God becauſe given his Children, as that which can alone guide
of falſe Pre-
them into all Truth, becauſe ſome have fallly pre-
tended to it.
S. XV. And becauſe the Spirit of God is the
Fountain of all Truth and found Reaſon, there-
fore we have well faid, That it cannot contradict
neither the Teſtimony of the Scripture, nor right Reaſon :
Yet (as the Propoſition it ſelf concludeth, to whoſe
laſt part I now come) it will not from thence follow,
that theſe Divine Revelations are to be ſubjected to the
Examination either of the outward Teſtimony of Scrip-
ture, or of the humane or natural Reaſon of Man, as to
a more noble and certain Rule and Touch-ſtone; for the
Divine Revelation, and Inward Illumination, is that
which is evident by it ſelf, forcing the well-diſpoſed On-
derſtanding, and irreſiſtibly moving it to aſſent, by its
own Evidence and Clearneſs, even as the common Prin-
ciples of natural Truths do bow the Mind to a natural
Aſſent.
He that denies this part of the Propoſition, muſt
needs affirm, that the Spirit of God neither can
nor ever hath manifeſted it ſelf to Man, without
the Scripture, or a diſtinct diſcuſſion of Reaſon; or
that the Efficacy of this Supernatural Principle,
working upon the Souls of Men, is leſs evident
than Natural Principles in their common Operati-
ons; both which are falſe.
For Firſt, Through all the Scriptures we may ob-
ferve, That the Manifeſtation and Revelation of
God
DE Inmiediate Bevelation.
63
God by his Spirit, to the Patriarchs, Prophets, and
Apoſtles, was Immediate and Objective, as is above
proved; which they did not examine by any other
Principle, but their own Evidence and Clearneſs.
Secondly, To ſay that the Spirit of God has leſs The Self-
Evidence upon the Mind of Mani, than Natural the Spirit.
Principles have, is to have too mean and too low
Thoughts of it. How comes David to invite us,
to taſte, and ſee that God is good, if this cannot be
felt and taſted? This were enough to overturn the
Faith and Aſſurance of all the Saints, both now and
of old. How came Paul to be perſwaded, that no-
thing could ſeparate him from the Love of God, but by
that Evidence and Clearneſs, which the Spirit of
God gave him? The Apoſtle Fohn, who knew well
wherein the certainty of Faith conſiſted, judged it
no ways abſurd, without further Argument, to
afcribe his Knowledge and Aljurance, and that of
all the Saints, hereunto in theſe words, Hereby
know we that we dwell in him, and he in us, becauſe
he hath given us of his Spirit, 1 John 4. 13. And
again, 5.6. It's the Spirit that beareth Witneſs, becauſe
the Spirit is Truth.
Obſerve the Reaſon brought by him, Becauſe the
Spirit is Truth: Of whoſe Certainty and Infallibility
I have heretofore ſpoken. We then truſt to and
confide in this Spirit, becauſe we know, and cer-
tainly believe, that it can only lead us aright, and
never miſ-lead us; and from this certain Confidence
it is that we affirm, That no Revelation coming contradias
from it, can ever contradict the Scriptures Teſti- not Scrip-
mony,nor right Reaſon: Not as making this a more right hea-
certain Rule to our ſelves, but as condeſcending to fon.
ſuch, who not diſcerning the Revelations of the
Spirit, as they proceed purely from God, will try
them by theſe Mediums. Yet thoſe that have their
Spiritual Senſes, and can favour the things of the
Spirit, as it were in prima Inftantia, i. e. at the firſt
bluſh, can diſcern them without, or before they
apply
64
PROPOSITION II.
apply then either to Scripture or Reaſon: Juſt as
Natural De- a good Aſtronomer can calculate an Eclipſe infalli-
From "Attros bly, by which he can conclude, if the Order of
norny and Nature continue, and ſome ſtrange and unnatural
Geometry. Revolution intervene not) there will be an Eclipſe
of the Sun or Moon ſuch a day, and ſuch an hour;
yet can he not perſwade an Ignorant. Ruſtick of this,
until he viſibly ſee it. So alſo à Mathematician can
infallibly know, by the Rules of Art, that the three
Angles of a right Triangle, are equal to two right
Angles; yea, can know them more certainly, than
any Man by Meaſure. And ſome Geometrical Dee
monſtrations are by all acknowledged to be Infalli-
ble, which can be ſcarcely diſcerned or proved by
the Senſes; yet if a Geometer be at the pains, to
certify ſome ignorant Man concerning the Certain-
ty of his Art, by condeſcending to meaſure it, and
make it obvious to his Senſes, it will not thence fol-
low, that that Meaſjiring is ſo certain, as the De-
monſtration it ſelf; or that the Demonſtration
would be uncertain without it.
S. XVI. But to make an end, I ſhall add one Ar-
gument to prove; That this Inward, Immediate,
Objective Revelation, which we have pleaded for
all along, is the only, ſure, certain, and unmove-
able Foundation of all Chriſtian Faith: Which Ar-
gumentwhen well weighed, I hope will have
weight with all ſorts of Chriſtians, and it is this:
That which all Profeſſors of Chriſtianity, of what
Revelation kind ſoever, are forced ultimately to recur unto,
Hian Faith, when preſſed to the laſt, That for and becauſe of
the Immove- which all other Foundations are recommended,
dation,
and accounted worthy to be believed; and without
which they are granted to be of no weight at all,
muſt needs be the only moſt true, certain, and un-
moveable Foundation of all Chriſtian Faith.
But Inward, Immediate, Objective Revelation,
by the Spirit, 'is that which all Profeſſors of Chris
ftianity, of what kind ſoever, are forced ultimately
to recur unto, C.
Theres
Zimmediate
of all Cbri.
able Foun-
of Juinediate Revelation.
os
1
)
Therefore, &c.
The Propoſition is ſo evident, that it will not
be denied ; The Aſuinpfion ſhall be proved by
parts.
And firſt; Ás to the Papifts, they place their Papiits Foten
Foundation in the Judgment of the Church and Tradation, their
dition. If we preſs them to fly, Why they believe Tradition,
as the Church doth; Their anſwer is, Becauſe the Wloy?
Church is always led by the infallible Spirit. So here
the Leading of the Spirit is the utmoſt Foundation.
Again, If we ask them, Why we ought to truſt
Tradition? They anſwer, Becauſe theſe Traditions
were delivered us by the Doctors and Fathers of the
Church; which Dočtors and Fathers, by the Revelation:
bf the 1 Joly Ghoft, commanded the Church to obſerve
them. Here again all ends in the Revelation of the
Spirit.
And for the Proteſtants and Socinians, both which Proteſtants
acknowledge the Scriptures to be the Foundation and meetise
and Rule of their Faith ; the one is ſubjectively in- Scriptures
fluenced by the Spirit of God to uſe thein ; thc and Founda-
other, as managing them with and by their own tion, wlis?
Reaſon. Ask both, or either of then, Why they
truſt in the Scriptures, and take them to be their
Rule? Their anſwer is, Becauſe we havë in twem
the Mind of God delivered unto us, by thoſe to mbom
theſe things were inwardly, immediately, and obječtivelý
Revealed by the Spirit of Gods and not becauſe this
or that Man wrote them, but becauſe the Spirit of
God dictated them.
It is ſtrange then, that Men ſhould render that fo Chriſtians by
uncertain and dangerous to follow; upon which
alone the certain Ground and Foundation of thciriure, hold
own Faith is built; or that they ſhould ſtiut them-
ſelves out from that Holy Fellow hip with God, trary to
which only is enjoyed in the Spirit, in which wu
Scriptures
are commanded both to Walk and Live.
If any, reading theſe things, find themſelves mo-
ved by the ſtrength of theſe Scripture-Argument;
Nimic, and
11.00 by Nina
Revelations
cealed, corin
+
F
[
60
PROPOSITION II.
to allent, and believe ſuch Revelations neceſſary;
and yet find themſelves ſtrangers to them (which,
as I obſerved in the beginning, is the cauſe that
this is ſo much gain-faid and contradicted) Let
them know, that it is not, becauſe it is ceaſed to
become the Priviledge of every true Chriſtian, that
they do not feel it; but rather becauſe they are not
ſo much Chriſtians by Nature, as by Name : And
let ſuch know, that the ſecret Light, which ſhines
in the Heart, and reproves Unrighteouſneſs, is the
finall Beginning of the Revelation of God's Spirit,
which was firſt ſent into the World to reprove it
of Sin, John 16.8. And as, -by forſaking Iniqui-
ty, thou com'ſt to be acquainted with that Hea-
venly Voice in thy Heart, thou ſhalt feel, as the Old
Man, or the Natural Man, that favoureth not the
things of God's Kingdom, is put off, with his evil
and corrupt Affections and Luſts; I ſay, thou ſhalt
feel the New Man, or the Spiritual Birth and Babe
raiſed, which hath its Spiritual Senſes, and can ſee,
feel, taſte, handle, and ſmell the things of the Spi-
rit; but till then, the knowledge of things Spiri-
Who wants tual, is but as an Hiſtorical Faith. But as the de-
his Sight, ſcription of the Light of the Sun, or of curious
fees not the
Light.
Colonirs, to a Blind Man, who, tho' of the larg-
eſt capacity, cannot ſo well underſtand it, by the
moſt acute and lively Deſcription, as a Child can by
ſeeing them: So neither can the Natural Man, of
the largeſt capacity, by the beſt Words, even Scrip-
ture-words, ſo well underſtand the Myſteries of God's
Kingdom, as the leaſt and weakeſt Child who taſteth
them, by having them Revealed inwardly and ob-
jectively by the Spirit.
Wait then for this, in the finall Revelation of
that pure Light, which firſt reveals things more
known; and as thou becom'ſt fitted for it, thou
fhalt receive more and more, and by a Living Ex-
pericnce eaſily refute their Ignorance, who ask,
How do'lt thou know, that thou art acted by the
Spirit
of the Scriptures.
67
Spirit of God? Which will appear to thee a Que-
ſtion no leſs ridiculous, than to ask one, whoſe Eyes
are open, How he knows the Sun ſhines at Noon-
day? And tho’ this be the ſureſt and certaineſt
way to anſwer all Objections; yet by what is above
written, it may appear, that the Mouths of all ſuch
Oppoſers, as deny this Doctrine, may be ſhut, by un-
queſtionable and unanſwerable Reaſons:
PROPOSITION III.
Concerning the Scriptures.
From theſe Revelations of the Spirit of God to the Saints
have proceeded the Scriptures of Truth, which contain,
1. A faithful Hiſtorical Account of the Actings of God's
People in divers Ages; with many ſingular and re-
markable Providences attending them.
II. A Prophetical Account of ſeveral things, whereof
ſome
are already paſt, and ſome yet to come.
III. A full and ample Account of all the chief Principles
of the Doctrine of Chriſt, held forth in divers preci-
ous Declarations, Exhortations and Sentences, which,
by the moving of God's Spirit, were at ſeveral times,
and xpon ſundry occaſions, ſpoken and written unto
Some Churches and their Paſtors.
Nevertheleſs, becauſe they are only a Declaration of
the Fountain, and not the Fountain it ſelf; therefore they
are not to be eſteemed the principal Ground of all Truth
and Knowledge, nor yet the Adequate, Primary Rule of
Faith and Manners. Yet, becauſe they give a true and
faithful Teſtimony of the firſt Foundation, they are and
may be eſteemed a Secondary Rule, ſubordinate to the
Spirit, from which they have all their Excellency and
Certainty: For, as by the inward Teſtimony of the Spsa
rit we do alone truly krom them; ſo they teſtifie,That the
Spirit is that Guide, by which the Saints are led into all Jo’in 16.17,
Truth; therefore, according to the Scriptures, the Spi-
ric
Ro:11, 8, 12 )
F 2
68
PROPOSITION 111.
rit is the Firſt and Principal Leader. Seeing then, that
me do therefore receive and believe the Scriptures, be-
cauſe they proceeded from the Spirit; for the very fame
Reaſon is the Spirit more Originally and Principally the
Rule, according to that received Maxim in the Schools,
Propter quod unumquodque eſt tale, illud ipſum
eſt magis tale: That for which a thing is ſuch, the .
thing it ſelf is more ſuch.
the most
$. 1.
THE former part of this Propoſition, tho'
it needs no Apology for it ſelf, yet it is a
good Apology for us, and will help to ſweep away
that, among many other Calumnies, wherewith we
are often loaded, as if we were Vilifiers and
Deniers of the Scriptures ; for in that which
we affirm of them, it doth appear at what high
rate we value them, accounting them (without all
Deceit or Equivocation) the moſt excellent Wri-
The Holy tings in the World;, to which not only no other
Scriptures
Writings are to be preferr'd, but even in divers
Ercellent reſpects not comparable thereto. For, as we freely
the World." acknowledge, that their Authority doth not depend
upon the Approbation of Canons of any Church,
or Allembly fo neither can we ſubject them to the
fallen, corrupt, and defiled Reaſon of Man: And
therein, as we do freely agree with the Proteſtants,
againſt the Error of the Romaniſts; fo on the other
hand, we cannot go the length of ſuch Proteſt ants,
as make their Authority to depend upon any Vir-
tuc or Puwer, that is in the Writings themſelves;
but we deſire to aſcribe all to that Spirit, from
which they proceeded.
We confeſs indeed, there wants not a Majeſty in
the Style, a Coherence in the Parts, a good Scope
in the Whole; but ſeeing theſe things are not diſ.
cerned by the Natural, but only by the Spiritual
Man, it is the Spirit of God that muſt give us that
Belief of the Scriptures, which may ſatisfie our Con-
ſciences. Therefore ſome of the chiefeſt among Pro-
teſtants,
of the Scriptures.
69
Chelsea
..
teſtants, both in their particular Writings, and pub-
lick Confeſſions, are forced to acknowledge this.
Hence Calvin, tho' he faith, he is able to prove, Calvin's Te-
that if there be a God in Heaven, theſe Writings That the
have proceeded from him; yet he concludes ano-Scriptures
ther Knowledge to be neceſlary: Inftit. lib. 1. cap. from the
7. Sect. 4.
Spirit.
“ But, if (faith he ) we reſpect the Conſciences,
" that they be not daily moleſted with Doubts,
“ and ſtick not at every Scruple, it is requi-
"ſite that this Perſwalion which we ſpeak of, be
"taken higher than Humane Reafon, Judgment,
or Conjectures; to wit, from the ſecret Teſti-
mony of the Holy Spirit. And again, To thoſe
" that ask, that we prove unto them, by Reaſon, that
" Moſes and the Prophets were Inspired of God to
Speak : I Anſwer, That the Teſtimony of the
" Holy Spirit is more excellent than all Reaſon.
And again, “Let this remain a firm Truth, That
“ he only whom the Holy Ghoſt hath perſwaded,
" can repoſe himſelf on the Scripture with a true
“ certainty. And laſtly, This then is a Judgment,
· which cannot be begotten, but by a Heavenly
" Revelation, c.
The ſame is alſo affirmed in the firſt publick
The confif
Confeſſion of the French Churches, publiſhed in the
sion of the
Year 1559. Art. 4. “We know theſe Books co French
o be Canonical, and the moſt certain Rule of our
“ Faith, not ſo much by the common Accord and
« Conſent of the Church, as by the Teſtimony and
“ inward Perſwalion of the Holy Spirit.
Thus alſo in the 5th Article of the Confcllion of
Faith, of the Churches of Holland, confirmed by Churches of
Holland af
the Synod of Dort.
We receive theſe Books fort the
“ only for Holy and Canonical, not fo much be- same.
u cauſe the Church rcceives and approves them,
FC as becauſe the Spirit of God doch witneſs in our
" Hearts, that they are of God.
Churches.
F 3
And
70
PROPOSITION III.
Weſtminster
And laſtly, The Divines, ſo called, at Weſtmin-
the same. Ster, who began to be afraid of, and guard againſt
the Teſtimony of the Spirit, becauſe they percei-
ved a Diſpenſation beyond that which they were
under, beginning to dawn, and to eclipſe them ;
yet could they not get by this, tho' they have.
laid it down, neither ſo clearly, diſtinctly, nor ho.
neſtly, as they that went before. It is in theſe
words, Chap. 1. Sect. 5. “Nevertheleſs, our full
“Perſwahon and Allurance of the Infallible Truth
" thereof, is, from the inward Work of the Holy
“Spirit, bearing witneſs by and with the Word in
< our Hearts.
By all which it appeareth, how neceſary it is,
to ſeek the certainty of the Scriptures from the
Spirit, and no where elſe. The infinite Jang-
lings, and endleſs Conteſts of thoſe, that ſeek
their Authority elſewhere, do witneſs to the Truth
hereof.
Apocrypbe. .
For the Ancients themſelves, even of the firſt
Conc. Laod. Centuries, were not agreed among themſelves con-
can. 59, in cerning them, while foine of them rejected Books
Conc. Laod which we approve, and others of them approved
in the thoſe which ſome of us reject. It is not unknown
Tear 364.
co ſuch as are in the leaſt acquainted with Anti-
from the ca:quity, what great Conteſts are concerning the ſe-
Wisdom of cond Epiſtle of Peter; that of James; the ſecond
Salomon, Ju-and third of Joha; and the Revelations, which ma-
the Macca- ny, even very Ancient, deny to have been written
bees, which by the beloved Diſciple and Brother of fames, but
of Carthage,
by another of that name. What fliould then be-
held in the come of Chriſtians, if they had not received that
fear 399. Spirit, and thoſe ſpiritual Senſes, by which they
know how to diſcern the True from the Falſe ? It's
the Priviledge of Chriſt's Sheep indeed, that they
hear his Voice, and refuſe that of a Stranger; which
Priviledge being taken away, we are left a prey to
all manner of Wolves.
excluded
be Council
§. II.
of the Scriptures.
7.1
S. II. Tho' then we do acknowledge the Scrip-
tures to be a very Heavenly and Divine Writing,
the uſe of them to be very comfortable and Ne-
ceflàry to the Church of Chriſt, and that we alſo
admire, and give praiſe to the Lord, for his won-
derful Providence, in preſerving theſe Writings fo
Pure and Uncorrupted, as we have them through
ſo long a Night of Apoſtaſie, to be a Teſtimony
of his Truth, againſt the Wickedneſs and Abomi-
nations, even of thoſe, whom he made Inſtrumental
in preſerving them; ſo that they have kept them
to be a Witneſs againſt themſelves; yet we may
not call them the principal Fountain of all Truth
and Knowledge, nor yet the firſt adequate Rule of
Faith and Manners, becauſe the principal Fountain
of Truth muſt be the Truth it felf, i.e. That, The Scrip-
whoſe Certainty and Authority depends not upon tures are not
another. When we doubt of the Streams of any Ground one
River or Flood, we recur to the Fountain it felf, Truth.
and having found it, there we deſiſt, we can go no
further; becauſe there it ſprings out of the Bowels
of the Earth, which are infcrutable. Even ſo the
Writings and Sayings of all Men we muſt bring to
the Word of God, I mean the eternal Word, and
if they agree hereunto, we ſtand there; for this
Word always proceedeth, and doth eternally pro-
ceed from God, in and by which, the unſearchable
Wiſdom of God, and unfearchable Counſel, and
Will conccived in the Heart of God, is revealed
unto us. That then the Scripture is not the principal
Ground of Faith and Knowledge, as it appears by
what is above ſpoken; ſo it is provided in the latter
Propoſition, which being reduced to an
Argument, runs thus :
That whereof the certainty and authority de-
pends upon another, and which is received as
Truth, becauſe of its proceeding from another, is
not to be accounted the principal ground and origina
of all Truth and Knowledge.
F4
But
part of
72
PROPOSITION III.
Neither are
Manners.
But the Scriptures Authority and Certainty de-
pend upon the Spirit, by which they were dicta-
ted, and the reaſon why they were received, as
Truth, is, becauſe they proceeded from the Spirit.
Therefore they are not the principal ground of
Truth.
To confirm this Argument, I added the School-
Maxim, Propter quod unumquodque eft tale, illud ipfum
magis eft tale. Which Maxiin, tho I confeſs it doth
not hold Univerſally, in all things; yet in this it
both doth and will very well hold, as by applying
it, as we have above intimated, will appear.
The lanie Argument will hold, as to the other.
they the pre- Branch of the Propolition, That it is not the primary
of Faith and adequate Rule of Faith and Manners; thus,
That which is not the Rule of my Faith in be-
lieving the Scriptures themſelves, is not the prima-
ry adequate Rule of Faith and Manners :
But the Scripture is not, nor can it be the Rule
of that Faith, by which I believe them, “c.
Therefore, QC.
But as to this part, we ſhall produce divers Ar-
spirit is the gurients hereafter, as to what is affirmed, That the
Spirit, and not the Scriptures, is the Rule, it is largly
Handled in the former Propoſition, the ſum where-
of I ſhall ſubſume in one Argument, thus,
If by the Spirit we can only come to the true
Knowledge of God: If by the Spirit we are to be
led into all Truth, and ſo be taught of all Things;
Then the Spirit, and noć the Scriptures, is the
Foundation and Ground of all Truth and Know-
ledge, and the primary Rule of Faith and Man
ners :
But the Firſt is true ; Therefore alſo the laſt.
Next, The very nature of the Gofpel it felf
declareth, that the Scriptures ,cannot be the Only
and Chief Rule of Chriſtians, elſe there ſhould be
no difference betwixt the Lawjand the Goſpel. As
from the Nature of the New Covenant, by di-
vers
}
That the
:
1
of the Scriptures.
73
Wherein the
vers Scriptures deſcribed in the former Propoſition
is proved.
But beſides theſe which are before-mentioned,
herein doth the Law and the Goſpel differ, in that the Law and Go-
Law being outwardly written, brings under Con- Spel differ.
demnation, but hath not Life in it to Save; whereas
the Goſpel, as it declares and makes manifeſt the E-
vil; ſo it being an inward powerful thing, gives
power alſo to obey, and deliver from the Evil.
Hence it is called Eúcsyénrov, which is Glad Tidings;
the Law or Letter, which is without us, Kills : But
the Goſpel, which is the inward Spiritual Law, gives
Life, for it conſiſts not ſo much in Words as in
Virtue. Wherefore ſuch as come to know it, and
be acquainted with it, come to feel greater pow-
er over their Iniquities, than all outward Laws or
Rules can give them. Hence the Apoſtle con-
cludes, Rom. 6. 14. Sin Mall not have Dominion over
you : For ye are not under the Law, but under Grace.
This Grace then, that is Inward, and not an Outward
Law, is to be the Rule of Chriſtians: Hereunto the
Apoſtle commends the Elders of the Church, fay-
ing, Afts 20. 32. And now, Brethren, I commend
you
to God, and to the Word of his Grace, which is able to
build you up, and to give you an Inheritance among all
them which are Sanctified. He doth not commend
them here to outward Laws or Writings, but to
the Word of Grace, which is Inward, even the Spi-
ritual Law, which makes free, as he elſewhere af-
firms, Rom. 8. 2. The Law of the Spirit of Life in -
Chriſt Jeſus, hath made me free from the Law of Sin and
Death. This Spiritual Law is that which the Apo-
ſtle declares he preached and directed People unto,
which was not outward, as Rom. 10. 8. is mani-
feſt; where diſtinguiſhing it from the Law, he
ſaith, The Word is nigh thee, in thy Heart, and in thy
Mouth; and this is the Word of Faith which we Preach.
From what is aboveſaid, I argue thus,
The
74
PROPOSITION III.
Rule.
The principl Rule of Chriſtians under the Goſpel,
is not an outward Letter, nor Law outwardly writ-
ten and delivered; but an inward Spiritual Law, in-
graven in the Heart, the Law of the Spirit of Life, the
Word, that is nigh, in the Heart and in the Mouth.
But the Letter of the Scripture is outward, of it
ſelf a dead thing, a meer Declaration of good things,
but not the things themſelves.
Therefore it is not, nor can be, the chief or prin-
cipal Rule of Chriſtians.
The Scrip S. III. Thirdly, That which is given to Chriſtians
ture not the for a Rule and Guide, muſt needs be ſo full, as it
may clearly and diſtinctly guide and order them in
all things and occurrences that may fall out.
But in that there are many hundreds of things,
with a regard to their Circumſtances, particular
Chriſtians may be concerned in, for which there
can be no particular Rule had in the Scriptures :
Therefore the Scriptures cannot be a Rule to
them.
I ſhall give an Inſtance in two or three Particu-
lars, for to prove this Propoſition. It is not to be
doubted, but ſome Men are particularly called to
ſome particular Services; their being not found in
which, tho' the Act be no general poſitive Duty;
yet in ſo far as it may be required of them, is a
great Sin to omit: For as much as God is zealous
of his Glory, and every Act of Diſobedience to his
Will manifeſted, is enough not only to hinder one
greatly from that Comfort and inward Grace, which
otherwiſe they might have, but alſo bringeth-Con-
demnation.
As for Inſtance, Some are called to the Miniſtry
of the Word; Paul faith, There was a neceſſity upon
him to preach the Goſpel; Wo unto me, if I preach not.
If it be neceſſary, that there be now Miniſters of
the Church,as well as then, then there is the ſame ne-
cellity upori ſome more than upon others, to occupy
this place; which neceſſity, as it may be incumbent
upon
of the Scriptures.
75
)
upon particular Perſons, the Scripture neither doth
nor can declare.
If it be ſaid, That the Qualifications of a Miniſter Object.
are found in the Scripture, and by applying theſe Quali-
fications to my ſelf, I may know whether I be fit for ſuch
a place or no.
I anſwer, The Qualifications of a Biſhop, or Mi- Anfv.
niſter, as they are mentioned both in the Epiſtle to
Timothy and Titus, are ſuch as may be found in a
private Chriſtian, yea, which ought in ſome mea-
ſure to be in every true Chriſtian : So that, that
giveth a Man no certainty. Every Capacity to an
Office, giveth me not a ſufficient Call to it.
Next again, By what Rule ſhall I judge, if I bę
Qualified ? How do I know that I am ſober, meek,
holy, harmleſs? Is not the Teſtimony of the Spirit
in my Conſcience, that which muſt alſúre me hereof?
And ſuppoſe that I was Qualified and Called, yet
what Scripture-Rule ſhall inform me, whether it be
my duty to Preach in this or that place, in France
or England, Holland or Germany? Whether I ſhall
take up my Time in Confirming the Faithful; Re-
claiming Hereticks, or Converting Infidels, as alſo
in Writing Epiſtles to this or that Church?
The general Rules of the Scripture, viz. To be
diligent in my Duty, to do all to the Glory of God, and
for the good of his Church, can give me no light in
this thing. Seeing two different things may both
have a reſpect to that way, yet may I commit a
great Error and Offence, in doing the one, when I
am called to the other. If Paul, when his Face was
turned by the Lord coward Jeruſalem, had gone back
to Achaia, or Macedonia, he might have ſuppoſed he
could have done God more acceptable Service, in
Preaching and Confirming the Churches, than in be-
ing ſhut up in Priſon in Judea; but would God have
been pleaſed herewith Nay certainly. Obedience
is better than Sacrifice; and it is not our doing that
which is good fimply, that pleaſeth God, but that
good!
70
PROPOSITION III,
ibat zhich
tber.
good which he willeth us to do. Every Member
hath its particular place in the Body, as the Apo-
ftle ſeweth, 1 Cor. 12. If then, I being the Foot,
ſhould offer to exerciſe the office of the Hand; or
being the Hand, that of the Tongue, my Service
would be troublefonie, and not acceptable; and in-
ſtead of helping the Body,I ſhould make a Schiſm in it.
So that, that.which is good for another to do, may
is good for
one to do, be ſinful to me : For, as'Maſters will have their ser-
may be fins-
vants to obey them,according to their good pleaſure,
ful to ano-
and not only in blindly doing that, which may ſeem
to them to tend to their Maſter's profit; whereby it
may chance (the Maſter having buſineſs both in the
Field and in the Houſe) that the Servant, that knows
not his Maſter's will, may go to the Field, when it
is the mind of the Maſter he ſhould ſtay and do the
bulineſs of the Houſe: Would not this Servant then
deferve a Reproof, for not anſwering his Maſter's
mind? And what Maſter is ſo ſottiſh and careleſs,
as having many Servants, leaves them in ſuch diſ-
order, as not to allign each his particular Station,
and not only the general Term of doing that which
is profitable, which would leave them in various
doubts, and no doubt end in confuſion ?
Shall we then dare to aſcribe unto Chriſt, in the
ordering of his Church and Servants, that which
in Man might juſtly be accounted Diſorder and Con-
fution ? The Apoſtle ſheweth this diſtinction well,
Rom.1 2.5,7,8. Haying then Gifts differing according
to the Grace that is given to us; whether Prophecy, let us
of Gifts
propheſie according to the proportion of Faith; or Mini-
ſtry, let us wait on our Miniſtring ; or be that Teach-
cth, on Teaching; or be that Exhörterb, on Exhortation.
Now what Scripture-Rule ſheweth me, that I ought
to Exhort, rather than Propheſie? or to Miniſter,
rather than Teach? Surely none at all. Many more
Difficulties of this kind occur in the Life of a Chri-
tian.
Diverfities
1
Moreover,
of the Scriptures.
77
Moreover, That which of all things is moſt need-
ful for him to know, to wit, whether he really he Salvation car
Of Faith and
in the Faith, and an Heir of Salvation, or no, the the.Scriptuere
Scripture can give him no certainty in, neither can
ature three?
it be a Rule to him. That this Knowledge is ex-
ceeding deſirable and comfortable, all do unanimouf-
ly acknowledge; beſides, that it is eſpecially com-
manded, 2 Cor. 13.5. Examine your ſelves, whether ye
be in the Faith, prove your ſelves; know ye not your own
ſelves, how that Jeſus Chriſt is in you, except ye be Repro-
bates? And 2 Pet. 1.10. Wherefore the rather Brethren,
give all diligence to make your Calling and Election ſure.
Now, I ſay, what Scripture-Rule can aſſure me, that
I have true Faith? Thatmy Calling and Election is
ſure?
If it be ſaid, By comparing the Scripture-Marks of
trile Faith with mine :
I demand, Wherewith ſhall I make this Obſerva-
tion? What ſhall aſcertain me, that I am not mi-
ſtaken? It cannot be the Scripture: That's the Mat-
ter under Debate.
If it be ſaid, My own Heart :
How unfit a Judge is it in its own caſe? And how
like to be partial, eſpecially if it be yet unrenew-
ed? Doth not the scripture ſay, That it is deceit- The Heart
ful above all things? I find the Promiſes, I find the ceitful.
Threatnings, in the Scripture; but who telleth me,
that the one belongs to me, more than the other?
The Scripture gives me a meer Declaration of theſe
things, but makes no Application ; ſo that the Af-
ſumption muſt be of my own making, thus; as for
Example: I find this Propoſition in the Scripture;
He that believes, ſhall be ſaved. Thence I draw this
Aſſumption,
But I, Robert, Belierse :
Therefore, I Mall be ſaved.
The Minor is of niy own making, not expreſſed
in the Scripture; and ſo a Humane Concluſion, not
a Divine Polition; ſo that my Faith and Allurance
hcre
78
PROPOSITION III.
The Inward
here, is not built upon a Scripture Propoſition, but
upon a Humane Principle; which, unleſs I be ſure of
elſewhere, the Scripture gives me no certainty in
the matter.
Again, If I ſhould purſue the Argument further,
and ſeek a new Medium out of the Scripture, the
ſame difficulty would occur, thus :
He that hath the true and certain Marks of true
Faith, hath true Faith.
But I have thoſe Marks :
Therefore I have true Faith.
For the Allumption is ſtill here of my own ma-
king, and is not found in the Scriptures; and by
conſequence the Conclufion can be no better, ſince
it ſtill followeth the weaker Propoſition. This is
indeed ſo pungent, that the beſt of Proteſtants,
who plead for this Aflurance, aſcribe it to the in-
Teſtimony of ward Teſtimony of the Spirit, (as Calvin, in that
of the spirit large Citation, cited in the former Propoſition) ſo
Scripture that, not to ſeek further into the Writings of the
Promiſes. Primitive Proteſtants, which are full of ſuch Ex-
preſſions) even the Weſtminſter Confeſſion of Faith
affirmeth, Chap. 18. Se&t. 12. “This certainty is
“not a bare Conjecture and probable Perſwalion,
grounded upon Fallible Hope, but an Infallible
“ Aſſurance of Faith, founded upon the Divine
" Truth of the Promiſe of Salvation ; the inward
“ Evidences of theſe Graces, unto which theſe Pro-
“miſes are made; the Teſtimony of the Spirit of
Adoption, witneſſing to our fpirits, that we are
" the Children of God; which Spirit is the Earneſt
" of our Inheritance, whereby we are ſealed to the day
" of Redemption.
Moreover, The Scripture it ſelf, wherein we are
ſo earneſtly preſled to ſeek after this Aflurance, doth
not at all affirm it ſelf a Rule ſufficient to give it,
but wholly aſcribeth it to the Spirit, as Rom. 8. 16.
The Spirit it ſelf beareth witneſs with our ſpirit that we are
the Children of God. John 4. 13. Hereby know me
that
CC
CC
Df the Scriptures.
79
that we dwell in him, and he in us, becauſe he hath given
us of his Spirit; and chap. 5.6. And it is the Spirit
that beareth witneſs, becauſe the Spirit is Truth.
S. IV. Laſtly, That cannot be the only, principal That the
nor chief Rule, which doth not univerſally reach Scriptures
every Individual, that needeth it, to produce the Chief Rule:
neceſſary effect; and from the uſe of which (either
fome innocent and finleſs Defect, or Natural, yet
by harmleſs and blameleſs Imperfection) many (who
are within the compaſs of the viſible Church, and
may, without abſurdity, yea, with great probabi-
lity, be accounted of the Elect) are neceſſarily Ex-
cluded, and that either wholly, or at leaſt from the
immediate uſe thereof. But it ſo falls out frequent-
1. Deaf Peo-
ly concerning the Scriptures, in the caſe of Deaf ple, Children
People, Children and Idiots, who can by no means and idiots
have the benefit of the Scriptures. Shall we then
affirm, that they are without any Rule to God-
ward, or that they are all damned ? As ſuch an O-
pinion is in it ſelf very abſurd, and inconſiſtent both
with the Juſtice and Mercy of God, ſo I know no
ſound Reaſon can be alledged for it. Now if we
may ſuppoſe any ſuch to be under the New Covenant
Diſpenſation, as I know none will deny; but that we
ſuppoſe it without any abſurdity, we cannot fup-
poſe them without ſome Rule and Means of Know-
ledge; ſeeing it is exprelly affirmed, They ſhall all
be taught of God, John 6.45. And they ſhall know me
from the leaſt to the greateſt, Heb. 8. 11. But Second-
ly, Tho' we were rid of this diſficulty, how many
illiterate, and yet good Men, are there in the
Church of God, who cannot read a Letter in their
own Mothers Tongue? Which Imperfection, tho’
it be inconvenient, I cannot tell whether we may
ſafely affirm it to be ſinful; theſe can have no im-
mediate Knowledge of the Rule of their Faith: So
their Faith muſt needs depend upon the credit of
other Men's Reading or Relating it unto them;
where either the altering, adding, or omitting of a
little
80
PROPOSITION III.
little word may be a Foundation in the poor Hear-
er, of a very dangerous Miſtake, whereby he may
either continue in an Iniquity Ignorantly, or believe
2. Papifts a Lye confidently. As for Example, The Papiſts in
conceal the all their Catechiſms, and publick Exerciſes of Exa-
mandment mination, towards the People, have boldly cut away
from the
the Second Command, becauſe it ſeems ſo exprelly
People.
to hit againſt their Adoration and uſe of Iniages;
whereas inany of theſe people, in whom, by this
Omillion, this falle Opinion is foſtered, are under
a ſimple impoſſibility, or at leaſt a very great
dif.
ficulty, to be outwardly informed of this abuſe :
But further, ſuppoſe all could read the Scriptures
in their own Language, where is there one of a
Thouſand that hath that through Knowledge of
the Original Languages, in which they are writ-
ten, ſo as in that reſpect immediately to receive the
3. The in- benefit of them? Muſt not all theſe here depend
certainty of upon the Honeſty and Faithfulneſs of the Inter-
ters of the preters? Which how uncertain it is for a Man to
Scriptures
, build his Faith upon, the many Corrections, A-
mendments, and various Eſſays, which even among
ting is. Proteſtants have been uſed, whereof the latter have
conſtantly blamed and corrected the former, as
guilty of Defects and Errors, doth ſufficiently de-
clare. And that even the laſt Tranſlations in the
vulgar Languages need to be corrected (as I could
prove at large, were it proper in this place)
learned Men do confefs. But falt of all, there is
no leſs difficulty even occurs to theſe skilled in the
Original Languages, who cannot ſo immediately
receive the Mind of the Authors in theſe Writings,
as that their Faith doth at leaſt obliquely depend
upon the Honeſty and Credit of the Tranſcribers,
fyace the Original Copies are granted by all not to
be now extant.
Hicron.Epift Of which Tranſcribers Ferom in his time com-
28.ad Lucin. plained, ſaying, That they wrote not what they found,
but what they wriderſtuoda And Epiphanius faith, That'
and their
Adultera.
. 277.
in
gf the Scriptures.
81
&c.
in the good and correct Copies of Luke it was written,
Epiph. in A
that Chriſt Wept, and that Irenæus doth cite it ; but nachor. Toitt.
that the Catholicks blotted it out, fearing left Hereticks oper:
ſhould have abuſed it. Other Fathers alſo declare,
That, whole Verſes were taken out of Mark, becauſe of the
Manichees.
But further, the various Lections of the Hebret the various
Character by reaſon of the Points; which ſome plead the hebreng
for, as coævous with the firſt Writings; which Chara&ter
others, with no leſs probability, alledge to be a
later Invention; the diſagreement of divers Cita-
tions of Chriſt and the Apoſtles, with thoſe paſſa-
ges in the Old Teſtament; they appeal to the
great Controverſie among the Fathers, whereof
ſome highly approve the Greek Septuagint, decrying
and rendring very doubtful the Hebrew Copy, as in
many places vitiated, and altered by the Jews ;
other fome, and particularly Jerom, exalting the
certainty of the Hebrew, and rejecting, yea even
deriding the Hiſtory of the Septuagint, which the
Primitive Church chiefly made uſe of; and ſome
Fathers that lived Centuries before him, affirni'd
to be a moſt certain thing. And the many various
Lections in divers Copies of the Greek, and the
great Alterations among the Fathers of the firſt
three Centuries (who had greater opportunity to
be better informed, than we can now lay claim to)
concerning the Books to be admitted or rejected,
as is above-obſerved. I ſay, all theſe, and mucli
more which might be alledged, puts the Minds, éveni
of the Learned, into infinite Doubts, Scruples,
and inextricable Difficulties: Whence we inay very
ſafely conclude, that Jeſus Chriſt, who promiſed
to be always with his Children, to lead them into
all Trilth, to guard them againſt the Devices of clie
Enemy, and to eſtabliſh their Faſth upon an un-
moveable Rock, left them not to be principally ruled
by that, which was ſubject in it ſelf, 'to many un--
certainties: and therefore he gave them his Spirit,
82
PROPOSITION III.
as their principal Guide, which neither Moths nor
Time can wear out, nor Tranſcribers nor Tranſla-
tors corrupt; which none are fo Young, none fo
Illiterate, none in ſo remote a Place, but they may
come to be reached, and rightly informed by it.
Through and by the Clearneſs which that Spi-
rit gives us, it is that we are only beſt rid of thoſe
difficulties that occur to us, concerning the Scrip-
tures. The real and undoubted Experience where-
of I my ſelf have been a Witneſs of, with great
Admiration of the Love of God to his Children
in theſe latter, days: For I have known fome of
my Friends, who profeſs the ſame Faith with me,
faithful Servants of the moſt High God, and full of
Wrong Tran Divine Knowledge of his Truth, as it was imme-
Scriptures diately and inwardly revealed to them, by the
difcerned in Spirit, from a true and living Experience; who
the Unlearn- not only were Ignorant of the Greek and Hebrew,
ed in Let but even ſome of them could not read their own
vulgar Language, who being preſed by the Ad-
verſaries with fome Citations out of the Engliſh
Tranſlation, and finding them to diſagree with the
Manifeſtation of Truth in their Hearts, have bold-
ly affirmed the Spirit of God never faid fo; and
that it was certainly wrong: for they did not be-
lieve that any of the Holy Prophets, or Apoſtles,
had ever written fo; which, when I on this account
ſeriouſly examined, I really found to be Errors and
Corruptions of the Tranſlators: Who, as in moſt
Tranſlations, do not ſo much give us the genuine
Signification of the Words, as ſtrain them to ex-
preſs that, which comes neareſt to that Opinion
and Notion they have of Truth: And this ſeemed
to me to ſuit very well with that ſaying of All-
guftine, Epift. 19. ad Hen. Tom. 2. fol. 1. after he
has ſaid, “That he gives only that Honour to thoſe
s Books which are called Canonical, as to believe
si that the Authors thereof did in writing, not err.
He adds, “And if I liall meet with any thing in
" theſe
tersá
Df the Scriptures.
83
ic
that are
“theſe Writings, that ſeemeth repugnant to
Truth, I ſhall not doubt to ſay, that either the
“Volume is Faulty or Erroneous: That the Ex-
“pounder hath not reached what was faid, or that
« Ì have in no wiſe underſtood it. So that he ſup-
poſes, that in the Tranſcription and Tranſlation
there may be Errors.
S. V. If it be then asked me, Whether I think Object,
hereby to render the Scripture altogether Uncertain, or
Vſeleſs
I Anſwer; Not at all. The Propoſition it ſelf de- Anſió. L.
clares; what'eſteem I have for them; and provided,
that to the Spirit, from which they came, be but
granted that place the Scriptures themſelves give
it; I do freely concede to the Scripture the ſecond
place, even whatſoever they ſay of themſelves :
Which the Apoſtle Paul chiefly mentions in two
places, Rom. 15. 4. Whatſoever things were written
aforetime, were written for our Learning;
through Patience and Comfort of the Scriptures, might
have Hope. 2 Tim. 3. 15, 16, 17. The Holy Scrip-
tures are able to make Wife unto Salvation, through
Faith which is in Jeſus Chriſt
. All Scripture given by
Inſpiration of God, is profitable for Correction, for
Inſtruction in Righteonſneſs, that the Man of God may
be Perfect, throughly furniſhed unto every good Work.
For tho' God do principally and chiefly lead us
by his Spirit; yet he ſometimes conveys his Com-
fort and Conſolation to us, through his Children,
whom he Raifes up and Inſpires, to ſpeak or write
a Word in ſeaſon; whereby the Saints are made
Inſtruments in the hand of the Lord, to ſtrengthen
and encourage one another; which do alſo tend
to perfect, and make them wiſe unto Salvation
2
and ſuch as are led by the Spirit, cannot neglect, The Saint;
but do naturally love, and are wonderfully che- mutual Come
riſhed by that, which proceedeth fro11 the fame Tame "Spirit
Spirit is another; becauſe ſuch mutual Emanations in all.
of the heavenly Life, tend to quicken the Mind,
G2
When
1
84
PROPOSITION III.
when at any time it is overtaken - with heavineſs.
Peter himſelf declares this to have been the end of
his Writing, 2 Pet. I. 12, 13. Wherefore I will not
be negligent, to put you always in remenibrance of thoſe
things; tho? ye know them, and be eſtabliſhed in the
preſent Truth. Tea, I think it meet, as long as I am in
this Tabernacle, to ſtir you up, by putting you in re-
membrance.
God is Teacher of his people himſelf; and there
is nothing more expreſs, than that ſuch as are un-
der the New Covenant, they need no Man to teach
them: Yet it was a fruit of Chriſt's Afcenfion, to
ſend Teachers and Paſtors, for perfecting of the
Saints. So that the ſame work is aſcribed to the
Scriptures, as to Teachers; the one to make the
Man of God Perfect, the other for the Perfection
of the Saints.
As then Teachers are not to go before the
Teaching of God himſelf, under the New Cove-
nant, but to follow after it; neither are they to
rob us of that great Priviledge, which Chriſt hath
purchaſed unto us by his Blood; ſo neither is the
Scripture to go before the teaching of the Spirit,
or to rob us of it.
Anſw. 2. Secondly, God hath ſeen meet, that herein we
ſhould, as in a Looking-Glaſs, ſee the Conditions
The Scrip: and Experiences of the Saints of old; that finding
ing-Glafs. our Experience anſwer to theirs, we might there-
by be the more confirmed and comforted, and
our Hope ſtrengthened of obtaining the ſame end;
that obſerving the Providences attending them,
ſeeing the Snares they were liable to, and behold
ing their Deliverances; we may thereby be made
wiſe unto Salvation, and ſeaſonably reproved, and
inſtructed in Righteouſneſs.
The Scrip-
This is the great Work of the Scriptures, and
tures Work their Service to us, that we may witneſs them ful-
filled in us, and ſo diſcern the ſtamp of God's Spi-
rit and ways upon them, by the inward acquain-
tance
and Service.
Df the Scriptures.
85
tance we have with the ſame Spirit and Work in
our Hearts. The Prophecies of the Scriptures are
alſo very comfortable, and profitable unto us, as
the ſame Spirit inlightens us, to obſerve them ful-
filled, and to be fulfilled : For in all this, it is to be
obſerved, that it is only the Spiritual Man that
can make a right uſe of them: they are able to
make the Man of God Perfect (ſo it is not the na-
tural Man) and whatſoever was written aforetime,
was written for our Comfort, [our] that are the Be-
lievers, [our] that are the Saints; concerning
ſuch the Apoſtle ſpeaks: for as for the other, the
Apoſtle Peter plainly declares, that the unſtable and
unlearned wreſt them to their own Deſtruction : Theſe
were they that were unlearned in the Divine and
Heavenly Learning of the Spirit, not in Humane
and School Literature ; in which we may ſafely
preſume, that Peter himſelf, being a Fiſher-man,
had no skill; for it may, with great probability,
yea certainty, be affirmed, that he had no know-
ledge of Ariſtotle's Logick, which both Papiſts and Logick.
Proteſtants, now degenerating from the ſimplicity
of Truth, make the hand-Maid of Divinity (as they
call it) and a necellary Introduction to their car-
nal, natural and humane Miniſtry. By the infinite
obfcure Labours of which kind of Men, mixing-
in their Heatheniſh Stuff, the Scripture is rendred
at this day of ſo little ſervice to the fimple People:
whereof if Ferom complained in his time, now
twelve Hundred Years ago, Hierom Epift. 134. ad
Cypr. tom. 3. ſaying, It is wont to befal the moſt part
of learned Men, that it is harder to underſtand their
Expoſitions, than the things which they go about 'to Ex-
pound; What may we ſay then, conſidering thoſe
great Heaps of Commentaries ſince, in Ages yet far '
more corrupted ?
S. VI. In this reſpect above-mentioned then, we
have ſhewn what Service and Uſe the Holy Scrip-
tures, as managed in and by the Spirit, are of, to
che
G 3
86
PROPOSITION II.
condary
Rule.
the Church of God; wherefore we do account
The Scrip- them a Secondary Rule. Moreover, becauſe they
Curea see are commonly acknowledged by all, to have been
written by the Dictates of the Holy Spirit, and
that the Errors, which may be ſuppoſed by the In-
jury of Times to have ſlipt in, are not ſuch, but
that there is a ſufficient clear Teſtimony left to all
the Eſſentials of the Chriſtian Faith; we do look
upon them, as the only fit outward Judge of Con-
troverſies among Chriſtians; and that whatſoever
Doctrine is contrary unto their Teſtimony, may
therefore juſtly be rejected as Falſe. And for our
parts, we are very willing, that all our Doctrines
and Practices be tryed by them ; which we never
refuſed, nor ever ſhall, in all Controverſies with
our Adverſaries, as the Judge and Tcft. We ſhall
alſo be very willing to admit it, as a poſitive cer-
tain Maxim, That whatſoever any do, pretending to
the Spirit, which is contrary to the Scriptures, be ac-
counted and reckoned a Délufion of the Devil. For as
we never lay claim to the Spirit's leadings, that
we may cover our felves in any thing that is Evil;
ſo we know, that as every Evil contradicts the
Scriptures, ſo it doth alſo the Spirit in the firſt
place, from which the Scriptures came, and whoſe
Motions can never contradict one another, tho'
they may appear fonietimes, to be contradictory to
the blind Eye of the natnral Man, as Paul and James
ſeem to contradict one another.
Thus far we have ſhewn both what we believe,
and what we believe not, concerning the Holy
Scriptures; hoping, we have given them their due
place. But ſince they that will needs have them
to be the Only, Certain and Principal Rule, want
not fome ſhew of Arguments, even from the Scrip-
cure it ſelf (tho it no where call it ſelf fo) by
which they labour to prove“their Doctrine; I ſhall
briefly lay them down by way of Objections, and
Anſwer them, before I make an end of this matter.
S. VII.
Df the Scriptures.
87
S. VII. Their firſt Objection is uſually drawn Obje&. I
from Iſaiah 8. 20. To the Law and to the Teſtimony;
if they ſpeak not according to this Word, it is becauſe
There is no Light in them. Now this Law, Teſtimony,
and Word, they plead to be the Scriptures.
To which I Anſwer; That that is to beg the Anſw. I.
thing in Queſtion; and remains yet unproved.
Nor do I know, for what reaſon we may not ſafe-
ly affirm this Lam and Word' to be Inward: But
Suppoſe it was Ortward, it proves not the caſe at
all for them, neither makes it againſt us; for it
may be confeſſed, without any prejudice to our
Cauſe, That the outward Law was more particu-
larly to the Jews a Rule, and more principally
than to us; ſeeing their Law was outward and
literal, but ours, under the New Covenant (as
hath been already faid) is exprelly affirmed to be
Inward and Spiritual ; So that this Scripture is ſo far
from making againſt us, that it makes for us; for To try on
things, ty]
if the Jews were directed to try all things by their what?
Law, which was without them, written in Tables
of Stone; then if we will have this Advice of the
Prophet to reach us, we muſt make it hold paral-
lel to that Diſpenſation of the Goſpel, which we
are under: so that we are to try all things (in
the firſt place) by that Word of Faith, which is
preached unto us, which the-Apoſtle faith, is in
the Heart ; and by that Law, which God hath gi-
ven us, which the Apoſtle faith alſo exprefly, is
written and placed in the Mind.
Laſtly ; If we look to this place, according to
the Greek Interpretation of the Septuagint, our
Adverſaries Mall have nothing from thence to carp;
yea, it will favour us much: for there it is ſaid,
that the Law is given us for a help; which very well
agrees, with what is above allerted.
Their ſecond Objection is from John 5:39. Search
the Scriptures, &c.
Objeet,2
G4
Here's
88
PROPOSITION III.
Here, ſay they, we are commanded, by Chriſt him-
ſelf, to ſearch the Scriptures.
Anſin. I. I Anſwer, Firſt ; That the Scriptures ought to
be ſearched, we do not at all deny; but are very
willing to be tryed by them, as hath been above-
declared : But the Queſtion is, Whether they be the
Only and Principal Rule? Which this is ſo far from
proving, that it proveth the contrary; for Chriſt
checks them here, for too high an eſteem of the
Scriptures, and neglecting of him that was to be
preferred before them, and to whon, they bare
witneſs; as the following words declare. “For in
Search the them
ye
think
ye
have eternal Life, and they are they
Scriptures
, which teftifie of me : And ye will not come unto me,
that ye might have Life. This ſhews, that while they
thought, they had Eternal Life in the Scrip-
tures, they neglected to come unto Chriſt, to
have Life, of which the Scriptures bore witneſs.
This anſwers well to our purpoſe, fince our Ad-
verſaries now do alſo exalt the Scriptures, and
think to have Life in them; which is no more,
than to look upon themi as the only principal Rule,
and Way to Life ; and yet refuſe to come unto
the Spirit, of which they teſtifie, even the Inward
Spiritual Law, which could give them Life: So
that the cauſe of this Peoples Ignorance and Un-
belief, was not their want of reſpect to the Scrip-
tures; which tho' they knew, and had a high e-
ſteem of; yet Chriſt tęſtifies in the former Verſes,
that they had neither ſeen the Father, nor heard his
Voice at any time; neither had his Word abiding in
them; which had they then had, then they had
believed in the Son. Moreover, that place may
Anfio. 2.
be taken in the Indicative Mood, Ye ſearch the
Scriptures, which Interpretation the Greek word,
will bear, and fo Pafor tranſlateth it: which by the
reproof following, ſeemeth alſo to be the more ge-
nuine Interpretation, as Cyrillus long ago hath ob.
ſerved.
S: VIII,
of the Scriptures.
89
The Bere-
S. VIII. Their third Objection is from theſe
words, Acts 17. 11. Theſe were more noble than thoſe
in Theſſalonica, in that they received the Word with
all readineſs of mind, and ſearched the Scriptures daily,
whether thoſe things were fo.
Here, fay they, the Bereans are commended, for Object.3
ſearching the Scriptures, and making them the Rules
I anſwer; That the Scriptures either are the prin- Anſw. I.
cipal or only Rule, will not at all from this follow;
neither will their ſearching the Scriptures, or being
commended for it, infer any ſuch thing: For we
recommend and approve the uſe of them, in that
reſpect, as much as any ; yet will it not follow,
that we affirm them to be the principal and only
Rule,
Secondly; It is to be obſerved, that theſe were the Anſw. 2.
Jems of Berea, to whom theſe Scriptures, which
were the Law and the Prophets, were more parti ans ſearch-
cularly a Rule ; and the thing under Examination ing the Scri-
was, whether the Birth, Life, Works, and Suffer- them not the
ings of Chriſt, did anſwer to the Prophecies that only Rule to
went before of him ; ſo that it was moſt proper arines.
for them, being Jews, to examine the Apoſtles Do-
Erine by the Scriptures; ſeeing he pleaded it to
be a fulfilling of them. It is ſaid nevertheleſs in
the firſt place, That they received the Word with
chearfulneſs; and in the ſecond place, They ſearched
the Scriptures: Not that they ſearched the Scrip-
tures, and then received the Word; for then could
they not have prevailed to Convert them, had they
pot firſt minded the Word abiding in them, which
opened their Underſtandings; no more, than the
Scribes and Phariſees, who ( as in the former Ob-
jection we obſerved) ſearched the Scriptures, and
exalted them, and yet remained in their Unbelief;
becauſe they had not the Word abiding in them.
But Laſtly, If this Commendation of the Jewiſh Anfr. 3.
Bereans might infer, That the Scriptures were
the only and principal Rule to try the Apoſtles
Doctrine
90
PROPOSITION (11.
sed.
Doctrine by; what ſhould have become of the
Gentiles? How ſhould they ever have come to have
received the Faith of Chriſt, who neither knew the
Scriptures, nor believed them? We ſee in the end
of the ſame Chapter, how the Apostle, preaching to
The Athe-
nians inſtan- the Athenians, took another Method, and directed
them to ſomewhat of God within themſelves, that
they might feel after him. He did not go about to
Proſelyte them to the Jewiſh Religion, and to the
Belief of the Law and the Prophets, and from thence
to prove the Coming of Chriſt; nay, he took a
nearer way. Now certainly, the principal and
only Rule is not different; one to the Jews, and
another to the Gentiles ; but is Univerſal, reaching
both: Tho' ſecondary and ſubordinate Rules and
Means may be various, and diverſy ſuited, accord-
ing as the People, they are uſed to, are Stated and
Circumſtantiated : Even ſo we ſee, that the Apo-
ſtle to the Athenians uſed a Teſtimony of one of
their own Poets, which he judged 'would have
Credit with them: And, no doubt, ſuch Teſti-
monies, whoſe Authors they eſteemed, had more
weight with them, than all the Sayings of Moſes
and the Prophets, whom they neither knew, nor
would have cared for. Now becauſe the Apoſtle
uſed the Teſtimony of a Poet to the Athenians, will
it therefore follow, he made that the principal, or
only Rule, to try his Doctrine by? So neither will
it follow, that tho' he made uſe of the Scriptures
to the fems, as being a Principle already believed
by them, to try his Doctrine, that from thence
the Scriptures may be accounted the principal or
only Rule.
S. IX. The laſt, and that which at firſt view
ſeems to be the greateſt Objection, is this :
Object.4 If the Scripture be not the adequate, principal, and
orly Rule, then it would follow, that the Scripture is not
compleat, nor tlhe Canon filled; that if Men be now im-
mediately Led and Ruled by the Spirit, they may add nero
Scriptures,
Df the Scriptures.
91
1
Scriptures, of equal authority with the old; whereas eve-
ry one that adds, is curſed: Yea, what aſſurance have
me, but at this rate every one may bring in a nem Gof-
pel, according to his fancy?
The dangerous Conſequences, inſinuated in this Anſw.
Objection, were fully anſwered in the latter part
of the laſt Propoſition, in what was ſaid a little be-
fore; offering freely to diſclaim all pretended Re-
velations, contrary to the Scriptures.
But if it be urged, That it is not enough to deny Object.r
theſe Conſequences, if they naturally follow from your Do-
Etrine of Immediate Revelation, and denying the Scripture
to be the only Rule.
I anſwer; We have proved both theſe Doctrines Anſw. 1,
to be true and neceſſary, according to the Scrip-
tures themſelves; and therefore to faſten evil Con-
ſequences upon them, which we make appear do
not follow, is not to accuſe us, but Chriſt and his
Apoſtles, who preached theni.
But Secondly; We have ſhut the Door upon all Anſw.2
ſuch Doctrine, in this very Poſition ; affirming,
That the Scriptures give a full and ample Teſtimony- to
all the principal Doctrines of the Chriſtian Faith. For
we do firmly believe, that there is no other Gol
pel or Doctrine to be preached, but that which
was delivered by the Apoſtles; and do freely ſub-
ſcribe to that ſaying, Let him that preacheth any other Gal. 1. 8.
Goſpel, than that which hath been already preached by the
Apoſtles, and according to the Scriptures, be accurſed.
So we diſtinguiſh betwixt a Revelation of a nem A new Reve-
Goſpel, and new Doctrines, and a new Revelation of thelation is not
a nem Gof
good old Goſpel and Doctrines; the laſt we plead for, pel.
but the firſt we utterly deny. For we firmly be-
lieve, That no other Foundation can any Man lay,
than that, which is laid already. But that this Reve-
lation is neceſſary, we have already proved; and
this doth ſuſficiently guard us, againſt the hazard
inſīnuated in the Objection,
AS
92
PROPOSITION III.
Books Cono
Aical.
As to the Scriptures being a filled Canon, I ſee no
neceſſity of believing it. And if theſe Men, that
believe the Scriptures to be the only Rule, will be
conſiſtent with their own Doctrine, they muſt needs
be of my judgment; ſeeing it is ſimply impoſſible
to prove the Canon by the Scriptures. For it can-
not be found in any Book of the Scriptures, that
theſe Books, and juſt theſe, and no other, are Ca-
nonical, as all are forced to acknowledge; how can
they then evite this Argument ?
That, which cannot be proved by Scripture, is
no neceſſary Article of Faith.
But the Canon of the Scripture; to wit, that
there are ſo many Books preciſely, neither more
or leſs, cannot be proved by Scripture :
Therefore, it is no neceſſary Article of Faith.
Object. If they ſhould alledge; That the admitting of any
other Books, to be now written by the ſame Spirit, might
infer the admiſſion of new Doctrines.
I deny that Conſequence; for the Principal or
Fundamental Doctrines of the Chriſtian Religion,
are contained in the tenth part of the Scripture;
but it will not follow thence, that the reſt are imper-
tinent, or uſeleſs. If it ſhould pleaſe God to bring
to us any of thoſe Books, which by the injury of
time are loſt, which are mentioned in the Scrip-
ture; as, The Prophecy of Enoch; the Book of Na-
Books loft. thari, &c. or the Third Epiſtle of Paul to the Corin-
thians; I ſee no reaſon, why we ought not to re-
ceive them, and place them with the reſt. That
which diſpleaſeth me, is, that Men ſhould firſt af-
firm, that the Scripture is the only and principal
le, and yet make a great Article of Faith of that ,
which the Scripture can give us no light in.
As for Inſtance: How ſhall a Proteſtant prove by
Scripture, to ſuch, as deny the Epiſtle of fames to be
Authentick, that it ought to be received.
Firſt, If he would ſay, Becauſe it Contradicts not
the reft, (beſides that there is no mention of it in
any
of the Scriptures.
93
any of the reſt;) perhaps theſe Men think, it doth
contradict Panl, in relation to Faith and Works. But,
if that ſhould be granted, it would as well follow,
that every Writer, that contradicts not the Scrip-
ture, ſhould be put into the Canon: And by this
means, theſe Men fall into a greater Abſurdity,
than they fix upon us : For thus they would equal
every one the Writings of their own Sect with the
Scriptures; for I ſuppoſe they judge, their own Con-
fefſion of Faith doth not contradict the Scriptures :
Will it therefore follow, that it ſhould be bound
up with the Bible? And yet it ſeems impoſſible, ac-
cording to their Principles, to bring any better Whether
Argument, to prove the Epiſtle of James to be Au- of James be
thentick. There is then this unavoidable neceſſity Authentick,
to ſay, We know it by the fame Spirit, from which and bone to
it was written; or otherwiſe, to ſtep back to Rome,
and ſay, We know by Tradition, that the Church
hath declared it to be Canonical; and the Church
is Infallible. Let them find a Mean, if they can.
So that out of this Objection, we ſhall draw an
Unanſwerable Argument ad hominem, to our pur-
poſe.
That, which cannot aſſure me, concerning an
Article of Faith, neceſſary to be believed, is not
the primary, adequate, only Rule of Faith, c.
Therefore, &c.
I prove the Aſſumption thus :
That, which cannot aſſure me concerning the
Canon of the Scripture, to wit, that fuch Books
are only to be admitted, and the Apocrypha exclu-
ded, cannot aſlire me of this.
Therefore, &c.
And Laſtly, As to theſe words, Rev. 22. 18. That Object.3
if any Man Mall add unto theſe things, God shall add
unto him the Plagues that are written in this Book: I
deſire they will few me how it relates to any thing Anſw.
elſe, than to that particular Prophecy. It ſaith not,
Now the Canon of the Scripture is filled up, no Man is to
write
94
PROPOSITION IV.
What it
means to
add to the
write more from that Spirit ; yea, do not all confeſsa
that there have been Prophecies, and true Prophets
dince? The Papiſts deny it not. And do not the
Proteſtants affirm, that John Hus propheſied of the
Reformation? Was he therefore Curſed ? Or did he
therein Evil? I could give many other Examples,
confefèd by themſelves. But, moreover, the ſame
was in effect commanded long before, Prov. 30. 6.
Add thou not unto his words, left be reprove thee, and
Scriptures, thou be found a Lyar : Yet how many Books of the
Prophets were written after? And the ſame was
ſaid by Moſes, Deut. 4. 2. Ye Shall not add unto the
Word mhich I command you ; neither ſhail ye diminiſh
ought from it. So that, tho' we ſhould extend that
of the Revelation, beyond the particular Prophecy
of that Book, it cannot be underſtood, but of
a new Goſpel, or new Doctrines, or of reſtraining
Man's fpirit, that he mix not his Humane Words
with the Divine; and not of a new Revelation of the
Old, as we have ſaid before.
PROPOSITION IV.
kom. 5. 12,
5.
Concerning the Condition of Man in the Fall.
All Adam's Poſterity (or Mankind ) both Jews and
Gentiles, as to the firſt Adam (or Earthly Man )
is fallen, degenerated, and dead; deprived of the
Senſation or feeling ) of this Inward Teſtimony,
or Seed of God; and is ſubject into the Power, Na-
ture, and Seed of the Serpent, which he ſoweth in
Men's Hearts, while they abide in this natural and
corrupted Eſtate : From whence it comes, that 1106
only their Words and Deeds, but all their Imagina-
rions, are evil perpetually in the ſight of God, as pre-
ceeding from this depraved and micked Seed. Man
therefore, as he is in this State, can know nothing -
right; yea, his Thoughts and Conceptions, concerning
Godoy
E man in the fal.
95
God, and things Spiritual ( until he be diſ-joined
from the Evil Seed, and united to the Divine Light)
are unprofitable both to himſelf and others. Hence
are rejected the Socinian and Pelagian Errors, in
exalting a Natural Light ; as alſo the Papiſts, and
moſt of Proteſtants, who affirm, That Man, with-
out the true Grace of God, may be a true Mi-
niſter of the Goſpel. Nevertheleſs, this Seed is
not imputed to Infants, until by Tranſgreſſion, they
actually joyn themſelves therewith; for they are by
Nature the Children of Wrath, who walk accord-
ing to the Power of the Prince of the Air, and the
Ephef
. 2)
Spirit that now worketh in the Children of Dif-
obedience, having their Converſation in the Lufts of
the Fleſh, fulfilling the Deſires of the Fleſh, and of
the Mind.
S.I.
Itherto we have Diſcourſed, how the True
ved; alſo of what Uſe and Service the Holy Scrip-
ture is to the Saints.
We come now to examine the State and Condition
of Man, as he ſtands in the Fall; what his Capacity and
Power is; and how far he is able, as of himſelf, to aid-
Vance in relation to the things of God. Of this we
touchi'd a little in the beginning of the ſecond Pro-
poſition but the full, right, and through Under-
Itanding of it, is of great Uſe and Service; becauſe
from the Ignorance and Altercations that have been
about it, there have ariſen great and dangerous Er-
rors, both on the one hand and on the other
While fome do ſo far exalt the Light of Nature,
or the Faculty of the Natural Man, as capable of
himſelf, by virtue of the inward Will, Faculty,
Light and Power, that pertains to his Nature, to
follow that which is good, and make real progreſs
towards Heaven. And of theſe, are the Pelagians,
and Semi-Pelagians of old; and of late, the Socinians,
and divers others among the Papiſts. Others agaira
will
!
.96
PROPOSITION IV.
will needs run into another Extream, (to whom
Anguftines Auguſtine, among the Ancients, firſt made way in
Penagainst his declining Age, through the heat of his Žeal
Pelagius
againſt Pelagius) not only confeſſing Men uncapa-
ble of themſelves to do good, and prone to évil;
but that in his very Mother's Womb, and before
he commits any Actual Tranſgreſſion, he is Conta-
minate with a real Guilt, whereby he deſerves E-
ternal Death: In which reſpect, they are not afraid
to affirm, That many poor Infants are Eternally Dam-
ned, and for ever endure the Torments of Hell. "There-
fore the God of Truth, having now again Revealed
his Truth (that good and even Way) by his own
Spirit, hath taught us to avoid both theſe Ex-
treams.
That then, which our Propoſition leads to treat
of, is,
I. Firſt, What the Condition of Man is, in the Fall;
and how far uncapable to meddle in the things of God.
II. And Secondly, That God doth not impute this Evil
to Infants, until they actually joyn with it : That fo, by
Eſtabliſhing the Truth, we may overturn the Er-
rors on both parts.
And as for that Third thing incinded in the Pro-
poſition it ſelf, concerning theſe Teachers, which wani
the Grace of God, we ſhall refer that to the Tenth
Propoſition, where the matter is more particularly
handled.
Part 1 S. II. As to the firſt, not to dive into the many
curious Notions which many have, concerning the
Condition of Adam before the Fall; all agree in this,
That thereby he came to a very great Loſs, not
only in the things which related to the out-
ward Mar, but in regard of that true Fellowſhip
and Communion he had, with God. This loſs
was ſignified unto him in the Command, For in the
day thou eateſt thereof, thou ſhalt ſurely dye, Gen. 2.
17. This Death could not be an outward Death,
pr the Diffolution of the outward Man, for as to
thaty
Adam's
Fau.
DE wani in the fal.
97
that, he did not dye yet many Hundred Years
after ; ſo that it muſt needs reſpect his fpiritual
Life and Communiori with God. The Conſe-
quence of this Fall, beſides that which relates to
the Fruits of the Earth; is alſo expreſſed, Gen. 3.
24. So he drové oüt the Man, and he placed at the Eaſt
of the Garden.of Eden Cherubims, and a Flaming Sword,
which turned every way, to keep the way of the Tree of
Life. Now whatſoever literal ſignification this
may havé, we may ſafely aſcribe to this Paradiſe,
a myſtical Signification, and truly account it that
ſpiritual Communion and Fellowſhip, which the
Saints obtain with God, by Jeſus Chriſt; to whom
only theſe Cherubims give way, and unto as many
as enter by him, who calls himſelf the Door. So
tháty tho' we do not aſcribe any whit of Adam's Guilt, noe
Guilt to Men, until they make it theirs by the like Adam's Po-
Ads of Diſobedience; yet we cannot ſuppoſe, that perity.
Men, who are come of Adam naturally, can have
ány good thing in their Nature, as belonging to
it; which he, from whom they derive their Na-
ture, had not himſelf to Communicate unto
them.
If then we may affirm, that Adam did not re-
tain in his Nature (as belonging thereunto) any Will
or Light capable to give him Knowledge in ſpiritu-
al Things, then neither can his Poſterity: For
whatſoever real good any Man doth, it proceedeth
not from his Nature, as he is Man, or the Son of
Adam e; but from the Seed of God in him, as a new
Viſitation of Life, in order to bring him out of
this natural Condition: So that,
So that, tho it be ire
him, yet it is not of him; and this the Lord'him-
ſelf witneſſed, Gen. 6. 5. where it is ſaid, he jum
that every Imagination of the Thoughts of his Heart, mus
only evil continually: Which words as they are very Every Ima-
Poſitive, ſo are they very Comprehenſive. Obferve gination of
the Emphaſis of them; Firſi, There is every Imari- the Natural
nation of the Thoughts of his Heart; ſo that this ad-
H
mics
98
PROPOSITION IV.
mits of no Exception of any Imagination of the
Thoughts of his Heart. Secondly, Is only evil con-
tinually; it is neither in ſome part evil continually,
nor yet only evil at ſometimes; but both only evil,
and always and continually evil, which certainly ex-
cludes any good, as a proper effect of Man's
Heart, naturally: For that, which is only evil,
and that always, cannot of its own Nature pro-
duce any good thing. The Lord expreſſeth this
again a little after, chap. 8. 21. The Imagination of
Man's Heart is evil from his Youth. Thus inferring
how natural and proper it is unto him ; from which
1 thus argue :
If the Thoughts of Man's Heart be not only evil,
but always evil, then are they, as they ſimply pro-
ceed from his Heart, neither good in part, nor at
any tiine:
the Heart
But the Firſt is True; Therefore the Laſt.
Again,
If Man's Thoughts be always and only evil, then
are they altogether uſeleſs and ineffectual to him, in
the things of God.
But the Firſt is True; Therefore the Laſt:
Secondly, This appears clearly from that ſaying
of Man de- of the Prophet Feremiah, chap. 17. 9. The Heart is
ceitful.
deceitful above all things, and deſperately wicked. For
who can, with any colour of Reaſon, imagine, that
That which is fo, hath any power of it ſelf; br is
any wiſe fit to lead a Man to Righteouſneſs, where-
unto it is of its own Nature directly oppoſite?
This is as contrary to Reaſon, as it is impoſſible in
Nature, that a Stone of its own nature and proper
Motion, ſhould flee upwards: For, as a Stone of
its own Nature, inclineth and is prone to move
downwards towards the Centre ; ſo the Heart of
Man is naturally prone and inclined to Evil, ſome
to one, and ſome to another; From this then I
alſo thus argue :
{
That
De man in the Fat.
99
1
1
Rom. 3. io.
í
That which is deceitful above all things, and deſpe-
rately wicked, is not fit, neither can it lead a Man
aright, in things that are good and honeſt.
But the Heart of Man is ſuch :
Therefore, &c.
But the Apoſtle Paul deſcribeth the condition
of Men in the Fall, at large, taking it out of the Pfal. 14, 3:
Pſalmiſt. There is none Righteous, no not one : There & 53.2,6c.
is none that underſtandeth, there is none that ſeeketh
after God. They are all gone out of the way, they are
altogether become unprofitable; there is none that doth
good, no not one. Their Throat is an open Sepulchre,
with their Tongues they have uſed Deceit, the Poiſon of Man'sEftate
Aſps is under their Lips: Whoſe Mouths are full of in the Faú.
Curſing and Bitterneſs. Their Feet are ſwift to shed
Blood; Deſtruction and Miſery are in their ways: And
the way of Peace have they not known. Tbere is
no Fear of God before their Eyes. What more poſi-
tive can be ſpoken? He ſeemeth to be particularly
careful to avoid, that any good ſhould be aſcribed
to the natural Man, he ſhews how he is polluted
in all his Ways; he ſhews how he is void of
Righteouſneſs, of Underſtanding, of the Know-
ledge of God, how he is out of the Way; and in
ſhort, Unprofitable; than which, nothing can be
more fully ſaid, to confirm our Judgment: For if
this be the Condition of the natural Man, or of
Man as he ſtands in the Fall, he is unfit to make
one right ſtep to Heaven.
If it be ſaid, That is not [poken of the Condition of Object.
Man in general ; but only of ſome particulars, or at the
leaſt that it comprehends not all
.
The Text Theweth the clear contrary, in the
foregoing Verſes, where the Apoſtle takes in him-
Anfie.
ſelf, as he ſtood in his natural Condition, What
then? Are we better than they? No, in no wiſe, for me
have before proved burb lews and Gentiles, that they
are all under Sin, as it is written : And ſo he goes on,
by which it is manifeft, that he ſpeaks of Mankind
in general.
H2
If
..
100
PROPOSITION IV.
the
the Law
Object. If they Object, that which the ſame Apoſtle faith
in the foregoing Chapter, verſ. 14. to wit, That
the Gentiles do by Nature the things contained in the
Law, and ſo conſequently do by Nature that which is
good and
acceptable in the ſight of God.
Anſw. I. I Anſwer ; This Nature muſt not, neither can
be underſtood of Man's own Nature, which is cor-
rupt and fallen ; but of the Spiritual Nature," which
proceedeth from the Seed of God in Man, as it re-
ceiveth a new Viſitation of God's Love, and is
By what na- quickened by it: which clearly appears by the fol-
ture the Ger. lowing words, where he faith; Theſe not having a
iles did dor Laid (i. e.) outwardly, are a Lam unto themſelves,
which shews the work of the Law written in their Hearts.
Theſe acts of theirs then, are an effect of the Law
written in their Hearts; but the Scripture decla-
reth, that the Writing of the Law in the Heart, is a
part, yea, and a great part too, of the New Cove-
narit Diſpenſation, and ſo no conſequence nor part
of Man's Nature.
Anſw. 2. Secondly; If this Nature here ſpoken of, could be
underſtood of Man's own Nature, which he hath,
as he is a Man, then would the Apoſtle unavoida-
bly contradict himſelf; ſince he elſewhere poſitively
declares, That the natural Man diſcerneth not the
things of God, nor can. Now I hope, the Law of
Man dif. God is among the things of God, eſpecially as it's
cerneth not, written in the Heart. The Apoſtle, in the 7th chap.
of the fame Epiſtle, faith, verſe. 12. that the Law
is Holy, fuft, and Good; and verſe 14. that the Law
is Spiritual, but he is Carnal
. Now in what reſpect
is he Carnal, but as he ſtands in the Fall, Unrege-
nerate ? Now what inconſiſtency would here be,
to ſay, That he is Carnal, and yet not fo of his
own Nature; ſeeing it is from his Nature that he
is ſo denominated? We ſee the Apoſtle contra-
diſtinguiſheth the Law, as Spiritual, from Man's
Nature, as Carnal and Sinful. Wherefore, as
Xfat, ga 16. Chrilt faith, tlsere Citit ņo Grapes be expected from
Thorns,
The natural
&c.
Di man in the fau.
IÖI
Thorns, nor Figs of Thiſtles; ſo neither can the ful-
filling of the Law, which is Spiritual, Holy and
Juſt, be expected from that Nature, which is Cor-
rupt, Fallen and Unregenerate. Whence we con-
clude, with good Reaſon, that the Nature here
- ſpoken of, by which the Gentiles are ſaid to have The Gentiles
done the things contained in the Lam, is not the com- Spiritual
mon Nature of Men; but that Spiritual Nature that doing the
ariſeth from the Works of the Righteous and Spi- Lav.
ritual Law that's written in the Heart. I confeſs,
they of the other extream, when they are preſſed
with this Teſtimony by the Socinians and Pelagians,
as well as by us, when we uſe this Scripture, to
Thew them, bow ſome of the Heathens, by the
Light of Chriſt in their Heart, come to be ſaved,
are very far to ſeek; giving this anſwer, That
there were ſome Reliques of the Heavenly Image left in
Adam, by which the Heathens could do some good
things. Which, as it is in it ſelf without proof,
ſo it contradicts their own Allertions elſewhere,
and gives away their Cauſe. For if theſe Reliques
were of force to enable them to fulfil the Righ-
teous Law of God, it takes away the Neceſſity of
Chriſt's Coming; or, at leaſt leaves them a way to
be ſaved without him; unleſs they will ſay, (which
is worſt of all,) That tho' they really fulfilled the Righ-
teous Lam of God, yet God damned them, becauſe of
the want of that particular Knowledge, while he him-
ſelf withheld all means of their coming to him, from
them; but of this hereafter.
S. III. I might alſo here uſe another Argument,
from theſe words of the Apoſtle, i Co7.2. where he
ſo poſitively excludes the natural Man from an onder-
ſtanding in the things of God; but becauſe I have
ſpoken of that Scripture in the beginning of theSecond
Propoſition, I will here avoid to repeat what is there
mentioned, referring thereunto: Yet becauſe the
Socinians and others, who exalt the Light of erating the
the natural Man, or a natural Light in Man, do Light of the
Socinians
H 3
natural
object Man.
102
PROPOSITION IV.
object againſt this Scripture; I ſhall remove it, ere
I make an end.
Object. They ſay, The Greek word Luxexès ought to be tran-
pated Animal, and not Natural ; elſe, ſay they, it
would have been proixòs. From which they ſeek to
infer, That it is only the Animal Man, and not the
Rational, that is excluded here, from the diſcerning the
things of God. Which ſhift, without diſputing about
the Word, is eaſily refuted; neither is it any wiſe
conſiſtent with the ſcope of the place. For
Anjin. I. Firſt, The Animal Life is no other than that
which Man hath common with other Living Crea-
The Animal tures; for as he is a meer Man, he differs no other-
Man is the wiſe from Beaſts, than by the Rational Property.
Natural. Now the Apoſtle deduceth his Argument in the
foregoing Verſes, from this Simile; That as the things
of a Man cannot be known, but by the Spirit of a Men;
so the things of God, no Man knoweth, but by the Spirit
of God. But I hope, theſe Men will confeſs unto
me, that the things of a Man are not known by
the Animal Spirit only, i. c. bry that which he hath
common with the Beaſts; but by the Rational ; So
that it muſt be the Rational, that is here underſtood.
Again, the Aſſumption ſhews clearly, that the A-
poſtle had no ſuch intent, as theſe Men's gloſs
would make him to have; viz. So the things of God
knoweth no Man, but the Spirit of God; according to
their Judgment, he ſhould have ſaid, The things of
God knoweth no Man by his Animal Spirit, but by his
Rational Spirit : For to ſay, The Spirit of God, here
ſpoken of, is no other than the Rational Spirit of
Man, would border upon Blaſphemy, Ince they
are ſo often contra-diſtinguiſhed. Again, going on,
he faith not, that they are Rationally, but Spiritually
difcerned.
Antw. 2. Secondly, The Apoſtle throughout this Chapter
ſhews how the Wiſdom of Man is unfit to judge
of the things of God, and ignorant of them. Now
ask theſe Men, whether a Man be called a Wife
Man
ST
man in the fall.
103
The Ration
the things
Man from his Animal Property, or from his Rational ?
If from his Rational, then it is not only the Animal, nal Man, in
but alſo the Rational, as he is yet in the Natural the Natural
State, which the Apoſtle excludes here, and whom cluded from
he.contra-diſtinguiſheth from the Spiritual, verf.15. difcerning
But the ſpiritual Man judgeth all things; this cannot
of God
be ſaid of any Man, ineerly becauſe Rational, or as
he is a Man; ſeeing the Men of greateſt Reaſon, if
we may ſo eſteem Men, whom the Scripture calls
Wiſe, as were the Greeks of old, not only may be,
but often are Enemies to the Kingdom of God;
while both the Preaching of Chriſt is ſaid to be
Fooliſhneſs with the Wiſe Men of this world, and the
Wiſdom of this World is ſaid to be Fooliſhneſs with God.
Now whether it be any ways probable, that either
theſe Wiſe Men, that are ſaid to account the Gof-
pel fooliſhneſs, are only ſo called with reſpect to their
Animal Property, and not their Rational; or that the
Wiſdorn, that is fooliſhneſs with God, is not meant
of the Rational, but only the Animal Property, any
Rational Man, laying aſide Intereſt, may calily
Judge
S. IV. I come now to the other part, to wit,
Infants, 720
That this evil and corrupted Seed is not imputed to In- Sin impute.de
fants, until they actually joyn with it. For this there to them,
is a Reaſon given in the end of the Propoſition it
ſelf, drawn from Ephef. 2. For theſe are by Nature
Children of Wrath, who walk according to the Prince of
the Power of the Air, the Spirit that now worketh in the
Children of Diſobedience. Here the Apoſtle gives
their evil walking, and not any thing that is not
reduced to act, as a Reaſon of their being Children
of Wrath. And this is ſuitable to the whole ſtrain
of the Goſpel, where no Man is ever threatned or
judged for what Iniquity he hath not actually
wrought: Such indeed as continue in Iniquity, and
ſo do allow the Sins of their Fathers, God will
viſit the Iniquity of the Fathers upon the Chil-
dren,
HA
És
104
PROPOSITION IV.
Elc&ion
Is it not ſtrange then, that Men ſhould entertain
an Opinión ſo abſurd in it ſelf, and ſo cruel and
contrary to the Nature, as well of God's Mercy,
as Juſtice; concerning the which the Scripture is
altogether ſilent? But it is manifeſt, that Man hath
invented this Opinion out of ſelf-love, and from
that bitter Root, from which all Errors ſpring; for
The abfolute the moſt part of Proteſtants that hold this, having
Decree of
(as they fancy) the Abſolute Decree of Election to ſex
Springs from cure them and their Children, ſo as they cannot
Self-love.
miſs of Salvation, they make no difficulty to ſend
all others, both Old and Young, to Hell. For
whereas Self-love (which is always apt to believe
that which it deſires) poſteſleth them with a Hope;
that their part is ſecure; they are not ſolicitous,
how they leave their Neighbours, which are the far
greater part of Mankind, in theſe Inextricable Dif-
ficulties. The Papiſts again uſe this Opinion, as an
Art to augment the Eſteen of their Church, and
Reverence of its Sacraments; ſeeing they pretend,
it is waſhed away by Baptiſm; only in this they
appear to be a little more Merciful, in that they
ſend not theſe Unbaptized Infants to Hell, but to
a certain Limbus; concerning which the Scriptures
are as ſilent, as of the other. This then is not on-
ly not Authorifed in the Scriptures, but contrary
to the expreſs Tenor of it." The Apoſtle faith
plainly, Rom. 4. 15. Where' no Lam is, there is no
Tranſgreſſion : And again, 5. 13. But Sin is not ima
puted, where there is no Law. Than whichi Teſtimo-
Yo Infani's
there is no nies, there is nothing more poſitive; ſince to Infants
Law, ſo no there is no Law, ſeeing as ſuch, they are utterly
Tranfgref-
uncapable of it; the Law cannot reach but any ſuch
as have, in ſome meaſure, leſs or more, the exerciſe
of their Underſtanding, which Infants have not.
So that from thence I thus argue :
Sin is imputed to none, where there is no Law.
Bilt, to Infants there is no Lam':
Therefore, Sin is not imputed to them.
The
fion.
1
:
Cf Man in the fal.
105
The Propoſition is the Apoſtle's own words; the
Aſumption is thus proved :
Thoſe, who are under a Phyſical Inpollibility of
either hearing, knowing, or underſtanding any Law,
where the Impoſſibility is not brought upon them
by any Act of their own, but is according to the
very order of Nature appointed by God; to ſuch
there is no Law.
But Infants are under this Phyſical Impoſſibility:
Therefore, co
Secondly, What can be more poſitive, than that
of Ezek. 18. 20. The Soul that ſinneth, it ſhall die :
The Son ſhall not bear the Father's Iniquity? For the
Prophet here firſt ſheweth, what is the cauſe of
Man's Eternal Death, which he ſaith, is his Sinning;
and then, as if he purpoſed expreſly to ſhut out
ſuch an Opinion, he aſſures us, The Son ſhall not bear
the Father's Iniquity. From which I thus argue:
If the Son bear not the Iniquity of his father, Infants bear
or of his immediate Parents, far leſs ſhall he bear not Adam's
Tranſgres
the Iniquity of Adam.
But the Son ſhall not bear the Iniquity of his
Father :
Therefore, &c.
S. V. Having thus far ſhewn how abfurd this
Opinion is, I ſhall briefly examine the Reaſons its
Authors bring for it.
Firſt; They ſay, Adam was a publick Perſon, and Object. I
therefore all Men finned in him, as being in his Loins.
And for this they alledge that of Rom. 5. 12. Where-
fore as by one Man fin entered into the World, and
Death by fin.; and ſo Death paſſed upon all Men, for
that all have ſinned, &c. Theſe laſt words, ſay they,
may be tranſlated, In whom all have ſinned.
To this I anſwer : That Adara is a publick Per- Ailjir.
fon, is not denied; and that through him there is
a Seed of Sin propagated to all Men, which in its
own Nature is ſinful, and inclines Men to Iniqui-
ty; yet will it not follow from thence, that In-
fants,
fion.
1
106
PROPOSITION IV.
,
fants, who joyn not with this Séed, are guilty.
As for theſe words in the Romans, the reaſon of
the Guilt there alledged, is, For that all have finned.
Now no Man is ſaid to ſin, unleſs he actually ſin
in his own Perſon; for the Greek words šo a may
very well relate to Jova10, which is the neareſt
Antecedent; ſo that they hold forth, how that
Adam, by his fin, gave an entrance to ſin in the
World: 'And ſo Death entered by fin, ép" i. e. upor
which (viz. Occaſion] or, in which (viz. Death] all
others have finned, that is, A&ually in their own
Perſons; to wit, all that were capable of ſinning :
Of which Number that Infants could not be, the
Apoſtle clearly ſhews by the following verſe, Sirz
is not imputed, where there is no Law : And ſince, as
is above proved, there is no Law to Infants, they
cannot be here included.
Object.2 Their Second Objection is from Pſalm 51.5. Be-
hold, I was shapen in Iniquity, and in Sin did my Mo-
ther conceive me. Hence, they ſay, it appears, that
Infants from their Conception are guilty.
Anm. How they infer this Conſequence, for my part,
I ſee not. The Iniquity and Sin here, appears to
he far more Afcribable to the Parents, than to thę
Child. It is ſaid indeed, In Sin did my Mother con-
conceived ceive me; not, My Mother did conceive me a Sinner,
anſwered. Beſides, that ſo interpreted, contradicts exprelly
the Scripture before-mentioned, in making Chil-
dren guilty of the Sins of their immediate Parents,
(for of Adam there is not here any mention) con-
trary to the plain words, The Sor shall not bear the
Father's Iniquity.
Object.3Thirdly, They object, That the Wages of Sin is
Death', and that ſeeing Children are ſubject to Diſeaſes
and Death, therefore they muſt be guilty of Sin.
Anſiv. I anſwer : That theſe things are a Conſequence
Death, the
Wages of
that that infers neceſſarily a Guilt in all others,
Sin, anfüur- that are ſubject to them, is denied. For though
the
tu.
Man in the Fall.
107
the whole outward Creation ſuffered a decay by A-
dam's Fall, which groans under Vanity; according
to which it is ſaid in Job, That the Heavens are not
clean in the fight of God; yet will it not from thence
follow, that the Herbs, Earth, and Trees, are Sin-
.
Next, Death, tho' a conſequent of the Fall, in-
cident to Man's Earthly Nature, is not the Wages
of Sin in the Saints, but rather a Sleep, by which
they paſs from Death to Life ; which is ſo far from
being troubleſome and painful to them, as all real
Puniſhments for Sin are, that the Apoſtle counts
it Gain : To me, faith he, to die' is Gain, Philip. 1.
ners.
21.
Some are ſo fooliſh, as to make an Obječtion far-Object.4.
ther, ſaying; That if Adam's Sin be not imputed to
thoſe who actually have not finned, then it would follow,
that all Infants are ſaved.
But we are willing, tliat this ſuppoſed Abſurdity. Anſie.
ſhould be the conſequence of our Doctrine; rather
than that, which it ſeems) our Adverſaries réckon
not Abſurd; tho the undoubted and unavaidable
Conſequence of theirs, viz. That many Infants eter-
nally periſh; not for any ſin of their own, but only for
Adam's Iniquity : Where we are willing to let the
Controverſie ſtop, commending both to the Illumi-
Dated Underſtanding of the Chriſtian Reader.
This Error of our Adverſaries, is both denied
and refuted by Zwinglius, that Eminent Founder of
The Proteſtant Churches of Switzerland, in his Book
De Baptiſmo; for which he is Anathematized by the
Council of Trent, in the fifth Seſſion. We ſhall only
add this Information: That we confeſs then, that
a Seed of Sin is tranſmitted to all Men, from Adam,
(altho' impated to none, until by ſinning they actu-
ally joyn with it) in which Seed he gave Occaſion
to all to Sin ; and it is the Origin of all evil Acti-
ons and Thoughts in Men's Hearts, to Ñ to wit,
Reyd lei, as it is in Romans 5. i. e. In which Death all
have
108
PROPOSITIONS V. & IV.
have finned. For this Seed of Sin is frequently cal-
led Death in the Scripture, and the Body of Death;
ſeeing indeed it is a Death to the Life of Righte-
ouſneſs and Holineſs: Therefore its Seed, and its
product, is called the Old Man, the Old Adam, in
which all Sin is ; for which cauſe we uſe this Name
w Scripture to expreſs this Sin, and not that of Original Sin ; of
Pbrafe. which Phraſe the Scripture makes no mention, and
under which invented and unſcriptural Barbariſin,
this Notion of Imputed Sin to Infants, took place
among Chriſtians.
wish every
PROPOSITIONS V. & VI.
Concerning the Univerſal Redemption by Chrift,
and alſo the Saving and Spiritual Light, where-
Man is Inlightned.
PROPOSITION V.
Ezek.18.32.
GOD, out of his Infinite Love, who delighteth not
and 33. 11.
in the Death of a Sinner, but that all ſhould live
and be ſaved, háth fo loved the World, that he
hath given his only Son a Light, that whoſo-
ever believeth in him ſnall be ſaved, Fohn 3. 16.
Who Inlightneth edecp Man that cometh into
the World, John 1. 9. And maketh marrifeſt
all things, that are reproveable, Ephef. 5. 13.
And teacheth all Temperance, Righteouſneſs, and
Godlineſs. And this Light lightneth the Hearts of
all, in a day, in order to Şalvation ; and this is it,
which reproves the Sin of all Individuals, and would
work out the Salvation of all, if not refifted. Nor is
it leſs Univerſal, than the Seed of Sin, being the Pur-
chale of his Death, who taſted Death for every
Man. For as in adam all die, even ſo in Chriſt
all ſhall be made alive, 1 Cor. 15. 22.
PRO
DE Univerſal and Saping Light.
109
PROPOSITION VI.
According to which Principle (or Hypotheſis) all the
Objections againſt the Univerſality of Chriſt's Death,
are eaſily ſolved; neither is it needful to recur to the
Miniſtry of Angels, and thoſe other Miraculous Means,
which, they ſay, God uſeth, to manifeſt the Do&trine
ard Hiſtory of Chriſt's Pallion unto ſuch, who (living
in the places of the Werld, where the outward Preach-
ing of the Goſpel is unknown) have well improved the
firſt and common Grace. For as hence it well follords,
that ſome of the Old Philoſophers might have been
ſaved; so alſo inay fome (who by Providence are caft
into thoſe Remote Parts of the World, where the Know-
ledge of the Hiſtory is wanting) be made Partakers of
the Divine Myſtery, if they receive, and reſiſt not that
Grace, A Manifeſtation whereof is given to eve- 1 Cor. 12.7.
ry Man to profit withal. This moſt certain Do-
&trine being then received, that there is an Evangelical
and Saving Light and Grace in all, the Univerſality
of the Love and Mercy of God towards Mankind (both
in the Death of his Beloved Son, the Lord Jeſus Chriſt,
and in the Manifeſtation of the Light in the Heart)
is eſtabliſhed and confirmed, againſt all the objections
of ſuch as deny it. Therefore Chriſt hath taſted Heb. 2. 9.
Death for every Man; not only for all kind of
Men, as ſome vainly talk; but for Every Man, of
all kinds : The Benefit of whoſe Offering, is not only
extended to ſuch, who have their diftin&t outward
Knowledge of his Death and Sufferings, as the fanie
is declared in the Scriptures; but even unto thoſe, who
are neceſſarily excluded from the Benefit of this Know-
ledge, by ſome inevitable Accident. Which Knowledge
we willingly confeſs to be very Profitable and Com-
fortable ; but not abſolutely Needful unto ſuch, from
whom God himſelf bath with-held it ; yet they may be
made Partakers of the Myſtery of his Death, (thoig-
norant of the Hiſtory) if they ſuffer bis Seed and
Light (inlightning their Hearts) to take place,
(in
110
PROPOSITIONS V.& VI.
(in which Light communion with the Father and
the Son is enjoyed ) so-as of wicked Men to become
boly, and lovers of that Power, by whoſe inward and
ſecret Touches, they feel themſelves turned from the
Evil to the Good, and learn to do to others, as
they would be done by ; in which Chriſt himſelf
affirms all to be included. As They have then fally
and erroneouſly Taught, who have denied Chriſt to have
died for all Men;
so neither have They ſufficiently
taught the Truth, who affirming him to have died
for all, have added the abſolute neceſſity of the out-
pard Knowledge thereof, in order to obtain its ſaving
Effect. Among whom the Remonſtrants of Holland
have been chiefly wanting; and many other Affertors
of Univerſal Redemption ; in that they have not
placed the Extent of his Salvation in that Divine and
Evangelical Principle of Light and Life, where-
with Chriſt hath inlightned every Man that com-
eth into the World; which is excellently and evi-
dently held forth in theſe Scriptures, Gen. 6. 3.
Deut. 30. 14. John 1.7, 8, 9, 16. Rom. 10. 8.
Titus 2. II.
H
, loft,
1
Itherto we have confidered Man's fallen, loſt,
corrupted and degenerated Condition.
Now it is fit to enquire, How and by what means
he
may come to be Freed out of this miſérable and de-
praved Condition : Which in theſe two Propoſitions
is declared and demonſtrated; which I thought
meet to place together, becauſe of their affinity;
the one being, as it were, an Explanation of the
other.
Abſolute As for that Doctrine, which theſe Propoſitions
Reprobation chiefly ſtrike at, to wit, Abſolute Reprobation ; ac-
blend blaf- cording to which ſome are not afraid to Aflert,
phemous Do. That God, by an Eternal and Immutable Decree,
hath Predeſtinated to Eternal Damnation the far
Scribed.
greater part of Mankind, not conſidered as Made,
' much leſs as Fallen, without any reſpect to their
&rine, des
· Dir
of Univerſal and Saving Light.
III
C
C
C
6
Diſobedience or Sin; but only for the demonſtra-
ting of the Glory of his Juſtice; and that for the
bringing this about, he hath appointed theſe mi-
ſerable Souls neceſſarily to walk in their wicked
Ways, that fo his Juſtice may lay hold on them:
And that Ġod doth therefore not only ſuffer them,
(to be liable to this Miſery in many parts of the
"World, by with-holding from them the Preaching
f of the Goſpel, and Knowledge of Chriſt; but
even in thoſe places where the Goſpel is preached,
and Salvation by Chriſt is offered; whom, tho'
"he publickly invite them, yet he juſtly condemns
(for Diſobedience, albeit he hath with-held from
them all Grace, by which they could have laid hold
on the Goſpel, viz. Becauſe he hath by a fecret
Will, unknown to all Men, ordained and decreed
(without any reſpect had to their Diſobedience or
Sin) that they ſhall not obey, and that the offer
of the Goſpel ſhall never prove effectual for their
« Salvation ; but only ſerve to aggravate and occa-
ſion their greater Condemnation.
I ſay, as to this Horrible and Blaſphenous Do-
Erine, our Cauſe is common with many others,
who have both Wiſely, and Learnedly, according
to Scripture, Reaſon, and Antiquity, refuted it:
Seeing then that ſo much, and ſo well, is ſaid al-
ready againſt this Doctrine, that little can be fu-
peradded, except what hath been ſaid already; I
ſhall be ſhort in this reſpect. Yet, becauſe it lies
ſo in Oppoſition to my way, I cannot let it alto-
gether paſs.
S. I. Firſt; We may ſafely call this Doctrine
a Novelty, ſeeing the firſt four Hundred Years af-
ter Chriſt there is no mention made of it: For as
it is contrary to the Scriptures Teſtimony, and to brine a No.
the Tenor of the Goſpel; ſo all the Antient Wri- velty.
ters, Teachers, and Doctors of the Church, paſs
it over with a profound Silence. The firſt Foun-
dations of it were laid in the later Writings of it.
Tbe Rife of
Auguſtin;
112
PROPOSITIONS V. & VI.-
Auguftin; who in his Heat againit Pelagius, let fall
ſome Expreſſions, which ſome have unhappily
gleaned up, to the eſtabliſhing of this Error;
thereby contradicting the Truth, and ſufficiently
gain-ſaying many others, and many more and fre-
quent Expreſſions of the ſame. Anguſtin. After-
wards was this Doctrine fomented by Dominicus a
Friar, and the Monks of his Order; and at laſt
unhappily taken up by John Calvin (otherwiſe à
Man in divers reſpects to be commended) to the
great Staining of his Reputation, and Defamation
both of the Proteſtant and Chriſtian Religion :
which tho'it received the Decrees of the Synod
of Dort for its Confirmation, hath ſince loſt ground,
and begins to be exploded by moſt Men of Learn-
ing and Piety in all Proteſtant Churches. How-
ever we ſhould not oppugn it for the Silence of
the Antients; Paucity of its Allertors, or for the
Learnedneſs of its Oppoſers: If we did obſerve it
to have any real botton, in the Writings or Say-
ing of Chriſt and the Apoſtles; and that it were
not highly Injurious to God himſelf, to Jeſus Chrift
our Mediator and Redeemer ; and to the Power, Viro
tue, Nobility and Excellency of his Bleſſed Goſpel; and
laſtly unto all Mankind.
1. It's high. Š. II. Firſt; It is highly Injurious to God, becauſe
ly Injurious
it makes him the Author of Sin; which of all
making him things is moſt contrary to his Nature. I confeſs
the Author the Allertors of this Principle deny this Conſe-
of Sin.
quence; but that is but a meer Illuſion, ſeeing it
ſo naturally follows from their Doctrine, and is
equally Ridiculous, . as if a Man ſhould pertinaci-
oully deny that one and two makes three. For if
God has decreed that the reprobated ones ſhall
periſh, without all reſpect to their evil Deeds,
but only of his own Pleaſure; and if he hath
alſo decreed long before they were in Being, or
in a Capacity to do Good or Evil, that they ſhould
walk in thoſe wicked Ways, by which, as by a
ſecondary
to God, in
of Univerſal and Saving Light
113
1
Sins. f God ( faith Zwinglins ) movet's the f Zuing. libi
ſecondary Means, they are led to that end : Who
I pray, is the firſt Author and Cauſe thereof, but
God, who fo willed and decreed? This is as natu-
ral a Conſequence as any can be: And therefore,
altho' many of the Preachers of this Doctrinė
have fought out various, ſtrange; ſtrained and in-
tricate Diſtinctions, to defend their Opinion, and
evite this horrid Conſequence; yet fome, and that
of the moſt Eminent of them, have been ſo plain
in the matter, as they have put it beyond all doubt.
Of which I ſhall inſtance a few among many Par-
ſages. * I ſay, That by the Ordination and Will of * Calvin .io
God, 'Adam fell. God would have Man to fall. Man cap. 3. Gen.
is blinded by the Will and Commandment of God. We c. 18. S. .
refer the Cauſes of Hardening us to God. The highest Id. lib. de
or remote Cauſe of Hardening is the Will of God. It lib. de Pro-
followeth that the hidden Counſel of God is the Cauſe of vid. Id. Inſt.
Hardening. Theſe are Calvin's Expreſions. a God? Beza lib:
(faith Beza ) hath Predeſtinated, not only into Dan- de Præd.
nation, but alſo unto the Cauſes of it, m?omfoever he
Saw meet.. b The Decree of God cannot be excludeci
from the Cauſes of Corruption. c. It is certain (faith Art. 1.
Zanchius ) that God is the firſt Cauſe of Obduration. & Zanch, de
Reprobates are held ſo faſt under God's Almighty De- 5. Id. lib.
cree, that they cannot but Sin and Periſh. dit is the s.deNat. Dei
Opinion (faith Paraus) of our Doctors, That God did præd.
inevitably Decree the Temptation and Fall of Man. The do Paraus
Creature Sinneth indeed neceſſarily, ' by the moſt juft Amil.gratiæ
Judgment of God. Our Men do moſt rightly affirm, : 2. ibid.
That the Fall of Man was neceſſary and inevitable, by
Accident, becauſe of God's Decree. e God (faith é Nartyr in
Martyr ) doth incline and force the Wills of wicked. Men Rom.
into
great
Robber to Kill. He killeth, God forcing him thereunto. de l'toř.c.5.
But thou wilt ſay, He is forced to Sin ; I permit truly
that he is forced. g Reprobate. Perſons (faith
ſ Resp. al
Piſcator) are abſolutely ordained to this two-fold end ; vorst
. pit.
to undergo everlaſting Puniſhment, and neceſſarily to Sin,
And therefore to Sin, that they may be juſtly Puniſhed.
If
bid. dé
Prad. ad
!. p. 120.
114
PROPOSITIONS V.& VI.
If theſe Sayings do not plainly and evidently
Import, that God is the Author of Sin, we muſt
not, then ſeek theſe Mens Opinions from their
Words, but ſome way elſe: It ſeems as if they
had aſſumed to themſelves that monſtrous and
two-fold Will they feign of God; one by which
they declare their Minds openly, and another more
ſecret and hidden, which is quite contrary to the
other. Nor doth it at all help them, to ſay, That
Man Sins willingly; ſince that Willingneſs, Pro-
clivity, and Propenſity to evil, is (according to their
Judgment) fo neceſfárily impoſed upon hin, that
he cannot but be Willing, becauſe God hath Wil-
led and Decreed him to be ſo. Which Shift is.
juſt, as if I ſhould take a Child uncapable to reſiſt
me, and throw it down from a great Precipice ;
the weight of the Child's Body indeed makes it
go readily down, and the Violence of the fall up-
on ſoine Rock or Stone, beats out its Brains and
Kills it. Now then, I pray, tho the Body of the
Child goes willingly down (for I fuppoſe it, as to
its Mind, is uncapable of any Will) and the.
weight of its Body, and not any immediate ſtroak
of my hand, who perhaps am at a great diſtance,
nakes it Dye; Whether is the Child, or I, the
proper cauſe of its Death? Letany Man of Reaſon
judge, if God's part be (with them) as great, yea,more
immediate, in the Sins of Men (as by the Teſtimo-
nies above brought doth appear) whether doth
not this make him not only the Author of Sin, but
2. It makes more Unjuſt, than the unjuſteſt of Men?
§. III. Secondly; This Doctrine is Injurious to God,
of a Sinner. becauſe it makes him delight in the Death of Sin-
ners; yea, and to will many to Dye iri their Sins,
contrary to theſe Scriptures, Ezek. 33. 11. 1 Tim.
2. 3. 2. Pet. 3. 9. For if he hath created Men only
for this very End, that he might ſhew. forth his
Juſtice and Power in them, as theſe Men affirm;
and for effecting thereof, hath not only with-held
God delight
in the Death
fron]
of Univerſal and Saving Light. IIS
from them the Means of doing Good, but alſo
predeſtinated the Evil, that they might fall into
it; and that he Inclines and Forces them into great
Sins; certainly he muſt neceſſarily delight in their
Death, and will them to Dye; ſeeing againſt his
own Will he neither doth, nor can do any thing!
S. IV. Thirdly; It is highly Injurious to Chriſt our
3. It renders
Medictor, and to the Efficacy and Excellency of his Chriſt's Men
Goſpel : for it renders his Mediation ineffectual, diation in
effe&ual.
as if he had not by his Sufferings throughly bro-
ken down the middle Wall, nor yet removed the
Wrath of God, or purchaſed the Love of God to-
wards all Mankind, if it was afore-decreed, that
it ſhould be of no Service to the far greater part
of Mankind. It is to no purpoſe to alledge, that
the Death of Chriſt was of Efficacy enough to have
ſaved all Mankind; if in effect its Vertue be not ſo
far extended, as to put all Mankind into a Capacity
of Salvation.
Fourthly; It makes the Preaching of the Goſpel @ 4. It makes
meer Mock and Illuſion, if many of theſe, to whom the Gospel cos
it is preached, be by an irrevocable Decree, ex-
cluded from being benefitted by it: it wholly
makes uſeleſs the Preaching of Faith and Repen-
tance, and the whole Tenor of the Goſpel-Pro-
miſes and Threatnings, as being all relative to a
former Decree and Means before appointed to
ſuch : which, becauſe they cannot Fail, Man needs
do nothing but wait for that Irreſiſtible Juncture,
which will come, tho’ it be but at the laſt hour
of his Life, if he be in the Decree of Election :
And be his Diligence and Waiting what it can, he
ſhall never Attain it, if he belong to the Decre
of Reprobation.
Fifthly; It makes the Coming of Chriſt, and his 5: It makes
Propitiatory Sacrifice, which the Scripture affirms to of Christian
have been the Fruit of God's Love to the World, As of
and tranſacted for the Sins and Salvation of "relia.
all Men, to have been rather a Teſtimony of God's
Wrath
Mock.
τ το
PROPOSITIONS V. & VI.
6. It renders
Mankind in
a voorfe cona
Wrath to the World, and one of the greateſt Fudg-
ments, and ſeverelt Axts of God's Indignation towards
Mankind; it being only ordain'd to ſave a very
few, and for the Hardening, and Augmenting
the Condemnation of the far greater number of
Men, becauſe they believe not truly in it; the
Cauſe of which unbelief again (as the Divines
[ ſo called ] above aſſert) is the hidden Counſel
of God: Certainly the Coming of Chriſt was ne.
ver to them a Teſtimony of God's Love, but
rather of his implacable Wrath: And if the
World may be taken for the far greater number of
ſuch as live in it, God never loved the World,
according to this Doctrine, but rather hated it
greatly, in ſending his Son to be Crucified in it.
S. V. Sixthly, This Do&trine is highly Injurious to
Mandand; for it renders them in a far worfc con-
dition than dition, than the Devils in Hell. For theſe were
the Devils--- foinetimes in a Capacity to have ſtood, and do
fuffer only for their own Guilt; whereas many
Millions of Men are for ever tormented, accord-
ing to them, for Adam's Sin, which they neither
knew of, nor ever were acceſſary to. It renders
them worſe than the Beaſts of the Field, of whom
the Maſter requires no more than he is able to
perform; and if they be killed, Death to them is
tlie end of Sorrow; whereas Man is for ever Tor-
mented, for not doing that which he never was
-- Thru the able to do. It puts him into a far worfe conditi-
titue'ites un- on than Pharaoh put the Ifraelites : for tho” he
derPhiaraoh. with-held Straw from them; yet by much Labour
and Pains they could have gotten it: But from
Men they make God to with-hold all means of Sal-
vation, ſo that they can by no means attain it.
Yea, they place Mankind in that condition, which
Tauralus, bis the Poets feign of Tantalus, who oppreſſed with
Thirſt, ſtands in Water up to the Chin, yet can
by no means reach it with his Tongue ; and being
cornicnted with Hunger, hath Fruit hanging at his
Condi:101.
i
Very
of Univerſal and Saving Light.
117
very Lips, yet ſo as he can never lay hold on them.
with his Teeth; and theſe things are ſo near him,
not to nouriſh him, but to torment him. So do
theſe Men: They make the outward Creation of
the Works of Providence, the Smitings of the Con-
ſcience, ſufficient to convince the Heathens of Sin,
and fo to Condemn and Judge them; but not at all
to help them to Salvation. They make the Preach-
ing of the Goſpel, the Offer of Salvation by Chriſt,
the Uſe of the Sacraments, of Prayer and good
Works, ſufficient to Condemn thoſe they account
Reprobates within the Church ; ſerving only to in-
form them, to beget a ſeeming Faith, and vain
Hope; yet becauſe of a ſecret Impotency, which
they had from their Infancy, all theſe are wholly
ineffectual to bring them the leaſt ſtep towards Sal-
vation; and do only contribute to render their Con-
demnation the greater, and their Torments the
more violent and intolerable.
Having thus briefly Removed this falſe Doctrine,
(which ſtood in my way) becauſe they that are de-
firous, may ſee it both Learnedly and Piouſly Re-
futed by many others; I come to the Matter of our
Propoſition, which is ; That God ont of his infinite
Love, who delighteth not in the Death of a Sinner, but
that all ſhould live and be ſaved, hath ſent his only Be-
gotten Son into the World, that whoſoever believeth in
him might be ſaved : Which alſo is again affirmed in
the Sixth Propoſition, in theſe words, Chriſt then Chrift tafied
taſted Death for every Man, of all kinds. Such is the Death for
Evidence of this Truth, delivered almoſt wholly in
the expreſs words of Scripture, that it will not
need much Probation. · Allo, becauſe our Allertion
herein is common with many others, who have
both Earneſtly and Soundly, according to the
Scripture, pleaded for this Univerſal Redemption;
fhall be the more brief in it, that I may come to
that, which may ſeem more ſingularly and peculiarly
Qurs.
Vory dian
13
S. VI
U18
PROPOSITIONS V. & VI.
C!
S: VI.' This Doctrine of Univerſal Redemption, or
Chriſt's Re-
demptione Chriſt's dying for all Men, is of it ſelf fo evident
Univerſal
, from the Scripture-Teſtimony, that there is ſcarce
contrary to found any other Article of the Chriſtian Faith, ſo
of Abfolute frequently, ſo plainly, and ſo poſitively Allerted.
Reprobati- It is that, which maketh the Preaching of Chriſt
to be truly termed the Goſpel, or an Annunciation
of Glad-Tidings to all
. Thus the Angel declared
the Birth and Coming of Chriſt to the Shepherds
to be; Luke. 2. 10. Behold, I bring you good Tidings
of grcat Foy, which ſhall be to All People : He ſaith not,
to à Fem. Now if this Coming of Cliriſt, had not
brought a poſgbility of Salvation to all, it ſhould
rather have been accounted, Bad Tidings of great
Sorrow, to moſt people ; neither ſhould the Angel
have. had reaſon to have ſung, Peace on Earth, and
Good Will towards Men, if the
greateſt part of Man-
kind had been neceſſarily ſhut out from receiving
any benefit by it. How ſhould Chrįſt have ſent out
His to Preach the Goſpel to every Creature, Mark 16.
15. (a very Comprehenſive Commiſſion) that is,
to every Soni and Daughter of Mankind, without alí
Exception? He commands them to Preach Salvation
to allz Repentance and Remiſipn of Sins to all; Warning
every one; and Exhorting every one, as Paul did; col.
The Goſpel 1. 28. Now how could they have preached the
is preached Goſpel to every Man, as became the Miniſters of
han. Jeſus Chrift, in much aſſurance, if Salvation by that
Goſpel had not been poſſible to all? Whät! if ſome
of thoſe had asked them, or ſhould now ask any
of theſe Doctors, who deny the Univerſality of
Chriſt's Death; and yet preached it to all promiſ-
cuouſly; Hath Chriſt died for me? How can they, with
Confidence, give a certain Anſwer to this Queſtion?
If they give a Conditional Anſwer, as their Prin-
cipie obligéth them to dog, and ſay, If thou Repent,
Chriſt hath died for thee; doth not the ſame Queſti-
on ſtill recur? Hath Chriſt died for me; so as to make
Repentance posſible to me? To this they can anſwer
nothing:
to every
Df Univerſal and Saving Light. 119
nothing; unleſs they run in à Circle: Whereas the
Feet of thoſe, that bring the Glad Tidings of the Goſpel
of Peace, are ſaid to be Beautiful; for that they
preach the Common Salvation, Repentance unto All;
offering a Door of Mercy and Hope to All, through
Jeſus Chriſt, who gave himſelf a Ranſom for All
. The
Goſpel invites All: Aąd certainly by the Goſpel
Chriſt intended not to deceive and delude the
greater Part of Mankind, when he invites, and
cryeth, ſaying; Come unto me, all ye that are weary
and heavy laden, and I will give you reſt. If All then
ought to ſeek after him, and to look for Salvation
by him, he muſt needs have made Salvation poſſible
to Al: For who is bound to ſeek after that, which
is impoſſible ? Certainly it were a Mocking of Men,
to bid them do ſo. And ſuch as deny, that by the
Death of Chriſt, Salvation is made poſſible to all Men,
do moſt Blaſphemouſly make God mock the World,
in giving his Servants a Commiſſion to Preach the Gof-
pel of Salvation unto all, while he hath before decreed,
that it ſhall not be poſsible for them to receive it.
Would not this make the Lord to ſend forth his The Abfurt
Servants with a Lye in their. Month (which were dity of the
Blaſphemous to think) commanding them, to bid Abſolute
all and every one Believe, That Chriſt died for Reprobe
them, and had purchaſed Life and Salvation;
Whereas it is no ſuch thing, according to the fore-
mentioned Doctrine? But ſeeing Chriſt, after he
aroſe, and perfected the Work of our Redemp-
tion, gave a Commiſion to preach Repentance, Re-
miſion of Sins, and Salvation to all ; it is manifeſt,
that he died for all. For He, that hath Com-
miſſionated his Servants thus to Preach, is a
God of Truth, and no Mocker of poor Mankind;
neither doth he require of any Man, that which
is ſimply impoſſible for him to do: For thạt no
Man is bound to do that, which is impoſſible, is a
Principle of Truth, ingraven in every Man's Mind.
And ſeeing he is both a moſt Righteous and Mer-
cifu)
tioni.
I 4.
)
1
120
PROPOSITIONS V. & VI.
ciful God, it cannot at all ſtand either with his
Juſtice or Mercy, to bid ſuch Men Repent or Believe,
to whom it is impoſſible.
S. VII. Moreover, if we regard the Teſtimony
of the Scripture in this matter; where there is not
one Scripture, which I know of; that affirmeth,
Chriſt not to die for All; there are divers, that poſi-
tively and exprelly aſſert, He did; as I Tim. 2. I,
3, 4, 6. I exhort therefore, that firſt of all, Supplicati-
To Pray for ons, Prayers, Interceſſions, and giving of Thanks, be
ChriA died made for all Men, &c. For this is good and acceptable'.
for all in the fight of God our Saviour, who will have all Men
to be ſaved, and to come to the Knowledge of the Truth;
who gave himſelf a Ranſom for All, to be teſtified in due
time. Except we will have the Apoſtle here to
aſſert quite another thing than he intended, there
can be nothing more plain to confirm what we
have aſſerted. And this Scripture doth well an-
fwer to that manner of Arguing, which we have
hitherto uſed : For, firſt, the Apoſtle here recom-
mends them to Pray for all Men: And to obviate
ſuch an Objection, as if he had ſaid with our Ad-
verſaries, Chriſt prayed not for the World, neither wila
leth be us to pray for all ; becauſe he willeth not that all
should be ſaved, büt hath ordained many to be damned,
that he might fhem forth his Fuſtice in them; he ob-
viates, I ſay, ſuch an Objection, telling them, that
- And will it is good and acceptable in the fight of God, who will
hane alimen bave all Men to be ſaved. I delire to know, what
go be saved.
can be more exprefly affirmed, or can any two Pro-
poſitions be ſtated in terms more contradictory,thani
OŹ theſe two; God willeth not ſome to be ſaved; and God
willeth all Men to be ſaved, or God will have no Man
periſh. If we believe the laſt, as the Apoſtle hath
affirmed, the firſt muſt be deſtroyed; ſeeing of
contradictory Propoſitions, the one being placed,
the other is deſtroyed. Whence (to conclude) he
gives us à Reaſon of his willingneſs, that all Men
hould be ſaved, in theſe words, Who
gave himſelf
a Ranſom
9
.
::
1
DE Univerſal and Saving Light,
I21
!
a Ranſom for all; as if he would have ſaid ; Since
Chriſt Died for all, ſince he gave himfelf a Ranſom
for all, therefore he will have all Men to be ſaved.
This Chriſt himſelf gives, as the Reaſon of God's
Love to the World, in theſe words: John 3. 16.
God ſo loved the World, that he gave his Only Begotten
Son, that whoſoever believeth in him, ſhould not periſh,
but have Everlaſting Life ; compared with 1 John 4,
9. This [whoſoever] is an Indefinite Term, from
which no Man is excluded. Érom all which then
I thus Argue :
For whomſoever it is Lawful to Pray, to them Argument 1.
Salvation is Pollible :
But it's lawful to Pray for every Individual Man
in the whole World:
Therefore Salvation is poſſible unto them.
I prove the Major Propoſition thus ;
No Man is bound to pray for that which is im- Arg. 2.
poſſible to be attained:
But every Man is bound and commanded to pray
for all Men :
Therefore it is not impoſſible to be obtained.
I prove alſo this Propoſition further, thus ;
No Man is bound to pray, but in Faith:
But he that prayeth for that, which he judges ſim-
ply impoſible to be obtained, cannot pray in Faith:
Therefore, GC.
Again :
That which God willeth, is not impoſſible:
But God willeth all Men to be ſaved :
Therefore it is not impoſſible:
And Laſtly;
Thoſe, for wliom our Saviour gave himſelf a Arg. 5
Ranſom, to ſuch Salvation is poſſible :
But our Saviour gave himſelf a Ranſom for all :
Therefore Salvation is poſſible.
S. VIII. This is very poſitively affirmed, Heb. 2. Proof_re
9. in theſe words; But we ſee Jeſus, who mas made a
Little lower than the Angels, for the suffering of reath,
crowned
Arg zu
dig. 40
A
i
I 22
PROPOSITIONS V. & VI.
being pre-
crowned with Glory and Honour, that he by the Grace
of God might tafte Death for every Man. He that
will but open his Eyes, may ſee this Truth here
aſſerted : If he taſted Death for every Man, then çer-
tainly there is no Man for whom he did not taſte
Death; then there is no Man, who may not be
made a ſharer of the benefit of it: For he came not
to condemin the World, but that the World through him
might be ſaved, John 3. 17. He came not to judge the
World, but to fave the World, John 1.2.47. Where-
Our Adver-as, according to the Doctrine of our Adverſaries,
faries falle he rather came to condemn the World, and
a great part judge it; and not that it might be ſaved by him,
of Mankind
or to ſave it. For if he never came to bring Sal-
ordained for vatìon to the greater part of Mankind, but that his
Dannation,
Refuted. coming, tho' it could never do them good, yet
ſhall augment their Condemnation; from thence it
neceſarily follows, that he came not of Intention
to Save, but to Judge and Condemn the greater
part of the World, contrary to his own expreſs
Teſtimony; and as the Apoſtle Paul, in the words
above-cited, doth aſſert Affirmatively, That God wil-
Leth the Salvation of all; fo doth the Apoſtle Peter
Proof 2. aſfert Negatively, That he willeth not the periſhing
of any, 2 Pet. 3. 9. The Lord is not fack concerning
his Promiſe, as ſome Men count hackneſs, but is long-
ſuffering to us-ward, not willing that any ſhould periſh,
but that all ſhould come to repentance. And this is
Correſpondent to that of the Prophet Ezekiel
, 33.
11. As I live, faith the Lord, I have no pleaſure in the
death of the Wicked, but that the Wicked turn from his
way and live. If it be ſafe to believe God, and
truſt in him, we muſt not think, that he intends to
cheat us by all theſe Exprellions through his Ser-
vants; but that he was in good earneſt. And that
this Will and Deſire of his hath not taken effect,
the blame is on our parts, (as ſhall be after ſpoken
of) which could not be, if we never were in
any capacity of Şalvation, or that Chriſt had never
died
Of Univerſal and Saving Light. 123
died for us; but left us under an impoſſibility of
Salvation. What means all thoſe earneſt Invitations,
all thoſe ſerious Expoſtulations, all thoſe regretting
Contemplations, wherewith the Holy Scriptures are
full ? As, Why will ye die, O Houſe of Iſrael! Why
will ye not come unto me, that ye might have Life? "I
have waited to be gracious unto you; I have fonoht to
gather you: I have knocked at the door of your Hearts:
Is not your deſtruction of your ſelves? Ï have called all
the day long. If Men, who are ſo invited, be under
no capacity of being ſaved, if Salvation be impor-
fible unto them; fhall we ſuppoſe God in this, to
be no other, but like the Author of a Romance, or
Maſter of a Comedy, who amuſes and raiſes the various
Affections and Paſſions of his Spectators, by divers
and ſtrange Accidents; ſometimes leading them in-
to Hope, and ſometimes into Deſpair; all thoſe
Actions, in effect, being but a meer Illution, while
he hath appointed, what the Concluſion of all ſhall
be.
Thirdly; This Doctrine is abundantly confirmed Proof 3,
by that of the Apoſtle, 1 John 2. 1, 2. And if any
Man fin, we have an Advocate with the Father, Jeſus
Chriſt the Righteous. And he is the Propitiation for our
Sins, and not for ours only, but alſo for the Sins of the
whole World. The way which our Adverſaries take
Adverfaries
to evițe this Teſtimony, is moſt fooliſh and ridi- Comment up-
culous: The (World] here, ſay they, is the World of on the Word,
Believers.: For this Commentary, we have nothing World.
but their own Aſertion, and ſo while it manifeſt-
ly deſtroys the Text, may be juſtly rejected. For,
firſt, let them ſhow me, if they can, in all the
Scripture, where the [whole World ] is taken for
Believers only; I ſhall flew them, where it is many
times taken for the quite contrary; as, The World
knows me not: The World receivęs me not : I am not
of this World : Beſides all theſe Scriptures, Pſalm
17. 14. Ildi. 13. II. Mat. 18.7. John 7.7. & 8. 26.
& 12. 19. & 14.17. & 15.18, 19. & 1.7.14. & 18.20.
i
I Cor
124
PROPOSITIONS V. & VI.
1 Cor. 1.21. & 2. 12. & 6. 2. Gal. 6. 14. James 1.27.
2 Pet. 2. 20. 1 John 2. 15. & 3. 1. & 4.4, 5. and ma-
ny more. Secondly; The Apoſtle, in this very place,
contra-diſtinguiſheth the World from the Saints, thus;
And not for ours only, but for the Sins of the whole World:
What means the Apoſtle by [Ours] here? Is not
that the Sins of Believers? Was not he one of thoſe
Believers? And was not this an univerſal Epiſtle,
written to all the Saints, that then were ? So that,
according to theſe Men's Comment, there ſhould be
a very unneceſſary and fooliſh Redundancy in the A-
poftle’s words; as if he had ſaid, He is a Propitia-
tion not only for the Sins of all Believers, but for the
Sins of all Believers : Is not this to make the Apo-
ſtle's words void of good ſenſe ? Let them ſhew us,
where-ever there is ſuch a manner of ſpeaking in all
the Scripture; where any of the Penmen firſt name
the Believers in Concreto with themſelves, and then
contra-diſtinguiſh them from ſome other whole
World of Believers? That [whole World] if it be of
Believers, muſt not be the World we live in. But
we need no better Interpreter for the Apoſtle, than
hiinſelf; who uſes the very fanie Expreſſion and
Phraſe, in the ſame Epiſtle, c. 5. 19. ſaying, We
know that we are of God, and the whole World lieth in
Wickedneſs : There cannot be found in all the Scrip-
ture, two places which ruui more parallel ; ſeeing
in both, the fame Apotle, in the låne Epiſtle, to
the ſame Perſons, contra-diſtinguiſheth himſelf, and
the Saints to whoṁ he writes, from the whole
World; which, according to theſe Men's Commen-
tary, ought to be underſtood of Believers: As if
John had ſaid, We know particular Believers are of God;
but the whole World of Believers lieth in Wickedneſs.
What abſurd wreſting of Scripture were this? And
yet it may be as well pleaded for, as the other;
for they differ not at all." Seeing then that the A-
poſtle John tells us plainly, That Chriſt not only
died for him, and for the Saints, and Members of
the
DE Univerſal and Saving Light. 125
ted to Danze
the Church of God, to whom he wrote ; but for
the whole World: Let us then hold it for a certain
and undoubted Truth, notwithſtanding the Cavils
of ſuch as oppoſe.
This might alſo be proved from many more
Scripture-Teſtimonies, if it were at this ſeaſon
needful. All the Fathers, ſo called, and Doctors of
the Church, for the firſt Four Centuries, preached
this Doctrine; according to which they boldly
held forth the Goſpel of Chriſt, and Efficacy of the Hea-
his Death; inviting and intreating the Heathens to ted to Sali
come and be partakers of the Benefits of it; ſhew- vation; none
ing them, how there was a Door opent for them predeftina-
All to be ſaved, through Jefus Chrift; not telling nation.
them, that God had Predeftinated any of them to
Damnation, or had made Salvation impoſſible to
them, by with-holding Power and Grace, necef-
ſary to believe, from them. But of many of their
Sayings, which might be alledged, I ſhall only in-
ſtance a few.
Auguſtine, on the 95th Pſalm, ſaith, “The Blood
" of Chriſt is of ſo great Worth, that it is of no
« leſs value than the whole World.
Proſper ad Galt
. c. 2. “The Redeemer of the Doctors and
"World gave his Blood for the World, and the Fathers of
" World woald not be Redeemed, becauſe the Church, that
“ Darkneſs did not receive the Light. He that Chriſt died
" faith, the Saviour was not Crucified for the Re- for alle
“demption of the whole World, looks not to the
vertue of the Sacrament, but to the part of In-
" fidels; ſince the Blood of our Lord Jeſus Christ
" is the Price of the whole World; from which
“Redemption they are Strangers, who either de-
“ lighting in their Captivity would not be Redeem-
reced, or after they were Redeemed, returned to
(6 the fame Servitude.
The ſame Proſper, in his anſwer to Vincentius's
firſt Objection : * Seeing therefore becauſe of one
common Nature, and cauſe in Truth, underta-
Proof 43
The l'efimo-
nies of the
66 ken
126
PROPOSITIONS V. & VI.
(
OC
“ken by o’r Lord, all are rightly ſaid to be Re-
“deemed ; and nevertheleſs, all' are not brought
"out of Captivity: The property of Redempti-
on, without doubt, belongeth to thoſe, from
" whom the Prince of this World is ſhut out, and
now are not Veſſels of the Devil, but Members
ċc of Chriſt; whoſe Death was ſo beſtowed upon
# Mankind, that it belonged to the Redemption
“ of ſuch, who were not to be regenerated. But ſo,
“tliat which was done by the Example of one, for
"all, might, by a ſingular Myſtery, be celebrated in
every one. For the Cup of Iinmortality, which
which is made up of our Infirmity and the Di-
“ vine Power, hath indeed that in it, which may
“ Profit all; but if it be not Drank, it doth not
CC
" Heal.
1
C
C
ic
The Author de vocat. Gentium, lib. 11. cap. 6.
“ There is no cauſe to doubt, but that our Lord
Jeſus Chriſt died for Sinners and wicked Men;
" and if there can be any found, who may be ſaid
not to be of this Number, Chriſt hath not died
" for all; he made hiniſelf a Redeemer for the
6 whole World.
Chryfoftom on John 1. “If he Inlightens
every Man coming into the World ; How
comes it, that ſo many Men remain with-
out Light ? For all do not ſo much as acknow-
« ledge Chriſt; How then doth he Inlighten every
“ Man ? He illuminates indeed ſo far as in him is;
“ but if any of their own accord, cloſing the Eyes
< of their Mind, will not direct their Eyes untó
" the 'Beams of this Light; the cauſe that they
The Cauſe
ofremaining remain in Darkneſs, is not from the Nature of
in Darkneſs.cc the Light, but through their own Malignity;
« who willingly have rendred themſelves unworthy
" of fo great a Gift: But, why believed they not?
" Becauſe they would not : Chriſt did his part.
The Arelatenfian Synod, held about the Year
490,
« Pronounced him accurſed, who ſhould
" ſay,
(C
DC Univerſal and Saving Light. 127
CC
ſay, that Chriſt hath not died for all, or that
he would not have all Men to be ſaved.
Ambr. on Pſal. 118. Serm.8. “The Myſtical Son of
€ Righteouſnefs is ariſen to all; he came to all ; he
“ ſuffered for all; and roſe again for all: And there-
"fore he ſuffered, that he might take away the Sin of
" the World: But if any one believe not in Chriſt,
“ he Robs himſelf of this general Benefit, even as
“ if one by cloſing the Windows, ſhould hold out
" the Sun-Beams; the Sun is not therefore not a- The Sun-
“riſen to all, becauſe ſuch a one hath fo robbed Beams shús
“ himſelf of its heat: But the Sun keeps its Pre- net.
“rogative; it is ſuch a ones Imprudence, that he
u ſhuts himſelf out from the common Benefit of
6 the Light.
CC
The fame Man in his with Book of Cain and
Abel, cap. 13. faith ; " Therefore he brought un-
" to All the means of Health; that whoſoever
" ſhould Periſh, may aſcribe to himſelf the cauſes
" of his Death, who would not be cured, when
" he had the Remedy, by which he might have
eſcaped.
S. IX. Seeing then, that this Doctrine of the
Univerſality of Chriſt's Death is ſo certain and
agreeable to the Scripture-Teſtiniony, and to the
ſenſe of the pureſt Antiquity; it may be wonder-
ed, how ſo many, ſome whereof have been eſteem-
ed not only Learned, but alſo Pious, have been
capable to fall into ſo groſs and ſtrange an Error.
But the cauſe of this doth evidently appear, in
that the Way and Method, by which the Virtue
and Efficacy of his Death is communicated to all
Men, hath not been rightly underſtood, or, indeed
hath been erroneouſly Affirmed. The Pelagians, afcri- Pelagians
bing all to Man's Will and Nature, denied Man Errors.
to have any Seed of Sin conveighed to him from
Adam. And the Semi-Pelagians making Grace as
a Gift following upon Man's Merit, or Right im-
proving of his Nature; according to their known
Principle,
128
PROPOSITIONS V. & VI:
1
Principle, Facienti quod in ſe eſt, Deus, non denegat
gratiam.
This gave Auguſtine, Proſper, and ſome others
occaſion, labouring, in oppoſition to theſe Opini-
ons, to magnifie the Grace of God, and paint out
the Corruptions of Man's Nature (as the Proverb
is, of thofe that ſeek to make ſtraight a crooked
fallen ameo Stick) to incline to the other extream. So alſo
by some,ma- the Reformers, Luther, and others, finding among
the Author other Errors, the ſtrange Expreſſions uſed by ſome of
of Sini the Popiſh Scholaſticks, concerning Free-Will, and
how much the tendency of their Principles is to
exalt Man's Nature, and leſſen God's Grace; ha :
ving all thoſe Sayings of Auguſtine, and others,
for a Pattern, through the like Miſtake run upon
the ſame extream: Tho'afterwards the Lutherans,
ſeeing how far Calvin and his Followers drove this
matter, (who, as a Man of ſubtile and profound
Judgment, fore-ſeeing where it would Land, re-
folved above-board to aſſert, that God had de-
creed the means as well as the end, and therefore
had ordained Men to Sin, and excites them there-
to; which he labours earneſtly to defend) and
that there was no avoiding the making of God the
Author of Sin; thereby received occaſion to dir-
cern the falſity of this Doctrine, and diſclaimed
it; as appears by the latter Writings of Melanthon,
Epiß. Hiſt. and the Mompelgartenfian Conference, where Lucas
Eccl. Lucas Oſiander, one of the Collocutors, terms it Impiosis;
16.1.4. cap. calls it a making God the Author of Sin; and a bor-
rid and borrible Blaſphemy. Yet, becauſe none of
thoſe who have aſſerted this Univerſal Redempti-
on, ſince the Reformation, have given a clear, di-
ſtinct and ſatisfactory Teſtimony, how it is com-
municated to all, and ſo have fallen ſhort of fully
declaring the Perfection of the Goſpel Diſpenſa-
tion: others have been thereby the more ſtrength-
ned in their Errors: Which I Íhali illuſtratė by one
fangular Example.
32.
inc
of Univerſal and Saving Light.
129
The Arminians and other Allertors of Univerſal
Grace, uſe this, as a chief Argument.
That which every Man is bound to believe, is true :
But every Man is bound to believe that Chriſt died for
him :
Therefore, &c.
Of this Argument the other Party deny the Af
ſumption, ſaying; That they, who never heard of
Chrift, are not obliged to believe in him; and ſeeing
the Remonſtrants ( as they are commonly called) Remon-
do generally themſelves acknowledge, that without the trantsopinia
ontward knowledge of Chriſt there is no Salvation ; ens the pre-
that gives the other Party yet a ſtronger Argu- of Reproba-
ment for their preciſe Decree of Reprobation. tlon.
For, ſay they, ſeeing we all ſee really, and in effect,
that God hath with-held from many Generations, and
yet from many Nations, that Knomledge which is abfo-
lutely needful to Salvation, and ſo hath rendered it
ſimply impoſſible unto them; Why may be not as well
with-hold the Grace neceſſary to make a ſaving Applia
cation of that Knowledge, where it is preached? For
there is no ground to ſay, That this were Injuſtice in
Godin or Partiality, more than his leaving thoſe others
in utter Ignorance; the one being but a with-holding
Grace to apprehend the object of Faith; the other à
with-drawing the Object it ſelf. For anſwer to this,
they are forced to draw a Concluſion from their
former Hypothefis, of Chriſt dying for all, and
God's Mercy and Juſtice, ſaying, That if theſe
Heathens, who live in theſe remote places, where the
outward Knowledge of Chriſt is not, did improve that
common. Knowledge they have, to whom the outward
Creation is for an Obječt of Faith; by which they may
gather, that there is a God, then the Lord would, ly
Jome Providence, either ſend an Angel to tell them of
Chriſt, or convey the Scriptures to them, or bring
them ſome way to an opportunity to meet with ſucho, as
might inform them. Which, as it gives always too
much to the Power and Strength of Man's Will
K
and
I
130
PROPOSITIONS V. & VI.
and Nature, and favours a little of Socinianiſm
and Pelagianiſm, or at lcaſt of Semi-Pelagianiſm; ſo,
lince it is only built upon probable Conjectures,
neither hath it evidence enough to convince any,
Itrongly tainted with the other Doctrine; nor
yet doth it make the equity and wonderful Har-
möny of God's Mercy and Juſtice towards all, ſo ma-
nifeſt to the Underſtanding. So that I have often
obſerved, that theſe Affertors of Univerſal Grace,
did far more pithily and ſtrongly over turn the
falle Doctrine of their Adverſaries, than they did
cſtablish and confirm the Truth and Certainty of
their own. And tho' they have proof ſufficient
from the holy Scriptures to confirm the Univerſa-
lity of Chriſt's Death, and that none are preciſe-
None by an ly, by any irrevocable Decree, excluded from
irrevocable Salvation ; yet I find when they are preſled, in the
ciuded from reſpects above-mentioned, to ſhew how God hath
Salvation. ſo far equally extended the Capacity to partake
of the Benefit of Chriſt's Death unto all, as to
communicate unto them a fufficient way of ſo do:
ing, they are ſomewhat in a ſtrait, and are put
more to give us their Conjectures, from the cer-
tainty of the former preſuppoſed Truth, to wit,
(that becauſe Chriſt hath certainly died for all,
and God hath not rendred Salvation impoſſible to
any, therefore there muſt be ſome way or other,
by which they may be ſaved, which muſt be by
improving ſome common Grace, or by gathering
from the Works of Creation and Providence )
than by really demonſtrating, by convincing and
ſpiritual Arguments, what that way is.
S. X. It falls out then, that as Darkneſs, and
the great Apoſtaſy, came not upon the Chriſtian
World all at once, but by ſeveral Degrees, one thing
making way for another; until that thick and groſs
Vail came to be overſpread, wherewith the Na-
tions were ſo blindly covered, from the ſeventh
and eighil, until the ſixteenth Centiliy; even as
thic
Di Univerſal and Saving Light. 131
the Darkneſs of the Night comes not upon the
outward Creation at once, but by degrees, ac-
cording as the Sun declines in each Horizon; fo
neither did that full and clear Light and Know-
ledge of the glorious Diſpenſation of the Goſpel of
Chriſt, appear all at once; the work of the firſt
Witneſſes being more to teſtifie againſt, and diſ-
cover the Abuſes of the Apoſtaſy, than to eſta-
bliſh the Truth in Purity. He that comes to build
a new City, muſt firſt remove the old Rubbiſh,
before he can ſee to lay a new Foundation; and
he that comes to a Houſe greatly Polluted, and full
of Dirt, will firſt ſweep away and remove the
Filth, before he put up his own good and new
Furniture. The dawning of the Day diſpels the
Darkneſs, and makes us ſee the things that are
moſt Conſpicuous; but the diſtinct diſcovering and
diſcerning of things, ſo as to make a certain and
perfect Obſervation, is reſerved for the ariſing
of the Sun, and its ſhining in full Brightneſs.
And we can, from a certain Experience, boldly
affirm, that the not waiting for this, but building
among, yea, and with the old Popisha Rubbiſh;
and ſetting up, before a full Purgation, hath been
to moſt Proteſtants, the foundation of many a
Miſtake, and an occaſion of unſpeakable Hurt.
Therefore the Lord God, who, as he feeth meet, fut Diſcove-
doth conimunicate and make known to Man, the ry of the
more full
, evident and perfect Knowledge of his Gospel re-
everlaſting Truth, hath been pleaſed to reſerve this our Age.
the more full Diſcovery of this glorious and Evan-
gelical Diſpenſation, to this our Age, albeit di-
vers Teſtimonies have thereunto been born by
fome noted Men in ſeveral Ages, as ſhall here-
after appear. And for the greater Augmentation
of the Glory of his Grace, that no Man might
have whereof to boait, he hath raiſed up a few
deſpicable and illiterate Men; and for the moſt part
Mechanicks, to be the Diſpenſers of it; by which
K 2
Goſpel,
The more
132
PROPOSITIONS V. & VI.
Goſpel, all the Scruples,Doubts, Heſitations and Ob-
jections, above-mentioned, are eaſily and evidently
anſwered; and the Juſtice, as well as Mercy of God,
according to their divine and heavenly Harmony,
are exhibited, eſtabliſhed and confirmed. Accord-
ing to which certain Light and Goſpel, as the
knowledge thereof liath been manifeſted to us, by
the Revelation of Jeſus Chriſt in us, fortified by
our own ſenſible Experience, and ſealed by the
Teſtimony of the Spirit in our Hearts; we can
confidently affirm, and clearly evince, according
to the Teſtimony of the Holy Scriptures, the fol-
lowing Points:
Propoſi. S. XI. Firſt ; That God, who out of his infinite
tion 1. Love, fent his Son, the Lord Jeſus Chriſt, into
the World, who taſted Death for every Man, hath gi-
ven to every Man, whether few or Gentile, Turk or
Scythian, Indian or Barbarian, of whatſoever Na-
A Day of tion, Country or Place, a certain day or time of
Viſitation, during which day or time, it is poſſible for
them to be ſaved, and to partake of the Fruit of Chriſt's
Death.
Prop. II. Secondly; That for this end God hath communica.
ted and given into every Man a Meaſure of the
4 Measure Light of his own Son, a Meaſure of Grace, or a Mea-
of Light in
Sucre, of the Spirit ; which the Scripture expreſſes by
ſeveral Names; as ſometimes of the Seed of the
Kingdom, Matth. 13. 18, 19. The Light that make's
all things manifeft, Eph. 5. 13. The Word of God,
Rom. 10. 18. or Manifeſtation of the Spirit given to
profit withal, 1 Cor. 12. 7. A Talent, Matth. 25.15.
a little Leaven, Matth. 13. 33. The Goſpel preached in
every Creature, Col. 1. 23.
Prop. III. Thirdly; That God, in and by this Light and Seed,
invites, calls, exhorts and ſtrives with every Man, in
God's Sat- order to ſave him ; which, as it is received and
not refiited, works the Salvation of all, even of
wrought by
the Light" thoſe who are ignorant of the Death and Suffer-
ings of Chriſt, and of Adam's Fall, both by bring-
to
au.
all.
vati912
inz au.
ing
DE Univerſal and Saving Light. 133
ing them to a ſenſe of their own Miſery, and to
be farers in the Sufferings of Chriſt inwardly,
and by making them partakers of his Reſurrection,
in becoming Holy, Pure and Righteous, and re-
covered out of their Sins. By which alſo are ſaved
they that have the knowledge of Chriſt outward-
ly, in that it opens their Underſtanding, rightly
to uſe and apply the things delivered in the Scrip-
tures, and to receive the ſaving uſe of them : But
that this
may be refifted and rejected in both, in which
then God is ſaid to be reſiſted and preſſed down, and
Chriſt to be again Crucified, and put to open Shame,
in and among Men. And to thoſe, as thus reſiſt and
refuſe him, he becomes their Condemnation.
Firſt then ; according to this Doctrine, the Mer- Confeqi:en-
cy of God is excellently well exhibited, in that none ces 1.
are neceſſarily ſhut out from Salvation ; and his
Juſtice is demonſtrated, in that he condemns none,
but ſuch, to whom he really made offer of Salva-
tion; affording them the means ſufficient there-
unto.
Secondly; This Doctrine, if well weighied, will conf. ..
be found to be the Foundation of Chriſtianity, Salva-
tion and Aſurance.
Thirdly; It agrees and anſwers with the whole Conf. z.
Tenor of the Gospel Promiſes and Threats, and with
the Nature of the Miniſtry of Chriſt, according to
which, the Goſpel, Salvation, Repentance, is con-
manded to be preached to every Creature, with-
out reſpect of Nations, Kindreds, Families or
Tongues.
Fourthly; It magnifies and commends the Merits Conf. 4.
and Death of Chriſt, in that it not only accounts
them fufficient to ſave all; but declares them to
be brought ſo nigh unto all, as thereby to be put
into the neareſt capacity of Salvation.
Fifthly; It exalis above all, the Grace of God, to Coil .
which it attributeth all good, even the leaſt and
ſmalleſt Actions that are ſo; aſcribing thereunto,
E 3
noc
1 34
PROPOSITIONS V. & VI.
tonſ, 6.
C:of, 7
con 8.
not only the firſt Beginnings and Motions of Good,
but alſo the whole Converſion and Salvation of the
Soul.
Sixthly; It contradicts, overturns, and enervates the
falſe Doctrine of the Pelagians, Semi-Pelagians, Soci-
nians, and others, who exalt the Light of Nature,
the Liberty of Man's Will; in that it wholly ex-
cludes the Natural Man from having any place or
portion in his own Salvation, by any acting, mo-
ving, or working of his own, until he be firſt
quickned, raiſed up, and acted by God's Spirit.
Seventhly; As it makes the whole Salvation of Man
ſolely and alone to defend upon God; ſo it makes his
Condemnation wholly, and in every reſpect, to be of him-
ſelf; in that he refuſed, and reliſted ſomewhat, that
from God wreſtled and ſtrove in his Heart; and
forces him to acknowledge God's juſt Judgment, in
rejecting and forſaking of him.
Eighthly; It takes away all ground of Deſpair ; in
that it gives every one Cauſe of Hope, and cer-
tain Aſurance, that they may be ſaved: Neither
doth feed any in Security, in that none are certain,
how foon their day may expire: And therefore it
is a conſtant Incitement and Provocation, and live-
ly Incouragement to every Man, to forſake Evil,
and cloſe with that which is Good.
Ninthly; It wonderfully commends as well the Cer-
tainty of the Chriſtian Religion among Infidels, as it
manifeſts its own Verity to all; in that it's confirmed
and eſtabliſhed by the Experience of all Men: See-
ing there was never yet a Man found, in any place
of the Earth, however Barbarous and Wild, but
hath acknowledged, that at ſome time or other,
leſs or more, he hath found ſomewhat in his Heart,
reproving him for ſome things Evil, which he hath
done; threatning a certain Horror, if he continued
Hi them; as alſo promiſing and communicating a
certain Peace and Sweetneſs, as he hath given way
to it, and not reſiſted it.
Tenthly,
Conf. 9.
6
CE Univerſal and Saving Light. 13'S
Tenthly; It wonderfully Sheweth the excellent Wiſdum conf. 10.
of God, by which he bath made the Means of Sal-
vation fo Univerſal and Comprehenſive, that it is
not needful to recur to thoſe niiraculous and ſtrange
Ways; ſeeing, according to this moſt true Do-
ctrine, the Goſpel reachech All, of whatſoever Con-
dition, Age, er Nation.
Eleventhly; It is really and effectively, tho'not in c.nf. 11.
ſo many Words, yet by Deeds, eſtabliſhed and con-
firmed by all the Preachers, Promulgators, and Doctors
of the Chriſtian Religion, that even werc, or nom are,
even by thoſe that otherways in their judgment oppoſe
this Doctrine; in that they all, whatever they have
been, or are, or whatſoever People, Place or Coun-
try they come to, do preach to the People, and to
every Individual among them, that they may be.
ſaved; intreating and deſiring thein to believe iii
Chriſt, who hath died for them. So that, what
they deny in the general, they acknowledge of
every particular; there being no Man to whom
they do not preach, in" order to Salvation ; telling
him, Jeſuis Chrift calls and wills him to believe and
be ſaved ; and that if he refuſe, he ſhall therefore
be condemned, and that his Condemnation is of
himſelf. Such is the Evidence and Virtue of Truth,
that it conſtrains its Adverſaries, even againſt their
wills, to plead for it.
Laſtly. According to this Doctrine, the former Conf. 12.
Argument uſed by the Arminians, and evited by
tlie Calviniſts, concerning every Man's being bound
to believe, that Criſt died for him, is, by altering
the Allumption, render'd Invincible; thus,
That which every Man is bound to believe, is true:
But every Mar is bound to believe, that God is mer-
ciful unto him :
Therefore, &c.
This Allumption no. Man can deny, ſeeing His
Mercies are ſaid to be over all his Worksi Aid
herein the Scripture every way declares the Mercy
of
B4
I 36
PROPOSITIONS V. & VI.
of God to be, in that he invites and calls Sinners
to Repentance, and hath opened a Way of Salva-
tion for them: So that, tho' thoſe Men be not
bound to believe the Hiſtory of Chriſt's Death and
Paſion, who never came to know of it; yet they
are bound to believe, that God will be merciful
to them, if they follow his ways; and that he is
merciful unto them, in that he reproves them for
Evil, and incourages them to Good. Neither ought
Our Adver- any Man to believe, that God is unmerciful to
merciful him, or that he hath from the beginning ordained
Afferizon him to come into the World, that he might be
of God.
left to his own Evil Inclinations, and ſo do wick-
edly, as a Means appointed by God, to bring him
to Eternal Damnation; which, were it true, as our
Adverſaries affirm it to be of many Thouſands, I
ſee no reaſon, why a Man might not believe ; for
certainly a Man may believe the Truth.
As it manifeſtly appears, from the thing it felf,
that theſe good and excellent Conſequences follow,
from the Belief of this Doctrine ; fo from the Pro-
bation of them, it will yet more evidently appear.
To which, before I come, it is requilit to ſpeak fome-
what concerning the State of the Controverſie, which
will bring great Light to the matter. For, from the
not right underſtanding of a matter under de-
bate, ſometimes both Arguments on the one hand,
and Objections on the other, are brought, which
do no way hit the Caſe; and hereby alſo our Senſe
and Judgment therein will be inore fully under-
ſtood and opened.
Queft.i. $. XII. Firſt then, by this Day and Time of Vi-
ſitation, which we ſay God gives unto all, during
The stating which they may be ſaved, we do not underſtand the
whole time of every Man's Life; tho' to ſome it may
be extended even to the very Hour of Death, as
we ſee in the example of the Thief converted upon
the Croſs: But, ſuch a Seaſon, at leaſt, as ſufficiently
exonerateth God of every Man's Condemnation, which
to
sf the
Bijn.
DE Univerſal and Saving Light.
137
tation.
to fome may be ſooner, and to others later, ac-
cording as the Lord in his Wiſdom fees meet.
So that many Men may out-live this Day, after that many
which there may be no poſſibility of Salvation to the Day of
them, and God juſtly ſuffers them to be hardned, God's Visia
as a juſt Puniſhment of their Unbelief, and even
raiſes them up, as Inſtruments of Wrath, and makes
them a Scourge one againſt another. Whence, to
Men in this Condition, may be fitly applied thofe
Scriptures, which are abuſed to prove, thit God
incites Men neceſſarily to fin : This is notably ex-
preſs’d by the Apoſtle, Rom. 1. from verſe 17, to
the end; but eſpecially verſe 28. And even as they
did not like to retain God in their knoirledge, God gave
them
ир to a Reprobate
Mind, to do thoſe things which
are not convenient. That many înay out-live this
Day of God's GraciousViſitation unto them is ſhewni
by the Example of Eſau, Heb. 1 2. 16, 17. who fold
his Birth-right; ſo he had it once, and was capable
to have kept it; but afterwards, when he would
have inherited the Bleſſing, he was rejected. This
appears alſo by Chriſt's weeping over Jeruſalem,
Luke 19. 42. ſaying, If thou hadſt known in this thy
day, the things that belong unto thy Peace, but now they
are bid from thine Eyes : Which plainly imports, a
time when they might have known them, which
now was removed from them, thọ’ they were yet
alive; but of this more ſhall be ſaid hereafter.
S. XIII. Secondly, By this Seed, Grace, and Word of Queſt.2.
God, and Light, wherewith we ſay, every one is en-
lightned, and hath a meaſure of it, which ſtrives
with him, in order to ſave him; and which may,
by the ſtubbornneſs arid wickedneſs of Man's will,
be quenched, bruiſed, ivounded, preſſed down, ſlain
and crucified, we underſtand not the proper Eſſence and
Nature of God, preciſely takes; which is not diviſible in-
to Parts and Meaſures, as being a moſt pure, ſimple
Being, void of all Compoſition or Diviſion, and there-
fore can neither be reliſted, hurt, wounded, crucified,
or
138
PROPOSITIONS V. & VI.
or ſlain, by all the Efforts and Strength of Men :
The light, But we underſtand a Spiritual, Heavenly, and Inviſible
what it . Principle, in which God, as Father, Son, and Spirit,
perties de: dwells; a nieaſure of which Divine and Glorious
fcribed.
Life is in all Men, as a Sced, which of its own Na-
ture draws, invites, and inclines to God; and this
ſome call Véhiculum Dei, or the Spiritual Body of Chriſt,
the Fleſh and Blood of Chriſt, which came down from
Heaven; of which all the Saints do feed, and are
thereby nouriſhed unto Eternal Life. And as eve.
ry unrighteous Action is witneſſed againſt, and re-
proved by this Light and Seed; fo by ſuch Actions
it is hurt, wounded and ſain, and flees from
them, even as the Fleſh of Men flees from that
which is of a contrary nature to it. Now, be .
cauſe it is never ſeparated from God nor Cliriſt,
but where ever it is, God and Chriſt are as
wrapped up therein : Therefore, and in that re-
ſpect, as it is reſiſted, God is faid to be reſiſted
j
and where it is born down, God is faid to be prel-
ſed, as a Cart under Sheaves; and Cliriſt is ſaid to
be Tlain and crucified. And on the contrary, as
this Seed is received in the Heart, and ſuffered to
bring forth its natural and proper Effect, Chrift
comes to be formed and raiſed, of which the Scrip-
ture makes ſo much mention, calling it The New
Man, Chriſt within, the Hope of Glory. This is that
Chriſt within, which we are heard ſo much to ſpeak
and declare of, every where Preaching Him up, and
Exhorting People to believe in the Light, and obey
it, that they may come to know Chriſt in them, to
deliver them from all Sin.
But by this as we do not at all intend to equal
Oitr ſelves to that Holy Man, the Lord Jeſus Chrifti
who was born of the Virgin Mary, in whom all
Fulness of the Fulneſs of the Godhead dwells bodily; ſo nci-
ere a dhead ther do we destroy the Reality of his preſent Exiſtence,
cindi. as ſome have falſlý Calumniated, us. For, though
we afirm that Chriſt dwells in us, yet not im-
mediately,
That the
j, .
of Univerſal and Saving Light. 139
mediately, but mediately, as he is in that Seed,
which is in us; whereas he; to wit, the Eternal
Word, which was with God, and was God, dwelt
immediately in that Holy Man. He then is as the
Head, and we as the Members; he the Vine, and
we the Branches. Now, as the Soul of Man dwells
otherwiſe, and in a far more immediate manner, in
the Head and in the Heart, than in the Hands or
Legs; and as the Sap, Virtue, and Life of the Vine
lodgeth far otherwiſe in the Stock and Root, than in
the Branches; fo God dwelleth otherwiſe in the Man
Jeſus, than in us. We alſo freely reject the Hereſie
of Appollinarius, who deny'd him to have any Soul,
but ſaid, The Body was only acted by the Godhead:
As alſo the Error of Eutyches, who made the Man-
hood to be wholly ſwallowed up of the Godhead.
Wherefore, as we believe he was a true and real
Man; ſo we alſo believe, that he continues fo to be
Glorified in the Heavens, in Soul and Body, by
whom God ſhall Judge the World, in the great and
general Day of Judgment.
XIV. Thirdly, We underſtand not this Seed, Light Queſt. 3.
or Grace, to be an Accident, as moſt Men ignorantly
do, but a real Spiritual Subſtance, which the Soul of That the
Man is capable to feel and apprehend; from which Spahteva
tlat real, ſpiritual, inward Birth in Believers ariſes, Subhance,
called the New Creature, the New Man in the Heart. be felt in
This ſeems ſtrange to Carnal-minded Men, becauſe the soul,
they are not acquainted with it; but we know hended
it, and are ſenſible of it, by a true and certain
Experience ; tho'it be hard for Man in his natu-
ral Wiſdom to comprehend it, until he come to
feel it in himſelf; and if he ſhould, holding it in
the meer Notion, it would avail him liccle. Yet
we are able to make it appear to be true, and that
our Faith concerning it, is not without a ſolid
Ground : For it is in and by this Inward and Sub-
ftantial Seed in our Hearts, as it comes to receive
Nouriſhment, and to have a Birth or Geniturc in
L'!)
140
PROPOSITIONS V. & VI.
us, that we come to have thoſe Spiritual Senſes
raiſed, by which we are made capable of taſting,
{melling, ſeeing and handling the things of God: For
a Man cannot reach unto thoſe things by his natu-
ral ſpirit and ſenſes, as is above declared.
Next; We know it to be a Subſtance, becauſe it
ſubſiſts in the Hearts of wicked Men, even while
they are in their Wickedneſs, as ſhall be hereafter
proved more at large. Now no Accident can be in
à Subje&t, without it give the Subject its own Deno-
mination; as, where whiteneſs is in a Subject, there
the Subject is called White. So we diſtinguiſh be-
The Degrees twixt Holineſs, as it is an Accident, which denomi-
ration in the nates Man ſo, as the Seed receives a place in him 3
Soul of Min. and betwixt this Holy, Subſtantial Seed, which many
times lies in Man's Heart, as a naked Grain in the
Stony Ground. So alſo, as we may diſtinguiſh be-
twixt Health and Medicine; Health cannot be in a
Body, without the Body be called Heathful, becauſe
Health is an Accident; but Medicine may be in a
Body that is moſt Unhealthful, for that it is a Sub-
ſtance. And, as when a Medicine begins to work,
the Body may in ſome reſpect be called healthful,
and in ſome reſpect unhealthfuil; ſo we acknowledge,
as this Divine Medicine receives place in Main's Heart,
it may denominate him in ſome part Holy and Good;
tho' there remain yet a corrupted, unmortified part,
or ſome part of the Evil Humours unpurged out;
for where two contrary Accidents are in one Sub-
ject, as H:alth and Sickneſs in a Body, the Subject
receives its Denomination from the Accident which
prevails moſt. So many Men are called Saints,
good and holy Men, and that truly, when this. Ho-
ly Seed hath wrought in them, in a good meaſure,
and hath ſomewhat leavened them into its Nature,
tho’ they may be yet liable to many Infirmities and
Weakneſles, yea, and to ſome Iniquities. For, as
the Seed of Sin, and Ground of Corruption, y ea,
and the Capacity of yielding thereunto, and ſome-
times
or Univerſal and Saving Light. 141
times actually falling, doth not denominate a good
and holy Man impious'; ſo neither doth the Seed of
Righteouſrieſs in Evil Mengand the poſſibility of their
beconiing one with it, denominate them good or holy.
S. XV. Fourthly; We do not hereby intend any ways Queſt.4.
to leſſen or derogate from the Atonement and Sacrifice of
Jeſus Chriſt; but on the contrary, do magnifie and
exalt it. For, as we believe all thoſe things to have
been certainly tranſacted, which are recorded in the
Holy Scriptures, concerning the Birth, Life, Mira-
cles, Sufferings, Reſurrection and Aſcenſion of Chriſt;
ſo we do alfo believe, that it is the Duty of every
one to believe it, to whom it pleaſes God to re-
veal the fame, and to bring to them the know-
ledge of it; yea, we believe it were Damnable On-
belief not to believe it, when ſo declared ; but to
reſiſt that Holy Seed, which, as minded, would
lead and incline every one to believe it, as it is
offered unto them; tho' it revealeth not in every
one the outward and explicit Knowledge of it,
nevertheleſs it always aſſenteth to it, ubi declaratur,
where it is declared. Nevertheleſs, as we firmly
believe it was neceſſary, that Chriſt ſhould come,
that by his Death and Sufferings he might offer up
himſelf a Sacrifice to God for our Sins, who his
own ſelf bare onr Sins in his own Body on the Tree ;
ſo we believe, that the Remiſſion of Sins, which miſion of
any partake of, is only in and by Virtue of that Sins is only
moſt satisfactory Sacrifice, and no otherwiſe. For hy Chri47.
it is by the Obedience of that One, that the Free-gift is
come upon All to Juſtification. For we affirm, that
as all Men partake of the Fruit of Adani's Fall,
in that by reaſon of that Evil Seed, which through
him is communicated unto them, they are prone
and inclined unto Evil, tho' Thouſands of Thou-
ſands be ignorant of Adam's Fall, neither ever
knew of the Eating of the Forbidden Fruit; fo
alſo inany may come to feel the Influence of this
Holy and Divine Seed and Light, and be turned
from
That Res
142
PROPOSITIONS V.& VI.
from Evil to Good by it, tho’ they knew nothing
of Chriſt's coming in the Fleſh, through whoſe
Obedience and Sufferings it is purchaſed unto
them. And as we affirm, it is abſolutely needful,
The Hiſtory that thoſe do believe the Hiſtory of Chriſt's out-
is profitable ward Appearance, whom it pleaſed God to bring
Stery.
to the Knowledge of it; ſo we do freely confeſs,
that even that outward Knowledge is very Com-
fortable to ſuch as are ſubject to it, and led by
the inward Seed and Light. For, not only doth
the ſenſe of Chriſt's Love and Sufferings tend to
humble them, but they are thereby alſo ſtrengthen-
ed in their Faith, and incouraged to follow that
Excellent Pattern, which he hath left us, who ſuf-
fered for us, as ſaith the Apoſtle Peter, 1 Pet. 2. 21.
Leaving us an Example, that we ſhould follow his ſteps:
And many times, we are greatly edified and refreſh-
ed with the Gracious Sayings which proceed out of
his Mouth. The Hiſtory then is profitable and com-
fortable with the Myſtery, and never without it; but
the Myſtery is and may be profitable without the ex-
plicit and outward knowledge of the Hiſtory.
Queft.g. But Fifthly; This brings us to another Queſtion,
to wit, Whether Chriſt be in all Men or no? Whicly
Flor Chriſt ſometimes hath been asked us, and Arguments
brought againſt it; becauſe indeed it is to be found
in ſome of our Writings, that Chriſt is in all Men;
and we often are heard, in our publick Meetings
and Declarations, to deſire every Man to know
and be acquainted with Chriſt in them; telling them,
that Chriſt is in them. It is fit therefore, for re-
moving of all Miſtakes, to ſay ſomething in this
place concerning this matter. We have ſaid be-
fore, how that a Divine, Spiritual and Supernatural
Light is in all Men; how that that Divine Superna-
Tural Light or Seed is Vehiculum Dei; how that God
and Coriſt dwelleth in it, and is never ſeparated from
it; alſo how that (as it is received and cloſed mith
in the Heart) Coriſt comes to be formed and brought
foreh:
is in all
ster.
of üniverſal and Saving Light. . 143
forth: But we are far from ever having ſaid, That
Chriſt is thus formed in all Men, or in the Wicked:
For that is a great Attainment; which the Apoſtle
travelled, that it might be brought forth in the
Galatians. Neither is Chriſt in all Men by way of
Union, or indeed, to ſpeak ſtrictly, by way of In-
habitation ; becauſe this Inhabitation, as it is gene-
rally taken, imports Union, or the manner of Chriſt's
being in the Saints: As it is written, I will dwell in
them, and walk in them, 2 Cor. 6.16. But in regard
Chriſt is in all Men, as in a Seed, yea, and that he
never is, nor can be, ſeparate from that Holy, pure
Seed and Light, which is in All Men; therefore may
it be ſaid in a larger Senſe, that he is in All, even
as we obſerved before. The Scripture faith, A-
mos 2. 13. God is preſſed down, as a Cart under Sheaves :
and Chriſt crucified in the Ungodly: Tho' to ſpeak
properly and ſtrictly, neither can God be preſſed
down, nor Chriſt, as God, be crucified. In this re-
ſpect then, as he is in the Seed, which is in All Men,
we have ſaid, Chriſt is in All Men, and have preach-
ed and directed' All. Men to Chriſt in them; who lies for crucia
crucified in them, by their Sims and Iniquities; that by Iniqui.
they may look upon him, mhom they have pierced, and
repent: Whereby He, that now lies as it were
llain and buried in them, may come to be raiſed,
and have dominion in their Hearts over all. And
thus alſo the Apoſtle Paul preached to the Corin-
thians and Galatians, i Cor. 2. 2. Chriſt crucified inz
them, co úlik, as the Greek hath it: This Jeſus Chriſt
was that which the Apoſtle deſired to know in them,
and make known unto them, that they might conie
to be ſenſible, how they had thus been Crucifying
Chrift; that ſo they might Repent and be saved.
And foraſmuch as Chriſt is called that Light, that
enlightens every Man, The Light of the World; there-
fore the Light is taken for Chriſt, who truly is the
Fountain of Light, and hath his Habitation in it
for ever. Thus the Light of Chriſt is ſometimes
called
ties,
144
PROPOSITIONS V. & VI.
A
called Chriſt, i. e. that in which Chriſt is, and from
which he is never ſeparated.
S. XVI. Sixthly; It will manifeſtly appear, by
what is above-ſaid, that we underſtand not this Di-
vine Principle to be any part of Man's Nature, nor
yet to be any Reliques of any good, which Adam loft
by his Fall; in that we make it a diſtinct ſeparate
thing from Man's Soul, and all the Faculties of
it: Yet ſuch is the Malice of our Adverſaries,
that they ceaſe not ſometimes to Calumniate us,
as if we preached up a natural Light, or the Light
of Man's natural Conſcience. Next, There are
that lean to the Doctrine of Socinus and Pelagius,
who perſwade themſelves, through miſtake, and
out of no ill deſign to Injure us, as if this which
we Preach up, were fome natural Power and Fa-
culty of the Soul, and that we only differ in the
wording of it, and not in the thing it felf: where-
as there can be no greater difference, than is be-
twixt us in that matter : for we certainly know,
ties of Mans that this Light, of which we ſpeak, is not only
Reaſon.
diſtinct, but of a different Nature from the Soul
of Man, and its Faculties. Indeed that Man, as
he is a rational Creature, hath Reaſon as a natural
Faculty of his Soul, by which he can diſcern
things that are Rational, we deny not; for this
is a property natural and eſſential to him, by which
he can know and learn many Arts and Sciences,
beyond what any other Animal can do, by the
meer animal Principle. Neither do we deny, but
by this rational Principle, Man may apprehend in
his Brain, and in the Notion, a Knowledge of
God, and ſpiritual things: yet, that not being the
right Organ, as in the Second Propoſition hath
more at length been ſignified, it cannot profit
Anti-Chriſt him towards Salvation; but rather hindreth; and
in the Tem indeed the great cauſe of the Apoſtacy hath been,
.
that Man hath fought to fathom the things of
God, in and by this natural and rational Principle,
and
'The Facul-
+
of Univerſal and Saving Light.
145
and to build up a Religion in it, neglecting and
over-looking this Principle and Seed of God in
the Heart; ſo that herein, in the moſt Univerſal
and Catholick Senſe, hath Anti-Chriſt in every Man
ſet up himſelf, and fitteih in the Temple of God, as
God, and above every thing; that is called God. For,
Men being the Temple of the Holy Ghoſt, as faith the
Apoſtle, I Cor. 3. 16. when the rational Princi:
ple fets it felf up there above the Seed of God,
to reign and rule as a Prince in Spiritual Things,
while the Holy Seed is wounded and bruiſed;
there is Anti-Chriſt in every Man, or ſomewhat
exhalted above and againſt Chrift. Nevertheleſs,
we do not hereby affirm, as if Man had received
his Reaſon to no purpoſe; or to be of no ſervice
ựnto him, in no wife : We look upon Reaſon as
fit to order and rule Man in things Natural. For
The bible
as God gave two great Lights to rule the outward light, and
World, the Sun and Moon ; the greater Light to natural Rea.
rule the Day, and the leſſer Light to rule the guiſfied.
Night: ſo hath he given Man the Light of his
Son, a Spiritual Divine Light, to rute himn in
things Spiritual, and the Light of Reaſon, to rule
him in things Natural. And even as the Moon
borrows her Light from the Sun, fo ought Men
(if they would be rightly and comfortably order-
ed in natural things) to have their Reaſon intight-
ned by this Divine and Pure Light. Which in-
fightned Reaſon, in thofe that obey and folloiy
this true Light, we confefs may be uſeful to Man,
éven in ſpiritual Things, as it is ſtill ſubfervient,
and ſubject to the other, even as the animal Life
in Man, regulated and ordered by his Reaſon,
helps him in going about things that are rational,
We do further rightly diſtinguiſh this from Man's
natural Conſcience; for Conſcience being that in Thi Alght
Man which arifeth' front thé natural Faculties of cd from
Man's Soul, may be defiled and corrupted: It is Maris mattis
faid exprelly of the Impure, Tit. 1.15. That even ence:
E'
their
146
PROPOSITIONS V.& VI.
1
Concierice
dified.
1 Luk.
their Mind and Conſcience is defiled. But this Light
can never be corrupted, nor defiled; neither did it
ever conſent to Evil or Wickedneſs in any; for it
is ſaid expreſly, that it makes all things manifeſt that
are reproveable, Eph. 5. 13. and ſo is a faithful
Witneſs for God, againſt every Unrighteouſneſs in
M4:1n. Now Conſcience, to define it truly, comes
from [.Conſcire ) and is that Knowledge, which ariſeth
in Man's Heart, from mhat agreeth, contradi&teth, or is
contrary to any thing believed by bi m2 ; whereby he become's :
Conſcious to himſelf, that he tranſgreffcth, by doing thar,
which he is perfw.aded he ought not to do. So that the
Mind being once blinded, or defiled with a wrong
Eclief, there ariſeth a Conſcience from that Be-
lief, which troubles him, when he goes againſt it.
Example of As for Example: A Turk who hath poleted himſelf
with a falſe Belicf, that it is unlawful for him to
drink Wine; if he do it, his Conſcience ſinites him
for it: Bat tho' he keep many Concubines, his Con-
ſcience troubles him not ; becauſe his Judgment
is already defiled with a falſe Opinion, that it is law-
ful for him to do the one, and unlawful to do the
other. Whereas if the Light of Chriſt in him
were minded; it would rcprove him, not only for
committing Fornication ; but alſo, as he becamo
obedient thereunto, inform him that Mahomet
was an Iinpoſtor; as well as Socrates was informed
by it, in his day, of the Falſity of the Heathen's
Gods.
M.72mple of So, if a Papiſt eat Fleſh in Leit, or be not dili-
a Papiſt. gent enough in Adoration of Saints anct linages, or
if he ſhould contenin Images, his Conſcience would
Imite hinn for it; becauſe his Judgment is already
blinded with a falſe Belief concerning theſe things
Whereas the Light of Chrilt never coaſented to
any of thoſe Abominations. Thus then Man's na-
tural Conſcience is ſufficiently diſtinguiſhed from
it; for Conſcience followech the Judgment, cioch
300 inform it; but this Lights us it is received,
ICINOVES
DE Univerſal and saving Light.
147
The natural
removes the blindneſs of the Judgment, opens the
Underſtanding, and rectifies both the Judgment
and Conſcience. So we confeſs alſo, that Conſci-
ence is an excellent thing, where it is rightly in-
formed and inlightned: Wherefore ſome of us
have fitly compared it to the Lanthorn, and the Conſcience
Light of Chriſt to a Candle: A Lanthorn is uſe. compared to
ful, when a clear Candle burns and ſhines in it; and the
but otherwiſe of no uſe. To the Light of Chriſt Light of
then, in the Conſcience, and not to Man's natu- Candle
.
ral Conſcience, it is, that we continually commend
Men; this, not that, is it which we preach up, and
direct People to, as to a moſt certain Guide unto
Life Eternal.
Laſtly, This Light, Seed, &c. appears to be no
Power or natural Faculty of Man's Mind; becauſe
a Man that's in his Health, can, when he pleaſes,
ſtir up, move and exerciſe the Faculties of his
Soul ; "he is abſolute Maſter of them; and except
there be fome natural Cauſe or Impediment in
the way, he can uſe them at his pleaſure : But
this Light and Seed of God in Man hc cannot move
and ſtir up when he pleaſeth; but it moves,
blows, and ſtrives with Man, as the Lord feeth
meet. For, tho' there be a poſibility of Salvati-
on to every Man, during the day of his Vilitation;
yet cannot a Man, at any time, when he pleaſeth,
or hath ſome ſenſe of his Miſery, ſtir up that The Wait.
Light and Grace, ſo as to procure to himſelf ten- ing upon the
derneſs of Heart; but lie muſt wait for it: which the Lightana
comes upon all, at certain times and ſeaſons,
wherein it works powerfully upon the Soul,
mightily tenders it, and breaks it ; at which time,
if Man reſiſt it not, but cloſes with it, he comes to
know Salvation by it. Even as the Lake of Be-
i beſda did not Cure all thoſe, that waſhed in it:
but ſuch only, as wallied firit, after the Aligelliad
moved upon the Waters; fo God moves in Love
to Mankind, in this Seed in his Heart, at ſome
lingular
Giace.
ܕ I
148
PROPOSITIONS V. & VI.
ſingular times, ſetting his Sins in order before him,
and ſeriouſly inviting him to Repentance, offering
to him remiſion of Sins and Salvation; which, if
Man accept of, he may be ſaved. Now there is
no Man alive, and I am confident there ſhall be none
to whom this paper ſhall come, who, if they will
deal faithfully and honeſtly with their own Hearts,
will not be forced to acknowledge, but they have
been ſenſible of this in ſome meaſure, leſs or more;
which is a thing, that Man cannot bring upon him-
ſelf, with all his Pains and Induſtry. This then,
O Man and Woman ! is the day of God's graci-
ous Viſitation to thy Soul, which thou ſhalt be
happy for ever, if thou reſiſt not. This is the
day of the Lord, which, as Chriſt faith, is like
Mat. 24.27' the Lightning which ſhineth from the Eaſt, unto the
Jolin 3.8. Welt ; and the Wind or Spirit, which blows upon
the Heart, and no Man knows whither it goes, nor
Queſt
whence it comes.
:7. S. XVII. And laſtly, This leads me to ſpeak
concerning the manner of this Seed, or Light's Ope-
ration in the Hearts of all Men, which will ſhew yet
more manifeſtly, how we differ vaſtly from all
thoſe, that exalt a natural Power or Light in
Man; and how our Principle leads above all others,
to attribute our whole Salvation to the meer Pow-
er, Spirit, and Grace of God.
To them then, that ask us after this manner,
How do ye differ from the Pelagians and Arminians ?
For if two Men have equal ſufficient Light and Graces
and the one be ſaved by it, and the other not; is it not,
becauſe the one improves it, the other not? Is not then
the Hill of Man the Cauſe of the one's Salvation, beyond
the other? I ſay, to ſuch we thus Anſwer: That,
as the Grace and Light in all, is ſufficient to ſave
all, and of its own nature would fave all; ſo it
The Lighres ſtrives and wreſtles with all, for to ſave them;
Operation in he that reſiſts its ſtriving, is the cauſe of his own
order to Sal. Condemnation ; he that reſiſts it not, it becomes
his
DE Univerſal and Saving Light.
1.49
his Salvation: So that in him that is ſaved, the
working is of the Grace, and not of the Man; and
it's a Paſſiveneſs, rather than an Act; tho' after-
wards, as Man is wrought upon, there is a will
raiſed in him, by which he comes to be a co-
worker with the Grace: For according to that of
Auguſtine, He that made us without us, will not ſave
us without 'us. So that the firſt ſtep is not by Man's
working, but by his not contrary working. And
we believe, that at theſe fingular Seaſons of every
Man's Viſitation, above-mentioned; as Man is
wholly unable of himſelf to work with the Grace,
neither can he move one ſtep out of the natural
Condition, until the Grace lay hold upon him;
ſo it is poſible to him to be paflive, and not to
relift it, as it is poſſible for him to reſiſt it. So
we ſay, the Grace of God works in and upon
Man's Nature; which, tho' of it ſelf wholly, cor-
rupted and defiled, and prone to Evil; yet is ca-
pable to be wrought upon by the Grace of God;
even as Iron, cho'a hard and cold Metal of it ſelf,
may be warm'd and ſoftned by the heat of the
Fire, and Wax melted by the Sun. And as Iron
or Wax, when removed from the Fire or Sun,
returneth to its former condition of coldneſs and
hardneſs : So Man's Heart, as it reliſts, or retires
from the Grace of God, returns to its former
condition again. I have often had the manner of
God's Working, in order to Salvation towards all
Men, illuſtrated to my Mind, by one or two clear
Examples, which I ſhall here add, for the Infor-
mation of others.
The firſt is, of a Min heavily diſeaſed; to whom
I compare Man in his fallen and natural Condition. ple of a di
I ſuppoſe God, who is the great Phyſician, not leafed Man
and tellje
only to give this Man Phyſick, after he hath uſed fcian.
all the Induſtry he can for his own Health, by any
skill or knowledge of bis own :-(As thoſe that ſay,
If A Man improve his Reaſon, or natural Faculties,
God
The Eram
13
150
PROPOSITIONS V.& VI.
God mill ſuper-add Grace : Or, as others ſay, that he
cometh and maketh offer of a Remedy to this Man out-
wardly, leaving it ta the liberty of Man's will, either to
rçceive it, or reject it.) But He, even the Lord, this
great Phyſitian, cometh, and poureth the Remedy
into his Mouth, and as it were layeth him in his
Bed; ſo that if the Sick Man bę byt pallive, it will
neceſarily work the effect : But if he be ſtubborn
and untoward, and will needs riſe up and go forth
into the cold, or eat ſuch Fruits as are hurtful to
him, while the Medicine ſhould operate; then, tho?
of its nature it tendeth to cure him; yet it will
prove deſtructive to him, becauſe of thoſe Obſtru-
Iions, which it meeteth with. . Now, as the Man
that ſhould thus undo himſelf, would certainly be
the cauſe of his own Death; ſo who will ſay, that
if cured, he owes not his Health wholly to the
Phyſician, and not to any Deed of his own; ſeeing,
his part was not any Action, but a Paſſiveneſs?
The Second Example is, of divers Men lying in
ple of Men 2 durk Pit together, where all their Senſes are ſo ſtupi-
d'un aduk fied, that they are ſcarce ſenſible of their omn Miſery;
pit and their. To this I compare Man, in his Natural, Corrupt,
Deliverer. Fallen Condition. I ſuppoſe not, that any of theſe
Men, wreſtling to deliver themſelves, do thereby
ftir up or engage one able to deliver them, to give
them his help; ſaying with himſelf, I ſee one of theſe
Men milling to be delivered, and doing what in bim lies,
therefore he deſerves to be aſiſted; as ſay the Socinians,
Pelagians, and Semi-Pelagians. Neither do I ſuppoſe,
that this Deliverer comes to the top of the Pit, and.
puts down a Ladder, deliring them that will, to
come up; and fo puts them upon uſing their own
itrength and will to come up; as do the Jeſuits and
Aiminians: Yer, as they ſay, ſuch are not delivered
without the Grace; ſeeing the Grace is that Lad,
der, by which they were deliveredl. But I ſuppoſe,
that the Deliverer cames at certain times, and ful-
lý ciſcovers and inforins them of the great Miſery
and
yne E.2017-
of Univerſal and saving Light.
IST
dic.. power.
and Hazard they are in, if they continue in that
Noyſon and Peſtiferous Place; yea, torces them
to a certain Şenſe of their Miſery (for the wick-
edeſt Men, at times, are niade ſenſible of their illi-
ſery by God's Viſitation) and not only ſo, but lays
hold upon them, and gives them a pull, in order
to lift them out of their Miſery: which if they re-
ſiſt not, will ſave them; only they may relilt it.
This being applied as the former, doth the ſame
way illuſtrate the matter. Neither is, the Grace of
God fruſtrated, tho' the effect of it be divers, ac-
cording to its object; being the Miniſtration of
Mercy and Love, in thoſe that reject it not, but
receive it, John 1. 12. but the Miniſtration of Wrath
and Condemnation, in thoſe that do reject it, John 3.
19. Even as the Sun, by one Act or Operation, Asimile of
melteth and ſoftneth the Wax, and hardeneth the melting and
Clay. The nature of the Sun is to cheriſh the hardening,
Creation, and therefore the Living are refreſhed by
it, and the Flowers ſend forth a good favour, .as.it
ſhincs upon them, and the Fruits of the Trees are
ripened; yet caſt forth a dead Carcaſe, a thing
without Life, and the ſame reficction of the Sun
vill cauſe it to ſtink, and putrifie it; yet is not the
Sun ſaid thereby to be fruſtrated of its proper effect.
So every Man, during the Day of his Vilitation, is
ſhined upon by the Siin of Righteouſneſs, and ca-
pable of being influenced by it, fo as to ſend forth
good Fruit, and a good Savour, and to be melted
by it; but when he hath linned out his Day, then
the fane Sun hardenech hun, as it doch the Clay',
and makes his Wickedneſs more to appear and pu-
trifie, and ſend forth an evil Savour.
S. XVIII. Laſtly; As we truly allirm, That God Al haveny
willeth no Man to periſh, and therefore hath given Grace fur
for
to all Grace fuiticient for Salvation ; ſo we do riot Salvation
deny, but that in a ſpecial manner, he worketh in Bin their
of Gud
fonc, in whorn Grace lo prevaileth, that they ne-
ceffarily obtain Salvation ; neither doch God fufter
them
7
1.4
152
PROPOSITIONS V. & VI.
them to reſiſt. For iț" were abſurd to ſay, that
God had not far otherwiſe extended himſelf to-
wards the Virgin Mary, and the Apoſtle Paul, than
çowards many others. Neither can we affirm, that
God equally loved the Beloved Diſciple John, and
Jud.is the Traitor; yet ſo far, nevertheleſs, as none
wanted ſuch a meaſure of Grace, by which they
might have been ſaved; all are juſtly Inexcuſable.
And alſo, God working in thoſę, to whom this
prevalency of Grace is given, doch ſo hide himſelf,
to ſhut out all Security and Preſumption, that ſuch
may be humbled, and the free Grace of God mag-
nified, and all reputed to be of the Free-Gift; and
nothing from the ſtrength of Self. Thoſe alſo who
perilh, when they remember thoſe Times of God's
Viſitation towards them, wherein he wreſtled with
them by his Light and Spirit, are forced to confeſs;
that there was a Time, wherein the Door of Mer-
cy was open unto them, and that they are juſtly
Condeļmned, becauſe they rejected their own Sal-
vation.
Thus both the Mercy and Juſtice of God are
eſtabliſhed, and the Will and Strength of Man are
brought down and rejected; his Condemnation is
made to be of himſelf, and his Salvation only to
depend upon God. Alſo, by theſe Poſitions, two
great Objections, which often are brought againſt
this Doctrine, are well folved.
The firſt is deduced from thoſe places of Scrip.
ture, wherein God ſeems preciſely to have decreid
and predeſtinated ſome to Salvation; and for that
end, to have ordained certain means, which fall
not out to others; as in the Calling of Abraham,
David, and others, and in the Converſion of Paul;
for theſe being numbred among ſuch, to whom
this prevalency is given, the objection is eaſily
loefid.
The ſecond is drawn from thoſe płaces, wherein
God ſeems to have ordain'd ſome wicked Perſons
to
Object.
of aniverſal and Saving Light. 153
Predeftina.
?
to Deſtruction; and therefore, to have obdur'd
their Hearts, to force them unto greac Sins, and tion to Sal-
to have raiſed them up, that he might ſhew in them vation, and
his Power; who, if they be number'd amongſt thoſe fion to De
Men, whoſe Day of Vilitation is paſt over, that Struction,
Anlicrcd.
Objection is alſo ſolved; as will more evidently
appear to any one, that will make a particular ap-
plication of thoſe things, which I at this time, for
Brevity's ſake, thought meet to paſs over.
S. XIX. Having thus clearly and evidently ſtated
the Queſtion, and opened our Mind and Judgment
in this matter; as divers Objections are hereby pre-
vented, fo will it make our Probation both the
caſier and the ſhorter.
The firſt thing to be proved, is, That God hath Prop. I.
given to every Man a Day or Time of Vifuation, where- Provid.
in it is poſſible for him to be ſaved. If we can prove,
that there is a Day and Time given, in which thoſe
might have been faved that actually periſh, the mat-
ter is done : For none deny, but thoſe that are ſa-
ved, have a Day of Viſitation. This then appears, Proof I.
by the Regrets and Complaints which the Spirit
of God, throughout the whole Scriptures, makes,
Thoſe that
even to thoſe that did periſh; challenging them, berish, had
for that they did not accept of, nor cloſe with Day of
God's Vilitation and Offer of Mercy to them. fered their.
Thus the Lord expreſles himſelf then firſt of all to
Cain, Gen. 6.6,7. And the Lord ſaid unto Cain, Why Infances.
art thou wioth? and why is thy countenunce fallen? If
thou doſt well, ſhalt thou not be accepted ? If thou duft
not well, sin lieth at the door : This was ſaid to Cain,
before he llew his Brother Abel, when the Evil
Seed began to tempt him, and work in his Heart;
we ſee how God gave warning to Cain in ſeaſon,
and in the Day of his Vilitation towards him, AC-
ceptance and Remiſlion, if he did well: For this
Interrogation, Sh.alt thou not be accepted ? imports
an Affirmative, Thoit ſhalt be accepted, if thout duft
well
. So that, if we may truſt God Almighty, the
Fountaiú
more
1. Cain.
154
PROPOSITIONS V. & VI.
Torld.
Fountain of all Truth and Equity, it was poſible
in a Day, even for Cain to be accepted. Nei-
ther could God have propoſed the doing of Good,
as a condition, if he had not given Cair ſufficient
ſtrength, whereby he was capable to do good.
This the Lord himſelf alſo ſhews, even that he
2. The old gave a Day of Viſitation to the Old World, Gen. 6.
3. And the Lord ſaid, My Spirit shall not always ſtrive
in Man; for fo it ought to be tranſlated. This
manifeſtly implies, that his Spirit did ſtrive with
Man, and doth ſtrive with him for a Seaſon;
which Seaſon expiring, God ceaſeth to ſtrive with
him, in order to ſave him : For the Spirit of
God cannot be ſaid to ſtrive with Man, after the
Day of his Viſitation is expired ; ſeeing it natu-
turally, and without any reſiſtance, works its effect
then, to wit, continually to Judge and Condemn
him. From this Day of Viſitation, that God hath
given to every one, is it, that he is ſaid to wait te
God is Long-be Gracious, Iſai. 30. 18. And to be Long-ſuffering,
suffering. Exod. 34.6. Numb. 14. 18. Pfal. 86.15. Jer. 15:15;
wai:ng to Here the Prophet Jeremy, in his Prayer, lays hold
upon the Long-ſuffering of God; and in his Expo-
ſtulating with God, he ſhuts out the Objection of
our Adverſaries, in the 18th verſe; Why is my Pain
perpetual, and my Wound incurable, which refuſeth to
be healed? Wilt ebou altogether be unto me as a Lyar,
and as Waters that fail? Whereas, according to our
Adverſaries Opinion, the pain of the moſt part of
Men is perpetual, and their Wound altogether in-
Curable: Yea, the Offer of the Goſpel, and of Sal-
vation unto them, is as a Lye, and as Waters that
fail, being never intended to be of any effect unto
them. The Apoltle Pcter faith exprelly, that this
Long-suffering of God waited, in the days of Noah, for
thoſe of the Old World, 1 Pet. 3. 20. which, being
compared with that of Gen. 6. 3. before-mentioned,
doth ſufficiently hold forth our Propolition. · Aid
that none may obicê, that this Ling-ſuffering, or
Striving
he Giacious
hante au
Df Univerſal and Saving Light 155
In order
ſtriving of the Lord, was not in order to ſave them;
the ſame Apoſtle faith exprefly, 2 Pet. 3. 15. That to ſave them
the Long-ſuffering of God is to be accounted Salvation ;
and with this Long-ſuffering, a little before in the
9th verſe, he couples, That God is not willing that
any should periſh. Where, taking him to be his
own Interpreter (as he is moſt fit) hc holdeth fortlı,
That thoſe to whom the Lord is Long-ſuffering,
(which he declareth, he was to the Wicked of
the Old World, and is now to all, not willing that
any ſhould perillo) they are to account this Long-Jiffer-
ing of God to them, Salvation. Now, how or in what
reſpect can they account it Salvation, if there be not
ſo much, as a poſſibility of Salvation conveighed to
them therein ? For it were not Salvation to them,
if they could not be ſaved by it. In this matter
Peter further refers to the Writings of Paul, hold-
ing forth this, to have been the Univerſal Doctrine.
Where it is obſervable, what he adds upon this oc- some things
caſion, how there are ſome things in Paul's Epiſtles, in Prules :-
hard to be uuderſtood, which the unſtable and unlearned little hard
wreſt to their own deſtruction; infinuating plainly this food.
of thoſe Expreſſions in Paul's Epiſtles, as Rom. 9.
Cc. which ſome unlearned in ſpiritual things, did
make to contradict the Truth of God's Long-ſuffering
towards all, in which he willeth not any of them
Thould periſh, and in which they all may be ſaved.
Would to God many had taken more heed chari
they have done, to this Advertiſement! That place
of the Apoſtle Paul, which Peter ſeems here most
particularly to hint at, doth much contribute alſo
to clear the matter, Rom. 2. 4. Deſpiſeft thout the
Riches of his goodneſs, and forbearance, and long-ſuffer-
ing, not knowing that the Goodneſs of God leadeth tbee to
Repentance ? Paul ſpeakcth here to the Unregenerate,
and to the Wicked, who (in the following verſe he
faith) Treaſure 14p Wrath into the Day of Irarb;
and to ſuch he commends the Riches of the For-
bearance and Long-ſuffering of God; lcwing, that
thie
150
PROPOSITIONS V. & VI.
the tendency of God's Goodneſs leadeth to Re-
pentance. How could it neceſſarily tend to lead
them to Repentance? How could it be called Riches
or Goodneſs to them, if there were not a Time,
wherein they might Repent by it, and come to be
ſharers of the Riches exhibited in it? From all
which, I thus Argue:
Arg. If God plead with the Wicked, from the Poſlibi.
lity of their being accepted ; If God's Spirit ſtrive
God's spirit in them for a ſeaſon, in order to ſave them, who
she Wicked, afterwards periſh ; If he wait to be Gracious unto
them; If he be Long-ſuffering towards them; and
if this Long-ſuffering be Salvation to them, while
it endureth ; during which time God willeth them
not to periſh, but exhibiteth to them the Riches of
his Goodneſs and Forbearance, to lead them to
Repentance; then there is a Day of Viſitation,
wherein ſuch might have been, or ſome ſuch now
may be ſaved, who have periſhed; and may, if they
Repent not, periſh:
But the Firſt is true; Therefore alſo the Laſt.
Proofli.
S. XX. Secondly; This appeareth from the Pro-
phet Iſaiah, 5. 4. What could I have done more to my
The Line Vineyard? For in verſe 2. he faith ; He hath fenced
rd, brought it, and gathered out the stones thereof, and planted it
forth wild with the Choiceſt Vine : and yet (faith he) when I look-
Stapes.
ed it should have brought forth Grapes, it brought forth
Wild Grapes. Wherefore he callech the Inhabitants
of Jerufalem, and Men of Judah, to judge betwixt
him and his Vineyard, ſaying ; What could I have
done more to my Vineyard, than I have done in it? and
yet (as is ſaid) it brought forth Wild Grapes: Which
was applied to many in Iſrael, who refuſed God's
Mercy. The ſame Example is uſed by Chriſt,
Mat. 21.33. Mark 12. 1. Luke 20.9. where Jeſus
ſhews, how to ſome a Vineyard was planted, and all
things given neceſſary for them, to get them Fruit
to pay or reſtore to their Maſter; and how the
Maſter many times waited to be Merciful to them,
3
12
of Univerſal and Saving Light.
157
in ſending Servants after Servants, and paſſing by
many Offences, before he determined to deſtroy
and caſt theni out. Firſt then, this cannot be un-
derſtood of the Saints, or of ſuch as Repent and
are Saved, for it is ſaid exprelly, He will Deſtroy
them. Neither would the Parable any ways have
anſwered the end for which it is alledged, if
theſe Men had not been in à Capacity to have
done Good; yea, fuch was their Capacity, that
Chriſt faith in the Prophet, What could I have done
more? So that it is more than manifeſt, that by
this Parable, repeated in three ſindry Evangelifts,
Chriſt holds forth his long-Suffering towards Men,
and their Wickednefs, to whom Means of Salva-
tion being afforded, do nevertheleſs reſiſt, to their
own Condemnation. To theſe alſo are Parallel
theſe Scriptures, Prov.I.2.4;25;26. Jer. 18.9,10. Mat.
18.32,33,34. Ats 13.46.
Laftly; That there is a day of Viſičation given Proof lit
to the wicked, wherein they might have been fa-
ved, and which being expired, they are ſhut out
from Salvation, appears evidently by Chriſt's
Lamentation over Jeruſalem, cxprefled in three
ſundry places, Matth. 23. 37. Luke 13. 34. & 19. Corintis is
41, 42. And when he was come near, he beheld the mentatioon.
City, and wept over it; ſaying, If thou hadft known, puer Jeruſa-
even thou, at leaſt in this thy day, the things that be-
long to thy Peace ; but now they are hid from thine
Eyes! Than which, nothing can be ſaid more evi-
dent, to prove our Doctrine. For, Firſt, he inſi-
muates, that there was a day wherein the Inhabi-
tants of Jeruſalem might have known thoſe things
that belonged to their Peace. Secondly, That du-
ring that day, he was willing to have gathered
them, even as a Hen gathereth her Chickens. A
familiar Example, yet very ſignificative in this
caſe; which ſhews, that the offer of Salvation
made unto them, was not in vain on his part,
but as really, and with as great chearfulneſs and
willingneſs,
158
PROPOSITIONS V. & VI.
God hier
willingneſs, as a llen gathereth her Chickens. Such
as is the Love and care of the Hen toward her
Brood, ſuch is the Care of Chriſt to gather loſt
Men and Women, to redeem them out of their
corrupt and degenerate State. Thirdly, That be-
cauſe they refuſed, the things belonging to their
Peace ipere bid fronz their Eyes. Why were they
lid? Becauſe ye would not ſuffer me to gather you;
ye would not ſee thoſe things that were good for
you, in the ſeaſon of God's Love towards you;
and therefore now, that day being expired, ye can-
not ſee them: And, for a farther Judgment, God
ſuffers you to be hardened in Unbelief.
So it is after real offer of Mercy and Salvation
dens, when? rejected, that God hardens Men's Hearts, and not
before. Thus that ſaying is verified, To him that
buzib, ſhall be given ; and from him that hath not,
Jhall be taken away, even that which he bath. This
may ſeem a Riddle, yet it is according to this Do-
ctrine calily ſolved. He hath-not, becauſe he hath
loſt the ſeaſon of uſing it, and ſo to him it is now
Zbe one Tails nothing ; for Chrilt uſes this Ex preſlion, Matth.
25. 26. upon the occaſion of the taking the one
fuficient. Talent from the ſouthful Servant, and giving it to
him that was diligent; which Talent was no ways
inſufficient of it felf, but of the ſame nature with
thoſe given to the others; and therefore the Lord
hid reaſon to exact the Profit of it, proportio-
nably, as well as from the reſt : So, i fay, il is
after the rejecting of the day of Viſitation, that
the judgment of Obduration is inflicted upon Men
and Women, as Chriſt pronounceth it upon the
Jews, out of Iſa. 6. 9; which all the four Evangen
liſts make mention of, Matth. 13. 14. Mark 4. 12.
Luke 8. 10. John 12. 40. And laſt of all, thc Apos
itle Pull; after he had made offer of tlie Go-
fpcl of Salvation to the Jews at Rome, pronounceth
the famic, AEts 28.. 26. after that ſome believed
not; "I’ell ſpake the Holy Ghoft, by Ilaiah ile Porophet,
lent ??
11210
of Univerſal and saving Light. 159
unto our Fathers, ſaying, Go unto this people, and ſay,
hearing ye ſhall bear, and ſhall not underſtand; and ſeeing
ye shall ſee, and ſhall not perceive. For the Heart of
this people is waxed grofs, and their Ears are dull of
hearing, and their Eyes have they cloſed; least they
ſhould ſee with their Eyes, and hear with their Ears, and
underſtand with their Hearts, and ſhould be converted,
and I ſhould heal them. So it appears, that God would
have them to ſee, but they cloſed their Eyes; and
therefore they are juftly hardened. Of this matter
Cyrillus Alexandrinus upon John, lib. 6. cap.21. ſpeaks Cyril. Alezi
well, anſwering to this Objection. But ſome may
ſay, If Chriſt be come into the World, that thoſe that
ſee may be blinded, their Blindreſs is not imputed un-
to them; but it rather ſeems that Chriſt is the cauſe
of their Blindneſs, who ſaith, He is come into the
World, that thoſe that ſee may be blinded. But
(faith he) they ſpeak not Rationally, who object theſe
things unto God, and are not afraid to call him the
Author of Evil. For, as the ſenfible Sun is carried
upon our Horizon, that it may communicate the Gift
of its Clearneſs unto all, and make its Light shine upon
all; but if any one cloſe bis Eyo-lids, or willingly turn The Cause
himſelf from the Sun, refuſing the benefit of its Light, of Mans rs.
be wants its Illumination, and remains in Darkneſs
, Darkness,
not through defect of the Sun, but through his own the closing
fault. So that the true Sun, who came to enlighten
thoſe that ſate in Darkneſs, and in the Region of the
shadom of Dearh, viſited the Earth, for this cauſe,
that he might communicate unto all the Gift of Know-
ledge and Grace, and Illuminate the inward Eyes of
all by a peculiar Splendor : But many reject the Gift of
this Heavenly Light, freely given to them, and have
cloſed the Eyes of their Minds, leaft ſo excellent an
Illunzinition or Irradiation of the Eternal Light Should
shine unto them. It is not then through defcet of the
true Son, but only through their own Iniquiry and
Hardneſs; For, as the wife 11an faith (Wif-
dom 2.) their Wickedneſs hath blinded them.
From
in
his Eyes
160
PROPOSITIONS V. & VI.
The Ofis
Proved.
From all which, I thus argue :
If there was a day, wherein the obſtinate Jews
hate Jews night. have known the things that belong to their
.
Peace, which, becauſe they rejected it, was hid from
their Eyes; If there was a time wherein Chriſt
would have gathered them, who becauſe they re-
fuſed, could not be gathered : Then ſuch as might
have been Saved, do actually Periſh, that nighted
the day of God's Viſitation towards them, where-
in they might have been converted and ſaved :
But the Firſt is True: Therefore alſo the Laſt.
Prop. II.
S. XXI. Secondly, That which comes in the ſe-
cond place to be proved, is, That whereby God of-
fers to work this Salvation, during the day of every
Man's Viſitation; and that is, That he hath given to
every Man a meaſure of ſaving, fufficient, and ſupers
natural Grace. This I ſhall do, by God's Alli-
ſtance, by ſome plain and clear Teſtimonies of
the Scripture.
Proof 1.
Firſt, From that of fohn 1. ģ. That röd's the true
Light, mhich inlightneth every Man that cometh into
The Ligbt the World. This place doth ſo clearly favour us,
arlightning that by ſome it is called, The Quakérs Text; for
ery Man, it doth evidently demonſtrate our Alèrtion ; fo
that it ſcarce needs either Conſequence or De-
duction, ſeeing it ſelf is a Conſequence of two
Propoſitions, allerted in the foriner Verſes, from
which it followeth, as a concluſion, in the very
Terms of our Faith. The Firſt of theſe Propo-
fitions is, The Life that is in him, is the Light of
Men: The Second, The Light Shinėth in the Dark-
neſs; and from theſe two he infers, and He is the
true Light, that lighteth every Man that cometh into
the World.
Go forv' From whence, I do in ſhort obſerve, That this
Divine Apoſtle calls, Chriſt the Light of Men, and
giveth us this as one of the chief Properties, at
leaſt conſiderably and efpecially; to be obſerved
by us, feeing hereby, as he is the Light ; and as
we
of Univerſal and Sabing Ligyt, 151
we walk with him in that Light, which he com-
municates to us, we come to have Fellowſhip and
Communion with him; as the fame Apoſtle faith
elſewhere, I Fohri 1. 7. Secondly, That this. Light
Jhineth in Darkneſs, tho' the Darkneſs comprehend it
not. Thirdly, That this true Light inlightnech every --Not to a
Man that cometh into the World. Where the Apo-certainnuni-
ftle, being directed by God's Spirit, hath carefully but every
avoided their Captiouſneſs, that would have re- Man.
ſtricted this to any certain number: Where eve-
ry one is, there is none excluded. Next, Should
they be ſo obſtinate, as ſometimes they are, as
to ſay, that this [every Man] is only every one
of the Elect: Theſe words following, every Man
that cometh into the World, would obviate that
Objection. So that is is plain, there comes no
Man into the World, whom Chriſt hath not ens
lightned in ſome meaſure, and in whoſe dark Heart
this Light doth not ſhine ; tho' the Darkneſs com-
prehend it note, yet it Mineth there, and the nature
thereof is to diſpel the Darkneſs, where Men Mut
not their Eyes upon it. Now for what end this The Light
Light is given, is expreſſed verf. 7. where John is Darkneſsbe
ſaid to come for a Witneſs, to bear witneſs to the Bets Faith.
Light, that all Men through it might believe; to wit,
through the Light, di auto, which doth very well
agree with owds, as being the neareſt Antecedent,
tho' moſt Tranſlators have (to make it ſuit
with their own Doctrine ) made it relate to John,
as if all Men were to believe through John. For
which, as there is nothing directly in the Text,
ſo it is contrary to the very ſtrain of the Context.
For, ſeeing Chriſt hath lighted every Man with
this Light, Is it not that they may come to believe
through it? All could not believe through John,
becauſe all Men could not know of Fohn's Teſti-
mony; whereas ezery Man being lighted by thisz
may come chere-through to believe. John ſhined
not in Darkneſs; but this Light Shinech in the Dark-
M
meling
162
PROPOSITIONS V. & VI.
and Sufici.
enti
neſs, that having diſpelled the Darkneſs, it may
produce and beget Faith. And, Laſtly, We muit
believe through that, and become Believers tliro'
that, by walking in which, Fellowſhip with God
is known and enjoyed; but as hath been above-
obſerved, it is by walking in this Light, that we
have this Communion and Fellowſhip, not by
walking in John, which were non-ſenſe. So that
this relative di Lute, muſt needs be referr'd to the
Light, whereof John bears Witneſs, that through
that Light, wherewith Chriſt hath lighted every
Man, all Men might come to believe. Seeing then
this Light is the Light of Jeſus Chriſt, and the
The Light is Light, through which Men come to believe; I
Supernatu- think it needs not be doubted, but that it is a
ral
, Saving, Supernatural, Saving, and Sufficient Light. If it
were not Supernatural, it could not be properly
called the Light of Jeſus ; for tho' all things be
his, and of him, and from him ; yet thoſe things
which are common and peculiar to our Nature,
as being a part of them, we are not ſaid in fo
fpecial a manner to have from Chriſt. Moreover,
the Evangelift is holding out to us here the Office
of Chriſt, as Mediatorand the Benefits, which
from him as ſuch, do redound unto us.
Secondly, It cannot be any of the Natural Gifts
or Faculties of our Soul, whereby we are ſaid
here to be enlightned, becauſe this Light is ſaid
to ſlvine in the Darkneſs, and cannot be compre-
hended by it. Now, this Darkneſs is no other,
nof's is but Man's natural Condition and State; in which
natural State he can eaſily comprehend, and doch
and Condi- comprehend, thoſe things that are peculiar and
cominon to him, as ſuch. That Man in his na:
tural Condition is called Darkneſs, fee Eph. 5.8.
For ye were ſometimes Darkneſs, but now are ye Light
in the Lord. And in other places, as A&ts 26. 18.
Col. 1. 3. 1 Theil. 5.5. where the Condition of Man
in his natural State, is termed Darkneſs: There-
fore,
Obferv. 2.
The Darka hended by it.
Man's nati.
ral State
tioni
DE Uitverfal and Saving Light 163
1
Obſerv. 3.
fore, I ſay, this. Light cannot be any Natural Pro-
perty or Faculty of Man's Soul; but a Supernatural
Gift and Grace of Chriſt.
Thirdly; It is sufficient and Saving.
That which is given, That all Men through it may Arg. 1.
believe, muft reeds be Saving and Suíficient : That,
by walking in which, Fellow hip with the Saints,
and the Blood of Chriſt; which cleanſeth from all
fin, is poſſeſſed, liiſt be ſufficient:
But ſuch is the LIGHT; i John 1: 7.
Therefore, oc
Moreover;
That, which we are commanded to believe in; Årg:2:
that we may become the Children of the Light, muſt bé
a Supernatural, Sufficient and Saving Principle:
But we are commanded to Believe in this Light :
Therefore, &c.
The Propoſition cannot be denied. The Aſſunip,
tion is Chriſt's own words, John 13. 36. While ye.
have the Light, believe in the Light, that ye may be the
Children of the Light.
To this they object, That by [Light] here; is under-Object:
ſtood
. Chriſt's outward Perſon, in whom he would have
ther believe
That thèy ought to have believed in Chriſt, that Anſio
.
is, that he was the meftail that was to come, is
not denied; but how they evince, that Chriſt in- whetker in
tended that here, I fee not: Nay, the place it ſelf Chriflis oration
ſhews thiè contrary, by theſe words, While we have was the
the Light; and by the verſe going before, Walk,
while ye have the Light, left Darkneſs come upon you:
Which words import, That when that Light, ili
which they were to believė, was rènoved, then
they ſhould loſe the Capacity, or Seaſon of Be-
lieving. Now, this could not be underſtood of
Chriſt's perfon, elſe, the Jew's might have believed
In him; and many did ſavingly believe in him, as
áll Chriſtians do at this day, when the Perſon, to
Wit; his Bodily Preſence, or Outward Man, is far,
M 2
removed
Light?
com.co
oxtward
Man or
Perfon.
16ut
PROPOSITIONS V. & VI.
removed from them. So that this Light, in which
The light they were commanded to belicve, muſt be that in-
not chrini's ward, Spiritual Light, that ſhines in their Hearts
for a feafong even during the Day of Man's Viſita-
tion; which, while it continureth to Call; Invite
and Exhort, Men are ſaid to ltave it, and may be
lieve in it; but when Men refuſe to believe in it;
and reject it, then it ceafeth to be a Light to ſhew
them the Way; but leaves the ſenſe of their Un-
faichtulneſs as a Scing in their Conſcience; which
is a Terror and Darkneſs unto them, and upon
them; in which they cannot know where to go,
neither can work any ways profitable, in order to
their Salvation. And therefore to ſucli Rebellious
Ones, the Day of the Lord is ſaid to be Darkneſs;
and not Light, Amos 5. 18.
From whence it appears, that thio'nany receive
not the Light, (as many comprehend it not) ne-
vertheleſs this Saving Light Thines in all, that it
Cyrillus &- may ſave them. Concerning which alſo, Cyrillus
Texandritus Alexandrinus faith well, and defends our Principle :
With
lib.z. chap.
great Diligence and Watchfulneſs (faith he) dotha
the Apoſtle John endeavour to inticipate and Prevent
the vain Thoughts of Men : For there is here a wonder-
full Method of ſublime things, and Overturning of Ob-
jections. He had juſt nom called the Son the true
Light, by whom he affirmed, that every Man corning
into the World, mas enlightned'; yea, thar he was iiz
the World, and the World was made by him. One may
then Object, If the Word of God be the Light, and if
this Light enlighten the Hearts of Men, and ſuggeſt unta
jken Biety, and the inderjtanding of things; if le mas
always in the World, and was the Creator or Builder of
the World, why w.as he ſo long unknown unto the World?
It ſeems rather to follomo, becauſe he was unknown to the
World, therefore the World was not enlighted by him,
nor be totally Light. Left aizy fould lo objekt, he di-
vincly infers [And the World knew him not.] Let not
she World (faith he) accuſe the lord of God, and his
Eternal
Upon Thai
I.
DE Univerſal and Saying Light. 10.5
mination,
Eternal Light, but its own Weakneſs; for the San cu-
lightens, but the Creature rejects the Grace that is given
unto it, and abuſeth she Sharpneſs of Underſtanding
granred it, b; which it might have naturally known God;
and, as a Prodigal, hath turned its fight to the Crea-
tures, neglected to go forward, and through Lazineſs and
Negligence, buried the Illumination, and deſpiſed this The Son en-
Grace. Which, that the Diſciple of Paul might not do, but Man
he was commanded to Watch: Therefore it is to be through
imputed to their Wickedneſs, who are Illuminated, and buries Ille:-
not unto the Light. For as albeit the Sun riſeth uspon all,
yet he that is blind receiveth no benefit thereby; none
thence can juſtly accuſe the brightneſs of the Sun, but
mill aſcribe the cauſe of not ſeeing, to the Blindneſs: So
I judge, it is to be underſtood of the Only Begotten Son
of God; for he is the true Light, and ſendeth forth his
Brightneſs upon all; but the God of this World, as Paul
faith, bath blinded the Minds of thoſe that believe not,
2 Cor. 4. 4. that the Light of the Goſpel Shine not unto
them. . IVe ſay then, that Darkneſs is come upon Men,
not becauſe they are altogether deprived of Light; für
Nature retaineth ſtill the ſtrength of Underſtanding di-
vincly given it; but becaule Man is dulld by an evil habit,
and become worſe, and hath made the Meaſure of Grace
in ſome reſpect to lenguiſh. When therefore the like be-
falls to Man, the Plalmiſt. juſtly prays, crying, Openi
mine Eyes, that I may behold the wonderful things
of thy Law. For the Law was given, that this Light
migist 'be kindled in us; the Blearedneſs of the Eyes of
Our Minds being wiped away, and the Blindneſs being
removed, which detain'd us in our former Ignorance.
By thefe ipord's then, the World is accufed as Ungrateful
and Unſenſible, not knowing its Anthur, nor bringing
forth the good Fruit of the Illumination; that it may
wom ſeem to be ſaid tilily of all, which was of Old-faid
by the Prophet of the Jews; I expected, that it ſhould have
brought forth Grapes, bset it brought forth wild Grapes.
For the gpod Fruit of the Illumination was the knowledge
of the Only Begotter, as a Ciufter hanging from a Fruit fine
Branch, &c.
From
M3
100
PROPOSITIONS V: & VI.
Grace no
natural Gift
From which it appears, Cyrillus believed, that a
Saving Illumination was given unto all." For as to
****what he ſpeaks of Nature, he underſtands it not
of the common Nature of Man by it felf; hut of
that Nature, which hath the ſtrength of Under-
ſtanding divinely given it: For he underſtands this
Vaiverſal Illumination to be of the ſame kind withi
that Grace, of which Paul makes mention to Timo-
thy, ſaying ; Neglect not the Grace that is in thee.
Now, it is not to be believed, tliat Cyrillus was ſo
ignorant, as to judge that Grace to have been ſome
Natural Gift.
Proof II. $. XXII. That this Savụng Light and Seed, or a
Meaſure of it is given to all Chriſt telleth ex :
The seed of preſy, in the Parable of the Sower, Mat. 13. froni
the kingdoin verſe 18. Mark 4. and Luke 8. 11. he faith, That
Several forts this Seed, ſown in thoſe ſeveral forts of Grounds,
of Grounds, is the word of the Kingdom, which the Apoſtle calls
Itin&ion, the Word of Faith, Rom. 10. 8. James 1.2.1. é nogo
troule, the Implanted, Ingrafted Word, which is able
to ſave the Soul ; the words themſelves declare,
that it is that which is Saving, in the nature of
it; for in the good Ground it fructified abun-
5. Let us then obſerve, That this Seed of the King-
dom; this Saving, Supernatural, and Sufficient Word,
was'really fown in the Stony, Thorny Ground, and
by theWay-ſide, where it did not profít, but became
ziſcleſs, as to theſe Grounds !, 'It was, I ſay, the
fame Secde that was ſown in the good Ground. It
is then the fear of Perfecution, and deceitfulneſs
of Riches (as Chriſt himſelf interpreteth the Pa-
rable ) which hindereth this Seed to grow in the
Hearts of many: Not but that, in its own nature,
it is ſufficient; being the ſame with that which
growctl'up and proſpereth in the Hearts of thoſe
who receive it. So that, tho' All are not ſaved by
it, yet there is a Seed of Salvation planted and
ſown in the Hearts of All by God, which would
grow
>
dantly."
CE Univerſal and Saving Light. 167
grow up, and redeem the Soul, if it were not
choked and hindered. Concerning this Parable,
Viktor Antiochenus (on Mark t. as he is cited by
Voffius, in his Pelagian Hiſtory, Book 7.) faith, That
Our Lord Chrift hath liberally ſomn the Divine Seed of
the Word, and propoſed it to Ally without Reſpect of
Perfons; and as be that ſometh, diſtinguiſheth not be-
twixt Ground and Ground, but ſimply caſteth in the
Seed, without diſtinction ; ſo our Saviour bath offered the
food of the Divine Word, ſo far as was his part; altho' he
was not ignorant what would become of many. Laſtly,
He ſo behaved himſelf, as he might juſtly ſay, What
ſhould I have done, that I have not done? And to
this anſwereth the Parable of the Talents, Mat. 25.
he that had two Talents was accepted, as well as he
that had five, becauſe he uſed them to his Maſter's
profit: And he that had one, might have done fo;
his Talent was of the ſame nature with the reſt, it
was as capable to have proportionably brought forth
its datereſt, as the reſt. And ſo, tho' there he not
a like proportion of Grace given to All, to ſome
five Talents, to ſome two Talents, and to ſome but
one Talent; yet there is given to All, that which is
ſufficient; and no more is required, than accord-
ing to chat which is given : Fur unto mhomfocuer
much is given, from him ſhall much be required, Luke
12. 48. He that had the two Talents, was accepted
for giving four, nothing leſs than he that gave the
ten : So ſhould he alſo that gave the one, if he had
given two; and no doubt, one was capable to have
produced two, as well as five to have produced ten,
or two four.
S. XXIII. Thirdly; This Saving, Spiritual Light, Proof III
is the Goſpel, which the Apoſtle faith expreſly, is
preached In every Creature under Heaven ; even that the light is
very Goſpel, whereof Paul was made a Miniſter, Cul. 1. flere operator
23. For the Goſpel is not a meer Declaration of Guid,p.cach-
good things, being the Power of God unto Salvation,
to all thoſe that believe, Rom. 1. 16. Tho' the out- der licuron.
ward
ein (nery
Copiifilis 11-
M 4
168
PROPOSITIONS.V.& VI.
ward Declaration of the Goſpel be taken ſome-
times for the Goſpel; yet it is but Figuratively,
and by a Metonymy. For, to ſpeak properly, the
Goſpel is this Inward Power and Life, which preach-
eth Glad Tidings in the Hearts of all Men, offering
Salvation unto them, and ſeeking to Redeem them
from their Iniquities; and therefore it is ſaid to be
preached In every Creature under Heaven: Whereas
there are many Thouſands of Men and Women, to
whom the outward Goſpel was never preached.
Therefore the Apoſtle Paul, Rom. 1. where he
faith, The Goſpel is the pomper of God unio Salvation,
adds, That therein is revealed the Rightcouſneſs of God
from 'Faith to Faith; and alſo the Wrath of God againſt
ſuch as hold the Truth of God in urrighteouſneſs: For this
reaſon (faith he) becauſe that which may be known of God
is manifeſt in them; for God hath fliewed it unto them,
Now, that which may be known of God, is known
by the Goſpel, which was manifeſt in them. For
thoſe, of whom the Apoſtle ſpeaks, had no out-
ward Gospel preached unto them ; ſo that it was
by the inward Manife!tation of the Knowledge of
God in then, which is indeed the Goſpel preached
in Man, that the Righteouſneſs of God is revealed from
Faith to Faith; that is, it reveals to the Soul that
which is Juſt, Good and Righteous, and that, as
the Soul receiveth it, and believes, Righteouſneſs
conies more and more to be revealed, froņi one
degree of Faith to another. For tho' (as the fol-
lowing verſe faith) the outward Creation declares
the Power of God; yet that which may be known of
lim, is manifeft within : By which Inward Manife
ftation, we are made capable to ſee and diſcern
the Eternal Power and Godhead in the outward
Creation; ſo, were it not for this Inward Prịnciple,
we could no more understand the inviſible things
of God, by the outward viſible Creation, than a
Blind Man can ſee and diſcern the variety of Shapes
and Colours, or judge of the Beauty of the outward
Creation
DE Univerfal and Saving Light.
169
dil Eternal
Creation. Therefore he faith, Firſt, That which
may be known of God, is manifeſt in them; and in and
by that, they may read and underſtand the Power
and Godhead in thoſe things, that are outward and
viſible. And tho'any might pretend, that the out-
ward Creation doth, of it ſelf, without any Super-
natural or Saving Principle in the Heart, even de-
clare to the natural Man, that there is a God
yet, what would ſuch a Knowledge avail, if it did
not alſo communicate to me what the Will of God
is, and how I ſhall do that which is acceptable to
him ? For the outward Creation, tho’ it may bc- Thcourward
get a Perſwalion, that there is ſome Eternal Power may bonet e
or Virtue; by which the World hath had its be- Perfuafion
ginning; yet it doth not tell me, nor doth 'it in- in Man of
form me, of that which is Juſt, Holy and Righte- poxer qs
ous, how I ſhall be delivered from my Temptati- Virtue.
ons and Evil Affections, and come unto Righteoul-
nefs: That muſt be froin ſome inward Manifeſta.
tion in my Heart. Whereas thoſe Gentiles, of whoin
the Apoſtle fpeaks, knew by that inmard Lam, and
Manifeſtation of the Knowledge of God in them,
to diſtinguiſh betwixt Good and Evil, as in the
next Chapter appears, of which we ſhall ſpeak
hereafter. The Prophet Micah, ſpeaking of Man
indefinitely, or in general, declares this, Mic.6.8.
He hath Shewed thee, O Man, what is good. And
what doth the Lord require of thee, but to do Juftly,
and to love Mercy, and to walk Humb!y mith thy God?
He doth not fay, God requires, till he hath firſt af-
ſured, that he hath fhewed unto them. Now, bez
cauſe this is ſhewed unto All Men, and manifeſt
in them; therefore faith the Apoſtle, is the "Vratha
of God revealed againſt them, for that they hold the
Truth in Unrighteouſneſs; that is, the Meaſure of
Truth, the Light, the Seed, the Grace in them; for
that they hide the Talent in the Earth; that is, in the
carthly and unrighteous part in their Hearts, and
fuffer it not to bring forth Fruit, but to be choked
with
170
PROPOSITIONS V. & VI.
The Divine
Preacher
with the ſenſual Cares of this Life, the Fear of Re-
proach, and the Deceitfulneſs of Riches; as by the
Parables above-mentioned doth appear. But the
Apoſtle Paul opens and illuſtrates this matter yet
more, Rom. 10. where he declares, That the Word,
which he preached, (now the Word, which he preach-
ed, and the Goſpel which he preached, and where-
of he was a Miniſter, is one and the ſame) is not fare
off, but nigh, in the Heart, and in the Month; which
done, he frameth as it were the Objection of our
Adverſaries, in the 14th and 15th verſes; How ſhall
they believe in him, of whom they have not heard? And
how shall they hear without a Preacher ? This he anſwers
in the 18th verſe, ſaying; But (I ſay) have they not
heard? Yes verily, their ſound went into all the
Earth, and their words into the ends of the World;
inſinuating, that this Divine Preacher hath ſounded
(the Word in the Ears and Hearts of all Men; for of the Out-
nigh) bath
founded in ward Apoſtles, thạt ſaying was not true, neither
the Ears and then, nor many hundred years after; yea, for ought
Hearts of
we know, there may be yet great and ſpacious Na-
tions and Kingdoms, that never have heard of Chriſt
rior his Apoſtles, as outwardly. This Inward and
Powerful Word of God, is yet more fully deſcribed in
the Epiſtle to the Hebrews, C.4.V.12, 13. For the Word
of God is quick and powerful, and ſharper than any two-
edged Sword, piercing seven to the dividing afunder of
Soul and Spirit, and
of the Joynts and Marrow, and is
a Diſcerner of the Thoughts and Intents of the Heart.
The Virtues of this Spiritual Word are here enu-
merated : It is Quick, becauſe it ſearches and tries the
Hearts of All; no Man's Heart is exempt from it;
for the Apoſtle gives this reaſon of its being fo, in
Before
the following verſe; But all things are naked, and
things are opened unto the Eyes of him, with whom we have to do:
manifeft.
And there is not any Creature that is not manifeſt in
his fight. Tho' this ultimately and mediately be
referr'd to God, yet nearly and immediately it re-
lates to the Word or Light; which, as hath been be-
fore
sul Mon.
hom all
@f Univerſal and Saving Light.
171
Heart.
fore proved, is in the Hearts of all, elſe it had been
improper to have brought it in here. The Apo-
itle news how every Intent and Thought of the Heart And every
is diſcerned by the Word of God, becauſe all things Intent of the
are naked before God; which imports nothing elſe,
but it is in and by this Word, whereby God fees
and 'diſcerns Man's Thoughts; and ſo inuſt needs
be in all Men, becauſe the Apoſtle faith, There is no
Creature that is not manifeſt in his fight. This then
is that faithful Witneſs and Meſſenger of God, that The Faith
bears witneſs for God, and for his Righteouſneſs ful Witnefs,
in the Hearts of all Men: For he hath not left Man
without a Witneſs, Acts 14. 17. and he is ſaid to be
given for a Witneſs to the People, Ifai. 55.4. And
as this Word beareth witneſs for God, ſo it is
not placed in Men, only to condemn them :
For as he is given for a Witneſs, fo faith the Prv-
phet, He is given for a Leader and a Commander. A Leader
The Light is given, that all through it may believe, mander.
John 1.7. For Faith cometh by Hearing, and Hearing
by this Word of God; which is placed in Man's
Heart, both to be a Witneſs for God, and to be a
· Means to bring Man to God, through Faith and
Repentance: It is therefore powerful, that it may
dịvide betwixt the Soul and the Spirit: It is like
a T100-edged Sword, that it may cut off Iniquity from A two-edged
him, and ſeparate betwixt the Precious and the Sword.
Vile; and becauſe Man's Heart is cold and hard,
like Iron naturally, therefore hath God placed this
Word in him, which is ſaid to be like a Fire, and a Fire and
like a Hammer, Jer. 23. 29. that like as by the a luammer.
heat of the Fire, the Iron (of its own nature cold)
is warm’d, and by the ſtrength of the Hammer, is
ſoftned and framed, according to the mind of the
Worker: So the cold and hard Heart of Man is,
by the Virtue and Powerfulneſs of this Word of
God, near and in the Heart, as it refifts not, warm-
ed and ſofcned, and receiveth a Heavenly and Ce-
leſtial Impreffion and Image. The moſt part of
the
172
PROPOSITIONS V. & VI.
more
Clem. Alex.
the Fathers have ſpoken at large, touching this
Word, Seed, Light, and ſaving Voice, calling all unto
Salvation, and able to ſave.
Ciemens Alexandrinus faith, lib. 2. Stromat. The
Divine Word hath cried, caling all, knowing well thoſe
that will not obey; and yet, becauſe it is in our poro-
er, either to obey, or not to obey, that none may have
A pretext of Ignorance, it hath made a righteous Call,
and requireth but that which is according to the abi-
lity and ſtrength of every one. The felf-fame, in his
Warning to the Gentiles. For, as (ſaith he) that
Heavenly Ambasſador of the Lord, The Grace of
God, that brings Salvation, hath appeared unto
all, cc. This is the new Song, coming, and mani-
festation of the Word, which now shems it ſelf in us,
which was in the beginning, and was firſt of all. And
again, Hear therefore, ye that are a-far off, hear ye
idho are near, the Word is bid from none, the Light is
common to all, and ſoineth to all. There is no Dark-
neſs in the Word ; let us hajten to Salvation, to the
The Gather- Nem Birth, that we being many, may be gathered into
ing contest the the One alone Love. Ibid. he faith, That there is
ione Love. infuſed into all, bult principally into thoſe that are train-
ed
ир in Doctrine, a certain Divine Influence, mis
åroppola Osic. And again, he ſpeaks concerning the
innate Witneſs, worthy of belief, mbich of it ſelf doth
plainly chuſe that which is moſt honeſt. And again,
he faith, That it is not impoffible to come unto the
Truth, and lay bold of it, ſeeing it is moſt near to us,
in our omn Houſes, as the maiſt wife Moſes declareth,
living in three parts of us, viz. in our Hands, in Ober
Afouth, and in our Heart; this, faith hc, is a moſt
tilte Badge of the Truth, mhich is alſo fulfilled in three
things, namely, in Counſel, in dition, in Speaking.
And again he faith alſo unto the unbelieving Na-
tions; Receive Cariſt, receive Light, receive Sight, to
Phim Trends the end thor may'ſt righely know boris God and Man.
The Word that hath inlightned 115, is more pleaſant than
Gold, and the Stone of great value. And again, he
faiche
pisala
of Univerſal and Saving Light.
173
faith, Let us receive the Light, that we may receive
God; let us receive the Light, that we may be the
Scholars of the Lord. And again he faith to thoſe
Infidel Nations, The Heavenly Spirit helpeth thee to
reſiſt and flee Pleaſure. . Again, lib. Strom. 5. ( he
faith) God forbid that Man be not a partaker of Di-
vine Acquaintance, Jesus évvoids, who in Geneſis is
ſaid to be a partaker of Inſpiration. And Pæd. lib. 1.
cap. 3. There is (faith he) fome lovely and ſome de-
ſirable thing in Man, which is called, the in-breathing
of God, quuquónud Ost. The fame Man, lib. 1o. Strom.
directeth Men unto the Light and Water in them-
felves, who have the Eye of the Soul darkned or
dimmed through Evil up-bringing and Learning:
Let them enter in unto their own Domeſtick Light,
or unto the Light, which is in their own Houſe,
após tè dixemos pas Basiletw, unto the Truth, which ma-
nifeſts accurately and clearly theſe things that have
been written
Juſtin Martyr, in his firſt Apology faith, That the Juſt. Mar-
Word, which was, and is, is in all; even that very
ſame Word, which through the Prophets, foretold things
3
tyr.
to come.
Genr.
The Writer of the Calling of the Gentiles, faith, Auth.de vots
lib. 1. cap. 2. We believe according to the ſame (viz.
Scripture) and moſt. Religiouſly confefs, that God was
never wanting in care to the generality of Men : Ibo,
altho' he did lead by particular Leſsons, a People ga-
thered to himſelf unto Godlineſs; yet he with-drero
from no Nation of Men, the Gifts of his opon Goodneſs,
that they might be convinced that they had received
the Words of the Prophets, and Legal Commands, in
Services and Teſtimonies of the firſt Principles. Cap.7.
he faith, That he believes, that the help of Grace hath
been whilly with-drawn from nu Man. Lib. cap. 1.
Becauſe, albeit Salvation is far from Sinners, yet there
is nothing void of the Preſence and Virtue of his Sal-
vation. Cap. 2. But ſeeing none of that people, over
whom wis Ser both the Doctrines, impere juſtified, but
throughout
174
PROPOSITIONS V.& VI.
Proved.
through Grace, by the Spirit of Faith; who can que-
ſtion, but that they, who of whatſoever Nation, in
iphatſoever times, could pleaſe God, were ordered by
the Spirit of the Grace of God; which, albeit in
fore-tinte, it was more ſparing and bid, yet denied
it ſelf to no Ages; being in Virtue one, in Quantitý
different, in Counſel unchangeable, in Operation multi-
farious.
Prop.III. §. XXIV. The third Propoſition which ought
to be proved, is, That it is by this Light, Seed, or
Grace, that God works the Salvation of all Men; and
utany come to partake of the Benefit of Chriſt's Death,
God's.Salves and Salvation purchaſed by him. By the inward and
tion wrought effe&ual Operations of which, as maniy Heathens
fy the Light
au. have come to be partakers of the Promiſes, who
were not of the Seed of Abraham after the Fleſh;
ſo may ſome now, to whom God hath rendred the
knowledge of the Hiſtory impoffible, come to be
ſaved by Chriſt. Having already" proved, that
Chriſt hath died for All; that there is a Day of Vi-
firation given to All
, during which Salvation is pof-
fible to them; and that God hath actually given
a. Meaſure of Saving Grace and Light, unto All
preached the Goſpel to and in them, and placed
the Word of Faith in their Hearts; the matter of
this Propolition may ſeem to be proved. Yet ſhall
I a little ( for the farther ſatisfaction of all, who
deſire to know the Truth, and hold it as it is in
Jefus) prove this from two or three clear Scrip-
ture-Teſtimonies, and remove the moſt common,
as well as the niore ſtrong Objection's uſually brought
againſt it.
Our Theam then' ħath two parts; Firſt, Thai
thoſe that bave the Goſpel, and Chriſt orlewardly preach:
ed unto them, are not ſaved, but by the working of
the Grace and Light in their Hearts.
¿ .
Secondly, That by the Working and Operation of
this, many have been, and ſome may be ſaved, to whom.
the Goſpel hatlo siver beeri outwardly Preached; and
who
2 Part.
of Univerſal and Saving Light. 175
wbo are utterly ignorant of ihe outward Hiſtory of
Chrift.
As to the firſt, tho' it be granted by moſt, i Part.
yet becauſe its more in Words than Deeds (the Proved.
more full diſculling of which, will fall in, in the
next Propoſition, concerning Juſtification ) I ſhall
prove it in few words. And firſt from the words
of Chriſt to Nicodemus, John 3. 3. Verily, verily,
I ſay unto thee, Except.a Man be born again, he can-
not ſee the Kingdom of God. Now this Birth com- The Next
eth not by the outward preaching of the Goſpel, Birth (or
or Knowledge of Chriſt, or Hiſtorical Faith in on 5 cometto
him; ſeeing many have that, and firmly believe not by the
it, who are never thus renewed. The Apoſtle Knowledge
Paul alſo goes ſo far, while he commends the ne- of Chriſt.
ceſſity and excellency of this New Creation, as in
a certain reſpect, to lay aſide the outward Know-
ledge of Chriſt, or the Knowledge of him after
the Fleſh, in theſe words, 2 Cor.5.16, 17. Where-
fore henceforth know we no Man after the Fleſh; yea,
tho we have known Chriſt. after the Fleſh, yet nom
henceforth know we him no more. Therefore if any
Man be in Chriſt, he is a Nem Creature, old thing's
are paſſed away, behold all things are become new.
Whence it manifeſtly appears, that he makes the
Knowledge of Chriſt after the Fleſn, but, as it
were, the Rudiments which young Children learn;
which after they are become better Scholars, are
of leſs uſe to them; becauſe they have, and poſſeſs
the very ſubſtance of thoſe firſt Precepts in their
Minds. As all Compariſons halt in ſome part, ſo
İhall I not affirm this to hold in every reſpect;
yet ſo far will this hold, that as thoſe, that go no
farther than the Rudiments, are never to be ac-
counted Learned ; and as they grow beyond theſe
things, ſo they have leſs uſe of them; even ſo fuch,
as go no farther than the outward Knowledge of
Chriſt, ſhall never inherit the Kingdom of Hea-
ven. But ſuch as come to know this New Birth,
to
175
PROPOSITIONS V. & VI.
Work of
Grace inthe
Heart.
to be in Chriſt indeed, to be a New Creature, to have
Old things paſt away, and all things become Nemo, may
ſafely ſay with the Apoſtle, Tho we have knowrz
Coriſt after the Fleſhi, yet nov henceforth know we him
-- But hy the
no more. Now this New Creature proceeds from
the work of this Light and Grace in the Heart :
Light and It is that Word, which we ſpeak of, that is ſharp
and piercing, that implanted Word, able to ſave
the Soul, by which this Birth is begotten; and
therefore Chriſt hath purchaſed unto us this Haly
Seed, that thereby this Birth might be brought
forth in us; which is therefore alſo called, The ma-
nifeſtation of the Spirit, given to every one to profit
withall; for it is written, that by One Spirit we are
all Baptized into one Body. And the Apoſtle Peter
alſo aſcribeth this Birth to the Seed and Word of
God, which we have ſo much declared of, ſaying,
1 Pet. 1. 23. Being Born again not of Corruptible Seed,
but of Incorruptible, by the Word of God, 'which liveth
and abideth for ever.
Tho' then this Seed be ſmall
in its Appearance, ſo that Chriſt compares it to
a Grain of Muſtard-Seed, which is the leaſt of all Seedsg
Matth. 13. 31, 32. and that it be hid in the earth-
ly part of Man's Heart: yet therein is Life and
Salvation towards the Sons of Men wrap'd up;
which comes to be revealed, as they give way to
The King- it. And in this Seed, in the Hearts of all Men,
domein God is the Kingdom of God, as in Capacity to be pro-
Seed, in the duced, or rather exhibited, according as it re-
Hints of ceives depth, is nouriſhed and not choaked: Hence
Chriſt faith, that the Kingdom of God was in the
very Phariſees, Luke 17. 20, 21. who did oppoſe
and relift him, and were juſtly accounted as Ser-
pents, and a Generation of Vipers. Now thre King-
dom of God could be no other ways in them, than
in a Seed, even as the Thirty-fold and the Hundred-
fold is wrapt up in a ſmall Sced, lying in a barren
Ground, which ſprings not forth becauſe it wants
Nouriſhinent: And as the whole Body of a great
Tres
of Univerſal and Saving Light.
immy
177
Tree is wrap'd up potentially in the Seed of the
Tree, and ſo is brought forth in due ſeaſon ; and
as the Capacity of a Man or Woman is not only
in a Child, but even in the very Embryo ; even
ſo the Kingdom of Jeſus Chriſt, yea Jeſus Chriſt himſelf,
Chriſt within, who is the Hope of Glory; and becometh
Wiſdom, Righteouſneſs, Sanétification and Redemption,
is in every Man and Woman's Heart, in that little
Incorruptible Seed, ready to be brought forth, as it
is cherished and received in the Love of it. For
there can be no Men worſe, than thoſe Rebellious
and Unbelieving Phariſees were; and yet this
Kingdom was thus within them, and they were di-
rected to look for it there: So it is neither lo bere,
nor lo there, in this or the other Obſervation, that
this is known ; but as this Seed of God in the
Heart is minded and entertained. And certainly
hence it is (even becauſe this Light, Seed and
Grace, that appears in the Heart of Man, is ſo
little regarded, and ſo much over-looked) that ſo
few know Chriſt brought forth in them. The one Calviniſts
,
ſort, to wit, the Calviniſts, they look upon Grace l'apiſts, Ara
as an irreſiſtible Power, and therefore neglect and Socinians Er-
deſpiſe this Eternal Seed of the Kingdom in their fors, deny.
Hearts, as a low, inſufficient uſeleſs thing, as to Ligot to be
their Salvation. On the other hand, the Papiſts,
Saving.
Arminians and Socinians, they go about to ſet up
their natural Power and Will, with one conſent,
denying that this little Seed, this ſmall Appea-
rance of the Light, is that Supernatural Saving
Grace of God given to every Man, to ſave him.
And ſo upon them is verified that ſaying of the
Lord Jeſus Chriſt, This is the Condemnation of the
World, that Light is come into the World, but Men
love Darkneſs rather than Light; the reaſon is ad-
ded, becauſe their Deeds are Evil. All confeſs they
feel this, but they will not have it to be of that
Virtue. Some will have it to be Reaſon ; ſome a
Natural Confcience; ſome certain Reliques of God's
N
Imagca
178
PROPOSITIONS V.& VI.
A
Image, that remained in Adam. So Chriſt, as he
met with Oppoſition from all kinds of Profeſſors
The Mean- in his Outward Appearance, fu doth he now in
neſs of
Christ's At-
his Inward. It was the meanneſs of his Outward
pearance in Man that made many deſpiſe him, ſaying, is not
obe Flesh.
this the Son of the Carpenter? Are not his Brethren
and Siſter's among us? Is not this a Galitean? And
came there' ever a Prophet out of Galilee? And ſuch
like Reaſonings. For they expected an outward
Deliverer; who as a Prince, ſhould deliver them
with great eaſe from their Enemies ;, and not fuch
a mellial as ſhould be crucified Shamefully, and
as it were lead them into many. Sorrows, Trou-
bles and Affictions. So the meanneſs of this Ap-
pearance makes the Crafty Jeſuits, the pretend-
ed rational Socinians, and the learried Arminians,
over-look it; deſiring rather ſomething, that they
might exerciſe their subtilty, Reaſon and Learn-
ing about, and uſe the Liberty of their own
Wills. And the ſecure Calviniſts, they would have
a Chriſt to Save them without any Trouble, to
Deſtroy all their Enemies for them, without them,
and nothing or little within; and in the mean
while be at eaſe to live in their Sins ſecure.
Whence, when all is well examined, the cauſe is
The nature plain, it is Becauſe their Deeds are Evil, that with
of the Light, one conſent they reject this Light : For it checks
the Wiſeſt of them all, and the Learnedſt of them
all in fecret, it reproves them; neither can all
their Logick filence it, nor can the ſecureſt a-
mong them ſtop its Voice from crying, and re-
proving them within, for all their confidence in
the outward Knowledge of Chriſt, or of what he
hath ſuffered outwardly for them. For, as hath
been often ſaid, in a Day it ſtrives with all, wreſtlos
with all; and it's the Unmortified Nature, the firſt
Nature, the old Adam, yet alive in the Wiſeft, in
the Learnedít, in the moſt Zealous for the out-
ward Knowledge of Chriſt, that denies this, that
deſpiſes
DE Univerſal and Saving Light.
179
deſpiſes it, that ſhuts it out, to their own Gon-
demnation. They come all under this deſcripti-
on, Every one that doth Evil, hateth the Light, neither
cometh to the Light, leaſt his Deeds ſhould be reproved,
John 3. 20. So that it may be ſaid now, and we
can ſay, from a true and certain Experience, as
it was of old, Pfal. 118. 22. Matth. 21. 42. Mark
I 2. 10. Luke 20. 17. AEts 4. U. The Stone which
the Builders, of all kinds, have rejected, the ſame is
become unto us the Head of the Corner. Glory to
God for ever! who hath choſen us a firſt-Fruits
to himſelf in this Day, wherein he is ariſen to
plead with the Nations; and therefore hath ſent
us forth to Preach this Everlaſting Goſpel unto
All, Chriſt nigh to All, the Light in All, the Seed
Sown in the Hearts of All, that Men may come
and apply their Minds to it. And we rejoice, that
we have been made to lay down our Wiſdom and
Learning (ſuch of us, as have had ſome of it)
and our carnal Reaſoning, to Learn of Jeſus; and
ſit down at the Feet of Jeſus in our Hearts, and
hear him, who there makes all things manifeſt, and
reproves all things by his Light, Eph. 5. 13. For
The Wife
many are Wiſe and Learned in the Notion, in and Learned
the Letter of the Scripture, as the Phariſees were,
Oil, Crucifi-
and can ſpeak much of Chriſt, and plead ſtrongly ersofcbrifi.
againſt Infidels, Turks and Jews, and it may be al-
ſo againſt ſome Hereſies; who in the mean time
are Crucifying Chriſt in the ſmall Appearance of
his Seed in their Hearts. O! better were it to
be ſtripp'd naked of all, to account it as Droſs
and Dung, and become a Fool for Chriſt's fake,
thus knowing him to Teach thee in thy Heart,
ſo as thou may'ſt witneſs him raiſed there, feel
the Virtue of his Croſs there, and ſay with the
Apoſtle, I glory in nothing, Save in the Croſs of Chriſt,
whereby I am crucified to the World, and the World into
This is better than to write Thouſands of
Commentaries, and to preach many Sermons.
N 2
And
in the Noria
me.
I 80
PROPOSITIONS V. & VI.
ry,
Chriſt in the
And it is thus to preach Chriſt, and direct People
None are fa-to his pure Light in the Heart, that God hath
wed by the raiſed us up, and for which the wiſe Men of this
of the Hiſto- World account us Fools; becauſe by the Opera-
but by tion of this Crofs of Chriſt in our Hearts, we
the Operati-
on of the lave denied our own Wiſdom and Wills in many
Light of things, and have forſaken the vain Worſhips, Fa-
Myſtery.
Nions and Cuſtoms of this World. For theſe die
vers Centuries the World hath been full of a dry,
fruitleſs and barren Knowledge of Chriſt, feeding
upon the Husk, and neglecting the Kernel ; fol-
lowing after the Shadow, but Strangers to the
Subſtance. Hence the Devil matters not how
much of that Knowledge abounds; provided, he
can but poſſeſs the Heart, and rule in the Will,
crucifie the Appearance of Chriſt there, and ſo
keep the Seed of the Kingdom from taking Root.
For he has led them abroad, lo bere, and lo there,
contentions and has made them wreſtle in a falſe Zeal, ſo
mard Obſer- much one againſt another, contending for this
mations and outward Obſervation, and for the other out-
warn Obſervation, ſeeking Chriſt in this and
the other external Thing, as in Bread and Wine z
contending one with another how he is there,
while ſome will have him to be preſent therein
this way, and ſome the other way, and ſome in
Scriptures, in Books, in Societies, and Pilgrima-
ges, and Merits. But ſome confiding in an exter-
nal barren Faith, think all is well, if they do but
firmly believe, that he died for their Sins paſt, pre-
ſent and to come; while in the mean time, Chriſt lies
The Call of crucified and ſlain, and is daily reſiſted and gain-
ſaid in his Appearance in their Hearts. Thus
from a ſenſe of this Blindneſs and Ignorance, that
Clirifte.idom
is come over Chriſtendom, it is, that we are led and
moved of the Lord, ſo conſtantly and frequently
to call All, invite All, requeſt All, to turn to the
Light in thein, to mind the Light in them, to be-
lieve in Chriſt, as he is in them: And that in
the
about out-
Lo here's.
God to
blinded
!
DE Wyiverſal and Saving Light.
181
the Name, Power and Authority of the Lord,
not in School-Arguments and Diſtinctions (for
which many of the wiſe Men of this World ac-
count us Fools and Mad-Men) we do charge aad
command them to lay aſide their Wiſdom, to
come down out of that Proud, Airy, Brain-Know-
ledge, and to ſtop that Mouth, how Eloquent ſo-
ever to the worldly Ear it may appear, and to be
ſilent, and ſit down as in the Duſt, and to mind
the Light of Chriſt in their own Conſciences :
Which if minded, they would find as a ſharp two-
edged Sword in their Hearts, and as a Fire and a
Hammer, that would knock againſt and burn up
all that carnal, gathered, natural Stuff, and make
the ſtouteſt of them all Tremble, and become
Quakers indeed. Which thoſe, that come not to
feel now, and kiſs not the Son, while the Day
laſteth, but harden their Hearts, will feel to be a
certain Truth, when it is too late. To conclude,
as faith the Apoſtle, All ought to Examine them-
ſelves, whether they be in the Faith indeed; and try
their own ſelves : for except Jeſus be in them, they are
certainly Reprobates, 2 Cor. 13.5.
S. XXV. Secondly; That which remains now to
be proved, is, That by the Operation of this Light and Proved.
Seed, ſome have been, and may yet be ſaved, to whom
the Goſpel is not outwardly preached, nor the Hiſtory of
Chriſt outwardly known. To make this the ealier, That many
we have already ſhewn how that Chriſt hath died may be sa-
for all Men ; and conſequently theſe are inlightņed ved, that
by Chriſt, and have a meaſure of Saving Light outward
and Grace; yea, that the Goſpel, tho'not in any Knowledge
outward Diſpenſation, is preached to them, and
in them: Să, that thereby they are ſtated in a
poſſibility of Salvation. From which I may thus
argue :
To whom the Goſpel, the Power of God unto
Argo
Salvation is manifeft, they may be ſaved, whatever
outward Knowledge they want.
But
+
2. Part.
of Chrif.
N 3
I 82
PROPOSITIONS V. & VI.
But this Goſpel is preaclied in every Creature ;
in which is certainly comprehended many, that
have not the outward Knowledge :
Therefore of thoſe, many may be ſaved.
But to thoſe Arguinents, by which it hath been
proved, That all Men have a meaſure of Saving Grace,
I ſhall add one, and that very obſervable, not yet
mentioned, viz. that exceilent Saying of the Apo-
ſtle Paul to Titus, c. 2. V. 11. The Grace of God, that
brings Salvation, hath appeared to all Men; teaching us,
that denying Ungodlineſs and Worldly Lufts, we ſhould
live Soberly, Righteouſly, and Godlily in this preſent
World: Than which, there can be nothing more
clear, it comprehending both the parts of the
Controverſie. Firſt; it teſtifies, that it is no Na-
tural Principle or Light, but faith plainly, It brings
Salvation. Secondly, it ſays not, that it hath ap-
peared to a Few, but unto All Men.. The Fruit of
it declares alſo how Efficacious it is, feeing it com-
prehends the whole Duty of Man: It both teach-
eth us, firſt, to forſake Evil, to deny Ungodlineſs
The Saving and Worldly Luits; and then it teacheth us our
Grace of whole Duty. Firſt, to live Soberly; that compre-
hends Temperance, Chaſtity, Meekneſs, and thoſe
phole Duty things that relate unto a Man's ſelf. Secondly,
of Man.
Righteouſly; that comprehends Equity, Juſtice and
Honeſty, and thoſe things which relate to our
Neighbours. And Laſtly, Godlily; which compre-
hends Pięty, Faithfulneſs and Devotion; which are
the Duties relating to God. So then there is no-
thing required of Man, or is needful to Man, which
this Grace teachech not. Yet I have heard a.pub-
lick Preacher (one of thoſe that are accounted Zea-
lous Men) to evite the ſtrength of this Text, deny
this Grace to be Saving, and ſay; It was only in-
tended of common Favours and Graces, ſuch as is the
heat of the Fire, and outward light of the Sun. Such
is the Darkneſs and Ignorance of thoſe that oppoſe
the Truth; whereas the Text ſạith exprefly, that
Gud Beach:
ing the
it
Di Univerſal and saving Light. 183
it is Saving Others, that cannot deny, but it is
The Abfur.
Saving, alledge; This [All] comprehends not eve-
dity of our
ry Individual, but only all kinds: But is a bare Adverſarias
Negation ſufficient to overturn the ſtrength of a comment up;
politive Aſertion? If the Scriptures may be fo abu- All, denying
fed, what ſo abſurd, as may not be pleaded for from Grace to be
them? or what ſo manifeſt, as may not be denied ? Tit. 2.11.
But we have no reaſon to be ſtaggered by their
denying, ſo long as our Faith is found in expreſs
terms of the Scripture; they may as we!l ſeek to
perſwade us, that we do not intend that which we
affirm (tho' we know the contrary) as make us
believe, that when the Apoſtle ſpeaks forth our
Doctrine in plain words, yet he intends theirs,
which is the quite contrary. And indeed, can
chere be any thing more abſurd, than to ſay,
Where the word is plainly [ All] Fem is only in-
tended ? For they will not have [All] taken here
for the greater Number. Indeed, as the Caſe may
be ſometimes, by a Figure [ All] may be taken,
of two numbers, for the greater number ; but
let them thew us, if they can, either in Scrip-
ture, or Profane or Eccleſiaſtical Writings, that
any Man that wrote ſenſe, did ever uſe the word
[ All] to expreſs, of two numbers,' the leſſer,
Whereas they affirm, that the far leſler number
have received Saving Grace ; and yet will they
have the Apoſtle, by [ Ail] to have ſignified fo.
Tho' this might ſuffice; yet to put it further, be-
yond all queſtion, I ſhall inſtance another Saying of
the ſame Apoſtle, that we may uſe him as his own
Commentator; Rom. 5. 18. Therefore as by the Offence
of One, Judgment came upon all Men to Condemnation.
even ſo by the Righteouſneſs of One, the Free-Gift came
ироп all Men unto Juſtification of Life. Here no Man
of Reaſon, except he will be obſtinately ignorant,
will deny, but this ſimilitive Particle [As ] makes
the [All ] which goes before, and comes after, to
be of one and the ſame extent: Or elſe let them
{heve
NA
184
PROPOSITIONS V. & VI.
t
BUCUL the
ſhew- us one Example, either in Scripture or elſe-
where, among Men that ſpeak proper Language,
where it is otherwiſe. We muſt then either af:
firm, that this Loſs, which leads to Condemnati-
on, hath not come upon All; or fay, that this
Free-Gift is come upon All by Chriſt. Whence I
thus argue : Firſt;
Arg. If All Men have received a Loſs from Adam
which leads to Condemnation, then All Men have
received a Gift from Chriſt, which leads to Juſtifi
cation.
But the Firſt is true ; Therefore alſo the Laſt.
From all which it naturally follows, that All
Heathens Men, even the Heathens, may be ſaved : For Chriſt
man before was given, as a Light to enlighten the Gentiles, Ifai. 49.
Light. 6. Now, to ſay that tho they might have been
ſaved, yet nonę were; is to judge too Uncharitably,
I ſee not what Reaſon can be alledged for it; yea,
tho' it were granted, which never can be, that
none of the Heathens were faved; it will not from
thence follow, that they could not have been fa-
ved; or that none now in their Condition can be
ſaved. For, A non effe ad non polle non datur ſequela
i.e. That Conſequence is falſe, that concludes a
thing cannot be, becauſe it is not.
Object. But if it he objected, (which is the great Objecti-
on) That there is no Name under Heaven, by which
Salvation is known, but by the Name JESUS:
Therefore they (120t knowing this) cannot be ſaved.
Arifm. I anſwer ; Tho' they know it not outwardly,
yet if they know it inwardly, by feeling the Vir-
tues and Power of it, the Name JESUS indeed,
The Literal (which ſignifies a Saviour ) to free them from Siri
Enormele de and Iniquity in their Hearts, they are ſaved by it.
not Saving, I confeſs, there is no other Name to be ſaved by :
but the Real, But Salvation lieth not in the literal, but in the
Experimen.
experimental Knowledge, albeit thoſe that have
the literal Knowledge, are not ſaved by it, with-
out this real experiniençal Knowledge: Yet thoſe
Chrat
tal,
If Univerſal and saving Light. 185
that have the Real Knowledge, may be ſaved with-
out the External; as by the Arguments hereafter
brought will more appear. For, if the outward
diſtinct Knowledge of him, by whoſe means I re-
ceive benefit, were neceſſary for me, before I could
reap any Fruit of it; then, by the Rule of Contra-
ries, it would follow, that I could receive no hurt,
without I had alſo the diſtinct Knowledge of him
that occaſioned it; whereas Experience proves the
contrary. How many are injured by Adam's Fall,
that know nothing of ever there being ſuch a Man
in the World, or of his eating the Forbidden
Fruit ? Why may they not then be ſaved by the
Gitt and Grace of Chriſt in them, making them
Righteous and Holy, tho' they know not diſtinctly,
how that was purchaſed unto them by the Death
and Sufferings of Jeſus, that was Crucified at Feru-
ſalem; eſpecially ſeeing God hath made that Know-
ledge ſimply impoſible to them? As many Men are
killed, by Poiſon infuſed into their Meat, tho’they
neither know what the Poiſon was, nor who in-
fufed it: So alſo on the other hand, how many
are cured of their Diſeaſes, by good Remedies,
who know not how the Medicine is prepared,
what the Ingredients are, nor often-times who
made it? The like may alſo hold in Spiritual
Things, as we ſhall hereafter prove.
S. XXVI. Firſt; If there were ſuch an abſolute
neceſſity for this outward Knowledge, that it were ward Know-
even of the Eſſentials of Salvation, then none could ledge not
be ſaved without it; whereas our Adverſaries deny Salvation :
not, but readily confeſs, that many Infants and Inſtance In-
Deaf Perſons are ſaved without it: So that here Deaf Per.
they break that General Rule, and make Salvation fons.
poſſible without it. Neither can they alledge, that
it is becauſe ſuch are free from Sin ; ſeeing they al-
ſo affirm, that all Infants, becauſe of Adam's Sin,
deſerve Eternal Condemnation, as being really guil-
in the fight of God; and of Deaf People, it is
The out-
ty
nat
186
PROPOSITIONS V. & VI.-
not to be doubted, and Experience ſhews us, that
they are ſubject to many common Iniquities, as weļi
as other Men.
Object. I If it be ſaid, That theſe Children are the Children of
Believing Parents
.
Anſw.
What then? They will not fay, that they tranſ-
mit Grace to their Children. Do they not affirm,
that the Children of Believing Parents are guilty
of Original Sin, and deſerve Death, as well as
others? How prove they, that that makes up the
lofs of all explicit Knowledge?
Object.2 If they ſay, Deaf People may be made ſenſible of the
Guſpel by Signs :
Anſw. All the signs cannot give them any explicit
Knowledge of the Hiſtory of the Death, Sufferings,
and Reſurrection of Chriſt. For what Signs can
informa a deaf Man, That the Son of God took on him
Man's Nature, was born of a Virgin, and ſuffered un-
der Pontius Pilate?
Object. And if they ſhould further alledge, That they are
within the Bofom of the viſible Church, and partakers
of the Sacraments :
Anfio All that gives no certainty of Salvation ; for (as
the Proteſtants confefs) they confer not Grace ex
opere operato. And will they not acknowledge, that
many are in the Bofom of the Church, who are
viſibly no Members of it? But if this Charity be
extended towards ſuch, who are where the Goſpel
is preached, fo that they may be judged capable of
Salvation, becauſe they are under a ſimple impor-
ſibility of diſtinctly knowing the means of Salva-
vation; what reaſon can be alledged, why the like
Charity may not be had to ſuch, as tho they can
A Chinees hear, yet are under a ſimple impoſibility of Hear-
or Indian ing, becauſe it is not ſpoken unto them. Is not
a Man in China, or in India, as much to be excu-
knowing the ſed for not knowing a thing which he never heard
the Death of of; as a deaf Man here; who cannot hear? For as
Chrift, &c. the deaf Man is not to be blam’d, becauſe God
hath
excufable
for ļot
of winiverſal and Saving Light. 187
hath been pleaſed to ſuffer him to lie under this In-
firmity; fo is the Chinees or the Indian as excuſable,
becauſe God hath with-held from hini the oppor-
tunity of Hearing. He that cannot hear a thing,
as being neceſarily abſent, and he that cannot hear
it, as being naturally deaf, are to be placed in the
fame Category
Secondly; This manifeſtly appears by that ſay- Anſw. 2.
ing of Peter, Acts 10.34. Of a Truth I perceive, that
God is no reſpecter of Perſons; but in every Nation, be
that feareth him, and worketh Righteouſneſs, is accepted
of him. Peter was before liable to that miſtake,
that the reſt of the Jews were in; judging that all
were Unclean, except themſelves, and that no Man
could be ſaved, except they were Profelyted to
their Religion, and Circumciſed. But God ſhewed
Peter otherways in a Viſion, and taught him to call
nothing common or unclean; and therefore, ſeeing God regard-
that God regarded the Prayers of Cornelius, who ers of Cora
was a ſtranger to the Law, and to Jeſus Chriſt, as nelius, a
to the outward; yet Peter ſaw that God had ac- the Law.
cepted him ; and he is ſaid to fear God, before he
had this outward knowledge: therefore Peter con-
cludes, that every one, that in every Nation, with-
out reſpect of Perſons, feareth God, and worketh
Righteouſneſs, is accepted of him. So he makes
the Fear of God, and the Working of Righteouſ-
neſs, and not an outward Hiſtorical Knowledge,
the Qualification: They then, that have this, where-
ever they be, they are ſaved. Now we have al-
ready proved, that to every Man that Grace is
given, whereby he may live Godlily and Righte-
oufly; and we ſee, that by this Grace Cornelius did
fo, and was accepted, and his Prayers came up for
a Memorial before God, before he had this out-
ward knowledge. Alſo, was not fob a perfect and Scripture
upright Man, that feared God, and eſchewed Evil ? did Jub
Who taught Job this? How knew Fob Adam's Fall? excellent
And from what Scripture learned he that excellent Knowledge ?
Knowledge
From what
188
PROPOSITIONS V. & VI.
their ex-
ings.
Knowledge he had, and that Faith, by which he
knew his Redeemer lived ? (For many make him as
old as Moſes) Was not this by an inward Grace in
the Heart? Was it not that inward Grace, that
taught Fob to eſchew Evil, and to fear God? And
was it not by the workings thereof, that he became
a juſt and upright Man? How doth he reprove the
Wickedneſs of Men, Chap. 24? And after he hath
number'd up their Wickedneſs, doth he not con-
demn them, verſe 13. for Rebelling againg this Light,
for not knowing the way thereof, nor abiding in
the Paths thereof? It appears then, fob believed
that Men had a Light, and that becauſe they Re-
belled againſt it, therefore they knew not its Ways,
and abode not in its Paths : even as the Phariſees,
Job's
Friends, who had the Scriptures, are ſaid to Err, not know-
cellent Say. ing the Scriptures. And alſo Job's Friends, tho' in
ſome things wrong; yet who taught them all thoſe
excellent Sayings and Knowledge which they had ?
Did not God give it them, in order to ſave them?
or was it meerly to condemn them? Who taught
Elihu, That the Inſpiration of the Almighty giveth Un-
derſtanding ; that the Spirit of God made him, and the
Breath of the Almighty gave him Life? And did not
the Lord accept a Sacrifice for them? And who
dare ſay, that they are Damned? But further, the
Apoſtle puts this Controverſie out of doubt;
for, if we may believe his plain Aſſertions, he tells
Arg. us, Rom. 2. That the Heathens did the things contain
ed in the Law. From whence I thus argue ;
In every Nation, he that feareth God, and work-
eth Righteouſneſs, is accepted :
But many of the Heathens feared God, and
wrought Righteouſneſs :
Therefore they were accepted.
The Minor is proved from the Example of Çor-
nelius : But I ſhall further prove it thus;
He that doth the things contained in the Law,
feareth God, and worketh Righteouſneſs:
Bụt
1
DE Univerſal and Saving Light. 189
But the Heathens did the things contained in the Law:
Therefore they feared God, and wrought Righte-
ouſneſs.
Can there be any thing more clear? For if to do
the things contained in the Law, be not to fear
God, and work Righteouſneſs, then what can be
ſaid to do ſo, ſeeing the Apoſtle calls the Law /piri-
tual, boly, juſt and good? But this appears manifeſtly
by another Medium, taken out of the fame Chapter,
V.13. So that nothing can be more clear: The words
are, The doers of the Law shall be juſtified. From which
I thus argue, without adding any word of my own;
The doers of the Law ſhall be juſtified: Arg.
But the Gentiles do the things contained in the
Law.
All, that know but a Concluſion, do eaſily fee The Gen.
what follows from theſe expreſs Words of the fied doing
Apoſtle. And indeed, he through that whole the law.
Chapter labours, as if he were Contending now
with our Adverſaries, to confirm this Doctrine,
verf. 9, 10, 11. Tribulation and Anguiſh upon every
Soul of Man that doth evil, to the Jew firſt, and alſo to
the Gentile : For there is no reſpect of Perſons with God.
Where the Apoſtle clearly homologates, or confeſſes to
the Sentence of Peter before-mentioned ; and ſhews,
that few and Gentile, or as he himſelf explains in the
following verſes, both they that have an outward
Law, and they that have none, when they do good,
ſhall be juſtified. And to put us out of all doubt, in
the very following verſes, he tells, That the doers of
the Law are juſtified; and that the Gentiles did the
Law. So that except we think, he ſpake not what
he intended, we may ſafely conclude, that ſuch
Gentiles were Juſtified, and did partake of that Ho-
nour, Glory and Peace, which comes upon every
one that doth good; even the Gentiles, that are
without the Law, when they work good; ſeeing
with God there is no Refpe&t of Perſons. So as
we ſee, that it is not the having the Outward
Know-
190
PROPOSITIONS V. & VI.
Salvation
Chriſ in
Knowledge that doth ſave, without the Inward;
ſo neither doth the want of it, to ſuch to whom
God hath made it impoſſible, who have the In-
ward, bring Condemnation. And many that have
wanted the Outward, have had a knowledge of this
Inwardly, by Virtue of that inward Grace and
Light given to every Man, working in them, by
which they forſook Iniquity, and became Juſt and
Holy, as is above-proved; who, tho' they knew
Many want, not the Hiſtory of Adam's Fall, yet were ſenſible
ing the Hi. in themſelves of the Loſs that came by it, feeling
Senſible of their Inclinations to Sin, and the Body of Sin in
the Loſs by them: And tho’ they knew not the Coming of
Adam, and
Chriſt, yet were ſenſible of that inward Power
come by and Salvation which came by him, even before,
themſelves, as well as ſince his Appearance in the Fleſh. For
I queſtion whether thefe Men can prove, that all
the Patriarchs and Fathers, before Moſes, had a di-
ſtinct Knowledge either of the one or the other,
or that they knew the Hiſtory of the Tree of
Knowledge of Good and Evil, and of Adam's eat-
ing the forbidden Fruit; far leſs that Chrift ſhould
be Born of a Virgin, ſhould be Crucified, and..
treated in the manner he was. For it is juſtly to
be believed, that what Moſes wrote of Adam, and
of the Firſt Times, was not by Tradition, but by
Revelation; yea, we ſee that not only after the
writing of Moſes, but even of David and all the
Prophets, who propheſied ſo much of Chriſt; how
little the Fews, that were expecting and wiſhing
themes lettle for the Meſſiah, could thereby diſcern him when
knem Chrift, he came, that they Crucified him as a Blaſphemer,
miftaking
BbeProphets.
not as a Meſſiah, by miſtaking the Prophecies con-
cerning him; for Peter ſaith exprelly, Acts 3. 17.
to the Jews, That both they and their Rulers did it
through Ignorance. And Paul faith, i Cor. 2. 8. That
bad they known it, they would not have Crucified the
Lord of Glory. Yea Mary her ſelf, to whom the
Angel had ſpoken, and who had laid up all the
miraculous
of Univerſal and saving Light. 191
!
thens were
miraculous Things accompanying his Birth in her
Heart, ſhe did not underſtand how, when he di-
Sputed with the Doctors in the Temple, that he was
about his Father's Buſineſs. And the Apoſtles that
had believed him, converſed daily with him, and
ſaw his Miracles, could not underſtand, neither
believe thoſe things which related to his Death, Suf-
ferings and Reſurrection, but were in a certain reſpect
ſtumbled at them.
S. XXVII. So we ſee, how that it is the inward
work, and not the outward Hiſtory and Scripture,
that gives the true Knowledge; and by this in-
ward Light, many of the Heathen Philoſophers were The Hea-
ſenſible of the Loſs received by Adam, tho' they
fenfible of
knew not the outward Hiſtory: Hence Plato af- the Lofsre
seived by
ſerted, That Man's Soul was fallen into a dark Cave, Adam,
where it only converſed with Shadows. Pythagoras
faith, Man wandereth in this World as a Stranger,
baniſhed from the Preſence of God. And Plotinus Heathen-
compareth Man's Soul, fallen from God, to a Cinder, Philoſphera
or dead Coal, out of which the Fire is extinguiſhed. Knowledge
Some of them faid, That the Wings of the Soul plato.
were clipped or fallen off, ſo that they could not flee plovich
unto God. All which, and many niore ſuch Éx-
preſſions, that might be gathered out of their
Writings, hew, that they were not without a ſenſe
of this Loſs. Alſo, they had a Knowledge and
Diſcovery of Jeſus Chriſt inwardly, as a Remedy
in them, to deliver them from that Evil Seed, and
the Evil Inclinations of their own Hearts, tho' not
under that particular Denomination.
Some called him a Holy Spirit, as Seneca, Epift.
41. who ſaid, There is a Holy Spirit in us, that treat-
eth us as we treat him. Cicero calleth it an Innate Cicero cals
Light, in his Book De Republica, cited by Lałtan- light.
tius, 6 Inſtit. where he calls this Right Reaſon, given Laftan. In
unto all, Conſtant and Eternal, calling unto Duty by
Commanding, and deterring from Deceit by Forbidding.
Adding, That it cannot be abrogated, neither can any
be
it an Innats
Seå.
192
PROPOSITIONS V. & VI.
be freed from it, neither by Senate nor People ; that it
is one Eternal, and the ſame always to all Nations; so
that there is not one at Rome, and another at Athens :
Whoſo obeys it not, muſt flee from himſelf, and in this
is greatly tormented, altho' he jhould eſcape all other
Puniſhments
. Plotinus alſo calls him Light, ſaying,
That as the Sun cannot be known, but by its own Light,
So God cannot be known, but with his own Light : And
as the Eye cannot ſee the Sun, but by receiving its
Image, ſo Man cannot know God, but by receiving his
Image ; and that it behoveth Man to come to Purity of
Heart, before he could know God; calling him alſo
Wiſdom, a Name frequently given him in Scrip-
ture; ſee Prov. 1. 20. to the end ; and Prov. 8. 9,
34. where Wiſdom is ſaid to Cry, Intreat, and In-
vite all, to come unto her, and learn of her:
And what is this Wiſdom but Chriſt? Hence ſuch
as came among the Heathen, to forſake Evil, and
Philoſophers cleave to Righteouſneſs, were called Philoſophers,
Whence to that is, Lovers of Wiſdom. They knew this Wif-
dom was nigh unto them, and that the beſt Know-
ledge of God, and divine Myſteries, was by the Inſpi-
Phocylides. ration of the Wiſdom of God. Phocylides affirmed,
that the Word of the Wiſdom of God was beſt. His
words in the Greek are, Της ε Θεοπνεύσης σοφίας Λόγος
esivă pesos.
And much more of this kind might be inſtan-
ced, by which it appears they knew Chriſt; and
by his working in them, were brought from Un-
righteouſneſs to Righteouſneſs, and to love that
Power by which they felt themſelves redeemed
9
ſo that, as faith the Apoſtle, They shew the work of
the Law written in their Hearts, and did the things
contained in the Law; and therefore, as all doers of
the Law are, were no doubt Juſtified, and ſaved thus
by the Power of Chriſt in them. And as this was
the Judgment of the Apoſtle, ſo was it of the
Cbriſian,
Primitive Chriſtians. Hence Juſtin Martyr ſtuck
not to call Socrates a Chriſtian, ſaying, that all ſuch
Socrates a
&c,
As
of Univerſal and Saving Light.
19%
as lived according to the Divine Word in thèn, mhich
mas in all Men, were Chriſtians, ſuch as Socrates and
Heraclitus, and others among the Greeks, &c. Thut
ſuch as live with the Word, are Chriſtians without Fear
or Anxiety.
Clemens Alexandrinus faith, Apol. 2. Strom. lib. 1. Clem. Alex
That this Wiſdom or Philoſophy was necefjury to the
Gentiles, and was their School-máſter to lead them
unto Chriſt, by which of old the Grecks were juſti-
fied.
Nor do I think, faith Auguſtine, in his Book of
Auguſtin. de
the City of God, (lib. 18. cap. 47.) that the Jews dare Civ. Dei.
affirm, that none belonged unto God, but the Iſraelites.
Upon which place Ludovicus Vives ſaith, That thus Ludov. Vives
the Gentiles not having a Law, were a Lam unto
themſelves, and the Light of ſo living is the Gift of
God, and proceeds from the Son ; of whom it is written,
that he inlightneth every Man, that cometh into the
World.
Auguſtine alſo teſtifies in his Confeſſions, l. 7. The Plato-
C. 9. That he had read in the Writings of the nifts. Sare the
Platoniſts, tho' not in the very ſame Words, yet beginning;
that, which by many and multiplied Reaſons did per-
Imade, that in the beginning was the Word, and the
Word was with God; this was in the beginning with
God, by which all things were made, and mithout which
nothing was made, that was made : In him was Life,
and the Life was the Light of Men: And the Light
Shined in the Darkneſs, and the Darkneſs did not com-
prehend it. And, albeit the Soul gives Teſtimony con-
cerning the Light; yet it is not the Light, but the
Word of God : for God is the true Light, which
inlightneth every Man that cometh into the World; and
ſo repeats to verſe 14. of John 1. adding, Theſe
things have I there read.
Yea, there is a Book tranſlated out of the Ara
bick, which gives an account of one Hai Eben Tok- Hai Ebea
dan; who, without converſe of Man, living in an Yokdan.
Itland alone, attained to ſuch a profound Know-
O
ledge
mbich was
Light.
194
PROPOSITIONS V. & VI.
Man.
ledge of God, as to liave immediate converſe with
him, and to affirm, That the beſt and moſt certain
Knowledge of God, is not that which is attained by
Premiſſes premiſed, and Concluſions deduced; but that
which is enjoyed by Conjunction of the Mind of Man,
The Supream
Butclle&t en- with the ſupream Intellect, after the Mind is purified
joyed by the from its Corruptions, and is ſeparated from all Bodily
Images, and is gathered into a profound Stilneſs.
S. XXVIII. Seeing then, it is by this inward -
Gift, Grace and Light, that both thoſe that have
the Goſpel preached unto them, come to have Je-
ſus brought forth in them, and to have the ſaving
and fanctified uſe of all outward Helps and Ad-
vantages : And alſo by this fame Light, that all
may come to be ſaved; and that God Cahs, In-
vites, and Strives with all, in a Day, and ſaveth
many, to whom he hath not ſeen meet to con-
vey this outward Knowledge; therefore we ha-
ving the Experience of the Inward aud Powerful
Work of this Light in our Hearts,' even Jeſus re-
the Lord pro. vealed in us, cannot ceaſe to Proclaim the Day of
claimed. the Lord, that is ariſen in it, crying out with the
Woman of Samaria ; Come and ſee one that hath told
me all that cver I have done; Is not this the Chrift?
That others may come, and feel the ſame in them-
ſelves, and may know, that that little ſmall thing
that reproves them in their Hearts, however they
have deſpiſed, and neglected it, is nothing leſs
than the Goſpel preached in them; Chriſt, the Wif-
dom and Power of God, being in and by that Seed,
ſeeking to ſave their souls.
Of this Light therefore Angiuſtine ſpeaks in his 2012-
feſſions, lib. 11. cap. 9. In this beginning, O Godi!
thou madeft the Heavens and the Earth, in thy Word,
in thy Son, in thy Virtue, in tłsy Wiſdom, wonderfully
Auguſtine Saying, and wonderfully doing, Ibofhell comprehendit?
Trembled at Who ſhall declare it? What is thct that ſloineth in vento
nings of the me, and ſmites my Heart without Hurt, at which I
Light unto both Tremble, and am Inflamed? I Tremble, in so far
hem
and
as
by
of Univerſal and Saying Light.
195
as I am unlike into it; and I am Inflamed, in ſo far
as I am like unto it. It is Wiſdom which ſhineth in
unto me, and diſpelleth my Clond, which had again
covered me, afier I was departed from that Darkneſs,
and Rampier of my Punifliments. And again, he faith,
lib. 1o. cap. 27. It is too late that I have loved thee,
O thou. Beautifulneſs, ſo Antient and ſo Nem! laté
have. I loved thee, and behold thou malt withint, and
I was without, and there was ſeeking thee! thou didſt
call, thou didſt cry, thou didſt break my Deafneſs,
thou glancedſt; thou didft Shine, thou chaſedít away my
Darkneſs.
Of this alſo our Country-Man George Buchanai
ſpeaketh thus, in his Book, De jure regni apud
Buchanan te.
Scotos : Truly, I underſtand no other thing at preſent
Aifying do
than that Light, which is divinely infuſed into our the Lights
Souls : for when God formed Man, he not only gave
him Eyes to his Body, by which he might fhun thoſe
things that are hurtful to him, and follow thoſe things
that are profitable ; but alſo hath ſet before his Mind,
as it were, a certain Light, by which he may diſcerni
things that are Vile, from things that are Honeſt: Some
call this Power, Nature, others the Law of Nature ;
I truly judge it to be. Divines and am perſwaded, that
Nature and Wiſdom never ſay different things. More-
over God hath given us a Compend of the Law, which
in feto words comprehends the wholė; to wit, that we
Should love him from our Hearts, and our Neighbours
as our felves. And of this Law all the Books of the
Holy Scriptures, which pertain to the forming of Mana
ners, fontain no other, but an Explication.
This is that Univerſal, Evangelical Principle, in
and by which this Salvation of Chriſt is exħibited Jew and
to All Men, both Jew and Gentile, Scythian and thin and
Barbarian, of whatſoever Country or Kindred he Barbarian,
be: And therefore God hath raiſed up unto him the Salvati
felf, in this our Age, faithful Witnefes and Evan-on of cbrifi
geliſts, to preach again his Everlaſting Goſpel, and
to direct All, as well the High Profeffórs, who
Boaft
1 96
PROPOSITION VII.
i
Boaſt of the Law and the Scripture, and the out-
ward Knowledge of Chriſt, as the Infidels and Hea-
thens that know not him that way, that they may
all come to mind the Light in them, and know
Chriſt in them, the Juſt One, tò síxelop, whom they
have ſo long killed, and made merry over, and he
hath not reſiſted, James 5. 6. And give up their
Sins, Iniquities, falſe Faith, Profeſſions, and out-
fide Righteouſneſs, to be crucified by the Power
of his Croſs in thein; ſo as they may know Chrift
within to be the Hope of Glory, and may come to
walk in his Light, and be ſaved, who is that True
Light, that enlightneth every Man that cometh into the
World.
PROPOSITION VII.
Concerning Juftification.
As many as reſiſt not this Light, but receive the fame,
it becomes in them a Holy, Pure and Spiritual Birth,
bringing forth Holineſs, Righteouſneſs, Purity, and
all thoſe other Bleſſed Fruits, which are acceptable to
God, by which Holy Birth, to wit, Jeſus Chriſt
formed within us, and working his works in us,
as we are Sanctified, ſo are we Juſtified in the fight
of God, according to the Apoſtles Words; But ye
are Waſhed, but ye are Sanctified, but ye are
Juſtified, in the Name of the Lord Jeſus, and by
the Spirit of our God, 1 Cor. 6. 11. Therefore
it is not by our Works wrought in our Will, nor yer by
good Works, conſidered as of themſelves; but by
Chriſt, wbo is both the Gift and the Giver, and
the Cauſe producing the Effe£ts in us; who´ as he
hath reconciled us, while we were Enemies, doth al-
ſo in his Wiſdom Save us, and fuſtifie us after this
manner, as faith the ſame Apoſtle elſewhere; Ac-
cording to his Mercy he ſaved us, by the
waſhing of Regeneration, and the renewing of
the Holy Ghoſt, Tit. 3.5.
DE Jullification.
197
§. I. THE
The Method
HE Doctrine of Juſtification comes well in
order after the diſcuſſing of the extent
of Chriſt's Death, and of the Grace thereby com-
municated; ſome of the ſharpeſt Conteſts con-
cerning this, having from thence their Riſe. Many
are the Diſputes among thoſe called Chriſtians,
concerning this point; and indeed, if all were tru-
ly minding that which Juſtifieth, there would be
leſs Noiſe about the Notions of fuftification. I ſhall
briefly review this Controverſie, as it ſtands among
others, and as I have often ſeriouſly obſerved it;
then in ſhort ſtate the Controverſie, as to us, and
open our Senſe and Judgment of it: And laſtly,
prove it (if the Lord will) by ſome Scripture-
Teſtimonies, and the certain Experience of all, that
ever were truly Juſtified.
S. II. That this Do&trine of Juſtification hath been, obferv. I.
and is greatly vitiated in the Church of Rome, is
not by us queſtioned; tho' our Adverſaries (who of Juſtifica-
for want of better Arguments, do often make them Church
Lyes their Refuge) have not ſpared in this reſpect of Rome.
DO Stigmatize us with Popery; but how untruly,
will hereafter appear. For to ſpeak little of their
Meritum ex Condigno, which was (no doubt) a very
common Doctrine of the Romiſh Church, eſpecially
before Luther ; tho' moſt of their Modern Wri-
ters, eſpecially in their Controverſies with Prote-
ſtants, do partly deny it, partly qualifie it, and
ſeem to ſtate the matter only, as if they were
Propagaters and Pleaders for good Works, by the
others denyed. Yet if we look to the effects of
this Doctrine among them, as they appear in the
generality of their Church-Members, not in thing
diſapproved, but highly approved and commend-
ed by their Father the Pope, and all his Clients, The Pope's
as the moſt beneficial Caſualty of all his Reve- Do&rine of
nue; we ſhall find, that Luther did not without Merits, the
great ground oppoſe himſelf to them in this inat-cial of all
ter: and, if he had not run hinſelf into another his Reve-
O 3
nues.
extream
198
PROPOSITION VII.
extream (of which hereafter) his Work would
have ſtood the better. For in this, as in moſt
other things, he is more to be commended, for
what he pull'd down of Babylon, than for what
he built of his own. Whatever then the Papiſts
may pretend, or even ſome good Men among
them may have thought, Experience ſheweth, and
it is more than manifeſt, by the univerſal and ap-
proved Practice of their People, that they place
not their Juſtification ſo much in Works that are
truly and morally Good, and in the being truly
renewed and fanctified in the Mind, as in ſuch
things as are either nor Good nor Evil, or may
truly be called Evil, and can no otherways be rec-
koned Good, than becauſe the Pope pleaſes to call
Papiſts jų.
them ſo. So that if the matter be well lifted, it will
Rification be found, that the greateſt part of their Juſtification
on the popels depends upon the Authority of his Dulls, and not
Bulls. upon the Power, Virtue and Grace of Chriſt, re-
vealed in the Heart, and renewing of it; as will
Proof I. appear, Firſt, From their Principle concerning
their Sacraments, which they ſay, confer Grace, ex
Their Sa-
sraments. opere operato. So that if a Man partake but of
them, he thereby obtains Remiſſion of Sin, tho'
he remains as he was; the Virtue of the Sacra-
ments making up the want that is in the Man. So
that this act of Submiſſion and Faith to the Laws
of the Church, and not any real inward Change,
is that which juſtifieth him. As for Example ; if
a Man make uſe of the Sacrament (as they call it) of
PapiſsPen.
Pennance, fo as to tell over his Sins to a Prieſt, tho'
he have not true Contrition (which the Lord hath
made abſolutely neceſſary for Penitent Sinners) but
only Attrition (a Figment of their own) that is,
If he be forry he hath ſinned, not out of any love
to God, or his Law, which he hath tranſgreſſed,
but for fear of Puniſhment ; yet doth the Virtue
of the Sacrament (as they affirm ) procure to him
Remiſſion of Sins; ſo that being abſolved by the
Prieſt,
Bance.
af Juſtification.
199
C
Prieſt, he ſtands accepted and juſtified in the ſight
of God. This Man's Juſtification then procecdeth
not from his being truly Penitent, and in any mea-
ſure inwardly changed and renewed, by the work-
ing of God's Grace in his Heart; but meerly from
the Virtue of the Sacrament, and Authority of the
Prieſt, who hath pronounced him Abfolved; fo
that his Juſtification is from ſomewhaự without him,
and not within him.
Secondly; This will yet more appear in the mat- Proof II.
ter of Indulgences, where Remiſſion of all Sins, not
Papiſt-In-
only paſt, but for years to come, is annexed to the
dulgences.
viſiting ſuch and ſuch Churches and Reliques, ſaying
fucli and ſuch Prayers; ſo that the Perſon that ſo
doth, is preſently cleared from the guilt of his Sin,
and juſtified and accepted in the light of God. A!
for Example: 'He that in the great Jubilee, will
go to Rome, and preſent himſelf before the Gate
of Peter and Paul, and there receive the Pope's
Bleſſing; or he that will go a Pilgrimage to James's
Sepulchre in Spain, or to Mary of Loretto, is upon
the performance of thoſe things, promiſed for-
giveneſs of Sins. Now if we ask them the Rea-
fon, how ſuch things, as are not morally good in
'themſelves, come to have Virtue ? they have no
: other anſwer, but becauſe of the Church and Pope's
Authority; who, being the great Treaſurer of the
Magazine of Chriſt's Merits, lets them out upon
ſuch and ſuch Conditions. Thus alſo the inven-
tion of ſaying Maſs is made a chief Inſtrument of Patilts-
Juſtification ; for in it they pretend to offer Chriſt it is
daily to the Father, à Propitiatory Sacrifice for the
' ſins of the Living and Dead: So that a Man, for
'Money,can procure Chriſt thus to be offer'd for him .
when he pleaſes; by which offering he is ſaid to
? obtain Remiſion of Sins, and to ſtand Juſtified in
'the ſight of God. From all which, and much more
of this nature which might be mentioned, iç doth
& appear, that the Papiſts place their Juſtification,
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200
PROPOSITION VII.
C
6
sing the
&trine of
1
not ſo much in any work of Holineſs, really
brought forth in them, and real forſaking of Ini-
quity, as in the meer Performance of ſome Cere-
monies, and a blind belief which their Teachers
have begotten in them; that the Church and the
Pope, having the abſolute Diſpenſation of the Me-
Crits of Chriſt, have power to make theſe Merits
cffectual for the Reiniſion of Sins, and Juſtifica-
tion of ſuch, as will perform thoſe Ceremonies.
This is the true and real Method of Juſtification,
taken by the generality of the Church of Rome,
and highly commended by their publick Preachers,
eſpecially the Monks, in their Sermons to the Peo-
ple; of which I my ſelf have been an Ear and an
Eye-witneſs: However ſome of their modern Wri-
ters have laboured to qualifie it in their Controver-
Luther and fies. This Doctrine Luther and the Proteſtants then
(tants oppo. had good Reaſon to deny and oppoſe; tho' many
of them ran into another Extream, ſo as to deny
Pope's Do-
Good Works to be neceſſary to Juſtification; and to
Works, fell preach up, not only Remiſſion of Sins, but Juſtification
other Ex- by Faith alone, without all Works, however good. So
tream, of no that Men do not obtain their Juſtification, according
neceſsary to as they are inwardly Sanctified and Renewed; but
Juftificati-
are Juſtified neerly by Believing that Chriſt died for
them; and ſo ſome may perfectly be Juſtified, tho?
they be lying in groſs Wickedneſs; as appears by
the Example of David, who they ſay was fully
and perfectly Juſtified, while he was lying in the
grois sins of Murder and Adultery. As then the
Proteſtants have ſufficient ground' to quarrel and
confute che Purpiſts, concerning thoſe many Abuſes
in the matter of Juftification ; ſhewing how the Doo
Eirine of Chriſt is thereby viciated and overturnied,
and the Word of God made void by many and uſe-
leſs Traditions, the Law of God neglected, while
fooliſh and needles Ceremonies are prized and fol-
lowed, through a falſe Opinion of being Juſtified
by the performance of them; and the Nerits and
Suffering
2::.
ii.
gf Juſtification.
201
Money.
Sufferings of Chriſt (which is the only Sacrifice ap-
pointed of God for Remiſſion of Sins) derogated
from, by the ſetting up of a daily Sacrifice, never
appointed by God, and chiefly deviſed out of Co- Papiſts De-
vetoufleſs to get Money by : So the Proteſtants, on vice to get
the other hand, by not rightly eſtabliſhing and
holding forth the Doctrine of Juſtification, accord-
ing as it is delivered in the Holy Scriptures, have
opened a Door for the Papiſts to accuſe them, as
if they were Neglecters of Good Works, Enemies
to Mortification and Holineſs, ſuch as eſteem them-
ſelves Juſtified, while lying in great Sins: by which
kind of Accuſations (for which too great ground
hath been given out of the Writings of ſome rigid
Proteſtants) the Reformation hath been greatly de-
famed and hindered, and the Souls of many in-
ſnared. Whereas who will narrowly look into
the matter, may obſerve theſe Debates to be more
in ſpecie, than in genere, ſeeing both do upon the
matter land in one, and like two Men in a Circle,
who tho' they go ſundry ways, yet meet at laſt in
the fame Centre.
For the Pepiſts, they ſay; They obtain Remiſſion of Patilis Be
Sins, and are Juſtified by the Merits of Chriſt, as the fifisation
ſame are applied unto them in the uſe of the Sacraments meets in the
of the Church; and are diſpenſed in the Performance of with the
ſuch and ſuch Ceremonies, Pilgrimages, Prayers and Per-
formances, tho' there be not an inward Renewing of the
Mind, nor knowing of Chriſt inwardly formed; yet they
are remitted, and made Righteous, ex opere operato,
becauſe of the Power and Authority accompanying the
Sacraments, and the Diſpenſers of them.
The Proteſtants fay; That they obtain Remiſſion of
Sins, and ſtandi Juſtified in the sight of God, by Virtue lief.
of the Merits and Sufferings of Chriſt, not by infuſing
Righteouſneſs into them, but by pardoning their Sins, and so factibles
by accounting and accepting their perſons as righteous; Confeſſion
they reſting on Him and his Righteouſneſs by Faith; chap. 13.
uphich Faith, the A&t of Believing, is not imputed unto sea. I.
them for Righteouſneſs.
So
Pyote
Stants B2-
202
PROPOSITION VII.
So the Juſtification of neither here is placed in
any Inward Renewing of the Mind, or by Virtue
of any Spiritual Birth, or Formation of Chriſt in
them; but only by a bare Application of the Death
and Sufferings of Chriſt, outwardly performed for
them: whereof the one lays hold on a Faith reſt-
ing upon them, and hoping to be Juftified by them
alone; the other, by the ſaying of ſome outward
Prayers and Ceremonies, which they judge makes
the Death of Chriſt effectual unto them. I except
here (being unwilling to wrong any) what things
have been ſaid, as to the neceſſity of inward Holi-
neſs, either by ſome modern Papiſts, or ſome modernz
Proteſtants, who in ſo far as they have laboured af-
ter a Midſt betwixt theſe two Extreams, have come
near to the Truth; as by fome Citations out of
them, hereafter to be mentioned, will appear :
Tho this Doctrine hath not ſince the Apoſtaſie
(ſo far as ever I could obſerve) been ſo diſtinctly
and evidently held forth, according to the Scrip-
tures-Teſtiñony, as it hath pleaſed God to reveal
it, and preach it forth in this Day, by the Wit-
neſſes of his Truth, whom he hath raiſed to that
end. Which Doctrine, tho' it be briefly held forth
and comprehended in the Theſis it felf; yet I ſhall
State of the a little more fully explain the State of the Con-
troverſie, as it ſtands betwixt us, and thoſe that
110w oppoſe us.
Espl. 1. S. III. Firſt then, as by the Explanation of the
former Theſis appears, We Renounce all Natural
FurificatiPower and Ability in our felves, in order to bring
of, and fr um us out of our loſt and fallen Condition, and firſt
3 and confeſs, that of our felves we are
able to do nothing that is good ; ſo neither can we
procure Remiſſion of Sins, or Juſtification, by any
Act of our own, ſo as to merit it, or draw it as
a debt from God, due unto us: but we acknow-
ledge all to be of, and from his Love, which is the
Original and Fundamental Cauſe of our Acceptance.
Secondly;
Controverfie
the Love of Nature
God,
df Fucification.
203
Secondly; God manifeſted this Love towards us,
Expl. 2.
in the ſending of his Beloved Son the Lord Jeſus
Chriſt into the World, who gave himſelf for us an Chriſt gi-
Offering and a Sacrifice to God, for a ſweet-ſmelling ving him-
Savour ; and having made peace through the Blood fice for w.
of his Croſs, that he might reconcile us unto him-
ſelf, and by the Eternal Spirit offered himſelf with-
out Spot unto God, and ſuffered for our Sins, the
Juſt for the Unjuft, that he might bring us unto
God.
Thirdly then; Foraſmuch as all Men, who have Expl. 3.
come to Man's Eſtate, (the Man Jeſus only ex-
cepted) have ſinned, therefore All have need of
this Saviour, to remove the Wrath of God from
them, due to their Offences; in this reſpect he is
truly ſaid, to have born the Iniquities of us All, in his
Bocły on the Tree; and therefore is the Only Mediator,
having qualified the Wrath of God towards us ; ſo
that our former Sins ſtand not in our way, being
by Virtue of his moſt Satisfactory Sacrifice removed
and pardoned. Neither do we think, that Rcnif-
fion of Sins is to be expected, fought, or obtained To Remini-
any other way, or by any Works or Sacrifice what-
ſoever, (Tho' as has been ſaid formerly, they may
come to partake of this Remiſſion, that are igno-
rant of the Hiſtory.) So then Chriſt, by his Death The only
and Sufferings, hath Reconciled us to God, even betwixt God
while we are Enemies; that is, he offers Reconci- and Man.
liation unto us; we are put into a capacity of be-
ing Reconciled; God is willing to forgive us our
Iniquities, and to accept us; as is well expreſled
by the Apoſtle, 2 Cor. 5. 19. God was in Chriſt, re-
conciling the World unto himſelf, not imputing their
Treſpaſſes unto them, and baih put in us the Word of
Reconciliation. And therefore the Apoſtle, in the
next verſes, intreats them in Chriſt's ſtead to be Re-
conciled to God; intimating that the Wrath of God
being removed by the Obedience of Chriſt Jeſus, he
is, willing to be Reconciled unto them, and rcii-
dy
.
204
PROPOSITION VII.
I.
The Re-
of Chriſt
without Ha
dy to remit the Sims that are paſt, if they Re-
pent.
I mofold We conſider then our Redemption in a twofold
Redemption. reſpect or ſtate; both which in their own nature
are perfect, tho' in their application to us, the
one is not, nor cannot be, without reſpect to the
other.
The Firſt is, the Redemption performed and ac-
deniption
compliſhed by Chriſt for us, in his Crucified Body,
without us: The other is the Redemption wrought
by Chriſt in us; which no leſs properly is called and
accounted a Redemption than the former. The
firſt then is that whereby a Mán, as he ſtands in
the Fall, is put into a capacity of Salvation, and
hath conveyed unto himn a meaſure of that Power,
Virtue, Spirit, Life and Grace, that was in Chriſt
Jeſus; which, as the Free Gift of God, is able to
counter-ballance, 'overcome, and root out the Evil
Seed, wherewith we are naturally, as in the Fall,
leavened.
The Second is that, whereby we witneſs and
demprion know this pure and perfect Redemption in our
rought by ſelves, purifying, cleanling and redeeming us from
che power of Corruption, and bringing us into
Unity, Favour and Friendſhip with God. By the
firſt of theſe two, we that were loſt in Adam,
plunged in the bitter and corrupt Seed, unable of
our ſelves to do any good thing, but naturally
joyned and united to Evil, forward and propenſé
to all Iniquity, fervants and ſlaves to the power
and ſpirit of Darkneſs, are notwithſtanding all this,
ſo far Reconciled to God by the Death of his Song
while Eneinies, that we are put into a capacity of
Salvation; having the Glad-Tidings of the Goſpel
of Peace Offered unto us; and God is Reconciled
unto us in Chriſt, calls and invites us to himſelf;
.
i John 4.!6. in which reſpect we underſtand theſe Scriptures:
zzek. 16.6.* He flew the Enmity in himſelf
. He loved us firſt
$ 3,1%. Seeing is in onr blood, he ſaid unto us Live; he; nohá
II.
The Reo
briſt in
1
did
D1 Juli fication.
205
Tit.2. IE
did not ſin his own ſelf, bare our fins in his own Body
on the Tree; and he died for our fins, the Juſt for the
Onjuft.
By the ſecond, we witneſs this capacity brought
into Act; whereby receiving, and not reſiſting, the
purchaſe of his Death, to wit, the Light, Spirit,
and Grace of Chriſt revealed to us, we witneſs and
poſleſs a real, true, and inward Redemption from
the power and prevalency of Sin; and to come to
be truly and really Redeemed, Juſtified, and made
Righteous, and to a ſenſible Union and Friendſhip
with God. Thus he died for us, that he might Re-
deem us from all Iniquity; and thus me knom him and Phil. z. 16.
the Power of his Reſurrection, and the Fellomſhip of his
Sufferings, being made conformable to his Death. This
laſt follows the firſt in order, and is a conſequence
of it, proceeding from it, as an Effect from its Cauſe;
.fo as none could have enjoyed the laſt, without
the firſt had been, (ſuch being the Will of God ;)
fo alſo can none now partake of the firſt, but as
he witneſſeth the laſt. Wherefore as to us, they
are both Cauſes of our Juſtification: The firſt the
Procuring Efficient, the other the Formal Cauſe.
Fourthly; We underſtand not loy this Juſtification Expł. 4.
by Chriſt, barely the good works, even as wrought by
the Spirit of Chriſt ; for they, as Proteſtants truly af-
firm, are rather an Effect of Juſtification, than the
Cauſe of it: But we underſtand the Formation of The Forma
Chriſt in us, Chriſt born and brought forth in us; from tion of Christ
which, good works as naturally
. proceed, as Fruit good works.
from a fruitful Tree. It is this Inmard Birth in us,
bringing forth Righteoufneſs and Holineſs in us, that
dorh Juſtifie us; which, having removed and done
away the contrary nature and ſpirit, that did bear
Rule, and bring Condemnation, now is in dominion
over all in our Hearts. Thoſe then that come to
know Chriſt thus formed in them, do enjoy him
wholly and undivided, who is the LORD our
RIGHTEOUSNESS, Jer. 23.6. This is to be
Clothed
206
PROPOSITION VII.
Clothed with Chriſt, and to have put him on, whom
God therefore truly accounted Righteous and Juſt.
This is ſo far from being the Doctrine of Papifts
that as the generality of them do not underſtand it's
ſo the Learned among them oppoſe it, and diſpute
againſt it, and particularly Bellarmine. Thus then,
as I may fay, the Forinal Cauſe of Juſtification is
not the Works, to ſpeak properly, they being but
an Effect of it; but this Inward Birth, this Jeſus
brought forth in the Heart: who is the Well-
beloved, whom the Father cannot but accept, and
all thoſe, who thus are ſprinkled with the Blood of
Feſus, and waſhed with it. By this alſo comes that
Communication of the goods of Chriſt unto us, by
which we come to be made partakers of the Divine Na-
ture, as faith Peter, 2 Pet. 1.4. and are made one
with him, as the Branches with the Vine, and have
a title and right to what he hath done and ſuffer-
Chriſt's O- ed for us : So that his Obedience becomes ours, his
Righteous. Righteouſneſs ours, his Death and Sufferings ours.
nefs, Death And by this Nearneſs we come to have a ſenſe of
and Suffer- his Sufferings, and to ſuffer with his Seed, that yet
lies preſſed and crucified in the Hearts of the Un.
godly; and ſo travel with it, and for its Redemp-
tion, and for the Repentance of thoſe Souls, that in
it are Crucifying as yet the Lord of Glory. Even as
the Apoſtle Paul, who by bis Sufferings is ſaid to fill up
that which is behind of the Aflictions of Chriſt for his
Body, which is the Church: Tho’this be a Myſtery,
ſealed up from all the wiſe Men, that are yet ig-
norant of this Seed in themſelves, and oppoſe it;
nevertheleſs fome Proteſtants ſpeak of this Juſtifica
tion by Chriſt inwardly put-on; as ſhall hereafter be
recited in its place.
Laſtly; Tho' we place Remiſſion of Sins in the
Righteouſneſs and Obedience of Chriſt performed by him
in the Fleſh, as to what pertains to the remote pro-
curing Cauſe; and that we hold our felves formally
Juſtified by Chriſt Jeſuis formed and brought forth in
OLYS
Expl. so
us
DE Hutification.
207
us : yet can we not (as ſome Proteſtants have un-
warily done ) Exclude Works from Juſtification. Good Works
For, tho' properly we be not Juſtified for them, cluded fue
yet are we Juſtified in them; and they are neceſſa-Stifications
ry, even as Cauſa fine qua non, i. e. the Cauſe, mith-
out which none are Juſtified. For the denying of this,
as it is contrary to the Scriptures Teſtimony; ſo it
hath brought a great ſcandal to the Proteſtant Re-
ligion, opened the Mouths of Papiſts, and made
many too ſecure, while they have believed to be
Juſtified without Good Works. Moreover, tho'it
be not ſo ſafe to ſay, They are Meritorious; yet ſeeing
they are Rewarded, many of thoſe called the Fathers,
have not ſpared to uſe the word. [Merit] which
ſome of us have perhaps alſo done, in a qualified
ſenſe; but no ways to infer the Popiſh Abuſes above-
mentioned. And laſtly, if we had that Notion of
Good Works, which inoſt Proteſtants have, we could
freely agree to make them, not only not neceſſary,
but reject them as hurtful : viz. That the beſt Works,
even of the Saints, are defiled and polluted. For tho?
we judge ſo of the beſt Works performed by Man,
endeavouring a Conformity to the outward Law,
by his own ſtrength, and in his own will; yet we
believe, that ſuch Works as naturally proceed from
this Spiritual Birth, and Formation of Chriſt in us,
are Pure and Holy, even as the Root from which
they come; and therefore God Accepts them, Ju-
ſtifies us in them, and Rewards us for them, of his
own Free Grace. The State of the Controverſie be-
ing thus ſtated, theſe following poſitions do hence-
from ariſe, in the next place to be proved.
S. IV. Firſt; That the Obedience, Sufferings and Poſition 1.
Death of Chriſt is that, by which the Soul obtains Re-
miſſion of Sins, and is the procuring Cauſe of that Grace,
by whoſe inward working's Chriſt comes to be formed
inwardly, and the Soul to be made conformable unto
him, and ſo juft and juſtified. And that therefore,
in reſpect of this Capacity and Offer of Grace, God
is
208
PROPOSITION VII.
Good Works
fication,
is ſaid to be Reconciled; not as if he were actually
Reconciled, or did actually Juſtifie, or account any
Juſt, ſo long as they remain in their Sins, really
impure and unjuſt.
Poſicion Il. Secondly; That it is by this Inward Birth of Chriſt
in Man, that Man is made juſt, and therefore ſo ac-
counted by God: Wherefore, to be plain, we are
thereby, and not till that be brought forth in us,
formally (if we muſt uſe that word) Juſtified in the
ſight of God; becauſe Juſtification is both more
properly and frequently in Scripture, taken in its
proper ſignification, for making one Juſt, and not
reputing one meerly ſuch, and is all one with Sané
&tification.
Polition III- Thirdly; That ſince Good Works as naturally fol-
low from this Birth, as heat from Fire; therefore
are Caufa are they of Abſolute Neceſſity to Juſtification, as Cauſa
-of Julie" ſine quâ non, i. e. tho' not as the Cauſe for which;
yet as that in which we are, and without which
we cannot be juſtified. And tho' they be not Me-
ritorious, and draw no debt upon God, yet he can-
not but accept and reward them; for it is contra-
ry to his Nature to deny his own; ſince they may
be perfect in their kind, as proceeding from a Pure,
Holy Birth and Rout. Wherefore their Judgment
is falſe, and againſt the Truth, that ſay, That the
holieſt Works of the Saints are defiled and finful in the
fight of God: For theſe Good Works are not the
Works of the Law, excluded by the Apoſtle from
Juſtification.
S. V. As to the firſt, I prove it from Rom. 3. 25.
Whom God hath ſet forth to be a Propitiation through
Proof 1.
Faith in his Blood, to declare his Righteouſneſs for the
The Eficacy Řemiſion of Sins that are paſt, through the forbearance
of Christ's of God. Here the Apoſtle holds forth the Extent
Tedeem Man and Efficacy of Chriſt Death, ſhewing, that thereby,
out of evil. and by Faith therein, Remiſſion of Sins that are
paſt is obtained ; as being that, wherein the For-
bearance of God is exerciſed towards Mankind.
So
polation 1.
Of Julification.
209
59. 2.
So that, tho' Men, for the Sins they daily commit,
deſerve Eternal Death, and that the Wrath of God
ſhould lay hold upon them ; yet by virtue of that
moſt ſatisfa£tory Sacrifice of Chriſt Jeſus, the Grace
and Seed of God moves in love towards them, du-
ring the Day of their Viſitation ; yet not ſo, as not
to ſtrike againſt the Evil (for that muſt be burned
up and deſtroyed ) but to redeem Man out of the
Evil.
Secondly; If God were perfectly Reconciled with Proof 11.
Men, and did eſteem them Juſt, while they are
a&tually Unjuſt, and do continue in their Sins; then
ſhould God have no Controverſie with
them : * How comes he then ſo often * I do not only ſpeak
concerning Men before con-
to Complain, and to Expoftulate ſo much
verſion, who afterwards are
throughout the whole Scripture with converted, whom yet tome
ſuch, as our Adverſaries confeſs to be Antinomians, do aver were
Juſtified, telling them, That their Sins fe- Juſtified from the begin-
ning; but alſo touching
parate betwixt him and them? Ifai.
thoſe, who (according to
For where there is a perfect and full the common opinion of
Reconciliation, there is no Separation. Converted: whom albeit
Yea, from this Doctrine it neceſſarily they confeſs, they perfiſt
always in ſome miſdeeds,
follows, either that ſuch, for whom
and ſometimes in bainoks
Chriſt died, and whom he hath thus Sins, as is manifeſt in Da-
Reconciled, never Sin; or that, when der; yet they allert to be
they do ſo, they are ſtill Reconciled, perfectly and wholly Juſti-
and their Sins make not the leaſt Separa-
tion from God; yea, that they are Juſtified in their
Sins. From whence alſo would follow this abo-
minable Conſequence, That the good Works and
greateſt Sins of ſuch are alike in the ſight of God;
lèèing neither the one ſerves to Juſtife them, nor
the other to break their Reconciliation; which oc-
caſions great Security, and opens a door to every
lewd Practice.
Thirdly; This would make void the whole Pra- Proof 111.
ctical Do&trine of the Goſpel, and make Faith it
ielf needleſs. For if Faith and Repentance, and
'the other Conditions called for throughout the Gof-
P
pel,
fied.
210
PROPOSITION VII.
..
pel, be a Qualification upon our part neceſſary to be
performed; then, before this be performed by us,
we are eitlier fully Reconciled to God, or but in
a capacity of being Reconciled to God, he being
ready to Reconcile and Juſtifie us, as theſe Condi-
tions are performed: Which latter, if granted, is
according to the Truth we profeſs. And if we
are already perfectly Reconciled and Juſtified, be-
fore theſe Conditions are performed, (which Con-
ditions are of that Natnre, that they cannot be
performed at one time, but are to be done all
one's Life-time) then can they not be ſaid to be
abſolutely needful : Which is contrary to the very
expreſs Teſtimony of Scripture, which is acknow-
ledged by all Chriſtians: For mirhönt Faith it is impoſſible
Fieb. IT6
John 3. 18: to pleaſe God: "They that believe not, are condemnd al-
Luke 13:43. ready, becauſe they believe not in the Only Begotten Son
Rom. 8:13. of God: Except ye Repent, ye cannot be ſaved : For if
ye live after the fleſh, ye jell dic. And of thoſe that
Apoc. 2. 5.
were Converted : I will remove your Candleſtick from
you, unleſs ye Repent. Should I mention all the Scrip-
tures, that poſitively and evidently prove this, I
might tranſcribe much of all the Doctrinal Part of
the Bible. For ſince Chriſt ſaid, It is finiſhed, and
did finiſh his Work Sixteen Hundred Years ago, and
upwards; if he ſo fully perfected Redemption then,
and did actually Reconcile every one, that is to be
ſaved; not imply opening a Door of Mercy for
A Door of them, offering the Sacrifice of his Body, by which
Mercy open- they may obtain Remiſſion of their Sins, when
upon Re-"' they Repent, and communicating unto them a mea-
pentance. ſure of his Grace, by which they may ſee their Sins,
and be able to Repent; but really make them to be
reputed as Juſt, either before they believe (as ſay
The Antino-
the Antinomians) or after they have aſſented to the
mians Opini.
on of ReconTruth of the Hiſtory of Chriſt, or are ſprinkled
siliation and with the Baptiſm of Water, while nevertheleleſs
they are actually Unjuſt, ſo that no part of their
Redeinption is to be wrought by him now; as to
their
of Putification.
2II
their Reconciliation and Juſtification, then the whole
Doctrinal Part of the Bible is uſeleſs and of no profit:
In vain were the Apoſtles fent forth to preach Re-
pentance and Remiſſion of Sins; and in vain do all
the Preachers beſtow their Labour, ſpend their Lungs,
and give forth Writings, yea, much more in vain do
the People ſpend their Money, which they give them
for Preaching; ſeeing it is all but Aftum agere, but
a vain and ineffectual Ellay, to do that which is al-
ready perfectly done without them.
But laſtly; To pretermit their Humane Labours, Proof 1%.
as not worth the diſputing, whether they be need-
ful or not, ſince (as we ſhall hereafter ſhew) them-
ſelves confeſs, the beſt of them is Sinful; this alſo
makes void the preſent Interceſſion of Chriſt for
Men. What ſhall become of that great Article of
Faith, by which we Affirm, That he fits at the Right chrißis dais
Hand of God, daily making Interceſſion for us; and for ly making
which end the Spirit it ſelf maketh Interceſſion for us Intercesions
with Groanings, which cannot be uttered ? For Chriſt
maketh not Interceſſion for thoſe, that are not in
a Poſibility of Salvation; that is abfurd. Our Ad-
verfaries will not admit that he prayed for the
World at all; and to pray for thoſe, that are already
Reconciled, and perfectly Juſtified, is to no pur-
poſe: To pray for Remiſſion of Sins is yet more
needleſs, if all be remitted, paſt, preſent, and to
come. Indeed there is not any folid Solving of
this, but by acknowledging according to the Truth,
That Chriſt by his Death removed the Wrath of
God, ſo far as to obtain Remiſſion of Sins for as
many as receive that Grace and Light, that he com-
municates unto them, and hath purchaſed for them
by his Blood: Which, as they believe in, they
come to know Remiſſion of Sins paſt, and Power
to ſave them from Sin, and to wipe it away, ſo of-
ten as they may fall into it by unwatchfulneſs
or weakneſs, if applying themſelves to this Grace,
they truly. Repent. For to as many as receive him, ,
be
for Ho
P 2
212
PROPOSITION VII.
no more.
he gives power to become the Sons of God: So none
are Sons, none are Juſtified, none Reconciled, until
they thus receive him in that little Seed in their
Hearts: And Life Eternal is offered to thoſe, who by
portient continuance in well-doing, ſeek for Glory, Honour,
and Immortality: For if the Righteous Man depart from
his Righteouſneſs, his Righteouſneſs shall be remembred
And therefore on the other part, none
are longer Sons of God, and Juſtified, than they
patiently continue in Righteouſneſs and Well-
doing. And therefore Chriſt lives always making
Interceſſion, during the Day of every Man's Viſita-
tion, that they may be Converted: And when Men
are in ſome meaſure Converted, he makes Intercer-
ſion, that they may continue and go on, and not
faint, nor go back again. Much more might be
faid to confirm this Truth; but I go on to take
notice of the common Objections againſt it, which
are the Arguments made uſe of to propagate the
Errors contrary to it.
$. VI. The firſt and chief is drawn from that Say-
ing of the Apoſtle before-mentioned, 2 Cor. 5.18,
19. God hath reconciled us to himſelf by Jeſus Chriſt:
God was in Chriſt reconciling the World unto himſelf,
not imputing their Treſpaſſes unto them.
Object. I From hence they ſeek to infer, That Chriſt fully pera
fected the Work of Reconciliation, while he was on Earth.
Anfro. I anſwer ; If by [Reconciliation] be underſtood
the Removing of Wrath, and the Purchaſe of that
Grace, by which we may come to be Reconciled,
we agree to it; but that that place ſpeaks no more,
appears from the place it ſelf: For when the Apo-
itle ſpeaks in the Perfe&t Time, ſaying, He hath Re-
conciled us, he ſpeaks of himſelf and the Saints ;
who having received the Grace of God purchaſed
The diffe by Chriſt, were through Faith in him actually Re-
tween Re- conciled. But as to the World, he ſaith [Reconciling]
Christ, and not [Reconciled] which Reconciling, thoit denotes
Reconciling, a time ſomewhat paſt; yet it is by the Imperfect
Times
DE Juſtification.
213
Time, denoting, that the thing begun was not per-
fected. For this Work Chriſt began towards All
in the Days of his Fleſh, yea, and long before ;
for He was the Mediator from the beginning, and the
Lamb pain from the Foundation of the World: But in
his Fleſh, after he had perfectly fulfilled the Lam,
and the Righteouſneſs thereof, and rent the Vail, and
made way for the more clear and univerſal Reve-
lation of the Goſpel to All, both Few and Gentile ;
he gave up himſelf a most ſatisfactory Sacrifice for fin;
which becomes effeétual to as many as receive him
in his Inward Appearance, in his Light in the Heart.
Again, This very place ſheweth, that no other Re-
conciliation is intended, but the Opening of a Door
of Mercy, upon God's part, and a Removing of
Wrath for Sins that are paſt; ſo as Men, notwith-
ſtanding their Sins, are ſtated in a capacity of Sal-
vation : For the Apoſtle, in the following verſe,
faith, Now then we are Ambasſadors for Chriſt, as tho?
God did beſeech you by vos; we pray you in Chriſt's ſtead,
be ye Reconciled to God. For if their Reconciliation
had already been perfectly accompliſhed, what need
any Intreating then to be Reconciled? Ambaſſadors
are not fent after a Peace already Perfected, and
Reconciliation made, to intreat for a Reconcilia-
tion; for that implies a manifeſt Contradiction.
Secondly; They object, verſe 21. of the fanie Chap-
ter, For he hath made him to be Sin for us, who knew
no Sin, that we might be made the Righteouſneſs of God
in him.
From whence they argue; That as our Sin is im-Object.2
puted to Chriſt, who had no Sin; ſo Chriſt's Righteoul-
neſs is imputed to us, without our being Righteous.
But this Interpretation is eaſily rejected; for tho' Anſw.
Chriſt baré our Sins, and ſuffered for us, and was a-
mong Men, accounted a Sinner, and numbred among
Tranſgreſſors; yet that God reputed him a Sinner, is
no where proved. For it is ſaid, he was found be-
Heb. 7.26
fore him Holy, Harmleſs, and Undefiled, neither was 1 P.1.2.2.
there
!
P3
214
PROPOSITION VII.
Men's Ima
there found any guile in his Mouth. That we de-
ſerved theſe things, and much more for our Sins,
which he indured in Obedience to the Father, and
according to his Counſel, is true ; but that ever
God reputed him a Sinner, is denied : Neither did he
pused Righ-eyer die, that we ſhould be reputed Righteous; tho ?
jeouſness
no more really ſuch, than he was a Sinner (as here-
folidly Res
futed. after appears.) For indeed, if this Argument hold,
it might be ſtretched to that length, as to become
very pleaſing to wicked Men, that love to abide
in their Sins: For if we be made Righteous, as
Chriſt was made a Sinner, meerly by Imputation, then
as there was no Sin, not in the leaſt in Chrift ; ſo it
would follow, that there needed no more Righteouſneſs,
no more Holineſs, no more inward Sanétification in us,
than there was Sin in him. Sọ then, by his [being
made Sin for us] muſt be underſtood, his Suffering
for our Sins, that we might be made partakers of
the Grace purchaſed by him; by the Workings
whereof we are made the Righteouſneſs of God in
him. For that the Apoſtle underſtood here a bem
ing made really Righteous, and not meerly a being
reputed ſuch, appears by what follows, ſeeing in
verſ. 14, 15, 16. of the following Chapter, he ar-
gues largely againſt any ſuppoſed Agreement of Light
and Darkneſs, Righteouſneſs and Unrighteouſneſs; which
muſt needs be admitted, if Men are to be reckon'd
Ingrafted in Chriſt, and real Members of him, meer-
ly by an Imputative Righteouſneſs, wholly without
them, while they themſelves are actually Unrighte-
And indeed, it may be thought ſtrange, how
ſome Men have made this ſo Fundamental an Arr
ticle of their Faith, which is ſo contrary to the
whole ſtrain of the Goſpel: A thing, Chriſt in
none of all his Sermons and Gracious Speeches
ever willed any to rely upon; always recommend
ing to us Works, as Inſtrumental in our Juſtifica-
tion. And the more 'tis to be admired at, be-
cauſe that Sentence or Term (ſo frequently in their
Mouths,
QUS.
Of Jutification.
215
Mouths, and ſo often preſled by them, as the very
Baſis of their Hope and Confidence) to wit, The
Imputed Righteouſneſs of Chriſt, is not to be found in Chrift's, 193-
all the Bible, at leaft as.to my Obſervation. Thus teouſneſs
have ! paſt through the firſt part, and that the not found in
more bricfly, becauſe many, who alert this Juftifi-
cation by bare Imputation, do nevertheleſs confeſs,
That even the Elect are not Juſtified, until they be
Converted ; that is, not until this Imputative Juſtin
fication be apply'd to them by the Spirit.
S. VII. I come then to the ſecond thing pro- Politicn. fi.
poſed by me, which is'; That it is by this inward
Birth, or Chrift formed within, that we are (ſo to By Chrik
ſpeak) formally Juſtified in the light of God. I fitppoſe, within we
I have ſaid enough already to demonſtrate, however Fuſi-
fied.
much we aſcribe to the Death and Sufferings of Chriſt,
as that, whereby Satisfaction is made to the Juſtice
of God, Remiſion of Sins obtained, and this Grace
and Şeed purchaſed; by and from which this Birth
proceeds. The thing now to be proved is, That
by Chriſt Jeſus formed in us, we are Juſtified, or made
Juft
. Let it be marked, I uſe Fuftification in this
ſenſe upon this occaſion.
Firſt then, I prove this by that of the Apoſtle Proof 1.
Paul; i Cor. 6. 11. And ſuch were ſome of you; but
ye are Waſhed, but ye are San&tified, but ye are Fuſti- being made
fied in the Name of the Lord Feſus, and by the Spirit fufi really,
of our God. Firſt, This [ Juſtified ] here under- not by Im..
ſtood, muſt needs be a. being really made Fuſt, and
not a being meeriy imputed ſuch; elſe [Sanctified] and
[Waſhed] might be reputed a being eſteemed fo,
and not a being really ſo; and then it quite over-
turns the whole intent of the Context. For the
Apoſtle ſhewing them in the preceding verſes,
how the Unrighteouts cannot inherit the Kingdom of
God; and deſcending to the ſeveral Species of Wick-
edneſs, ſubſumes, That they mere ſometimes fuch, but
How are not any more ſuch. Wherefore, as they are
How Waſhed and Sanétified, fo are they Juſtified:
P4,
FOR
putation.
:
216
PROPOSITION VII.
For if this Juſtification were not Real, then it
might be alledged, that the Corinthian's had not
forſaken theſe Evils, but tho' they ſtill continued
in them, were notwithſtanding Fuſtified: Which
as in it ſelf it is moſt abſurd, ſo it luculently over-
turneth the very Import and Intent of the place;
as if the Corinthians, turning Chriſtians, had not
wrought any real Change in them; but had only
been a Belief of ſome barren Notions, which had
wrought no alteration in their Affe&tions, Will,
or Manner of Life. For my own part, I neither ſee
any thing, nor could ever yet hear or read any thing,
that with any colour of Reaſon did evince [Zu-
ſtified] in this place to be underſtood any other
ways, than in its own proper and genuine Inter-
pretation of being made Just. And for the more
The Deriva- clear underſtanding hereof, let it be conſidered,
reord Juſtifie that this word [Juſtifie] is derived either from
confidered, the Subſtantive Fuſtice, or the Adjective Fuft :
Both which words import the Subſtantive, that
true and reál Virtue in the Soul, as it is in it ſelf;
to wit, it ſignifics really, and not ſuppoſitively,
that Excellent Quality expreſſed and underſtood
among Men by the word [fuftice ;] and the Ad-
jective [Just ] as applied, lignifies a Man or Wo-
man, who is Juft, that is, in whom this Quality of
Juſtice is ſtated : For it would not only be great
Împropriety, but alſo manifeſt Falfity, to call a
Man Juſt, meerly by ſuppoſition ; eſpecially if he
were really Unjuft. Now this word [Juſtify]
formed from Juſtice, or Juft, doth beyond all que-
ſtion ſignifie à making Fuſt; it being nothing elſe,
but a Compoſition of the Verb facio, and the Ad-
jective Iuftus, which is nothing elſe than thus,
Fuſtifico, i. e. Fuftunı facio, I make Juſt; and
[Juſtified] of juſtris and fio, as juftus fio, I become
Juſt, and juſtificatus, i. e. juſtus factus, I am made
juſt. Thus alſo is it with Verbs of this kind, as
Jančtifico, from ſanctus holy, and facio ; honorifico
from
&c.
of Juſtification.
217
from bonor and facio; ſacrifico from facer and facio:
All which are ſtill underſtood of the Subject real-
ly and truly endued with that Virtue and Quality,
from which the Verb is derived. Therefore as
none are ſaid to be Sanctified, that are really U12-
Juſtified
holy, while they are ſuch; fo neither can any be none are,
truly faid to be Juſtified, while they actually re-while they
main Unjujt. Only this Verb Juſtify hath, in a main Unjult.
Metaphorical and Figurative ſenſe, been other-
wife taken, to wit, in a Law-ſenſe; as when a
Man really guilty of a Crime is freed from the
Puniſhment of his Sin, he is ſaid to be juſtified; that
is, put in the place, as if he were Jujt. For this
uſe of the word hath proceeded from that true
fuppoſition, That none ought to be acquitted, but the
Innocent. Hence alſo that manner of ſpeaking, I
will juſtify ſuch a Man, or I will juſtifie this or that,
is uſed from the ſuppoſition, that the perſon and
thing is really juſtifiable: And where there is an
Error and Abuſe in the matter, ſo far there is alſo
in the Expreſſion :
This is ſo manifeſt and apparent, that Paraus, Paræus de
à chief Proteſtant (and a Calviniſt alſo in his Opi- Bell. 1. 2.
nion) acknowledges this; We never at any time ſaid c.7. p. 469.
(faith he) nor thought, that the Righteouſneſs of Chriſt
was imputed to us, that by him we ſhould be named
formally Juſt, and be ſo, als we have divers times al-
ready shewed; for that would no leſs foundly fight with
right Reaſon, than if a guilty Man abſolved in Judg-
ment should ſay, that he himſelf was formally Juſt by
the Clernency of the Judge granting him his Life
.
Now is it not ſtrange, that Men ſhould be ſo
facile in a matter of ſo great Concernment, as to
build the Streſs of their Acceptance with God,
upon a meer borrowed and metaphorical Significa-
tion, to the excluding, or at leaſt eſteeming that
not neceſſary, without which the Scripture faith-quired;
exprefly, No Man ſhall ever ſee God? For if Holi-therefore
good works
neſs be requiſitę and necelláry, of which this is ares
faid,
Holinefs re-
218
PROPOSITION VII.
1
ſaid, then muſt good Works alſo; unleſs our Adver-
faries can ſhew us a holy Man without good Works.
But moreover, [Fuſtified] in this Figurative ſenſe
is uſed for Approved; and indeed for the moſt part,
if not always in Scripture, when the word [Juſtifie)
is uſed, it is taken in the worſt part; that is, that
as the uſe of the word that way is an Uſurpation,
ſo it is ſpoken of ſuch as ufurp the thing to them-
felves, while it properly doth not belong unto them;
as will appear to thoſe that will be at the pains to
Examine theſe places, Exod. 23. 7. Job 9. 20. & 27.
5. Prov. 17. 15. Ifai. 5. 23. Fer. 3. 11. Ezek. 16.51,
52. Luke 1c. 29.& 16.15. which are all ſpoken of
Men juſtifying the Wicked, or of wicked Men juſtify-
ing themſelves; that is, approving themſelves in
their Wickedneſs. If it be at any time in this
ſignification taken in good part, it is very ſeldom,
and that ſo obvious and plain by the Context, as
leaves no fcruple. But the Queſtion is not to much
of the uſe of the word, where it is paſſingly or oc-
caſionally uſed; as where the very Doctrine of Fu.
ſtification is handled. Where indeed to niiſtake it,
vize in its proper place, ſo as to content our ſelves
with an Imaginary Juſtification, while God requires
a Real, is of moſt dangerous Conſequence. For the
Diſquiſition of which, let it be conſidered, that in all
theſe places to the Romans, Corinthians,Galatians, and
elſewhere, where the Apoſtle handles this Theam,
the word may taken in its own proper Significa-
tion without any abſurdity. As, where it is often
aſſerted in the above-mentioned Epiſtles to the Ro-
mans and Galatians, That a Man cannot be juſtified
, its
groper fingers by the Law of Moſes, nor by the Works of the Law :
maigication. There is no abſurdity, nor danger in underſtanding
It, according to its own proper ſignification, to
wit, that a Man cannot be made Fuſt by the Law
of Moſes; fecing this ſo well agrees with that ſay-
ing of the fame Apoſtle, That the Law makes nothing
perfect. And alſo where it is ſaid, We are Juſtified
by
Df Juſtification.
219
by Faith, it may be very well underſtood of being
made Fuſt; ſeeing it is alſo ſaid, That Faith purifies
the Heart ; and no doubt the Pure in Heart are Juſt;
and the Fuft live by Faith. Again, where it is ſaid,
We are juſtified by Grace, We are juſtified by Chrift,
We are juſtified by the Spirit; it is no ways abſurd
to underſtand it of being made Fuſt, ſeeing by his
Spirit and Grace he doth make Men juſt. But to
underſtand it univerſally, the other way, meerly
for Acceptance and Imputation, would infer great
Abſurdities, as may be proved at large; but be-
cauſe I judged it would be acknowledged, I for-
bear at preſent for Brevity's ſake. But further, in
the moſt weighty places, where this word Fuſtifie
is uſed in Scripture, with an immediate relation to
the Doctrine of Juſtification, our Adverſaries muſt
Juſtification
needs acknowledge it to be underſtood of making fignifics a
Fuſt, and not barely in the Legal Acceptation : making Fruft
As firſt, in that of 1 Cor.6. 11. But ye are Waſhed,
but ye are Sanctified, but ye are Juſtified, as I before
have proved; which alſo many Proteſtants are for-
ced to acknowledge. Neither diffide me (faith Thy- Dirb.code
fins) becauſe of the moſt great and ſtrict Connexion, Just
. Thes.
that Juſtification doth Sometimes ſeem alſo to compre-
hend Sanctification, as a Conſequence, as in Rom. 8.
30. Tit. 3. 7. 1 Cor. 6.11. And ſuch ſometimes were
ye are waſhed, &c. Zanchius having ſpoken
concerning this ſenſe of Juſtification, adds, ſaying; Eph. ver. 4.
There is another ſignification of the word, viz. for a loc. der Julho
Man from Unjuſt to be made Juſt, even as Sanctified
fignifies from Unholy to be made Holy: In thich fig-
nification, the Apoſtle ſaid in the place above-cited)
And ſuch were ſome of you, &c. that is, of Unclean
ye are made Holy, and of Unjuſt ye are made Juſt
by the Holy Spirit, for Chriſt's ſake, in whom ye have
believed. Of this fignification is that, Rev. 22. 11.
Let him thai is Fuft, be Fuft ſtill; that is, really from
Juſt become more Juſt, even as from unjuſt be become
Inft. And according to this ſignification the Fathers,
and
3.
Ye, but
Zanchis in
c p. 2. ad
220
PROPOSITION VII.
and eſpecially Auguſtine, have interpreted this word.
H. Børinger. Thus far he. H. Bullinger, on the ſame place, 1 Cor.
6. ſpeaketh thus; By divers words (faith he) the A-
poſtle ſignifies the ſame thing, when he ſaith, Te are
Washed, ye are Sanctified, ye are Juſtified.
Proof II. Secondly; In that excellent ſaying of the Apoſtle,
ſo much obſerved, Rom. 8. 30. Whom he called, them
he alſo juſtified, and whom he juſtified, them he alſo glo-
rified : This is commonly called the Golden Chain, as
being acknowledged to comprehend the Method
and Order of Salvation. And therefore, if [Fuſti-
fied] were not underſtood here in its proper lig-
nification, of being made Fuſt, Sanctification would
be excluded out of this Chain, And truly it is we-
ry worthy of Obſervation, that the Apoſtle, in
Righteof this ſuccinct and compendious Account, makes the
ly Medium, word [Juſtified] to comprehend all betwixt Cal-
by which ling and Glorifying ; thereby clearly inſinuating, that
Calling we the being really Righteous, is that only Medium, by
paſs to Glo-which from our Calling we paſs to Glorification. All
for the moſt part do acknowledge the word to be
ſo taken in this place; and not only fo, but moſt
of thoſe, who oppoſe, are forced to acknowledge,
that as this is the moſt proper, ſo the moſt com-
mon Signification of it: Thus divers famous Prote-
Tom. 3. de Stants do acknowledge. We are not (faith D. Cha-
sanct. Pr. 10. mierus) ſuch impertinent Eſteemers of Words, as to be
ignorant, nor yet ſuch importunate Sophifts, as to denys
that the words of Jnſtification and Sanctification do
infer one another, yea, we know, that the Saints are
chiefly for this reaſon ſo called, becauſe that in Chriſt
they have received Remiſſion of Sins : And we read
in the Revelation, Let him that is juſt, be
juſt ſtill ; wbich cannot be underſtood, except of
the frutit of Inherent Righteouſneſs. Nor do we deny,
but perhaps in other places they may be promiſcuouſly
taken, eſpecially by the Fathers. I take (faith Beza)
3. ad Tite the name of Juſtification largely, so as it comprehends
verf. 7.
mohatſoever we acquire from Chrift, as well by Imputa-
ܣܛ
In
Beza in cap.
tionen
Df Huftification.
221
tion, as by the Efficacy of the Spirit in fančtifying us.
So likewiſe is the word of Juſtification taken, Rom. 8.
30. Melanethon ſaith, That to be juſtified by Faith, Melancht. in
fignifies in Scripture, not only to be pronounced Fuſt, but apel
. Conf.
alſo of Unrighteous to be made Righteous. Alſo ſome
chief Proteſtants, tho' not ſo clearly, yet in part,
hinted at our Doctrine, whereby we aſcribe unto
the Death of Chriſt Remiſſion of Sins, and the
work of Juſtification unto the Grace of the Spirit
acquired by his Death. Martinus Boraus, explain-Boræus, in
ing that place of the Apoſtle, Rom. 4. 25. Who was ad vert.
given for our Sins, and roſe again for our Íuſtification, Credidit A-
faith : There are two things beheld in Chriſt, which are Deo. p.161.
neceſſary to our Juſtification; the one is his Death, the
other is his Ariſing from the Dead. By his Death, the
ſins of this World behoved to be expiated : By his Riſing
from the Dead, it pleaſed the ſame Goodneſs of God to
give the Holy Spirit, whereby both the Goſpel is believed,
and the Righteouſneſs loft by the fault of the firſt Adam,
is reſtored. And afterwards he faith ; The Apoſtle
expreſſeth both parts in theſe words, Who was given
for our ſins, &c. In his Death is beheld the ſatiſ-
faction for fin; in his Reſurrection, the Gift of the Holy
Spirit, by which our Fuftification is perfected. And a-
gain, the ſame Man faith elſewhere ; Both theſe kinds Idem. lib.3.
of Righteouſneſs are therefore contained in Juſtification, Reg. cap:ą.
neither can the one be ſeparate from the other. So that
in the Definition of Jultification, the Merit of the
Blood of Chriſt is included, both with the Remiſſion of
Sins, and with the Gift of the Holy Spirit of Juſtification
and Regeneration. Martivus Bucerus faith; Seeing by Bucerus, in
One sin of Adam the World was loſt, the Grace of ver. 15.
Chriſt hath not only aboliſhed that One Sin, and Death
which came by it; but hath together taken away thoſe
infinite fins, and alſo led into fosll Juſtification, as many
as are of Christ, so that God now not only remits unto her on the con-
them Adam's' ſin, and their own, but alſo gives them formity to
therewith the Spirit of a ſolis and perfe£t Righteouſneſs, the Image
which renders iks Conform unto the image of the Firſt- Begotten.
Begotten.
p.
Righteoul
222
PROPOSITION VII.
Se&. 8.
Home God
juftifies the
Wicked.
Begotten. And upon theſe words [ by Feſus Chriſt]
he faith ; We always judge, that the whole benefit of
Chrift tends to this, that we might be ſtrong through the
Gift of Righteouſneſs, being rightly and orderly adorned
with all Virtue, that is, Reſtored to the Image of God.
W.Forbes in And laſtly, Wiliana Forbes, our Country-man, Bi-
som liderade ſhop of Edinburgh, faith; Whenſoever the Scripture
Juft. lib. 2. makes mention of the Juſtification before God, as Speak-
eth Paul, and from him ( beſides others ) Auguſtine,
it appears, that the word [ Juſtifie] neceſſarily ſignifies
not only to pronounce Juſt in a Law-ſenſe ; but alſo really
and inherently to make Fuſt, becauſe that God doth
otherwiſe juffifie a wicked Man, than Earthly Fudges.
For he, when he juſtifies a wicked or unjuſt Man, dothy
indeed pronounce him, as theſe alſo do ; but by pro-
nouncing him Juft, becauſe his Fudgment is according to
Fruth, he alſo makes him really of Unjuſt to become Fuft.
And again, the fame Man, upon the fame occaſion,
anſwering the more rigid Proteſtants, who ſay, That
God firſt Fuſtifies, and then makes Just; he adds :
But let them have a care, left by too great and empty
Subtilty, unknown both to the Scriptures and the Fathers,
they leſſen and diminiſh the weight and dignity of so
great and divine a Benefit, so much celebrated in the
Scripture, to wit, Juſtification of the Wicked. For if
to the formal Reaſon of Juſtification of the Ungodly,
doth not at all belong his Juſtification, so to peak)
i. e. his being made Righteous, then in the Juſtification
of a Sinner, altho’ he be juſtified, yet the ſtain of Sin
is not taken away, but remains the ſame in his Soul as
before Juſtification : And ſo, notwithſtanding the benefit
of Fuſtification, he remains as before, Unjuſt and a Sin-
ner; and nothing is taken away, birt the guilt and obu
Ligation to pain, and the offence and enmity of God
through Non-Imputation. But both the Scriptures and
Fathers do affirm, that in the Juſtification of a Sinner,
their fins are not only remitted, forgiven, covered, not
impntedbut alſo taken away, blotted out, cleanſed,
waſhed, purged, andi very far removed from us, as
appears
£f Julification.
223
Sea. I go
129.
appears from many places of the Holy Scriptures. The
fame Forbes ſhews us at length, in the following
Chapter, That this was the Confeſſed Judgment
of the Fathers, Out of the Writings of thoſe, who
hold the contrary Opinion; ſome whereof, out of
him, I ſhall note. As, Firſt; Calvin faith, That the Calvin. Infti
Judgment of Auguſtine, or at least bis manner of " 3: 4.15,
Speaking, is not throughout to be received, who altho' he
took from Man all Praiſe of Righteouſneſs, and aſcribed
all to the Grace of God; ye he refers Grace to San£tifi-
cation, by which we are Regenerate througlo the Spirit
unto Newneſs of Life. Chemnitivs faith ; That they do Chemnitius
not deny, but that the Fathers take the word [Juſtifie] Concil. Trid.
for Renewing, by which Works of Righteouſneſs are de Jull, poi
wrought in us by the Spirit. And p. 130. I am not
ignorant, that the Fathers indeed often uſe the word
Juftifie] in this fignification, to wit, of making Joft.
Zanchins faith, That the Fathers, and ebiefly Augu- Zapshaus aina
ſtine, interpret the word E Juſtifie] according to this Eph. ver. 4-
Signification, to wit, of making Juſt; ſo that, accord-hoc. de Just
ing to them, to be Juſtified, was no other, than of un-
juſt to be made Juſt, through the Grace of God for
Chrift. He mentioneth more, but this niay ſuffice
to our purpoſe.
S. VIII. Having thus ſufficiently proved, that by Alert.I.
Fuſtification is to be underſtood, a really being made
Righteous : I do boldly affirm, and that not on-
ly from a Notional Knowledge, but from a real in-
Ward Experimental Feeling of the thing, That the
immediate, neareſt, or formal Cauſe (if we muſt,
in condeſcendence to fome, uſe this word) of a Chrifti mero
Man's Juſtification in the fight of God, is, the Re- formed in
velation of Jeſus Chriſt in the Soul, changing, alter the soul of
ing and renewing the Mind, by whom (even the forma!",
the Author of this Inward Work) thus formed Cause of
and revealed, we are truly Juſtified and Accepted fification.
in the ſight of God. For it is, as we are thus co-
vered and clothed with him, in whom the Father
is always well pleaſed, that we may dram near to
Goda
Theſ. 13.
Proof do
224
PROPOSITION VII.
God, and ſtand with Confidence before his Throne,
being purged by the Blood of Jeſus inwardly poured
into our Souls, and clothed with his Life and Righ-
teouſneſs therein revealed. And this is that Order
and Method of Salvation, held forth by the Apo-
ſtle in that Divine Saying, Rom. 5. 10. For if when
we were Enemies, we were reconciled to God by the
Death of his Son; much more, being reconciled, we
ſhall be ſaved by his Life. For the Apoſtle firſt hold-
ing forth the Reconciliation wrought by the Death
of Chriſt, wherein God is near to receive and re-
deem Man, holds forth his Salvation and Juſtifica-
tion to be by the Life of Jeſus. Now, that this
Life is an Inward, Spiritual thing revealed in the
Soul, whereby it is renewed and brought forth out
of Death, where it naturally has been by the Fall,
and ſo quickned and made alive unto God, the
fame Apoſtle ſhews, Eph. 2.5. Even when we were
dead in ſins and treſpasſes
, he hath quickned us together
in Chriſt (by whoſe Grace ye are ſaved) and bath raiſed
us tp together. Now, this none will deny to be the
Inward Work of Renovation, and therefore the
Apoſtle gives that reaſon, of their being ſaved by
Grace; which is the Inward Virtue and Power of
Chriſt' in the Soul: But of this place more here-
after. Of the Revelation of this Inward Life, the
Apoſtle alſo ſpeaketh, 2 Cor. 4. 10. That the Life
alſo of Jefus might be made manifeſt in our Bodies; and
verf.11. That the Life alſo of Jeſus might be made ma-
nifeſt in our mortal Fleſh. Now this inward Life of
Fefits, is that, whereby, as is before obſerved, he
ſaid, We are ſaved.
Secondly; That it is by this Revelation of Jeſus
Chriſt, and the new Creation in us, that we are jufti-
fied, doth evidently appear from that Excellent
Saying of the Apoſtle, included in the Propoſition
it felf, Tit. 3. 5. According to his Mercy he hath ſaved
ris, by the waſhing of Regeneration, and renewing of the
Holy Ghost, &c. Now that, whereby we are ſaved,
that
Proof 11.
venerando
225
+
Df Juftificationi.
Chat we are alſo no doubt juſtified by; which words
äre in this reſpect ſynonymous. Here the Apoſtle
The Inimes
diatecauſe
clearly aſcribes the immediate cauſe of Juſtification of Justifica-
to this inward work of Regeneration, which is fe- tion is the
fus Chriſt revealed in the Soul, as being that, which work of Re
formally ſtates us in a capacity of being Reconciled generation, i
with God; the Waſhing or Regeneration, being
that inward Power and Virtue, whereby the Soul
is cleanſed; and clothed with the Righteouſneſs of
Chriſt, ſo as to be made fit to appear before
God.
Thirdly, This Doctrine is manifeſt from 2 Cor. Preof til:
13. 5. Examine your own ſelves; whether je be in the
Faith; prove your own ſelves : know ye not your own
felvesê how that Jeſus Chriſt is in you, except ye be Re-
probates? Firſt, it appears here how earneſt the A-
poſtle was, that they ſhould know Chriſt in them;
ſo that he preſſes this Exhortation upon them, and
inculcates it three times. Secondly, he makes the the cauſe of
Cauſe of Reprobation, or not-Juſtification, the want Reprobation
of Chriſt ttius revealed and known in the Soul : Inown by in
Whereby it neceſſarily follows, by the Rule of ward Reve-
Contraries, where the Parity is alike (as in this lation:
caſe it is evident that, where Chriſt is inwardly
known, there the Perſons ſubjected to him are ap-
proved and juſtified. For there can be nothing
more plain than this, That if we muſt know Chrift
in us, except we be Reprobates, or unjuſtified
Perſons; if we know him in us, we are not Re:
probates, and conſequently Juſtified Ones. Like
unto this is that other Saying of the ſame Apoſtle,
Gal. 4. 19. My little Childresi, of whom I travel in Birth
again, until Chriſt be formed in you, and therefore the
Apoſtle terms this, Chriſt within, the Hope of Glory,
Col. 1. 27, 28. Now that which is the Hope of Glow
fry, can be no other, than that which we immedii
ately and moſt nearly relie upon for our Juſtifica-
tion, and that whereby we are really and truly
made Juft. And as we do not hereby deny, but
2
the
226
PROPOSITION VII.
Reconcilia-
tion,
the Original and Fundamental Cauſe of our Juſti-
fication, is the Love of God manifeſted in the Ap-
Chrift by his pearance of Jeſus Chriſt in the Fleſh; who by his
Death and Life, Death, Sufferings and Obedience, made a
has open_d a way for our Reconciliation, and became a Sacrifice
way for our for the Remillion of Sins that are paſt, and pur-
chaſed unto us this Seed and Grace, from which this
Birth ariſes, and in which Jeſus Chriſt is inwardly
received, formed, and brought forth in us, in his
own pure and holy Image of Righteouſneſs; by
which our Souls live unto God, and are clothed
with him, and have put himn on, even as the Scrip-
ture ſpeaks, Eph. 4. 23, 24. Gal. 3. 27. We ſtand
Juſtified and Saved in and by him, and by his Spi-
rit and Grace. Rom. 3. 24. I Cor. 6.11. Tit. 3. 7,
So again, Reciprocally, we are hereby made partakers
of the fulneſs of his Merits, and his cleanſing Blood
is near, to waſh away every Sin and Infirmity, and
to heal all our Backſlidings, as often as we turn to
wards him by unfeigned Repentance, and become
renewed by his Spirit. Thoſe then, that find him
thus raiſed, and ruling in them, have a true ground
of Hope to believe, that they are Juſtified by his
Blood. But let not any deceive themſelves, ſo as to
foſter themſelves in a vain Hope and Confidence
that by the Death and Sufferings of Chriſt they are
Juſtified, ſo long as Sin lies at their door, Gen. 4. 7.
Iniquity prevails, and they remain yet unrenewed
and unregenerate; left it be ſaid unto them, I knom
you not. Let that Saying of Chriſt be remember'd,
Not every ane, that faith Lord, Lord, ſhall enter, but
he that doth the Will of my Fasher, Mat.7.21. To
which let theſe Excellent Sayings of the Beloved
Diſciple be added ; Little Children, let no Man de-
ceive yout
, be that doth Righteonſneſs is Righteous, even
as he is Righteous. He that committeth Sin is of the
Devil; becauſe if our Heart condemn us, God is greater
than our Heart, and knoweth all things, 1 John 3. 7.
and 20.
Many
DE Juſtification.
2.27
Gen. p.162,
CC
.CC
CC
CC
CC
ic
1
6C
Many famous Proteſtants bear witneſs to this in-
ward Juſtification by Chriſt inwardly revealed and
formed in Man. Aš, I. M. Borhaus: "In the Im- Borhæus in
putation (faith he) wherein Chriſt is aſcribed
and imputed to Believers for Righteouſneſs, the
Merit of his Blood, and the Holy Gloſt given
unto us, by Virtue of his Merits, are equally in-
“cluded." And ſo it ſhall be confeſſed, that Chriſt
" is our Righteouſneſs, as well from his Merit, Satiſ- The Teftis
faction, and Remiſion of Sins obtained by him, Famous iro-
as from the Gifts of the Spirit of Righteouſneſs. tefiants of
“And if we do this, we ſhall conſider the whole ftification.
"Chriſt, propoſed to us for our Salvation, and
s not any ſingle part of him. The ſame Man, p.
169. In our Juſtification then Chriſt is conſider-
ed, who breathes and lives in us, to wit, by his
Spirit put on by us ; concerning which putting
on, the Apoſtle faith, Ye have put on Chriſt. And
(again, p. 171. We endeavour to treat in Juſtifi-
il cation, not of part of Chriſt, but him wholly,
" in ſo far as he is our Righteouſneſs every way.
" And a little after: As then blefled Paul, in our
Juſtification, when he faith, Whom he Juſtified,
them he Glorified, comprehends all things which
pertains to our being Reconciled to God the Fa-
ther, and our Renewing, which fits us for at-
46 taining unto Glory, ſuch as Faith, Righteouſneſs,
Chriſt, and the Gift of Righteouſneſs exhibited
< by him, whereby we are Regenerated, to the
“ fulfilling of the Juſtification which the Law re-
quires : So we alſo will have all things compre-
4 hended in this cauſe, which are contained in the
recovery of Righteouſneſs and Innocency. And
p. 181. The form (faith he) of our Juſtification
is the Divine Righteouſneſs it ſelf, by which we
are formed Juſt and Good. This is Jeſus Chriſt,
55 who is eſteem'd our Righteouſneſs, partly from
ki che forgiveneſs of sins, and partly from the re-
newing and the reſtoring of that Integrity, whicia
9,2
El
S6
Was
228
PROPOSITION VII.
..
6C
Etius
“ was loſt by the fault of the firſt Adem : So that
ee this New and Heavenly Adam being put on by
us, (of which the Apoſtle faith, Ye have put on
Chriſt) ye have put him on, I ſay, as the Form,
“ ſo the Righteouſneſs, Wiſdom, and Life of God.
Fnuncunanus. So alſo affirmeth Claudius Albertus Inuncunanus; ſee
his Orat. Apodict. Laufania. Excuf. 1587. Orat. 2. p.
Zuinglius. 86, 87. Zuinglius alſo in his Epiſtle to the Princes
of Germany, as cited by Himmelius, c. 7. p.60. faith;
That the Sanctification of the Spirit is true Fuſtification,
which alone fuffices to Juſtifie. Eſtius upon i Cor.6.11,
faith, Left Chriſtian Righteouſneſs should be thought to
conſiſt in the Waſhing alone, that is, in the Remiſſion
of Sins, he addeth the other degree or part, [but ye are
Canctified] that is, ye have attain's to Purity, ſo that
ye are not truly Holy before God. Laſtly, expreſſing
the ſum of the benefit received in one word, which in-
cludes both the parts; But ye are Juſtified (the Apoſtle
adds) in the Name of the Lord Jeſus Chriſt, (that is,
by his Merits) and in the Spirit of our God, (that is,
the Holy Spirit proceeding from God, and communica-
R. Baxter. ted to us by Chriſt.) And laſtly, Richard Baxter,
a famous Engliſh Preacher, in his Book called
Aphoriſms of Fuftification, p. 80. faith, That ſome ig-
norame Wretches gnaſh their Teeth at this Do&trine, as
if it were flat Popery, not underſtanding the nature of
the Righteouſneſs of the New Covenant ; mhich is all out
of Chriſt in our ſelves, tho' wrought by the Power of the
Spirit of Chriſt in us.
S. IX. The Third thing propoſed to be conſi-
dered is, concerning the neceſſity of Good Works to
Juſtification. I ſuppoſe there is enough ſaid before
to clear us, from any Imputation of being Popiſh in
this matter.
Object. But if it be queried, Whether we have not ſaid, or
will not affirm, that a Man is juſtified by Works?
Anſw. I anſwer; I hope none need, neither ought to
take Offence, if in this matter we uſe the plain
Language of the Holy Scripture, which faith ex-
prelly
Poſition 111.
Df Juſtification.
229.
preſly in anſwer hereunto, James 2. 24. Ye ſee tben
how that by Works a Man is juſtified, and not by Faith That Works
only. I ſhall not offer to prove the Truth of this ry to Julii.
ſaying, ſince what is ſaid in this Chapter by the fication,
Apoſtle is ſufficient to Convince any Man, that
will read and believe it; I ſhall only from this de-
rive this one Argument:
If no Man can be Juſtified without Faith, and Arg.
no Faith be living, nor .y.et available to Juſtificaa
tion without Works, Then Works are neceſary
to Juſtification :
But the Firſt is true; Therefore alſo the Laſt.
For this Truth is fo apparent and evident in the
Scriptures, that for the Proof of it, we might
tranſcribe moſt of the Precepts of the Goſpel. I
ſhall Inſtance a few, which of themſelves do
ſo clearly aſert the thing in queſtion; that they
need no Commentary, nor further Demonſtration.
And then I ſhall anſwer the Objections made ao
gainſt this, which indeed are the Arguments uſed
for the contrary Opinion, Heb. 12. 14. Without Ho-
lineſs no Man fhall ſee God.
Mar. 7. 21. Not every Notihe Sky
one, that faith unto me Lord, Lord, Mall enter into the ers, but the
Kingdom of Heaven, but be that doth the Will of my berpedia
Father which is in Heaven. John 13. 17. If ye know
theſe things, happy are ye if ye do thems.
Circumciſion is nothing, and Uncircumciſion is nothing,
but the keeping of the Commandments of God.' Rev.
22. 14. Bleſſed are they that do his Commandments,
that they may have right to the Tree of Life, and may en-
ter in through the Gates into the City: And many more
that might be inſtanced. From all which I thus
Argue :
If thoſe only can enter into the Kingdom, that do Arg.
the Will of the Fathem; If thoſe be accounted only
the Wiſe Builders and happy, that do the Sayings of
Chriſt, If no Obſervation avail, but only the keep-
ing of the Commandments; and if they be bleſed,
that do the Commandments, and thereby have right
Q 3
I Cor. 7. 19.
-
230
PROPOSITION VII.
to the Tree of Life, and entrance through the Gate
into the City; Then Works are abſolutely neceſſary
to Salvation and Juſtification :
But the Firſt is true; and therefore alſo the Laſt.
The Conſequence of the Antecedent is ſo clear and
evident, that I think no Man of ſound Reaſon will
call for a Proof of it.
Object.i $. X. But they object, That Works are not necef-
ſary to Juſtification : Firſt, becauſe of that ſaying of
Chriſt, Luke 17. 10. When ye ſhall have done all theſe
Unprofitable things that are commanded you, ſay, We are unprofit a-
ble Servants, &c.
Anfin. Anſwer; As to God, we are indeed unprofitable,
for he needeth nothing, neither can we add any
God needets thing unto him : But as to our ſelves, we are not
un profitable; elſe it might be ſaid, that it is not
profitable for a Man to keep God's Commandments;
which is moſt abſurd, and would contradict Chriſt's
Doctrine throughout. Doth not Chriſt, Mat. 5.
through all thoſe Beatitudes, pronounce Men blef-
ed for their Purity, for their Meekneſs, for their
Peaceableneſs, &c? And is not then that, for
which Chriſt pronounceth Men bleſſed, profitable
unto them? Moreover, Mat. 25.21,23. Doth not
Chriſt
Thoſe that pronounce the Men good and faithful Şervants,
had impro- that improved their Talents? Was not their doing
of that then profitable unto them? And verſe 30.
were called it is ſaid of him that hid his Talent, and did not
improve it, Caſt ye the unprofitable Servant into utter
Servants. darkneſs
. If then their not improving of the Talent,
made the Man unprofitable, and he was therefore
Caſt into utter Darkneſs; it will follow, by the Rule
of Contraries, ſo far at leaſt, that the improving
made the other profitable ; ſeeing, if our Adver-
ſaries will allow us to believe Chriſt's Words,
this is made a Reaſon, and ſo at leaſt a Cauſe In-
ſtrumental of their Acceptance; Well done good and
faithful Servant, thou haſt been faithful over a few
things, I will make thee Ruler over many things; enter
thon into the Foy of thy Lord.
Secondly
ved their
Talents,
+
good and
faithful
Of Juttification.
231
the Law.
Secondly; They object thoſe Sayings of the A- Object.2
poſtle, where he excludes the Deeds of the Law
from Juſtification; as firſt, Rom. 3i 20. Becauſe by
the Deeds of the Law there ſhall be no Fleſh juſtified in
his fight. And verſe 28. Therefore we conclude, that
a Man is juſtified by Faith, without the Deeds of the
Lam.
Anſw. We have ſhewn already, what place we Anſw. 1.
give to Works, even to the best of Works, in Juſtifi-
cation; and how we aſcribe its immediate and for- The Works
:
mal Cauſe to the Worker brought forth in us, but of the Gif
not to the Works. But in Anſwer to this Objection, diſtinguiſh'd
I ſay, there is a great difference betwixt the Works from that of
of the Law, and thoſe of Grace, or of the Goſpel.
The firſt are excluded, the ſecond not, but are ne-
ceſſary. The firſt are thoſe, which are performed
in Man's own will, and by his ſtrength, in a con-
formity to the outward Law and Letter; and there-
fore are Man's own imperfect works, or works of
the Law, which makes nothing perfe&t: And to this
belong all the Ceremonies, Purifications, Waſhings,
and Traditions of the Jews. The ſecond are the
works of the Spirit of Grace in the Heart, wrought
in conforinity to the Inward and Spiritual Law;
which Works are not wrought in Man's will, nor
by his power and ability, but in and by the power
and Spirit of Chriſt in us, and therefore are pure
and perfe&t in their kind (as ſhall hereafter be pro-
ved) and may be called Chriſt's Works, for that
he is the immediate Author and Worker of them:
Such Works we affirm abſolutely neceſſary to Fuftifi-
cation, ſo that a Man cannot be Juſtified without
them; and all Faith without them is dead and uſe-
leſs, as the Apoſtle James faith. Now, that ſuch a
diſtinction is to be admitted, and that the Works ex-
cluded by the Apoſtle, in the matter of Juſtification,
are of the firſt kind, will appear, if we conſider the
occaſion of the Apoſtle's mentioning this, as well
here, as throughout in his Epiſtle to the Galatians,
where
e4
1
2.32
PROPOSITION VII.
where he ſpeaks of this matter, and to this pur-
poſe at large: which was this, That whereas many
of the Gentiles, that were not of the Race or Seed
of Abraham, as concerning the Fleſ; were come
to be Converted to the Chriſtian Faith, and believe
in him, fome of thoſe that were of the Jewiſh Pron
ſelytes, thought to ſubject the Faithful and Believing
Gentiles to the legal Ceremonies and Obſervations,
as neceſſary to their Juſtification: This gave the
the occaſion Apoſtle Paul occaſion at length, in his Epiſtle to
of the Apo: the Romans, Galatians, and elſewhere, to ſnew the
ing of the uſe and tendency of the Law, and of its Works,
Works of and to contra-diſtinguiſh them from the Faith of
which are Chriſt, and the Righteouſneſs
, thereof ; ſhewing
zxcluded how the former was ceaſed, and become ineffectu-
al; the other remaining, and yet neceſſary, And
that the Works excluded by the Apoſtle are of
chis kind of Works of the Law, appears by the
Itrain of his Epiſtle to the Galatians, Chap. 1, 2,
3. & 4. For after (in Chap. 4.) he upbraideth them
for their returning unto the Obſervation of Days
and Times, and that (in the beginning of Chap. 5.)
he ſhewąth them their Folly, and the Evil Conſe-
quence of adhering to the Ceremonies of Circum-
ciſion; then he adds, v.6. For in Chriſt Jeſus neither
Circumcifion nor Uncircumcifion availeth, but Faith,
which worketh by love, and thus he concludes again,
chap. 6. V. 15. For in Chriſt Jeſus neither Circumciſion
availetha nor Uncircumciſion, but a new Creature. From
which places appeareth that diſtinction of Works
before-mentioned, whereof the one is excluded, the
Other neceſſary to Juſtification. For the Apoſtle
fheweth here, that Circumcifion (which word is
often uſed to comprehend the whole Ceremonies
and Legal Performances of the Jews) is not ne-
ceſſary, nor doth avail. Here are then the Works
which are excluded, by which no Man is Juſtified;
but Faith, which worketh by love, but the new Crea-
titre, this is that which availeth, which is abſolutely
neceſſary
DE Juſtification.
233
neceſſary : For Faith, that. worketh by love, cannot be
without Works; for, as it is ſaid in the ſame 5th
Chapter, v. 22. Love is a Work of the Spirit: Alſo
the New Creature, if it avail and be neceſſary, can-
pot be without Works; ſeeing it is natural for it to
bring forth Works of Righteouſneſs
. Again, that
the Apoſtle no ways interids to exclude ſuch good
Works, appears, in that in the ſame Epiſtle he ex.
horts the Galatians to them, and holds forth the
uſefulneſs and neceſity of them, and that very The uſefæl-
plain!ý, c. 6. v. 7, 8, 2. Be not deceived, faith he, nefs cnd ne-
God is not moçked ; for whatſoever a Man foweth, that good works.
Shall be alſo reap : for be that ſometh to the Flejh, ſhall
of the Fleſh reap, Corruption ; but be that ſometh in the
Spirit, ſhall of the Spirit reap Life Everlaſting. And
let us not be weary of well-doing, for in due ſeaſon me
ſhall reap if we faint not : Doth it not hereby ap-
pear, how neceſſary the Apoſtle would have the
Galatians know, that he eſteemed good Works to
be? To wit; not the outward Ţeſtimony and Tra-
dition of the Law, but the fruits of the Spirit, njen
ționed a little before; by which Spirit he would
have them to be led, and walk in thoſe good
Works: As alſo, how much he aſcribed to theſe
good Works, by which he affirms Life Everlaſting
is reaped. Now, that cannot be uſeleſs to Man's
Juſtification, which capacitates hịm to reap ſo rich
a Harveſt.
Blit laftly; For a full Anſwer to this Objection, Anſw. 2.
and for the eſtabliſhing of this Doctrine of good
Works, I ſhall inſtance another Saying of the fame
Apoſtle Paul, which our Adverſaries alſo in the
blindneſs of their minds make uſe of againſt us;
to wit, Tit. 3.5. Not by Works of Righteoufneſs, which
we have done, but according to his Mercy he ſaved us, by our legal
Juſtified not
by the waſhing of Regenerátion, and renewing of the Performan-
Holy Ghoſt. It is generally granted by all, that [Sa- fruit of the
ved] is here all one as if it had been ſaid (Juſtified.] Spirit.
Now there are two kinds of Works here mentioned
One
234
PROPOSITION VII.
one, by which we are not ſaved, that is, not Juſti-
fied; and another, by which we are ſaved, or juſtifi-
ed. The firſt, the Works of Righteouſneſs which we
have wrought, that is, which we in our firſt, fallen
Nature,by our own ſtrength, have wrought, our own
legal Performances; and therefore may truly and pro-
perly be called ours, whatever ſpecious appearances
They may ſeem to have. And that it muſt needs,
and ought to be ſo underſtood, doth appear from
the other part, By the waſhing of Regeneration, and
renewing of the Holy Ghoft; ſeeing Regeneration is a
Work, comprehenſive of many good Works, even
of all thoſe which are called, the Fruits of the
Spirit.
Object. Now, in caſe it ſhould be objected, That theſe
may alſo be called ours, becauſe wrought in us, and
alſo by us many times, as Inftruments.
Anſw. I anſwer; It is far otherwiſe than the former;
for in the firſt we are yet alive in our own natural
ſtate, unrenewed, working of our ſelves, ſeeking to
fave our felves, by imitating and endeavouring a
Conformity to the outward Letter of the Law; and
ſo wreſtling and ſtriving in the Carnal Mind, that is
enmity to God,and in the Curſed Will not yet ſubdued.
But in this ſecond, we are Crucified with Chriſt, we are
become dead with him, have partaken of the Fellowſhip
of his Sufferings, are made conformable to his Dearb;
and our firſt Man, our old Man with all his deeds,
as well the openly Wicked, as the ſeemingly Righ-
teous, our legal endeavours and fooliſh wreſtlings,
Not We, but are all buried and nailed to the Croſs of Chriſt; and
is the work ſo it is no more we, but Chriſt alive in us, the Worker
er of Righ- in us. So that tho it be We in a ſenſe, yet it is
teouſness.
according to that of the Apoſtle to the ſame Gal.
C. 2. V. 20. I am crucified, yet nevertheleſs I live, yet
not I, but Chriſt liveth in me : Not I, but the Grace
of Chriſt in me. Theſe Works are eſpecially to be
aſcribed to the Spirit of Chriſt, and the Grace of God
in us, as being immediately thereby acted and led
1
in
TE Juffification.
235
in them, and enabled to perform them. And this
manner of Speech is not ſtrained, but familiar to
the Apoſtles, as appears, Gal. 2. 8. For be that
wrought effe&tually in Peter to the Apoſtleſhip of the Cir-
cumciſion, the ſame was mighty in me, &c. Phil. 2. 1 3.
For it is God which worketh in you, both to will and to
do, &c. So that it appears by this place, that ſince
the waſhing of Regeneration is neceſſary to Juſtifi-
cation, and that Regeneration comprehends Works,
Works are neceſſary; and that theſe Works of the
Law, that are excluded, are different from theſe,
that are neceſſary and admitted.
§. XI. Thirdly, they object, That no Work.', yea, not Objec.3
the Works of Chriſt in us, can have place in Juftification,
becauſe nothing that is impure can be uſeful in it; and all
the Works wrought in us are impure. For this they
alledge that ſaying of the Prophet Iſaiah, 64.
6. All our Righteouſneſſes are as filthy rags; adding
this reaſon, That ſeeing we are impure, ſo muft Outi
Works be ; which, tho' good in themſelves, yet as per-
formed by us, they receive a tin&ture of Impurity, even
as clean Water paſſing through an unclean Pipe is de-
filed.
That no impure Works are uſeful to Juſtification, Anſiv. I.
is confeſled; but that all the Works wrought in
the Saints are ſuch, is denied. And for anſwer to
this, the former diſtinction will ſerve. We con-
feſs, that the firſt fort of Works above-mentioned
are impure; but not the ſecond : Becauſe the firſt
are wrought in the unrenewed ſtate, but not the
other. And as for that of Iſaiah, it muſt relate to
the firſt kind; for tho' he faith, All our Righteoul-
What foris
neſſes are as filthy Rags, yet that will not compre- of Righre-
hend the Righteouſneſs of Chriſt in us, but only oufneis is as
filthy Ragas
that which we work of and by our ſelves. For
ſhould we ſo conclude, then it would follow, that
we ſhould throw away all Holineſs and Righteouſneſs;
ſince that which is as filthy Rags, and as a menſtruous
Garment, ought to be thrown away, yea, it would
follow,
236
PROPOSITION VII.
ſenſe con-
nels.
CC
6C
follow, that all the Fruits of the Spirit, mentioned
Gal. 4. were as filthy Rags: Whereas on the contra-
ry, fome of the Works of the Saints are ſaid to
have a Smeet Savour in the Noſtrils of the Lord; are
ſaid to be an Ornament of great price in the ſight of
God; are ſaid to Prevail with him, and to be Accep-
table to him; which filthy Rags and a menſtruous Gara
ment cannot be. Yea many famous Proteſtants have
acknowledged, that this place is not therefore ſo
Calvin's and to be underſtood. Calvin upon this place faith,
others their cc That it is uſed to be cited by ſome, that they
cerning Ifai.“ may prove, there is ſo little Merit in our Works,
Righteout
64 bit of our « that they are before God filthy and defiled : But
this ſeems to me to be different from the Prophet's
“ Mind (faith he) ſeeing he ſpeaks not here of
Hufculus,
“all Mankind. Muſculus upon this place faith,
" That it was uſual for this people to preſume
“ much of their Legal Righteouſneſs, as if thereby
they were made clean; nevertheleſs they had
“no more cleanneſs, than the unclean Garment
« of a Man. Others expound this place concerning
" all the Righteouſneſs of our Fleſh; that Opinion
« indeed is true : Yet I think that the Prophet did
" rather accommodate theſe Sayings to the Impu-
rity of that People in legal Terms. The Author
{ Bertius) (commonly ſuppoſed Bertius) ſpeaking concerning
Epiſtola
the true ſenſe of the 7th Chapter of the Epiſtle to
præfixæ
differt-ann. the Romans, hath a Digreſſion touching this of 1-
faiab, ſaying ; This place is commonly corrupted by a
pernicious wreſting; for it is ſtill alledged, as if the
meaning thereof inferr'd the moſt excellent Works of the
Ja. Coret beſt Chriſtians, &c. James Coret, a French Miniſter in
Apolog. Im- the Church of Baſil, in his Apology concerning Jufti-
ann. 1597. "fication, againſt Aleſcales, faith; Nevertheleſs accorda
pag. 78. ing to the Counſel of certain good Men, I muſt admo-
niſh the Reader, that it never came into our Minds to
abuſe that ſaying of Iſai. 64. 6. againſt good
Works,
in which it is ſaid, that all our Righteouſneſſes are as
filthy Rags, as if we would have that which is gaodo
6C
in
Df Juſtification.
237
in our good Works, and proceedeth from the Holy Spi-
rit, to be eſteemed as a filthy and unclean thing.
S. XII. As to the other part, That ſeeing the beſt
of Men are ſtill Impure and Imperfect, therefore their
Works muſt be ſo : It is to beg the queſtion, and
depends upon a Propoſition denied; and which is to
be diſcuſſed at further length in the next Propoſition.
But tho’ we ſhould ſuppoſe a Man not throughly
Perfect in all reſpects; yet will not that hinder, but
good and perfect Works in their kind may be
brought forth in them by the Spirit of Chriſt :
Neither doth the Example of Water going through
an unclean Pipe hit the matter; becauſe, tho' Water
may be capable to be tinctured with uncleanneſs; yet
the Spirit of God cannot, whom we aſſert to be the
Immediate Author of thoſe Works tliat avail in fu-
ftification : And therefore Jeſus Chriſt his works in
his Children are pure and perfect, and he worketh
in and through that pure thing of his own forming
and creating in them. Moreover, if this did hold,
according to our Adverſaries ſuppoſition, That no
Man ever was or can be perfect, it would follow,
that the very Miracles and Works of the Apoſtles, Were the
which Chriſt wrought in them, and they wrought and Works
in and by the Power, Spirit and Grace of Chriſt, of the A-
were alſo impure and imperfet; ſuch as their Con- potles;
verting of the Nations to the Chriſtian Faith; their the Power
Gathering of the Churches, their Writing of the of Christ in
Holy Scriptures; yea, and their Offering up and Sa- and impera
crificing of their Lives for the Teſtimony of Jeſus.
What may our Adverſaries think of this Argument,
whereby it will follow, that the Holy Scriptures,
whoſe Perfection and Excellency they ſeem ſo much
to magnifie, are proved to be impure and imperfect,
becauſe they came through impure and imperfect
Veſſels? It appears by the Confeſſions of Proteſtants,
that the Fathers did frequently attribute unto Works
of this kind, that Inſtrumental Work, which we have
fpoken of in Justification, (albeit fome ignorant
Perſons
wrought by
fect?
238
PROPOSITION VII.
Our Do&rine
tion and
CC
CC
Zanchius.
Perſons cry out, it is Popery) and alſo divers, and
that famous Proteftants, do of themſelves confeſs it.
Am. Polaats. Amandus Polanus in his Symphonia Catholica, cap. 27.
de Remiſſione peccatorum, p. 651. places this Theſis as
of Jultifica- the common Opinion of Proteſtants, inoſt agreeable
to the Doctrine of the Fathers: "We obtain the
Works, is
net Papery.“ Remiſſion of Sins by Repentance, Confeſſion,
“ Prayers and Tears, proceeding from Faith, but
“ do not Merit, to ſpeak properly; and therefore
we obtain Remiſſion of Sins not by the Merit
cc of our Repentance and Prayers, but by the
Gentiletus
Mercy and Goodneſs of God. Innocentius Gen-
Ex. Imprell. tiletus, a Lawyer of great Fame among Proteftants,
Genev.1516. in his Examen of the Council of Trent, p. 66, 67,
of Juſtification, having before ſpoken of Faith' and
Works, adds theſe words: But ſeeing the one cannot
be without the other, we call them both conjunctly Inſtru-
mental Cauſes. Zanchius in his Fifth Book, De Na-
turâ Dei, faith; We do not ſimply deny, that good
Works are the Cauſe of Salvation, to wit, the Inſtru-
mental, rather than the Efficient Cauſe, which they call
[ſine quâ non.] And afterwards, Good Works are
the Inſtrumental Cauſe of. the Posſeſſion of Life Eternal;
for by theſe, as by a means and a lawful way, God leads
8. Ameſ. in hinto the poſſeſſion of Life Eternal. G. Ameſius faith,
Theologiæ, That our Obedience, albeit it be not the Principal and
Meritorious Cauſe of Life Eternal, is nevertheleſs c
Cauſe in ſome reſpect, adminiſtring, helping and advan-
R. Baxter. cing towards the Poffeſſion of the Life. Alſo Richard
Baxter in his Book above-cited, p. 155. faith, That
we are Juſtified by Works in the ſame kind of Caufality,
as by Faith, to wit, as being both Cauſes ſine quâ non,
or Conditions of the New Covenant, on our part 1em.
quiſite to Juſtification. And p. 195. he faith, It is
needleſs to teach any Scholar, who hath read the
Writings of Papiſts, how this Doctrine differs from
them.
of the Merit But laſtly, Becauſe it is fit here to ſay ſomething
of Works." of the Merit and Reward of Works, I ſhall add ſome-
1. 2. C. I.
Ther.
30.
and Reward
thing
of Kullification.
239
thing in this place of our Senſe and Belief con-
cerning that matter. We are far from thinking
or believing, that Man merits any thing by his
Works from God, all being of Free Grace; and
therefore do we, and always have denied that Pom
piſh Notion of Meritum ex Condigno. Nevertheleſs
we cannot deny, but that God out of his Infinite
Goodneſs wherewith he hath loved Mankind, after
· he communicates to him his holy Grace and Spirit,
doth, according to his own will, Recompence and God Re-
Reward the good Works of his Children: And there- wards the
fore this Merit of Congruity or Reward, in ſo far as of his chile
the Scripture is plain and poſitive for it, we may dren.
not deny; neither wholly reject the word, in fo
far as the Scripture makes uſe of it. For the ſame
Greek azrov, which ſignifies [Merit] is alſo in thoſe
places, where the Tranſlators expreſs it Worth, or
Worthy, as Mat. 3. 8. i Thefl. 2. 12. 2 Theſ]. 1. 5, 8.
Concerning which R. Baxter faith, in the Book
above-cited, p. 8. But in a larger ſenſe, as Promiſe ts
an Obligation, and the thing Promiſed is ſaid to be Debt,
ſo the Performers of the Conditions are called Worthy,
and that which they perform Merit; altho’ properly all
be of Grace, and not of Debt. Alſo thoſe, who are
called the Fathers of the Church, frequently uſed
this word of Merit, whoſe ſayings concerning this
matter, I think not needful to inſert, becauſe it is
not doubted, but evident, that many Proteſtants are
not averſe from this word, in the ſenſe that we uſe
it. The Apology for the Auguſtan Confeſſion, Art.
20. hath theſe words ; We agree that Works are
truly Meritorious, not of Remiſſion of Sins, or Juſtifica-
but they are Meritorious of other. Rewards Corporal
and Spiritual, which are indeed as well in this Life, as
after this Life. And further, Seeing Works are à cera
tain fulfilling of the Law, they are rightly ſaid to be
Meritorious; it is rightly ſaid, that a Reward is dsle
to them.
tion;
240
PROPOSITION VII.
the word
Merit.
In the Acts of the Conference of Oldenburgh, the
Conference
of Olden-
Electoral Divines (p. 11o. & 265.) ſay; In this ſenſe
búrgh. our Churches alſo are not averſe from the word [Merit]
uſed by the Fathers; neither therefore do they defend the
Popiſh Doctrine of Merit.
G. Voſſius of G. Voff3405, in his Theological Theſis concerning the
Merits of good Works, faith; We have not adventured
to condemn the word [Merit ] wholly, as being that,
which both many of the Ancients uſe, and alſo the Re-
formed Churches have uſed :2 their Confeſſions. Now
that God judgeth and accepteth Men deccording to their
Works, is beyond doubt to thoſe that ſeriouſly will read
and conſider theſe Scriptures, Mat. 16. 27. Rom. 2. 6,
7, 10. 2 Cor. 5.10. James 1.25. Heb. 10.35. i Pets
1.17. Rev.22. 12.
S. XIII. And to conclude this Theam, let none
be ſo bold as to mock God, ſuppoſing themſelves
Juſtified and Accepted in the light of God, by Vir-
tue of Chriſt's Death and Sufferings, while they
remain Unfanctified and Unjuſtified in their owni
Hearts, and Polluted in their Sins, leſt their Hope
Job 8. 13. prove that of the Hypocrite, which periſheth. Nei-
ther let any fooliſhly imagine, that they can by
their own Works, or by the Performance of any
Ceremonies or Traditions, or by the giving of
Gold or Money, or by afflicting their Bodies in
Will-worſhip and voluntary Humility, or fooliſhly
The Hope of ſtriving to Conform their way to the outward
crite Thau Letter of the Law, flatter themſelves, that they
periſh, but Merit before God, or draw a Debt upon him, or
the Humble. that any Man or Men have power to make ſuch
kind of things Effectual to their Juſtification ; left
they be found fooliſh Boaſters, and ſtrangers to Chrift
and his Righteouſneſs indeed. But blefled for ever
are they, that having truly had a ſenſe of their
own Unworthineſs and Sinfulneſs, and having ſeen
all their own Endeavours and Performances fruit-
leſs and vain, and beheld their own Emptineſs, and
the vanity of their vain Hopes, Faith and Confidence,
Grace is co
while
Cť Perfection.
241
while they remained inwardly pricked, purſued and
condemned by God's Holy Witneſs in their Hearts,
and ſo having applied themſelves thereto, and fuif-
fered his Grace to work in them, are become changed
and renewed in the ſpirit of their minds, paſt froni
Death to Life, and know Jeſus ariſen in them, inork-
ing both the Will and the Deed; and ſo having put on
the Lord Jeſus Chriſt, in effect are clothed with him,
and partake of his Righteouſneſs and Nature; ſuch
can draw near to the Lord with boldneſs, and know
their Acceptance in and by him; in whom, and in
as many as are found in him, the Father is well-
pleaſed.
PROPOSITION: VIII.
1
Concerning Perfection.
In whom this Pure and Holy Birth is fully brought forth,
the Body of Death and Sin comes to be Crucified,
and Removed, and their Hearts united and ſubjected
to the Truth; ſo as not to obey any Suggeſtions or
Temptations of the Evil One, to be free from Actual
Sinning and Tranſgreſſing of the Law of God, and
in that reſpect perfect: Yet doth this Perfection ſtill
admit of a Growth; and there remaineth always in
ſome part of Posſibility of Sinning, where the Mind
doth not moſt diligently and watchfully attend unto
the Lord.
S.T.
1
Ince. We have placed Juſtification in the Re-
velation of Jeſus Chriſt formed and brought
forth in the Heart, there working his Works of
Righteouſneſs, and bringing forth the Fruits of the
Spirit: The Queſtion is, How far he may prevail
in us, .while we are in this Life, or we over our
Souls Enemies, in and by his ſtrength? Thoſe that
plead for juſtification wholly without them, meerly
R
by
danie
2.12
PROPOSITIQN VIII.
Catechiſm.
ments of
God?
1
by Imputative Righteouſneſs, denying the neceſſity
of being clothed with Real and Inward Righteouſ-
Ilaise are neis, do conſequently affirm, That it is impoſſible for
the roords of a Man, even the beſt of Men, to be free of Sin in this
kter larger Life, which, they fay, no Man ever was; but on the
contrary, that none can, neither of himſelf, nor by any
Grace received in this Life (О wicked ſaying againſt
the Power of God's Grace!) keep the Commandments
of God perfectly; but that every Man doth break the
Commandments in Thought, Word and Deed: Whence
Whether it they alſo affirm, as was a little before obſerved,
is poſible to That the very beſt Aétions of the Saints, their Prayers,
Command- their Worſhips, are impure and polluted. We on the
contrary, tho' we freely acknowledge this of the
natural fallen Man, in his firſt ſtate, whatever his
Profellion or Pretence may be, ſo long as he is Un-
converted and Unregenerate : Yet we do believe,
that thoſe, in whom Chriſt comes to be formed,
and the New Man brought forth, and born of the
Part I. Incorruptible Seed, as that Birth, and Man in Union
therewith, naturally doth the Will of God; ſo it
is poſlīble, fo far to keep to it, as not to be found
Controverſie daily Tranſgreſſors of the Law of God. And for
fiated.
the more clear ſtating of the Controverſie, let it be
conſidered:
I. S: II. Firſt; That we place not this poſſibility in
Man's own will and capacity, as he is a Man, the
Knoppledge. Son of fallen Adam, or as he is in his Natural
State, however wiſe or knowing, or however much
endued with a notional and literal Knowledge of
Chriſt, thereby endeavouring a Conformity to the
Letter of the Law, as it is outwarů.
II. Secondly; That we Attribute it wholly to Man,
The Nero
as he is Born again, renewed in his Mind, raiſed
by Chriſt, knowing Chriſt alive, reigning and ru-
ling in him, and guiding and leading him by his
Spirit, and revealing in him the Law of the Spirit
of Life ; which not only manifeſts and reproves Sing
but alſo gives power to come out of it.
Thirdly;
/
Notional
Birth.
DE Perfection.
243
>
Thirdly; That by this we underſtand not ſuch a III.
Perfe£tion as may not daily admit of a Growth; and Growth in
Perfection,
conſequently mean not, as if we were to be as Pure,
Holy, and Perfect, as God in his Divine Attributes
of Wiſdom, Knowledge and Purity; but only a. Pero
fection proportionable and anſwerable to Man's mea-
fure, whereby we are kept from Tranſgreſſing the
Law of God, and enabled to anſwer what he re-
quires of us; even as he that improved his Two He that Ina
Talents, ſo as to make Four of them, perfected his proved his
Work, and was ſo accepted of his Lord, as to be was nothing
called a good and Faithful Servant, nothing leſs than ted than the
he that made his Five Ten. Even as a little Gold is with the
perfect Gold in its kind, as well as a great Maſs; and. Five.
a Child hath a perfect Body, as well as a Man, tho
it daily grow more and more.
e. Thus Chriſt is ſaid,
Luke 2. 52. to have increaſed in Wiſdom and Stature,
and in favour with God and Man ; tho’ before that
time he had never finned, and was (no doubt) perfect,
in a true and proper fenfe.
Fourthly; Though a Man may witneſs this for a IV.
ſeaſon, and therefore all ought to preſs after it;
yet we do not affirm, but thoſe that have attained
Wiles of these
it in a meaſure, may, by the Wiles and Temptati- Enemy.
ons of the Enemy, fall into Iniquity, and lofe it
ſometimes, if they be not watchful, and do not di-
ligently attend to that of God in the Heart. And
we doubt not, but many good and holy Men, who Every sin !
have not arrived to Everlaſting Life, have had di- Man in his
vers Ebbings and Flowings of this kind; for tho' spiritual
every Sin weakens a Man in his Spiritual Condition, but dothenot.
yet it doth not ſo as to deſtroy him altogether, or deftroy bin
altogether.
render him uncapable of riſing again.
Laſtly; Tho' I affirm, that after a Man hath ar-
rived to ſuch a Condition, in which a Man may
Righteousi
not ſin, he yet may fin; I will nevertheleſs not Natural.
deny, but there may be a State attainable in this
Life, in which to do Righteouſneſs may become ſo
natural to the Regenerate Soul, that in the ſtabi-
R2
ličý
V.
ness made
244
PROPOSITION VIII.
Sc&t. 3.
lity of this Condition they cannot ſin. Others may
perhaps ſpeak more certainly of this state, as ha-
ving arrived to it: For me, I ſhall ſpeak modeſtly,
as acknowledging my ſelf not to have arrived at
it; yet I dare not deny it, for that it ſeems so
politively to be aſſerted by the Apoſtle, in theſe
words, i John 3. 9. He that is born of God ſinneth
not, weither can be, becauſe the Seed of God remaineth
in him.
Part. II. The Controverſie being thus ſtated, which will
Se&. 1. ſerve to obviate Obječtions, I ſhall proceed, firſt, to
ſhew the abſurdity of that Doctrine, that pleads for
Sin, for term of Life, even in the Saints.
Set. 2.
Secondly; Prove this Doctrine of Perfetion from
many pregnant Teſtimonies of the Holy Scripture.
And laſtly, Anſwer the Arguments and Objecti-
ons of our Oppoſers.
Sect. I. §. III. Firſt then; This Doctrine, viz. That the
Proof 1. Saints nor can, nor ever will be free of finning in this
The Doârine Life, Is inconſiſtent with the Wiſdom of God, and
of pleading with his Glorious Power and Majeſty, Who is of purer
of life, ab Eyes than to behold Iniquity* ; who having purpoſed
fürd. in himſelf to gather to him that ſhould Worſhip him,
and be Witneſles for him on Earth, a choſen People,
*Hab. I. 13.
doth alſo no doubt fanctifie and purifie them. For
God hath no delight in Iniquity, but abhors Tranſ-
greſſion, and tho' he regard Man in Trangreſſion,
ſo far as to pity him, and afford him means to
come out of it; yet he loves him not, neither de-
lights in him, as he is joined thereunto. Where-
fore if Man muſt be always joined to Sin, then God
ſhould always be at a diſtance with them; as it is
written, Ifai. 59.2, Your Iniquities have ſeparated be-
tween you and your God, and your Sins have hid bis Face
from you; whereas, on the contrary, the Saints are
ſaid to partake, even while here, of the Divine Na.
eure, 2 Pet. 1. 4. and to be One Spirit with the Lord,
1 Cor. 6. 17. Now no unclean thing can be fo.
It is exprelly written, That there is no Communion
bermint
DE Perfection.
245
Hath God's
ildom
betwixt Light and Darkneſs, 2 Cor. 6. 14. But God is
Light, and every Sin is Darkneſs in a meaſure: What
greater ſtain then can there be, than this upon
God's Wiſdom, as if he had been wanting to pre-
pare a means, whereby his Children might per- been want-
fe&tly ſerve and worſhip him; or had not provided ing to pre-
a way, whereby they might ſerve him in any thing; mears to
but that they muſt withal ſtill ſerve the Devil, no ferze and.
leſs, yea, more than himſelf? For he that finneth, is perfectly?
the ſervant of fin, Rom. 6. 16. and every Sin is an
act of ſervice and obedience to the Devil. So then,
if the Saints fin daily in thought, word and deed,
yea, if the very ſervice they offer to God be Sin,
ſurely they ſerve the Devil more than they do
God: For beſides that they give the Devil many
intire Services, without mixture of the leaſt grain.
to God; they give God not the leaſt Service, in
which the Devil hath not a large ſhare: And if
their Prayers, and all tlieir Spiritual Performances
be finful, the Devil is as much ſerved by thein in
theſe, as God, and in moſt of them much more;
ſince they confeſs, that many of them are perform-
ed without the Leadings and Influence of God's
Spirit. Now who would not account him a fool-
iſh Maſter, among Men, who being able to do it,
and alſo deſirous it might be ſo, yet would not
provide a Way whereby his Children and Servants
might ſerve him more intirely than his avow'd
Enemy; or would not guard againſt their ſerving
of him, but be ſo imprudent and unadviſed in his
contrivance, that whatever way his Servants and
Children ferved him, they ſhould no leſs, yea, of-
ten much more, ſerve his Enemy? What may we
then think of that Doctrine, that would infer this
Folly upon the Omnipotent and Only Wiſe GOD?
S. IV. Secondly; It is inconſiſtent with the Juſtice Proof 2.
of God. For 'ſince he requires Purity from his
Children, and commands them to abſtain from fiency with
every Iniquity, ſo frequently and preciſely, as ſhall the juſtice
here.
It's Inconi.
of God.
R 3
246
PROPOSITION VIII.
hereafter appear; and ſince his Wrath is revealed
againſt all Ungodlineſs and Onrighteouſneſs of Men;
it muſt needs follow, that he hath capacitated
Man to anſwer his Will; or elſe, that he requires
more than he has given power to perform; which
is to declare him operily Unjuſt, and with the
ſlothful Servant to be a hard Maſter. We have
elſewhere ſpoken of the Injuſtice theſe Men aſcribe
to God, in making him to Damn the Wicked, to
whom they alledge he never offered any means of be
ing good. But this is yet an Aggravation more ira
rational and inconſiſtent, to ſay, That God will not
afford to thoſe, whom he has choſen to be his own (whom
they confeſs he loveth) the means to pleaſe him. What
can follow then from ſo ſtrange a Doctrine? This
Imperfection in the Saints, either proceeds from
God or from themſelves. If it proceeds from them,
it muſt be, becauſe they are ſhort in improving
or making uſe of the Power given then, where-
by they are capable to obey; and ſo it is a
thing pollible to them (as indeed it is by the help
of that Power;) but this our Adverſaries deny:
They are then not to be blamed for their Imper-
fection, and continuing in Sin, ſince it is not poſſible
to them to do otherwiſe. If it be not of them-
felves, it muſt be of God, who hath not ſeen meet
to allow them Grace in that degree, to produce
that effect :: And what is this but to attribute to
God the heighth of Injuſtice, to make him require
his Children to forfake Sin, and yet not to afford
them ſufficient Means for ſo doing? Surely this
makes: God more Unrighteous than wicked Men,
give their Who if (as Chriſt faith) their Children require Bread
of them, will not give them a Stone ; or inſtead of a
Stead of Fiſh, a Serpent. But theſe Men confeſs, We ought
Bread.?
to ſeek of God power to redeem us from Şin, and
yet believe, they are never to receive ſuch a Power;
ſuch Prayers then cannot be in Faith, but are all
vain. Is not. this to make God as Unjuſt to his
Children
Niso will
hildren &
Stone in
Cf Perfection.
247
The great
Chriſt'sCom-
ing and defin
the
Children, as Pharaoh was to the Iſraelites, in requi-
ring Brick, and not giving them Straw? But, bleſſed
be God, he deals not ſo with thoſe that truly truſt
in him, and wait upon him, as thefe Men vainly
imagine ; for ſuch faithful Ones find of a Truth,
that his Grace is ſufficient for them, and know how
hy his Power and Spirit, to overcome the Evil
One.
$. V. Thirdly; This evil Doctrine is highly In- Proof 3.
jirious to Jeſus Chriſt, and greatly Derogates from the
Power and Virtue of his Sacrifice, and renders his Com- and princi-
ing and Miniſtry, as to the great End of it, ineffectual. pal End of
For Chriſt (as for other Ends)..ſo principally he
appeared for the Removing of sin, for the Gather-pearance
ing a Righteous Generation, that might ſerve the removing of
Lord in Purity of Mind, and walk before him in sic, and to
Fear, and bring in Everlaſting Righteouſneſs, and redezna us
that Evangelical Perfection which the Law could Iniquity.
not do. Hence he is ſaid, Tit. 2. 14. To have given
himſelf for us, that he might redeem us from all Iniquity,
and purifie unto himſelf a Pculiar People, zealons of
good Works : This is certainly ſpoken of the Saints,
while upon Earth. But contrary thereunto, theſe
Men affirm, That we are never redeemed from all Ini-
quity; and ſo make Chriſt's giving of himſelf for us
void and ineffectual, and give the Apoſtle Paul the
Lye plainly, by denying, that Chriſt purifieth to him-
ſelf a peculiar People, zealous of good Works. How are
they zealous of good Works, who are ever commit-
ting evil ones? How are they a purified Peuple, that
are ſtill in impurity, as are they that daily fin, un--
leſs Sin be accounted no impurity? Moreover it is
ſaid exprelly, 1 Jolin 3. 5,8. That for this purpoſe the
Son of God was manifeſted, that he might deſtroy the works
of the Devil; and ye know that he mus manifeſted to take
amay our ſins. But theſe Men make this purpoſe of
none effect; for they will not have the Son of God
to deſtroy the works oj" the Devil in his Children, in this
World : Neither will they at all believe, that he
R
4
135
248
PROPOSITION VIII.
?
was inanifeſt to take away our Sins, ſecing they
plead a neceſſity of always living in them. And
leit any ſhould wreſt this place of the Apoſtle, as
if it were ſpoken only of taking away the guilt
of sin, as if it related not to this Life; the Apo-
itle, as of purpoſe to obviate ſuch an Objection,
adds in the following verſes, Whoſoever abideth in
bim, finnerh not, &c. I hope then they ſin not daily
in Thought, Word and Deed. Let no Man deceive
you, he that doth Righteouſneſs, is Righteous, even as he
is Righteous; he that committerh fin is of the Devil :
But he that ſinneth daily, in Thought, Word and
Deed, committech Sin; how comes ſuch a one then
to be the Child of God? And if Chriſt was mani-
feſt to take away lin; how ftrangely do they over-
turn the Doctrine of Chriſt, that deny that it is
ever taken away here ? And how injurious are
they to the Efficacy and Power of Chriſt's Ap-
pearance ? Came not Chriſt to gather a People out
of Sin, into Righteouſneſs; out from the Kingdom
of Satan, into the Kingdom of the dear Son of God?
And are not they, that are thus gathered by him,
his Servants, his Children, his Brethren, his Friends
Who as he was, ſoare they to be in this World, Holy,
Pure and Undefiled. And doth not Chriſt ſtill watch
over them, ſtand by then, pray for them, and pre-
ſerve them by his Power and Spirit, walk in them,
The Devil arid dwell among them; even as the Devil, on the
other hand, doth anong the Reprobate Ones?
keprubates.
How comes it then, that the Servants of Chriſt are
leſs his Servants, than the Devil's are his? Or is
Chriſt unwilling to have his Servants throughly
.
pure? Which were groſs Blaſphemy to allert, con-
trary to many Scriptures. Or is he not able, by
his Power, to preſerve and enable his Children to
ſerve him? which were no leſs Blaſphemous to
affirm of him; concerning whom the Scriptores
declare, That he has overcome Sin, Death, Hello
and the Grave, and Triumphed over them openly; and
that
cwells -
mong the
Cf Perfection.
249
that All Power in Heaven and Earth is given to him.
But certainly, if the Saints ſin daily in Thought,
Word and Deed, as theſe Men allert, they ſerve
the Devil daily, and are ſubject to his power; and
ſo he prevails more than Chriſt doch, and holds
the Servants of Chriſt in bondage, whether Chriſt
will or not. But how greatly then doth it contra-
dict the End of Chriſt's Coming? as it is expreſſed
by the Apoſtle, Eph. 5. 25, 26, 27. Even as Chriſt
alſo loved the Church, and gave himſelf for it, that he
might fan&tifie and cleanſe it with the waſhing of Water,
by the Word : That he might preſent it to himſelf a Glow
rious Church, not having spot or wrinkle, or any ſuch
thing; but that it ſhould be holy, and without blemiſls
.
Now if Chriſt hath really thus anſwered the thing
he came for, then the Members of this Church are
not always ſinning in Thought, Word and Deed;
or there is no difference betwixt being ſanctiſed
and unſanctified, clean and unclean, holy and un-
holy, being daily blemiſhed with Sin, and being
without blemiſh.
S. VI. Fourthly; This Doctrine renders the Work Proof 4.
of the Miniſtry, the Preaching of the Word, the Writing
of the Scripture, and the Prayers of Holy Men, altogether
uſeleſs and ineffectual. As to the firſt, Eph. 4. II.
Paſtors and Teachers are ſaid to be given for the
Perfe&tion of the Saints, &c. until we all come in the
Unity of the Faith, and of the Knowledge of the Son of
God, unto a perfect Man, unto a meaſure of the Stature
of the fulneſs of Chriſt. Now if there be a neceſſicy
of ſinning daily, and in all things, then there can
be no Perfection ; for ſuch as do fo; cannot be
eſteemed Perfect. And if for Effectuating this per- Paſtors, Tea -
fection in the Saints, the Miniſtry be appointed and she is and
diſpoſed of God, do not ſuch as deny the pollibility are given
hereof, render the Miniſtry uſeleſs, and of no pro- Feaine of
fit? ſeeing there can be no other true uſe allign- the Caitsi
ed, but to lead People out of sin, into Righteouſ-
neſs. If ſo be theſe Miniſters allure us, that we
nced
250
PROPOSITION VIII.
need never expect to be delivered from it, do not
they render their own Work needleſs? What
needs Preaching againſt Sin, for the reproving of
which all Preaching is, if it can never be forſaken?
Our Adverſaries are Exalters of the Scriptures in
words, much crying up their Uſefulneſs and Per-
fection: Now the Apoſtle tells us, 2 Tim. 3. 17.
That the Scriptures are for making the Man of God
perfect; and if this be denied to be attainable in
this Life, ther the Scriptures are of no profit; for
in the other Life we hall not have uſe for them.
It renders the Prayers of the Saints altogether uſe-
leſs; ſeeing themſelves do confeſs, they ought to
pray daily, that God would deliver them from Evil,
and free them from Sin, by the Help of his Spirit and
Grace, while in this world. But tho' we might ſup-
poſe this Abſurdity to follow, That their Prayers are
without Faith; yet were not that ſo much, if it did
not infer the like upon the holy Apoſtles, who
prayed earneſtly for this end, and therefore (no
doubt) believed it attainable, Col. 4. 12. Labouring
fervently for you in Prayers, that ye may ſtand perfect, &c.
1 Theſſ. 3. 1 3. & 5.23, 6c.
S. VII. But Fifchly; This Doctrine is contrary to
common Reaſon and Senſe. For the two oppoſite
Darkneſs
und Light, Principles, whereof the one rules in the Children of
Darkneſs, the other in the Children of Light, are
Highteoul-
hels, incon: Sin and Righteouſneſs : And as they are reſpectively
filent to leavened and acted by them, ſo they are accounted
gether?
either as Reprobated, or Juſtified; ſeeing it is Abo-
Prov. 17.15, nination in the light of God, either to Juſtifie the Wick-
ed, or Condemn the Fuſt. Now to ſay, that Men can-
not be ſo leavened by the one, as to be delivered
from the other, is' in plain words to affirm, That
Sin and Righteouſneſs are conſiſtent; and that a Man
may be truly termed Righteous, tha’ he be daily fin-
ning in every thing he doth: And then what dif-
ference betwixt Good and Evil Is not this to fall
into that great Abomination, of putting Light for
Darkneſsa
!
proofs.
Siir.and
1
Df perfection.
251
Darkneſs, and calling Good Evil, and Evil Good?
Since they ſay, The very beſt Actions of God's Chil-
dren are defiled and polluted'; and that thoſe that fin
daily, in Thought, Word and Deed, are good Men and
Women, the Saints, and Holy Servants of the Holy
Pure God: Can there be any thing more Repugnant
than this to common Reaſon? ſince the Subječt is
ſtill denominated from that Accident, that doth
moſt influence it; as a Wall is called White, when
there is much whiteneſs ; and Black, when there is
much blackneſs; and ſuch like. But when there is
more Unrighteouſneſs in a Man, than Righteouf-
neſs; that Man ought rather to be denominated
Unrighteous, than Righteous. Then ſurely, if
every Man ſin daily in Thought, Word and Deed,
and that in his Sins there is no Righteouſneſs at
all, and that all his Righteous Actions are polluted,
and mixed with Sin; then there is in every Man
moré Unrighteouſneſs, than Righteouſneſs; and ſo if all daily
no Man ought to be called Righteons, no Man can lin, where is
be ſaid to he Sanctified or Waſhed. Where are then ous Man
the Children of God? Where are the Purified Ones ? then Spokeza
of in Scripo
Where are they, who were ſometimes Unholy, but now ture?
Holy; that ſometimes were Darkneſs, but now are Light
in the Lord? There can none ſuch be found then at
this rate, except that Unrighteouſneſs be eſteemed
fo: And is not this to fall into that Abomination
above-mentioned, of Juſtifying the Ungodly? This
certainly lands in that horrid Blaſphemy of the The Blaj-
Ranters, that affirm, There is no difference betwixt phemy of the
Good and Evil, and that all is one in the fight of God: Libertines. .
I could ſhew many more groſs Abſurdities, evil
Conſequences, and manifeſt Contradictions implied
in this Sinful Doctrine, but this may ſuffice at pre-
fent; by which alſo, in a good meaſure, the Próba-
tion of the Truth we allirm is advanced. Yet
nevertheleſs, for the further evidencing of it, i
ſhall proceed to tlic Second thing propoſed by inie,
to wit, to prove this from ſeveral Teſtimonies of
the Holy Scriptures.
S. VIII.
252
PROPOSITION VIII.
Keep iny
Ments,
:
Sext. II. S. VIII. And firſt, I prove it from the peremp-
Proof 1.
tory, politive Command of Chriſt and his Apoſtles;
ſeeing this is a Maxim ingraven in every Man's
Heart naturally, That no Man is bound to do that
Beyerlere which is inapofſible : Since then Chriſt and his Apoſtles
feat, &c.
have Commanded us to keep all the Commandments,
Command- and to be perfect in this reſpect; it is poſſible for
us ſo to do. Nor, that this is thus Commanded,
withou: any Commentary or Conſequence, is evi-
denciy apparent from theſe plain Teſtimonies, Mat.-
5.48. & 7.21. John 13. 19. I Cor. 7. 19. 2 Cor. 13.
11. 1 John 2. 3, 4, 5,6. & 3. 2, 3, 4, 5,6,7, 8, 9, 10.
Theſe Scriptures intimate a poſitive Command for
it, they declare the abſolute Neceſſity of it; and
therefore, as if they had purpoſely been written
to anſwer the Objections of our Oppoſers, they ſhew
the Folly of thoſe, that will eſteem themſelves
Children or Friends of God, while they do other-
wife.
Proof 2.
Secondly; It is poſſible, becauſe we receive the
The Posibi. Goſpel, and Law thereof, for that effect ; and it's
lity of it. expreily promiſed to us, as we are under Grace,
as appears by theſe Scriptures, Rom. 6.14. Sin ſhall
not have dominion over you; for ye are not under the
Lavo, buit under Grace : And Rom. 8. 3. For what the
Law could not do, in that it was weak through the Fleſh,
God ſending his own Son, &c. That the Righteouſneſs of
the Law might be fulfilled in us, &c. For if this were
The differ- not a Condition both requiſite, neceſſary, and at-
ence of the tainable under the Goſpel, there were no difference
Golpel. betwixt the bringing in of a better Hope, and the Lam
mlich made nothing perfect ; neither betwixt thoſe,
which are under the Gospel, or who under the Law
enjoyed and walked in the Life of the Goſpel, and
meer Legaliſts. Whereas the Apoſtle, throughout
that whole fixth to the Romans, argues not only
the poſſibility, but neceſſity of being free from Sin,
from their being under the Goſpel, and under Grace,
and not under the Law; and therefore ſtates him-
felf,
Law and
DE Perfection.
253
and freedona
ſelf, and thoſe to whom he wrote, in that Condi-
tion, in theſe verſes, 2, 3, 4, 5, 6, 7. and therefore
in the 11, 12, 13, 16, 17, 18 verſes, he argues both
the Poſſibility and Neceſſity of this freedom from fin,
almoſt in the ſame manner we did a little before ;
and in the 22th he declares them in meaſure to
have attained this Condition, in theſe words, But
now being made free from Sin, and become Servants to
God, ye have your fruit unto Holineſs, and the end
Everlaſting Life. And as this Perfection, or free- Perfection
dom from Sin, is attained and made poſſible, where from Sin at-
the Goſpel and Inward Law of the Spirit is recei- tained and
made pollen
ved and known; ſo the ignorance hereof has been
ble by the
and is an occaſion of oppoſing this Truth. For Man Goſpel
not minding the Light and Law within his Heart,
which not only diſcovers Sin, but leads out of it,
and ſo being a ſtranger to the new Life and Birth
that is born of God, which naturally doth his Will,
and cannot of its own nature tranſgreſs •the Com-
mandments of God, doth, I ſay, in his natural
ſtate, look at the Commandments, as they are
without him, in the Letter; and finding himſelf The Letter
reproved and convicted, is by the Letter killed, maketh once
but not made alive.
So Man, finding himſelf alive.
wounded, and not applying himſelf Inwardly to
that which can heal, labours in his own will after
Conformity to the Law, as it is without him
which he can never obtain ; but finds, the more
he wreſtles, the more he falleth ſhort. So this is
the few ſtill in effect, with his carnal Command-
ment, with the Law without, in the Firſt Covenant-
ſtate, which makes not the Comers thereunto perfect,
as pertaining to the Conſcience, Heb. 9.9. tho they
may have here a Notion of Chriſtianity, and an Ex-
ternal Faith in Chriſt. This hath made them ſtrain
and wreſt the Scriptures for an Impitative Righte-
onſneſs, wholly without them, to cover their Im-
purities; and this hath made them imagiiie an Ac-
ceptance with God poſlible, tho' they ſuppoſe it
.
impoſſible
9
254
PROPOSITION VIII.
|
impoſſible ever to obey Chriſt's Commands. But
alas! O deceived Souls! That will not avail in the
day, wherein God will judge every' Man according to
his Work, whether good or bad. It will not ſaved
thee to ſay, It was neceſſary for thee to ſin daily
in Thought, Word and Deed; for ſuch as do ſo,
have certainly obeyed Unrighteouſneſs : And what
is provided for ſuch, but Tribulation and Anguiſh,
Indignation and Wrath ; even as Glory, Honour, and
Peace, Immortality and 'Eternal Life, to ſuch as have
done good, and patiently continued in well-doing. So
then, if thou deſireſt to know this perfection and
Freedom from Sin, poſſible for thee, turn thy Mind
to the Light and Spiritual Law of Chriſt in the Heart,
and ſuffer the Reproofs thereof; bear the Judgment
and Indignation of God upon the Unrighteous Part
in thee, as therein it is Revealed, which Chriſt hath
made tolerable for thee, and ſo ſuffer Judgment in.
How we thee to be brought forth into Victory; and thus come to
partake of
Chriſt's Stuf- partake of the Fellonſhip of Chriſt's Sufferings, and be
ferings, and made Conformable unto his Death, that thou may'ſt
Conformable feel thy ſelf Crucified with him to the World, by the
Power of his Croſs in thee ; ſo that that Life, that
ſometimes was alive in thee to this world, and
the Love and Luſts thereof, may die; and a new
Life be raiſed, by which thou may'ſt live hence-
forward to God, and not to or for thy ſelf; and
with the Apoſtle thou may'ſt ſay, Gal. 2. 20. It is
no more I, but Chriſt alive in me; and then thou wilt
be a Chriſtian in deed, and not in name only, as too
many are ; then thou wilt know what it is to have
put off the old Man with his deeds, who indeed ſins
daily in Thought, Word and Deed; and to have
put on the new Man, that is renewed in Holineſs, after
the Image of him that hath created him, Eph.4.24. and
thou wilt witneſs thy ſelf to be God's Workmanſhip,
created in Chriſt Jeſus unto Good Works; and fo not
Mat: 11:39. to ſin always. And to this New Man, Chriſt's rohe
is eaſie, and his Berthen is light; tho’ it be heavy to
the
are made
into bis
Death.
I fubae. 5. 3.
cf Perfection.
255
attained
.
Enoch walk-
the Old Adam; yea, the Commandments of God are
not unto this grievous ; for it is his Meat and Drink
to be found fulfilling the will of God.
Laſtly; This Perfection, or Freedom from Sin, Proof 3.
is poſſible, becauſe many have attained it; accord-
Many have
ing to the expreſs Teſtimony of the Scripture.
Some before the Law, and ſome under the Law, Perfection.
through witneſſing and partaking of the Benefit
and Effect of the Goſpel ; and much more many
under the Goſpel. As forſt, It is written of Enoch, ed with God,
Gen. 5. 22, 24. that he walked with God, which no and was
Man while finning can ; nor doth the Scripture re- perfect.
cord any failing of his. It is ſaid of Noah, Gen. 6.
9. and of Job, 1. 8. and of Zacharias and Elizabeth,
Luke 1. 6. That they were Perfect. But under the
Goſpel, beſides that of Romans above-mentioned,
ſee what the Apoſtle faith of many Saints in gene-
ral, Eph. 2. 4,5,6. But God, who is rich in Mercy,
for his great Love wherewith he hath loved us, even
when we were dead in fins, hath quickned us together
with Chriſt (by Grace ye are ſaved) and hath raiſed
us up together, and made us fit together in heavenly
places in Chriſt Jeſus, &c. I judge, while they were
ſitting in theſe heavenly places, they could not be
daily ſinning in Thought, Word and Deed, neither
were all their Works, which they did there, as fil-
thy Rags, or as a menſtruous Garment : See what is
further 'faid to the Hebrews, 12. 22, 23. Spirits of
juſt Men made perfect. And to conclude, let that
of the Revelations, 14. 1, 2, 3, 4, 5. be conſidered;
where, tho’ their being found without fault, be ſpoken
in the preſent time, yet is it not without reſpect to
their Innocency, while upon Earth ; and their be-
ing Redeemed from among Men, and no Guile found in
their Mouth, is exprelly mentioned in the time paſt.
But I ſhall proceed now, in the third place, to An- Selt. IIL
Twer the Obječtions, which indeed are the Argu-
ments of our Oppoſers.
S. IX.
255
PROPOSITION VIII.
we have no
jin, &c.
Object.1 §. IX. I ſhall begin with their chief and great
Argument, which is the words of the Apoſtle,
i John 1.8. If we ſay that we have no fin, we deceive
our ſelves, and the Truth is not in us : This they think
Invincible.
Anſw. 1. But is it not ſtrange to ſee. Men ſo blinded with
Partiality? How many Scriptures tenfold more
plain do they reject, and yet ſtick ſo tenaciouſly
to this, that can receive ſo many Anſwers ? As
If we fay, firſt, [If we ſay if we have no fin, &c.] will not
import the Apoſtle himſelf to be included. Some-
objected. times the Scripture uſeth this manner of Expreſſion,
when the Perſon ſpeaking cannot be included ;
which manner of Speech the Grammarians call
Metaſchematiſmus. Thus James 3. 9, 10. ſpeaking
of the Tongue, faith, Therewith bleſs we God, and
therewith curſe me Men; adding, Theſe things ought
not ſo to be : Who from this will conclude, that
Anſi. 2.
the Apoſtle was one of thoſe Curſers ? But Second-
ly, This Objection hitteth not the matter; he ſaith
not, We fin daily in Thought, Word and Deed; far
leſs, that the very Good Works, which God works in
us by his Spirit, are fin : Yea, the very next verſe
clearly ſhews, that upon Confeſſion and Repentance,
we are not only forgiven, but alſo cleanſed; He is
faithfub to forgive us our Sins, and to cleanſe ves from
all Unrighteouſneſs : Here is both a Forgiveneſs, and
removing of the Guilt, and cleanſing or removing
of the Filth; for to make Forgiveneſs and Cleanſing,
to belong both to the removing of the Guilt, as
there is no reaſon for it from the Text, ſo it were
a moſt violent forcing of the words, and would
imply a needleſs Tautology. The Apoſtle having
ſhewn, how that not the Guilt only, but even the
Filth alſo of Sin is removed, ſubſuine. Iris words in
the time paſt in the ioth verſe, If 'me faz ivs have not
Anſwv. 3. finned, we make him a Lyar. Thirdly, As Auguſtine
well obſerved, in his Expoſition unbi the Epiſtle
to the Galatians ; It is one thing not to jin, and another
thing
24, DV
Of Perfection.
257
thing not to have fin: The Apoſtle's words are not,
if we
. Say we ſin net, or commit
, mot ſin daily; but if thing, net,
me fay, we have no ſin :. And betwịxt theſe two to fw; and
there is a manifest difference ; for in reſpect all another
have ſinned, as we freely acknowledge, 411. may be to have fin.
faid in a ſenſe to have fin. Again, Sin may be ta-
kou for the Secd of Sin, which may be in thoſe, that
are redeenied from actual Sinning : But as to the
Temptations and Provocations proceeding froin it,
being rcfifted by the Servants of. God; and not
yieldd to, they are the Devil's Sin, thát tempt-
cth; not the Man’s, that is preſerved. Fourthly
, Anſw. $.
This being conſidered, as alſo how poſitive and
plain, once and again, thic fame Apoſtle is, in that
very Epiſtle, as in divers places above-cited; is
ic equal or rational, co ſtrain this one place, pre-
fently after ſo qualified and ſubſumed in the time
palt, tò contradict not only other poſitive E:-
preſſions of his, but the whole tendency of his Epi-
tie, and of the reſt of the lioly Comiñands and Pier
cepts of the Scripture ?
Secondly, Their Second Objection is from two Objét.
places of Scripture, much of one fignification :
The orië is, 1, Kings 8. 46. For there is no Man that
finneth not. The other is Ecclef. 7. 20. For there is
not a juſt Ålan upon Earth, that doth good, and fin-
I anſwer ;. Firſt, Theſe affirmy nothing of a daily Ànfio.
and continual ſinning, ſo aš never to be redeemed
from it; but only, that all have finned, or that
there is none that doth not fin, tho' not always
ſo as never to ceaſe to fin ; and in this lies the
Queſtion. Yea, iri that place of the Kings, he ſpeaks
within two verſes of the returning of ſuch with all
their Sunils and Hearts; which implies a poſſibility of
leaving off Sin. Secondiy, .There is a reſpect to be Diverfity of
had to the Seaſons and Diſpenſations ; for if it difpenfatio
fliould be granted, that in Solomon's time there was ons relpect-
none that ſinned not; it will not follow, that there
reth not.
Ş
are
258
PROPOSITION VIII.
are none ſuch now, or that it is a thing not now
attainable by the Grace of God under the Goſpel:
For A non effe ad non poffe non valet ſequela. And
laſtly, This whole Objection hangs upon a falſe In-
terpretation, for the Hebrew word Nun, may
be read in the Potential Mood, Thus, There is no
Man who may not fua, as well as in the Indicative :
ſo both the old Latin, Junius and Tremellius, and
Vatablus have it; and the ſame word is ſo uſed,
Pſalm 119. 11. I have hid thy Word in my Heart,
75 xung ob quo? that is to ſay, That I may nož
fin againſt thee, in the potential Mood, and not in
the Indicatives which being more anſwerable to
the Univerſal Scope of the Scriptures, the Te-
ftimony of the Truth, and the ſenſe almoſt of
all Interpreters, doubtleſs ought to be ſo under-
ſtood, and the other Interpretation rejected as Spu-
rious.
Object.3. Thirdiy; They Object ſome Expreſſions of the
Apoſtle Pakl, Rom. 7. 19. For the good, that I would,
I do not ; but the evil, which I would not, that I do.
And verſe 24. O wretched Man that I am! who ſhall
deliver me from the Body of this Death?
Anw. I anſwer ; This place infers nothing, unleſs it
were apparent that the Apoſtle here were ſpeak-
ing of his own Condition, and not rather in the
Perſon of others, or what he himſelf had ſome-
times born ; which is frequent in Scripture, as in
the caſe of Curſing,in James,before-mentioned. But
there is nothing in the Text, that doth clearly ſig-
nifie the Apoſtle to be ſpeaking of himſelf, or of
a Condition he was then under, or was always to
be under'; yea, on the contrary, in the former
Chapter (as afore is at large ſhewn) he declares,
They were Dead to fm, demanding, how ſuch should
mare pent yet live any longer therein ? Secondly; It appears, that
Wretched the Apoſtle perſonated one not yet come to a Spi-
Man, zo hev ritural Condition, in that he faith, verſe 14. But I
Redeciner. am Canal, fold under Sin. Now, is it to be ima-
gined,
Of Perfection.
350
1
gined, that the Apoſtle Paul, as to his own proper
Condition, when he wrote that Epiſtle, was a Car-
nal Man, who in chap. I. teſtifies of himſelf, That
he was ſeparated to be an Apostle, capable to impart to
the Romans ſpiritual Gifts; and chap. 8. ver. 2. That
the Law of the Spirit of Life in Chriſt Jeſus had made
bim free from the Law of Sin and Death? ſo then he
was not Carnal. And ſeeing there are Spiritual
Men in this Life, as our Adverfaries will not de-
ny, and is intimated through this whole 8th Chap-
ter to the Romans; it will not be denied, but the
Apoſtle was one of them. So then, as his calling,
himſelf Carnal, in chap. 7. cannot be underſtood of
his own proper ſtate ; neither can the reſt of what
he ſpeaks there of that kind be ſo underſtood: ġea
after, verf. 24. where he makes that Exclamation,
he adds in the next verſe; I thank God, through Jeſus
Chriſt our Lord; ſignifying, that by him he witneſed
deliverance; and ſo goeth on, ſhewing how he had
obtained it in the next Chapter, viz. 8. v. 35. Who
Shall ſeparate us from the Love of Chriſt? And ver. 37.
But in all theſe things we are more than Conquerors :
And in the laſt verſe, Nothing Mall be able to ſepa-
rate us, &c. But where ever there is a continuing
in Sin, there is a ſeparation in ſome degree Teeing
évery Sin is contrary to God, and evopíc, i.e. a Tran-
greſſion of the Lam, i John 3. 4. and whoever com-
mitteth the leaſt Sin, is overcome of it, and ſo, in whom Sira.
that reſpect, is not a Conqueror, bat Conquered. has conquera
This Condition then, which the Apoſtle plainly conqueror.
teſtified, he with ſome others had obtained, could
not conſiſt with continual remaining and abiding
in Sin.
Fourthly; They Object the Faults and Sins of leve-Object.4
ral Eminent Saints, as Noah, David, c.
I anſwer; That doth not at all, prove the Caſe: Anſtri:
For the Queſtion is not, Wbether good Men may not
fall into fin, which is not denied ; but, Wuzetioer it
be not poſſible for them not to fin? It will not fol-
S 20.
low,
260
PROPOSITION VIII.
Can they
low, becauſe theſe Men finned; that therefore they
were never free of fin, but always finned :. For at
that fit be this rate of Arguing, it might be urged according
from lin? to this Rule, Contrariorum par ratio, i. c. The reaſon
of Contraries' is alike : That if, becauſe a good Man
hath finned once or twice, he can never be free
from Sin, but muſt alway be daily and continually
a Sinner all his Life long; then by the Rule of Cone
fraries, If a wicked Man have done good once or
twice, he can never be free from Righteouſneſs,
but muſt always be a righteous Man all his Lifc-
time: Whicli as it is moſt abſurd in it ſelf, ſo it
is contrary to the plain Teſtimony of the Scripture,
Ezek. 33. I 2, to 18.
Object.s Laſtly; They Object, That if Perfection, or Freea
dom from Sin, be attainable, this will render Mortifica-
tion of Sin uſeleſs, and make the Blood of Chriſt of no
Service to its ; neither need we any more pray for Forgives
nefs of Sins.
Anſv. I anſwer; I had almoſt omitted this Objektion,
becauſe of the manifeſt Abſurdity of it: For can
Mortification of sin be uſeleſs, where the end of it
is obtained ? ſeeing there is no attaining of this
Perfection, but by Mortification. Doth the hope
and belief of Overcoming, rènder the Fight un
and not in' neceffary ? Let Racional Men judge, which hath
bopes to
muſt fenſe in it; to ſay, as our Adverſaries do, It
is neceſſary that we fight and wreſtle, but we muſt ne-
ver think of overcoming; we muſt reſolve ſtill to be over-
come: Or to ſay, Let us fighin, becauſe we may over-
come? Whether do ſuch as believe they may be
cleanſed by it, or thoſe that believe they can ne-
ver be cleanſed by it, render the Blood of Chriſt
hoſt Effectual? If two Men were both grievouſly
diſcafod, and applied themſelves to a Phyſician for
remedy; which of thoſe do moſt commend the Phy-
sician and his Cure, he that believeth le may be
cured by him, and as he feels himſelf cured, con-
felfetla that he is ſo, and fo can fåy, This is a skilful
Phyſician,
.
Overcome
bis Foe?
De Perfection.
261
ܕ݂
Phyſician, this is a good Medicine, behold I am made
whole by it? Or he that never is cured, nor ever
believes that he can, ſo long as he lives? As for
praying for Forgiveneſs, we deny it not; for that praying for
Forgiveneſs
all have finned; and therefore all need to pray that of Sin.
their fins paſt may be blotted out, and that they
may be daily preſerved from finning. And if ho-
ping or believing to be made free from Sin, hinders
praying for forgiveneſs of Sin; it would follow, by
the ſame inference, that Men oughç not to forſake
Murther, Adultery, or any of thefe groſs Evils;
ſeeing the niore Men are Sinful, the more plenti-
fül occaſion there would be of asking Forgiveneſs
of Sin, and the more work for Mortification. Bue
the Apoſtle hath fufficiently refuted ſuch Sin-pleas
ſing Cavils in theſe words, Rom. 6. 1, 2. Shall me
continue in Sin, tha Grace may abound? God fore
bid.
But laftly; Ft may be eaſily anfwered by a Rea
tortion to thoſe that preſs this, from the words
of the Lord's Prayer, Forgive us our debts, That
thiş militates no leſs againſt perfect Juſtification,
than againſt perfect Sanctification. For if all the
Saints, the leaſt as well as the greateſt, be per-
fectly Juſtified in that very hour wherein they are
Converted, as our Adverfàries will have it, then
they have Remiſfion of Sins long before they die.
May it not then be ſaid to them, What need have ye
to pray for Remiſſion of Sin, who are already Justis
fied, whoſe Sins arę long ago forgiven, both paſt
and to come?
§. X. But this may fuffice : Concerning this pof- Ti simonies
ability Jeroin ſpeaks clearly enough, lib. 3. adver, thers, con
Pelagium ; This, tpe alſo ſay, that a Man may not fin, cerning b'er-.
if he will, for a time and place, according to his bodily Freedom
weakneſs, ſo long as his Mind is intent, yo long as the from sin.
Cords of the Cythar relax not by Bory Vice; and again Jerona.
in the fame Book, Which is that, that I ſaid, that it
is put in our porter (to wit, being helped by the Grace
S. 3.
of
267
PROPOSITION VIII.
all things
of God). either to fin, or not to fin. For this was the
Error of Pelagius, which we indeed reject and ab-
hor, and which the Fathers defervedly withſtood,
That Man by his natural ſtrength, without the help of
God's Grace, could attain to that ſtate, so as not to fin,
Augufting. And Auguſtine himſelf, a great oppoſer of the Pela-
gian Hereſie, did not deny this Poſſibility, as attain-
able by the help of God's Grace; as in his Book
de Spiritit o Litera, cap. 2. and his Book de Natura
& Graria againſt Pelagine, cap. 42, 50, 60, and 63.
de Geſtis Concilii Paleſtini, cap. 7. & 2. and de Peccato
CalafiusOriginali, lib. 2. cap. 2. Gelaſius alſo, in his Diſpu-
tation againſt Pelagiiis, faith; But if any affirm, that
tišis may be given to ſome Saints in this life, not by the
power of Man's ſtrength, but by the Grace of God, he
doth well to think ſo confidently, and hope it faithfully;
That by the for by this Gift of God all things are poſible. That
Gitt of God this was the common Opinion of the Fathers, ap-
are p:Bible
. pears from the words of tlie Aſzanſik Council, Ca-
non laſt, We believe alſo this, according to the Catho-
lick Faith, that all that are baptized through Grace by
Baptiſm received, and Chriſt helping them, and co-
working, may and ought to do whatſoever belongs to
Salvation, if they will faithfully labour.
S. XI. Bleſſed then are they that believe in him,
who is both able and willing to deliver as many as
come to him through true Repentance from all Sin,
and do not reſolve, as theſe Men do, to be the
Devil's Servants all their Life-time; but daily go
on forſaking Unrighteouſneſs, and forgetting thoſe
phil. 3. 14. things that are behind, preſs forward towards the
Mark, for the Prize of the high Calling of God in Chriſt
ward to the Jefus : Such ſhall not find their faith and Confi-
Mark, the dence to be in vain; but, in due time ſhall be made
Prize, and Conquerors through him, in whom they have be-
.
lieved, and ſo overcoming, ſhall be eſtabliſhed as Pil-
lars in the Houſe of God, so as they shall go no more out,
Rev. 3. 12.
Eoncluſion
Prefs for-
PRO
of Perfeverance, &c.
263
PROPOSITION IX.
Concerning Perſeverance, and the poſſibility of
falling from Grace.
Ş.1.
Altho’ thus Gift, and inward Grace of God, be ſufficient
to mork out Salvation ; yet in thoſe, in whom it is ree
fifted, it both may and doth become their Condemna-
tion. Moreover They, in whoſe Hearts it hath wrought
in part to purifie and ſanctifie them, in order to their
further Perfection, may by diſobedience fall, from it,
turn it to wantonneſs, Jude 4. make Shipwrack
of Faith, I Tim. 1. 19. and after having taſted
the heavenly Gift, and been made partakers of
the Holy Ghoſt, again fall away, Heb. 6.4,5,6.
Yet ſuch an increaſe and ſtability in the Truth may,
in this Life, be attained, from which there can be no
total Apoftafie.
THE firſt fentence of this Propoſition hath
already been treated of in the fifth, and
fixth Propoſitions, where it hath been ſhewn, that
that Light, which is given for Life and Salvation,
becomes the Condemnation of thoſe that refuſe it;
and therefore is already proved in thoſe places,
where I did demonftrate the poſſibility of Man's
relifting the Grace and Spirit of God: And indeed
it is ſo apparent in the Scriptures, that it cannot
be denied, by ſuch as will but ſeriouſly conſider
theſe Teſtimonies, Prov. I. 24, 25, 25. John 3. 18,
19. 2 Thell. 2. 11, 12. Aits 7:51. & 13.46. Rom. I.
18. As for the other part of it, That they, in whom
this Grace may have wrought in a good meaſure, in ora
der to purifie and fančtifie them, tending to their fura
ther Perfečtion, may afterwards through diſobedience fall
amay, &c. The Teſtimonies of the Scripture, in-
cluded in the Propoſition it ſelf, are fufficient to
$ 4
prove
204 *********PROPOSITION IX.
vinced. :.
Ars !.
Arg. 2
prove it to Men of unbyaſſed Judgment: Büt be-
cauſe, as to this part, our cauſe is common with
many other Proteſtants, I ſhall be the more brief
in it. For it is not iny deſign to do that which
is done already, neither do I cover to appear know.
inię, by writing much , but fimply purpofe to pre-
fent to the World a faithful account of our Prin-
ciples; and briefly to let them underſtand what we
T.
have to ſay for our ſelves.
A falling
from Grace
%. Fl." From theſe Scriptures then, incluyed in
by Diſobe-. the Propoſition (not to mention many more, which
dience, E.
miglit be 'urged) I 'Argue thus :
If "Men may turn the Grace of God into Wanton-
neſsthen they muſt once have had it :
But the Firſt is true: Therefore alſo the Second.
if Men may make Shipwrack of Faith, 'they muſt
once have had it ; neither could they ever have had true
Faith without the Grace of God:
But the Firſt is true : Therefore alſo the Laſt.
If Men may have taſted of the Heavenly Gift, and,
been made partakers of the Holy Spirit, and afterwards
fall away; they muſt needs have known in meaſure the
Operation of God's Saving Grace and Spirit, without
which 'no' dian could taſte the heavenly Gift, nor yet.
partake of
, the Holy Spirit":
4. Brit the Firſt is true : Therefore alſo the Laſt.
U. Secondly; Seeing the contrary Doctrine is built
The Disa upon this fàlfe Hypothefis, That Grace is not given
arine of för Salvation to aizy, bit to a certain Elečt Number,
Reprobari - which cannot loſe it and that all tise reſt of Mankind, by
on is incon, ar abſolute Decree, are debarred from Grace and Sal-
Praching, varion; tháų being deſtroy'd, this falls to the ground.
and daily" Now as thài Doctrine of their's is wholly inconliſt-
entwich the daily Practice of thoſe; that preach it';
in that they exhort People to believe and be ſaved,
while in the mean time, if they belong to the Des
cree of Reprobation, it'is ſimply impoffible for them
fo to do, and if to the Decree of Election, it is
ncedleſs'; ſeeing it is as iinpoſſible to them to miſs of
& 3
Exhorta-
SON
Di perſeverance, &c.
205
it, as hath been before demonſtrated. So alſo in
this matter of Perſeverance, their Practice and Prin-
ciple are no leſs inconſiſtent and contradictory.
For while they daily exhort People to be Faithful
to the end, ſhewing them, if they continue not, they
fhall be Cut-off, and fall ſhort of the Reward; which
is very true :* but no leſs inconſiſtent with that Do-
&trine, that affirms, There is no hazard, becauſe no
poſſibility af departing from the leaſt meaſure of true
Grace : Which if true, it is to, no purpoſe to be-
feech them to ſtand, to whom God hath made it
impoſſible to fall. I ſhall not longer inliſt upon the
Probation of this; ſeeing what is ſaid, may ſüffice
to anſwer my deſign; and thaç the thing is alſo
abundantly proved by many of the ſame Judgment.
That this was the Doctrine of the Primitive Pro-
teſtants, thence appears, that the Auguſtane Confeflion
condemns it as anError of the Anabaptiſts, to ſay,That
who once are Juſtified, they cannot
, loſe the Holy Spirit :
Maný ſuch like' Sayings are to be found in the com-
mon places of Philip Melanchon. Vuslims in his Pela-
The opiniop
gian Hiſtory, lib. 6. teſtifies, That this was the com- of the F*-*
mon Opinion of the Fathers : In chę Confirmation of chers con-
the Twelfth Thefis, pag. 587. he hath theſe words ; ling from
That this, which we have ſaid, was the common Sentić Grace
ment of Antiquity, thoſe at
, preſent can only deny, who
otherways perhaps are Men not unlearned, but never-
theleſs in Antiquitý altogether frangers, &c. Theſe
things thus obſerved, I come to the objections of
qur Oppoſers.
S. III. Firſt they Allodge, That thoſe places, men- Objce.
tioned of making Shipwrack of Faith, is only under-
stood of ſeeming Filith, and not of a real true Faith.
This Objøtion is very weak, and apparently con- Anſw.
trary to the Text, i Tim. 1, 19: where the Apoſtle
addech to Faith a goud; Conſcience, by way of Com- A good and
plaint : Whereas, if their Faith had been only ruil conſci;
ſeeming and hypocritical, the Men had been better
without it, than with it; neither had they been
worthy
enice
.
i
266
PROPOSITION IX.
worthy of blame, for loſing that, which in it ſelf
was evil. But the Apoſtle expreſly adds [and of
a good Conſcience, ] which ſhews it was Real; nei-
ther can it be ſuppoſed, that Men could truly attain
a good Conſcience, without the Operation of God's
Saving Grace; far leſs, that a good Conſcience doth
confilt with a ſeeming, falſe and hypocritical Faith.
Again, Theſe places of the Apoſtle being ſpoken
by way of Regret, clearly import, that theſe At-
tainments they had fallen from, were good and
real, not falſe and deceitful; elſe he would not
have Regretted their falling from them: And fo
he faith poſitively, They taſted of the Heavenly Gift,
and were made partaker's of the Holy Ghost, &c. not
that they ſeem'd to be ſo; which ſheweth this Ob-
je&tion is very frivolous.
Object.2 Secondly; Tliey Alledge, Phil. 1.6. Being confident
of this very thing, that he which hath begun a good work
in yout, will perform it, until the day of Jeſus Chrift, &c.
and 1 Pet. 1. 5. Who are kept by the Power of God through
Faith nato Salvation.
Anſt. Theſe Scriptures, as they do not affirm any thing
poſitively contrary to us, ſo they cannot be under-
Salvation is ſtood otherwiſe, than as the Condition is perform-
propoſed ed upon our part; ſeeing Salvation is no other ways
tain Condi- propoſed there, but upon certain neceſſary Condi-
tions by us tions to be performed by us; as hath been above
jorired. proved, and as our Adverſaries alſo acknowledge,
as Rom. 8.13. For if ye live after the Fleſh, ye ſhall
die ; but if ye through the Spirit do mortifie" the
deeds of the Body; gle: hall live. And Heb. 3.14. We
are made partakers of Chriſt, if we hold the beginning
of our Confidence ſtedfaſt unto the end. For if theſe
places of the Scripture, upon which they build
their Objection, were to be admitted without theſe
Conditions, it would manifeſtly overturn the whole
Tenor of their Exhortations throughout all their
Writings. Some other objections there are, of the
fame nature, which are folved by the fame Anſwers;
which
upon cer-
}
Of Perſeveranct, &c.
267
which alſo, becauſe largely treated of by others,
I omit; to come to that Teſtimony of the Truth,
which is more eſpecially ours in this matter, and
is contained in the latter part of the Propoſition,
in theſe words ; Tet ſuch an increaſe and ſtability in
the Truth may in this Life be attained, from which there
cannot be a total Apoftafie.
S. IV. As in the Explanation of the fifth and
fixth Propoſitions I obſerved, that ſome, that had dc-
nied the "Errors of others concerning Reprobation,
and affirmed the Univerſality of Chriſt's Death, did.
notwithſtanding fall ſhort in fufficiently holding
forth the Truth; and ſo gave the contrary party
occaſion, by their defects, to be ſtrengthened in
their Errors: So may it be ſaid in this caſe. As
upon the one hand they Err, that affirm, That the The two Ex-
leaſt degree of true and ſaving Grace cannot be fallen run into, by
from; ſo do they Err upon the other hand, that Allerting a
deny any ſuch ſtability to be attained, from which or not tal-
there cannot be a total and final Apoftafie. And be- ling from
twixt thefe two Extreams lieth the Truth apparent posſible.
in the Scriptures, which God liath revealed unto
us by the Teſtimony of his Spirit, and which alſo
we are made ſenſible of, by our own ſenſible Ex-
perience. And even as in the former Controverſie
was obſerved, ſo alſo in this, the defence of Truth
will readily appear to ſuch, as ſeriouſly weigh the
matter : For the Arguments upon both hands,
rightly applied, will as to this hold good; and
the Objections, which are ſtrong, as they are re-
ſpectively urged againſt the two oppoſite falſe Opi-
nions, are here eaſily ſolved, by the eſtabliſhing of
this Truth. For all the Arguments, which theſe
alledge that affirm, There can be no falling away,
may well be received upon the one part, as of
thoſe, who have attained to this Stability and Eſta-
bliſhment, and their Objectious ſolved by this Con-
fellion; ſo upon the other hand, the Arguments
alledged from Scripture-Teſtimonies, by thoſe that
affirm
268
PROPOSITION IX.
$
«
affirm the poſſibility of falling away,may well be received
of fuch, as are not come to this Eſtabliſhment, tho'
liaving attained a meaſure of true Grace. Thus
then the contrary Batterings of our Adversaries,
who miſs the Truth, do concur the more ſtrongly
to eſtablish it, while they are deſtroying each
other. But leſt this may not ſeem to fuffice to fa-
tisfie ſuch as judge it always poſſible for the beſt of Men,
before they die, to fall away; i Mall add, for the proof
of it, ſome brief Conſiderations, from fonia few Te-
ftimonies of the Scripture.
1. $. V. And forſt; I freely acknowledge, that it is
Watchtul.. good for all to be Humble, and in this reſpect not
als and Di: over-Confident, ſo as to lean to this, to foſter chem-
Indiſpenfi- felves in Iniquity; or lie down in Security, as if they
ble neceßity had attained this Condition; ſeeing Watchfulneſs and
Diligence is of indiſpenſible receſſiry to all Mortal Men,
ſo long as they breathe in this World: For God
will have this to be the conſtant Practice of a Chris
ftian, that thereby he may be the more fit to ſerve
him, and better armed againſt all the Temptations
of the Enemy. For ſince the Wages of Sin is Death,
there is no Man, while he ſinneth, and is ſubject
thereunto, but may lawfully fuppofe himſelf capa-
ble of perifhing: Hence the Apoſtle Paul himſelf
faith, i Cor.9. 27. But I keep under my Body, and
bring it into ſubječtion ; left that by any means, when I
have preached to others, I my ſelf ſhould be a caſt-away.
Here the Apoſtle fuppoſeth it poſſible for him to
be a Caſt-away; and yet it may be judged, he was
far more advanced in the Inward Work of Regene-
ration, when he wrote that Epiſtle, than many who
now a days too preſumptuouſly ſuppoſe they can-
not fall amay; becauſe they feeb themſelves to have
attained ſome ſmall degree of true Grace. But the
Apoſtle makes uſe of this ſuppoſition, or poffibility
of his being a Caſt-away (as I before obſerved) as an
Inducement to him to be Watchful; I keep under my
Bidy, left, &c. Nevertheleſs the ſame Apoſtle, at
another
Cf perſeverance, &c.
269
Y.
attainable
there is 120
another time, in the ſenſe and feeling of God's Holy
Porder, and in the Duminion thereof, finding himſelf
a Conqueror there-through over Sin and his Souls
Enemies, maketh no difficulty to affirm, Rom. 8.38.
For I am porfwaded, that neither Death nor Life, &c.
whích clearly ſheweth, that he had attained a
Condition, from which he knew he could not fail
anay.
But ſecondly; It appears ſuch a Condition is at II.
tainable, becauſe we are exhorted to it; and as A Conditions
hath been proved before, the Scripture never pro- in this life
poſeth to us things impoſſible. Such an Exhorta- from which
tion we have froin the Apoſtle, 2 Fot. 1. 10. Where- fallingaway.
fore the rather, Brethren, give diligence to make your
Calling and Election ſure. And tho' there be a Čon:
dition here propoſed; yet ſince we have already
proved, that it is poſlible to fulfil this Condition,
then alſo the Promiſe annered thereunto may be
attained. And ſince, where aſſurance is wanting,
there is ſtill a place left for doubtings and deſpairs ;
if we would affirm it never attainable, then Mould
there never be a place known by the Saints in this
World, wherein they might be free of doubting
and deſpair : Which as it is moſt abſurd in it felt,
ſo it is contrary to the manifeſt Experience of
Thouſands.
Thirdly, God hath given to many of his Saints I.
and Children, and is ready to give unto All, a full A certa:
and certain Afurarcè, that they are his, and that and Efia-
no Power ſhall be able to pluck them out of his blifinetis
hand. But this Aſſurance would be no Aſſurance, God to mas
if thoſe, who are ſo Affared, were not Establiſhed ny of his
and Confirmed, beyond all doubt
and hclitation : If childrens
ſo, then ſurely there is no poflibility for ſuch to
inils of that which God hath aſſured them of:
And that there is ſuch After ance attainable in this
Life, the Scripture abundantly declareth, both iil
general, and as to particular Perſons.
As forst;
Rey. ä. 12. Him that overcometh, will I make a Pillar
int
270
PROPOSITION IX.
in the Temple of my God, and he shall go no more
out, &c. which containeth a General Promiſe unto
All. Hence the Apoſtle ſpeaks of ſome that are
ſealed, 2 Cor. 1. 22. Who bath alſo ſealed us, and
given the Earneſt of the Spirit in our Hearts: Where-
fore the Spirit ſo ſealing, is called the Earneſt or Pledge
of our Inheritance, Eph. 1. 13. In whom ye were ſealed
by the Holy Spirit of Promiſe. And therefore the
Apoſtle Paul, not only in that of the Romans above-
noted, declareth himſelf to have attained that Con-
dition, but 2 Tim. 4.7. he affirmeth in theſe words,
I have fought a good fight, &c. which alſo many good
Men have and do witneſs. And therefore, as there
can be nothing more manifeſt, than that which the
manifeſt Experience of this Time ſheweth, and there-
in is found agreeable to the Experience of former
Times; ſo we ſee, there have been both of old and
of late, that have turned the Grace of God into Wan-
tonneſs, and have fallen from their Faith and Integrity;
thence we may fafely conclude ſuch a falling away
poſſible. We alſo ſee, that ſome of old and of late
have attained a certain Aſurance, ſome time before
they departed, that they ſhould Inherit Eternal Life;
and have accordingly died in that good hope : Of and
concerning whom, the Spirit of God teſtified, That
they are ſaved. Wherefore we alſo ſee, ſuch a State
is attainable in this Life, from which there is not
a falling away: For ſeeing the Spirit of God did ſo
teſtifie, it was not poſſible, that they ſhould pe-
riſh; concerning whom He, who cannot lye, thus bare
witneſs
1
PRO.
DE the minirp.
271
PROPOSITION. X.
1
Concerning the Miniſtry.
As by the Light or Gift of God all true Knowledge in
things Spiritual is received and revealed, ſo by the
fame, as it is manifeſted and received in the Heart, by
the ſtrength and power thereof, every true Miniſter of
the Goſpel is ordained, prepared, and ſupplied in the
Work of the Miniſtry; and by the leading, moving,
and drawing hereof, ought every Evangeliſt and Chri-
Itian Paſtor to be led and ordered in his labour and
work of the Goſpel, both as to the place where, as to
the perſons to whom, and as to the time wherein he is
to Miniſtér. Moreover they, who have this Authority,
may and ought to preach the Goſpel, tho? without
Huinane Commillion or Literature; as on the other
band they, who want the Authority of this Divine Gift,
however Learned or Authorized by the Commiſſion
of Men and Churches, are to be eſteemed but as the Gol
Deceivers, and not true Miniſters of the Goſpel. pel to be
Alſo they who have receiv’d this holy and unfpotted Gift, preach'd
as they have freely received it, fo-are they free- Mat. io. 8u
ly to give it, without hire or bargaining, far leſs to
uſe it as a Trade to get Money by : ret if God hath
called any one from their Employment or Trades, by
which they acquire their Livelihvod; it may be lawful
for ſuch, according to the liberty which they feel given
them in the Lord, to receive ſuch Temporals ( to wit,
what
may be needful for them for Meat and Clothing )
as are given them freely and cordially by thoſen to whom
they have communicated Spirituals.
SILTItherto I have treated of thoſe things which
relate to the Chriſtian Faith and Chriſtians,
as they ſtand each in his private and particular Con-
dition, and how and what way every Man may be a
Chriſtien
1
§. I. HII
272
PROPOSITION X.
Chrift.
Chriſtian indeed, and ſo abide. Now I come in or-
der to ſpeak of thoſe things that relate to Chriſtiansa
as they are ſtated in à Joint-Fellomjiip and Communi-
on, and come under a vilible and outward Society;
which Society is called the Church of God, and in Scrip-
Irbe Church
ture compared to a Body; and therefore named the
of God is Body of Chriſt. Aš then in the Natural Body there
the spiritual be divers Members, all concurring to the common
Body of
end of preſerving and confirming the whole Body;
ſo in this Spiritual and Myſtical Body, there are alſo
divers Members, according to the different Mea-
ſures of Grace and of the Spirit, diverſly admini-
Itred unto each Member; and frohi this Diverſity ari-
ſeth that Diſtinction of Perſons in the Viſible Society
of Chriſtians, as of Apoftles, Paſtors, Evangelifts; Mi-
nifters, &c. That which in this Propoſition is pro-
poſed; išs What makes or conftitates any a Miniſter of
the Church, what his Qualifications ought to be, and
hoto he ought to behave himſelf? But becauſe it may
ſeem ſomewhat prepoſterous, to ſpeak of the diſtinct
Offices of the Chierch, until ſomething be faid of the
Church in general, tho' nothing poſitively be ſaid of
it in the Propoſition; yet as here implied, I ſhall
briefly premiſe ſomething thereof; and then procted
to the particular Members of it.
S. II. It is not in the leaſt iniy deſign tô meddle
with thoſe tedious and many Controverſies, where-
with the Papifts and Proteſtants do tear one another
concerning this thing; but only according to the
Truth manifeſted to me, and revealed in me by the
Tekimony of the Spirit; according to that propor-
tion of Wiſdom given me, briefly to hold forth;
as a neceſſary Introduction both tỏ this matter of
the Miniſtry and of Worſhip, which followéth, thoſe
things which I, together with my Brethren, do bea
lieve concerning the Church:
The [Church] theit; according to the Graminiati-
cal Signification of the word; as it is uſed in the
Holy Scriptürez fignifies änt zifferblyz ot Bárbëring
of
Df the miniltup.
273
No Salvatic
of many into one place; for the Subſtantive čxxanoia
The Etymo 1
comes from the word 'extaréw I call out of, and ori- logy of the
ginally from xanéw I call; and indeed, as this is the word
Grammatical ſenſe of the Word, ſo alſo it is the
εκκλησία
(the Cluurch)
Real and Proper ſignification of the Thing; the and fignifi-
Church being no other thing, but the Society, Gather- cation of it.
ing, or Company of ſuch as God hath called out of the
World, and Worldly ſpirit, to, malk in his Light and
Life. The Church then ſo defined, is to be con-
lidered, as it comprehends all that are thus Called
and Gathered truly by God, both ſuch as are yet in
this Inferiour World, and ſuch as having already
laid down the Earthly Tabernacle, are pafled into
their Heavenly Manſions; which together do make
up the one Catholick Church(concerning which
there is ſo much Controverſie.) Out of which
Church, we freely acknowledge, there can be no on within
Salvation ; becauſe under this Church, and itst be Church.
Denomination, are comprehended all, and as ma-
ny, of whatſoever Nation, Kindred, Tongue or People
they be (tho’outwardly ſtrangers, and remote from
thoſe who profeſs Chriſt and Chriſtianity in words,
and have the benefit of the Scriptures) as become
Obedient to the holy Light, and Teſtimony of God
in their Hearts, ſo as to become fanctified by it, and
cleanſed from the evils of their ways. For this is
the Univerſal or Catholick Spirit, by which many are Church is?
called from all the four corners of the Earth, and ſhall
ſit down with Abraham, Iſaac and Jacob: By this the
ſecret Life and Virtue of Jeſus is conveyed into many
that are afar off; even as by the Blood that runs
into the Veins and Arteries of the Natural Body,
the Life is conveyed from the Head and Heart un-
to the extreameſt parts. There may be Members
therefore of this Catholick Church both among Hea- Turks and
thens, Turks, Jeros, and all the ſeveral ſorts of Corie Jews medy
ſtians, Men and Women of Integrity and Simplicity Memburs of
of Heart, who tho’ blinded in ſomething in their this Churchio
Underſtanding, and perhaps burthened with the
T
Super-
What the
bicome
274
PROPOSITION X.
1
5
Superſtitions and Formality of the ſeveral Sects, in
which they are ingrofled; yet being upright in
their Hearts before the Lord, chiefly aimning and
labouring to be delivered from Iniquity, and loving
to follow Righteouſneſs, are by the ſecrets. Touches
of this Holy Light in their Souls, inlivened and quick-
ned, thereby ſecretly united to God, and there-
through become true Members of this Catholick
Church. Now the Church, in this reſpect, hath been
in being in all Generations; for God never want-
ed ſome-ſuch Witneſſes for him, tho' many times
ſlighted, and not much obſerved by this World:
And therefore this Church, tho' ſtill in being, hath
been oftentimes, as it were Inviſible, in that it hath
not come under the Obſervation of the Men of this:
World, being, as faith the Scripture, Fer. 3. 14.
One of a Cily, and two of a Family. And yet, tho'
the Church thus conſidered, may be as it were hid
from wicked Men, as not then gathered into a Vi-
fible Fellowſhip, yea, and not obſerved even by ſome
that are Members of it; yet may there notwith-
ſtanding many belong to it: As when Elias com-
plained, he was left alone, 1 Kings 19. 18. God an-
fwered unto him; I have reſerved to my ſelf ſeven
thouſand Men, who have not bowed their knees to the
Image of Baal, whence the Apoſtle argues, Roni. I I.
the being of a Remnant in his day.
Ir. 9. Ill. Secondly; The Church is to be conſidered,
The Defini- as it fignifics a certain Number of Perſons, gather-
tion of the ed by God's Spirit, and by the Teſtimony of fome
God, as Ga- of his Servants (raiſed up for that end) unto the
Ebered into Belief of the true Principles and Doctrines of the
Pellow/hip. Chriſtian Faith; who, through their Hearts being
united by the fame Love, and their Underſtanding
informed in the fame Truths, gather, meet, and
allemble together to wait upon God, to worſhip
him, and to bear a Joint-Teſtimony for the Truth
againſt Error, fuffering for the faine, and ſo be-
coming; though this Fellowhip, as one Family
and
Df the miniftrp.
275
come a Mens
1
and Houſfold in certain reſpects, do each of them
watch over, teach, inſtruct, and care for one ano-
ther, according to their ſeveral Meaſures and At-
tainments : Such were the Churches of the Primitive
Times, gathered by the Apoſtles; whereof we have
divers mentioned in the Holy Scriptures. And as
to the Viſibility of the Church, in this reſpect, there
hath been a great Interruption fince the Apoſtles
days, by reaſon of the Apoſtaſie; as ſhall hereafter
appear.
S. IV. To be a Member then of the Catholick How to tie-
Church, there is need of the Inward Calling of God ber of that
by his Light in their Heart, and a being leavened Church?
into the Nature and Spirit of it, ſo as to forſake
Unrighteouſneſs, and be turn’d to Righteouſneſs,
and in the inwardneſs of the Mind to be cut out
of the wild Olive-Tree of our own firſt fallen Na-
ture, and ingrafted into Chriſt by his Word and
Spirit in the Heart. And this may be done in thoſe,
who are ſtrangers to the Hiſtory, (God not ha-
ving pleaſed to make them partakers thereof) as
in the fifth and fixth Propoſitions hath already been
proved.
To be a Member of a particular Church of Chriſt, Pretelicados
as this Inward Work is indiſpenſibly neceſſary, ſo the Members
is alſo the Outward Profeſſion of, and Belief in of the true
Jeſus Chriſt, and thoſe holy Truths delivered by
liis Spirit in the Scriptures; ſeeing the Teſtimony
of the Spirit recorded in the Scriptures, doth an-
ſwer the Teſtimony of the ſame Spirit in the Heart,
even as face anſwereth face in a glaſs. Hence it fol-
lows, that the inward Work of Holineſs, and for-
ſaking Iniquity, is neceſſary in every reſpect to
the being a Member in the Church of Chriſt; and
that the outward Profeſſion is neceſſary to be a
Member of a particular gathered Church, but not
to the being a Member of the Catholick Church j
yet, it is abſolutely neceſſary, where God affords
the opportunity of knowing it: And the outward
Teſtimony
The outward
T 2
276
PROPOSITION X.
Teſtimony is to be believed, where it is preſented
and revealed; the Sum whereof hath upon other
occalions been already proved.
The Members §. V. But contrary hereunto, the Devil, that
of the Anti-worketh and bath wrought in the Myſtery of Ini-
Church in quity, hath taught his Followers to affirm, That no
the Apoftoly Man, however holy, is a Member of the Church of
Profeßion. Chriſt, without the outward Profeſſion; and that be be
initiated thereunto by ſome outward Ceremonies. And
again, That Men who have this outward Profeſſion,
tho' inwardly unholy, may be Members of the true
Church of Chriſt, yea, and ought to be ſo eſteemed.
This is plainly to put Light for Darkneſs, and Dark-
neſs for Light; as if God had a greater regard to
Words than Actions, and were more pleaſed with
vain Profeſſions, than with real Holineſs : But theſe
things I have ſufficiently refuted heretofore. Only
from hence let it be obſerved, that upon this falſe
and rotten Foundation Antichriſt hath builded his
Babyloniſh Structure, and the Antichriſtian Church in
the Apoftafie hath hereby reared her ſelf up to that
Heighth and Grandeur ſhe hath attained; ſo as to
exalt her ſelf above all, that is called God, and ſit in
the Temple of God, as God.
The Dicay
For the particular Churches of Chriſt, gathered in
the Apoſtle's days, ſoon after beginning to decay,
as to the inward Life, came to be over-grown with
feveral Errors, and the Hearts of the Profeſſors of
Chriſtianity to be leavened with the Old ſpirit and
Converſation of the World. Yet it pleafed God
for ſome Centuries to preſerve that Life in many,
whom he emboldened with Zeal to ſtand and ſuf-
fer for his Name through the Ten Perſecutions: But
When Men theſe being over, the meekneſs, gentleneſs, love,
became thri“ lɔng-ſuffering, goodneſs and temperance of Chriſtia-
Birth, and nity came to be loſt. For after that the Princes
not by Con- of the Earth came to take upon them that Pro-
Chrißianity feſlion, and that it ceaſed to a Reproach to be a
come to be Chriſtian, but ratlrer became a means to Preferment;
Men
of the
Church.
Df the Minilrp.
1
277
twixt the Bize
Men became ſuch by Birth and Education, and not
by Converſion and Renovation of Spirit : Then
there was none fo Vile, none ſo Wicked, none ſo
Profane, who became not a Member of the Church.
And the Teachers and Paſtors thereof beconring the
Companions of Princes, and ſo being enriched by
their Benevolence, and getting vaſt Treaſures and
Eſtates, became puffed up, and as it were drunken
with the vain Pomp and Glory of this World: and
ſo Marſhalled themſelves in manifold Orders and
Degrees; not without innumerable Conteſts and * As was be-
Alterations, who ſhould have the * Precedency. So shop of Rome
the Virtue, Life, Subſtance, and Kernel of Chriſtian ihop of Cone
Religion came to be loſt, and nothing remained, but ſtantinople.
a Shadow and Image; which dead Image, or Car-
caſs of Chriſtianity (to make it take the better with
the Superſtitious Multitude of Heathens, that became
engroſſed in it, not by any inward Converſion of
their Hearts, or by becoming leſs Wicked or Super-
ſtitious; but by a little change in the object of their
Superſtition) not having the inward Ornament and
Life of the Spirit, became decked with many out-
ward and vilible Orders, and beautified with the
Gold, Silver, precious Stones, and the other fplen-
did Ornaments of this periſhing World : So that
this was no more to be accounted the Chriſtian Re-
ligon, and Chriſtian Church, notwithſtanding the out-
ward Profeſſion, than the dead Body of Man is to
be accounted a living Man; which, however cun-
ningly embalmed, and adorned with ever ſo much
Gold or Silver, or moſt precious Stones, or ſweet
Ointments, is but a dead Body ſtill, without Senſe, Church of
Life or Motion. For that Apoſtate Church of Rome Rome are
has introduced no leſs Ceremonies and Superſtiti- perfections
ons into the Chriſtian Profeſſion, than was either a- and Cere-
mong Fews or Heathens; and that there is and hath Produced
been as much, yea, and more Pride, Covetouſneſs, than were
unclean Luſt, Luxury, Fornication, Profanity and either as
Atheiſm among her Teachers and chief Biſhops, than or Heathcus.
In the
T3
ever
278
PROPOSITION X.
whether,
twixt che
Proteſtants
ever was among any ſort of people, nonë 'need
doubt, that have read their own Authors, to wit,
Platina, and others.
Now, tho' Proteſtants have reformed from her in
and what ſome of the moſt groſs Points, and abſurd Doctrines,
there is be- relating to the Church and Miniſtry; yet (which is
to be regretted) they have but lop'd the Branches,
and Papiſts but retain and plead earneſtly for the ſame Root,
in Superfi. from which theſe abuſes have ſprung. So that even
among them, tho' all that Maſs of Superſtition,
Ceremonies and Orders, be not again eſtabliſhed;
yet the ſame Pride, Covetouſneſs and Senſuality is
found to have overſpread and leavened their Churches
and Miniſtry; and the Life, Power and Virtue of true
Religion is loſt among them; and the very ſame
Death, Barrenneſs, Drineſs and Emptineſs, is found
in their Miniſtry. So that in effect they differ from
Papiſts, but in Form and ſome Ceremonies; being
with them Apoſtatized from the Life and Power
the true Primitive Church and her Paſtors were in :
So that of both it may be ſaid truly (without breach
of Charity) that having only a form of Godlineſs and
many of them not ſo much as that) they are De-
niers of, yea, Enemies to the power of it. And this
proceeds not ſimply from their not walking an-
fwerable to their own Principles, and ſo degene-
rating that way, (which alſo is true;) but which is
worſe, their ſetting down to themſelves, and ad-
hering to certain Principles, which naturally, as a
curſed Root, bring forth theſe bitter Fruits : Theſe
therefore ſhall afterwards be examined and refuted,
as the contrary Poſitions of Truth in the Propofition
are explained and proved.
*ie. Nati-
For as to the Nature and Conſtitution of a Church
ORGI.
(abitract from their Diſputes concerning its con-
The Prote- Itant Viſibility, Infallibility, and the Primacy of the
how they le. Church of Rome) the Proteſtants, as in Practice, ſo
come Mem. in Principles, differ not from Papifts; for they in-
bers thereos. grofs, within the compaſs of their Church whole
Nations,
*
If the saintſtrp.
279
Nations, making their Infants Members of it, by
fprinkling a little Water upon them; ſu:that there
is none fo Wicked or Profane, who is not a Fel-
low-Member ; 110 evidence of Holiueſs being re-
quired to conſtitute a Member of the Church. And
look through the Proteſtant Nations, and there ſhall
no difference appear in the Lives of the generality
of the one, more than of the other; but he, who
ruleth in the Children of Diſobedience, reigning in
both : So that the Reformation, through this defect,
is but în holding ſome leſs groſs Errors in the No- Chriſtianity
tion; but not in having tlie Heart reformed and lins in the
renewed, in which mainly the Life of Chriſtianity Renewing
of the heart.
confiſteth.
S. VI. But the Popiſh Errors concerning the Mini- A Popiſh,
Stry, which they have retained, are moſt of all to miftry'all e-
be Regretted, by which chiefly the Life and Power vils' follow.
of Chriſtianity is baried out among them, and they
kept in Death, Barrenneſs and Drineſs : There be-
ing nothing more hurtful than an Error in this re-
ſpect. For where a falſe and corrupt Miniſtry enter-Like Prieft,
like people.
éth, all other manner of Evils follows upon it, ac->
cording to that Scripture-Adage, Like People, like Hoſea 4. 9.
Prieſt: For by their influence, inſtead of miniſtring
Life and Righteouſneſs, they miniſter Death and
Iniquity. The whole Backſlidings of the Jewiſh Con-
gregation of Old are hereto aſcribed : The Leaders of
my People have cauſed them to Err. The whole Wri-
tings of the Prophets are full of ſuch Complaints ;
and for this cauſe under the New Teſtament, we are
ſo often warned and guarded to beware of falſe Pro-
phets, and falſe Teachers, &c. What may be thought
then, where all, as to this, is out of order; where
both the Foundation, Call, Qualifications, Mainte-
nance, and whole Diſcipline are different from, and
oppoſite to the Miniſtry of the Primitive Church; yea,
and neceſarily tend to the ſhutting out of a Spirie
trial Miniſtry, and the bringing in and eſtabliſhing of
a Carnal? This ſhall appear by parts.
S. VIL
Ī 4
280
PROPOSITION X.
Queſt. I. S. VII. That then, which comes firſt to be
queſtioned in this matter, is, concerning the Call of
a Minifter; to wit, What maketh, or how cometh a;
Man to be a Miniſter, Paſtor, or Teacher in the Church
of Chrift
Anfm. We anſwer ; By the inward Power and Virtue of the
Spirit of God. For, as faith our Propoſition, Having
The Call of
a Miniſterst received the true Knomledge of things Spiritual by the
and wherein Spirit of God, ( without which they cannot be known)
it confifteth. and being by the fame in meaſure purified and ſanctified,
he comes thereby to be called and moved to miniſter ta
others; being able to ſpeak froin a Living Experi-
ence, of what he himſelf is a witneſs; and therc-
fore knowing the Terror of the Lord, he is fit to per-
kwade Men, &c. 2 Cor. 5. 11. and his Words and Mi-
niſtry, proceeding from the inward Power and Vir-
tue, reach to the Heart of his Hearers, and make
them approve of him, and be ſubject unto him.
Our Adverſaries are forced to confefs, that this
Object.
were indeed deſirable, and beſt; but this they will
not have to be abſolutely neceílary. I ſhall firſt
prove the neceſſity of it, and then ſhew how much
they Err in that, which they make more neceſſary
than this Divine and Heavenly Call.
Arg.
Firſt : That which is neceſſary to make a Man a
Chriſtian, ſo as without it he cannot be truly one,
1: Ibe ne- muſt be much more necſary to make a Man a Mia
Irward Call niſter of Chriſtianity; ſeeing the one is a degree above
to make a the other, and has it included in it: Nothing leſs
than he, that ſuppoſeth a Maſter, ſuppoſeth him
firit to have attained the Knowledge and Capacity
of a Scholar. They that are not Chriſtians, cannot
be Teachers and Miniſters among Chriſtians:
But this Inward Call, Power and Virtue of the
Spirit of God, is neceſſary to make a Man a Chri-
ftian; as we have abundantly proved before in the
Second Propoſition, according to thieſe Scriptures,
He that hath not the Spirit of Chriſt, is none of his.
As many as are led by the Spiritpof God, are the Sons nf
God:
Therefore
Man 4
Chriftian.
Cf the miniarp
281
1
Therefore this Call, Moving and Drawing of the
Spirit, muſt be much more neceſſary to make a
Miniſter.
Secondly; All Miniſters of the New Teſtament ought 2. The Mi.
to be Miniſters of the Spirit, and not of the Letter, niftry of the
according to that 2 Cor. 3.6. and as the old Latin quires the
hath it, Not by the Letter, but by the Spirit : But how Operation
can a Man be a Miniſter of the Spirit, who is not mony of the
inwardly Called by it? And who looks not upon Spirit.
the Operation and Teſtimony of the Spirit, as Ef-
ſential to his Call? As he could not be a Miniſter
of the Letter, who had thence no ground for his
Call, yea, that were altogether a ſtranger to, and
unacquainted with it; fo neither can he be a Mi-
niſter of the Spirit, who is a ſtranger to it, and
unacquainted with the Motions thereof, and knows
it not to draw, act, and move him, and go before
him in the work of the Miniſtry. I would willing-
ly know, how thoſe that take upon them to be Mi-
nifters (as they ſuppoſe) of the Goſpel, meerly from
an outward Vocation, without ſo much as being any
ways ſenſible of the Work of the Spirit, or any In-
ward Call therefrom, can either ſatisfie themſelves
or others, that they are Miniſters of the Spirit, or
wherein they differ from the Miniſters of the Letter?
For,
Thirdly; If this Inward Call, or Teſtimony of the 3. Under
Spirit, were not eſſential and neceſſary to a Mini- the People
fter, then the Miniſtry of the New Teſtament ſhould needed nor
not only be no ways preferable to, but in divers re- who should,
fpects far worſe than that of the Law. For under be prieſts
the Law, there was a certain Tribe allotted for the and Minas
Ners.
Miniſtry, and of that Tribe certain Families ſet a-
part for the Prieſthood and other Offices, by the
immediate Command of God to Moſes; ſo that the
People needed not be in any doubt, who ſhould
be Prieſts and Miniſters of the holy things: yea, and
beſides this, God called forth, by the immediate
Teſtimony of his Spirit, ſeveral at divers times to
teach,
282
PROPOSITION X.
4. Chriſ
teach, inſtruct, and reprove his People, as Samuel,
Nathan, Elias, Eliſha, Jeremiah, Amos, and many more
of the Prophets : But now under the New Covenant,
where the Miniſtry ought to be more ſpiritual, the
Way more certain, and the Acceſs more eaſie unto
the Lord, our Adverſaries, by denying the necef-
ſity of this Inward and Spiritual Vocation, make it
quite other ways. For there being now no cer-
tain Family, or Tribe, to which the Miniſtry is li-
mitted, we are left in uncertainty, to chooſe and
have Paſtors at a venture, without all certain Allent
of the Will of God ; having neither an outward
Rule, nor Certainty in this affair, to walk by: For
that the Scripture cannot give any certain Rule in
this matter, hath in the Third Propoſition concerning
it, been already ſhewn.
the Door.
Fourthly; Chriſt proclaims them all Thieves and
Robbers, that enter not by him the Dour into the Sheep-
Joho 10. 1. fold, but climb up ſome other way; whom the Sheep onght
1200 to bear : But ſuch as come in without the Call,
Movings and Leadings of the Spirit of Chriſt,
wherewith he leads his. Children into all Truth,
come in certainly not by Chriſt, who is the Door,
but ſome other way; and therefore are not true
Shepherds.
S. VIII. To all this they Object the Succeſſion
plected by of the Courch; alledging; That ſince Chriſt gave a Call
Church from to his Apoſtles and Diſciples, they have conveyed that
Christ and Call to their Succeffors, having power to ordain Paſtors
bis Apoßles.
and Teachers; by which power the Authority of Or-
daining and making-Miniſters and Paſtors is ſucceſſive-
ly conveyed to us ; ſo that ſuch, who are Ordained and
Called by the Paſtors of the Church, are therefore true
and lawfill Miniſters, and others, who are not ſo Called,
are to be accounted but Intruders. Hereunto alſo fome
Proteſtants add a Neceſſity, tho' they make it not a
thing Efential; That beſides this Calling of the Church,
every one being. Called, ought to have the Inward Call
of the Spirit, inclining him ſo choſen to his Work: Buc
Soccellion
this
Df the Miniltrp.
283
this they ſay is ſubječtive, and not objective; of
which before.
As to what is ſubjoined of the Inward Call of Anſw.
the Spirit, in that they make it not Eſſential to a
true Call, but a Supererrogation, as it were ; it
fheweth, how little they ſet by it: ſince thoſe,
they admit to the Miniſtry, are not ſo much as
queſtioned in their Trials, whether they have this
or not. Yet, in that it hath been often mention-
The Cail of
ed, eſpecially by the Primitive Proteſtants in their the Spirit
"Treatiſes of this Subject, it theweth how much preferred
they were ſecretly Convinced in their minds, 10 any other
that this Inward Call of the Spirit was moſt Ex- Proteklants.
cellent, and preferable to any other; and there-
fore in the moſt Noble and Heroick Ats of the
Reformation, they laid claim unto it; ſo that many of
the Primitive Proteſtants did not ſcruple both to de-
ſpiſe and diſown this Outward * Call, when urged * Succaſion.
by the Papiſts againſt them. But how Proteſtants,
having gone from the Teſtimony, of the Spirit,
plead for the ſame Succeſſion; and being preſled (by
Proteſtants
thoſe, whom God now raiſech up by his Spirit, to denying the
reform thoſe Abuſes-that are among them with all of the
the Example of their Fore-fathers Practice a-
gainſt Rome, they are not at all aliam'd utterly
to deny, that their Fathers were callid to their
Work by the inward and immediate Vocation of
the Spirit ; clothing themſelves with that Call,
which they ſay their Fore-fathers had, as Paſtors
of the Roman Church. For thus (not to go fur-
ther) affirmeth Nicolaus Arnoldus * in a Pamphlet himielt uue
written againſt the ſame Propoſitions, called, A Doxer and
Theologick Exercitation, Sect. 40. averring; That Professor of
they pretended not to an Immediate Act of the Holy Therlogy at
Spirit; but Reformed by the Virtue of the Ordinary Vó- Franequer.
cation, which they had in the Church, as it then is
to wit, that of Rome, c.
S. IX. Many Abſurdities do Proteſtants fall into,
by deriving their Miniſtry thus through the Church
of
Modern
gives
284
PROPOSITION X.
Proteſtants
of Rome. As firſt, They muſt acknowledge her
Abſurdities
to be a true Church of Chriſt, tho' only Erroneous
fall into, by in ſome things; which contradicts their Fore-,
their mini- fathers fo frequently, and yet truly, calling her
Stry through Antichriſt. Secondly; They muſt needs acknow-
The ne Romech ledge, that the Prieſts and Biſhops of the Romill
;
Church, are true Miniſters and Paſtors of the Church
of Chriſt, as to the Eſſential part ; elſe they could
not be fit Subjects for that Power and Authority
to have reſided in; neither could they have been
Veſſels capable to receive that Power, and again
tranſmit it to their Succeſſors. Thirdly; It would
follow from this, that the Prieſts and Biſhops of
the Romiſh Church, are yet really true Paſtors and
Teachers : For if Proteſtant Miniſters have no Au-
thority, but what they received from them; and
ſince the Church of Rome is the ſame, ſhe was at
that time of the Reformation, in Doctrine and
Manners; and ſhe has the ſame Power now, ſhe had
then ; and if the Power lie in the Succeſſion, then
theſe Prieſts of the Romiſh Church now, which de-
rive their Ordination from thoſe Biſhops that Or-
dained the firſt Reformers, have the ſame Authori-
ty, which the Succeflors of the Reformed have ;
and conſequently are no leſs Miniſters of the Courch,
than they are. But how ſhall this agree with that
Opinion, which the Primitive Proteſtants had of the
Romiſh Prieſts and Clergy; to whom Luther did not
only, deny any Power or Authority; but contrary-
firmed, that wife affirmed, That it was wickedly done of them, to
a woman affume to themſelves only this Authority to Teach, and
might be a be Prieſts and Miniſters, &c. For he himſelf affirm-
ed, That every good Chriſtian (not only Men, but even
Women alſo) is a Preacher.
S. X. But againſt this vain Succeſſion, as aſſert-
ed either by the Papifts and Proteftants, as a ne-
Papiſts and cellary, thing to the Call of a Miniſter, I An-
explained. [wer ; That ſuch as plead for it, as a ſufficient or
necellary thing to the Call of a Miniſter, do there-
by
I he pre-
tended Suc.
Celion of
6
1
285
Of the miniftrp.
+
by fufficiently declare their Ignorance of the Na-
ture of Chriſtianity, and how much they are ſtran-
gers to the Life and Power of a Chriſtian Miniſtry,
which is not entail'd to Succeſſion, as an outward
Inheritance; and herein, as hath been often before
obſerved, they not only make the Gospel not bet-
ter than the Law, but even far ſhort of it. For
Feſus Chriſt, as he regardech not any diſtinct par-
ticular Family, or Nation, in the gathering of his
Children; but only ſuch, as are joined to, and lea.
vened with his own pure and righteous Seed: So nei-
ther regards he a bare outward Succeſſion, where
his pure, immaculate and righteous Life is wanting;
for that were all one. He took not the Nati-
ons into the New Covenant, that he might ſuffer
them to fall into the old Errors of the Jews; or to
approve them in their Errors: but that he might
gather unto himſelf, a pure People out of the Earth.
Now this was the great Error of the Jews, to think the Jews
they were the Church and People of God, becauſe Error of
they could derive their outward Succeſſion from outward
Abraham; whereby they reckoned themſelves the Succe Jior.
Children of God, as being the Off-ſpring of Abraham,
who was the Father of the Faithful. But how fe-
verely doth the Scripture rebuke this vain and
frivolous Pretence? Telling them, That God is able of
the ſtones to raiſe Children unto Abraham; and that
not the outward Seed, but thoſe that were found
in the Faith of Abraham, are the true Children of
faithful Abraham. Far leſs then can this pretence
hold among Chriſtians, ſeeing Chriſt rejects all out-
ward Affinity of that kind : Theſe, faith he, are my
Mother, Brethren and Siſters, who do the Will of my Mat: 12.48,
Father, which is in Heaven : And again; He looked &c.
round about him, and ſaid, Who ſhall do the Will of God, &c.
theſe (ſaid he) are my Brethren. So thens ſuch as do
not the Cominands of Chriſt, are not found clothed
with his Righteouſneſs, are not his Diſciples; and
that which a Man hath not, he cannot give to ano-
ther:
1
Mark 3. 337-
286
PROPOSITION X.
Subftance to
the Form.
ther : And it's clear, that no Man nor Church,
The Form tho' truly Called of God, and as ſuch having the
(
nefs) is en Authority of a Church and Miniſter, can any long-
taid to the er retain that Authority, than they retain the Pow-
Subſtance, er, Life and Righteouſneſs of Chriſtianity: For the
and not the Form is entail'd to the Power and Subſtance; and
not the Subſtance to the Form. So that when a
Man ceaſeth inwardly in his Heart to be a Chriſti-
an (where his Chriſtianity muſt lie) by turning to
Satan, and becoming a Reprobate, he is no more
a Chriſtian, tho' he retain the Name and Form; than
a dead Man is a Man, tho' he hath the Image and
Repreſentation of one; or than the picture or
Statue of a Man is a Man: And tho' a dead Man
may ſerve to a Painter to retain ſome imperfect
Repreſentation of the Man, that ſometimes was
alive, and ſo one Picture may ſerve to make ano-
ther by; yet none of thoſe can ſerve to make a true
Living Man again, neither can they convey the
Life and Spirit of the Man; it muſt be God, that
made the Man at firſt, that alone can revive him.
As Death then makes ſuch Interruption of an out-
interrupted.
ward natural Succeſſion, that no Art nor outward
Form can uphold; and as a dead Man, after he is
dead, can have no Iſſue ; neither can dead Images
of Men, make living Men: So that it is the Living
that are only capable to ſucceed one another; and
ſuch as die, ſo ſoon as they die, ceaſe to ſucceed,
or to tranſmit Succeſſion. So it is in Spiritual
things; it is the Life of Chriſtianity, taking place
in the Heart, that makes a Chriſtian ; and ſo it is a
The Living number of ſuch, being alive, joined together in the
make the Life of Chriſtianity, that make a Church of Chriſt;
life loft,
and it is all thoſe, that are thus alive and quick-
the church ned, conſidered together, that make the Catholick
is ceafing. Church of Chriſt: Therefore where this Life ceaf-
eth in one, then that one ceaſeth to be a Chriſtian ;
and all Power, Virne and Authority, which he had
as a Chriſtian, ceaſcth with it: fo that if he hath
Sucseſſion
Church:
beeii
siewe
I
If the mainiltrp.
287
been a Miniſter or Teacher, he ceaſeth to be ſo
any more: And tho' he retain the Form, and hold
to the Authority in words, yet that ſignifies no
more, nor is it of any more real Virtue and Au-
thority, than the meer Image of a dead Man. And
as this is moſt agreeable to Reaſon, ſo it is the
Scriptures Teſtimony; for it is ſaid of Judas, Acts
I. 25. That Judas fell from his Miniſtry and Apoſtle- Judas fel
ship by Tranſgresſion; ſo his Tranſgreſſion cauſed him Ministry
to ceaſe to be an Apoſtle any more: Whereas, had by Franci
the Apoſtleſhip been entailed to his Perſon, ſo that
Tranfgrefion could not cauſe him to loſe it, until
he had been formally degraded by the Church (which
Judas never was, ſo long as he lived) Judas had been
as really an Apoſtle, after he betrayed Chriſt, as
before. And as it is of one, fo of many, yea, of a
whole Church: For ſeeing nothing makes a Man
truly a Chriſtian, but the Life of Chriſtianity, in-
wardly Ruling in his Heart; ſo nothing makes a
Church, but the gathering of ſeveral true Chriſti-
ans into one Body. Now where all theſe Members
loſe this Life, there the Church ceaſeth to be, tho'
they ſtill uphold the Form, and retain the Name;
For when that which made them a Church, and
for which they were a Church, ceafeth; then they
ceaſe alſo to be a Church: And therefore the Spi-
rit, ſpeaking to the Church of Laodicea, becauſe of
her Luke-marmneſs, Rev. 3. 16. threatneth to Spue
ker out of his Month. Now, ſuppoſe the Church of The Lukea
Laodicea had continued in that Luke-warmneſs, and warmness of
had come under that Condemnation and Judgment, of Laodicenz
tho' ſhe had retained the Name and Forni of a
Church, and had had her Paſtors and Miniſters, as
no doubt ſhe had at that time; yet ſurely ſhe had
heen no true Church of Chriſt, nor had the All-
Thority of her Paſtors and Teachers been to be re-
garded, becauſe of an outward Succellion, tho' per-
haps ſome of them had it immediately from the
Apoſtles. From all which I infer, That ſince the
Authority
288
PROPOSITION X.
Authority of the Chriſtian Church and her Paſtors
is always united, and never ſeparated from the in-
ward Power, Virtue, and righteous Life of Chri-
ſtianity; where this ceaſeth, that ceaſeth alſo. But
our Adverſaries acknowledge, That many, if not molt
of thoſe, by and through whom they derive this Autho-
rity, were altogether deſtitute of this Life and Virtue of
Chriſtianity: Therefore they could neither receive, have,
nor tranſmit any Chriſtian Authority.
Object. But if it be Objected, That tho' the generality of
the Biſhops and Prieſts of Rome, during the Apoftafie,
were ſuch wicked Men ; yet Proteſtants affirm, and
thou thy ſelf ſeemeſt to acknowledge, that there were
ſome good Men among them, whom the Lord regard-
ed, and who were true Members of the Catholick
Church of Chrift; might not they then have tranſmit-
ted this Authority?
Anſio.
I anſwer; This faith nothing, in reſpect Prote-
ſtants do not at all lay claim to their Miniſtry, as
tranſmitted to them by a direct Line of good Men;
which they can never ſhew, nor yet pretend to:
The Prote- but generally place this Succeſſion as inherent in
fants plead the whole Paſtors of the Apoſtate Church. Nei-
for any sucather do they plead their Call to be good and
valid, becauſe they can derive it through a Line
of gooď Men, ſeparate and obſervably diſtinguiſh-
able from the reſt of the Biſhops and Clergy of
the Romiſh Church; but they derive 'it as an A11-
thority reſiding in the whole: For they think it
Herefie to judge, that the Quality or Condition of
the Adminiſtrator doth any ways invalidate or pre-
judice his work.
This vain and pretended Succeſſion not only
militates againſt, and fights with the very mani-
feſt purpoſe and intent of Chriſt, in the gather-
ing and calling of his Church ; but makes him
(ſo to ſpeak) more blind and leſs prudent, than
natural Men are in conveying and eſtabliſhing their
outward Inheritances. For where an Eſtate is en-
in-
berens.
teiled
Df the uşinirp.
289
Heir.
the Promiſe is to Chriſt, and to the Seed, in whom
tailed to a certain Name and Family, when that
Family weareth out, and there is no lawful Suci An Estate
cellor found of it, that can make a juſt Title ap- Heirship
pear, as being really of Blood and Affinity to the devolves to
Family; it is not lawful for any one of ano-none claims
ther Race or Blood, becauſe he aſſumes the it, but whore
Name or Arms of that Family, to poſleſs the E-be ſees meet
ſtate, and claim the Superiorities and Priviledges so the Heir-
of the Family : but by the Law of Nations the In- ship of Life
heritance devolves into the Prince, as being Ulti- from Chrift,
mus Heres; and ſo he giveth it again immediately the true
to whom he ſees meet, and makes them bear the
Name and Arms of the Family, who then are en-
titled to the Priviledges and Revenues thereof.
So in like manner, the true Name and Title of a
Chriſtian, by which he hath Right to the Heavenly
Inheritance ; and is a Member of Jeſus Chriſt, is in-
ward Righteouſneſs and Holineſs, and the Mind re-
deemed from the Vanities, Luſts, and Iniquities of this
World : and a Gathering or Company, made up
of
ſuch Members, makes a Church. Where this is
loft, the Title is loſt; and ſo the true Seed, to
which the Promiſe is, and to which the Inheri-
tance is due, becomes extinguiſhed in them, and
they become dead as to it: and ſo it retires, and
devolves it ſelf again into Chriſt, who is the Righ-
tcous Heir of Life ; and he gives the Title and true
Right again immediately, to whom it pleaſeth him,
even to as many as being turned to his pure Light in
their Conſciences, come again to walk in his Righteous
and Innocent Life, and ſo become true Members of
his "Body, which is the Church. So the Authority,
Power and Heirſhip are not annexed to Perſons, as
they bear the meer Nanies, or retain a Form, hold-
ing the bare Shell or Shadow of Chriſtianity: But
the Authority is inherent, and in as many as are
one with him, and united unto him by Purity and
Holineſs, and by the Inward Renovation and Regea
peration of their Minds,
11
More
290
PROPOSITION X.
I.
theilt nor
Pretender
there can
rėti
Moreover,this pretended Succeſſion is contrary to
Scripture-definitions, and the nature of the Church
of Chriſt, and of the true Members. For firſt;
The Church is the Houſe of God, the Pillear and Ground
of Truth, 1 Tim. 3. 15. But according to this Do-
The Houſe Etrine, the Houſe of God is a polluted Neſt of all
of God is, ſort of Wickedneſs and Abominations, made up of
Neft ; no A- the moſt ugly, defiled and perverſe Stones that are
in the Earth; where the Devil rules in all manner
of Unrighteouſneſs. For ſo our Adverſaries con-
feſs, and Hiſtory informs, the Church of Rome to
have been, as ſome of their Hiſtorians acknowledge;
and if that be truly the Houſe of God, what may we
call the Houſe of Satan? Or may we call it therefore
the Houſe of God, notwithſtanding all this Impiety,
becauſe they had a bare Form, and that vitiated ma-
ny ways alſo; and becauſe they pretended to the
name of Chriſtianity, tho? they were Antichriſtian,
Devilliſh and Atheiſtical in their whole Practice and
Spirit, and alſo in many of their Principles? Would
not this infer yet a greater Abſurdity, as if they
had been ſomething to be accounted of, becauſe of
their Hypocriſie and Deceit, and falſe Pretences ?
Whereas the Scripture looks upon that as an Ag-
gravation of Guilt, and calls it Blaſphemy, Rev. 2.9..
Of two wicked Men, he is moſt to be abhorredin
who covereth his Wickedneſs with a vain Pretence
of God and Righteoufiefs : Even ſo theſe abomina-
ble Beaſts, and fearful Monſters, who look upon them--
felves to be Biſhopsöin the Apoſtate Church, were ne-
ver a whit the better, that they fally pretended to
be the Succeſſors of the Holy Apoſtles; unleſs to
Lye be conimendable, and that Hypocriſie be the
way to Heaven. Yea, were not this to fall into that
Evil condemned among the Jews, Fer. 7. 4. Truf
ye not in lying words, ſaying, The Temple of the Lord,
the Temple of the Lord, the Temple of the Lord are theſe;
shroughly amend your ways, &c. as if ſuch outward
Names and Things were the thing the Lord regard-
ed,
of the miniltry.
191
ed, and not inward Holineſs? Or can that then be
the Pillar and Ground of Truth, which is the very
Sink and Pit of Wickedneſs; from which ſo much
Error, Superſtition, Idolatry, and all Abomination
ſpring? Can there be any thing more contrary both
to Scripture and Reaſon?
Secondly; The Church is defined to be the Kingdom Christ is the
of the dear Son of God, into which the Saints are tran- Head, his
Nated; being delivered from the Power of Darkneſs. It Bady un-
is called the Body of Chriſt, which from him by Joints
defiled.
and Bands having nouriſhment miniſtred, and knit toge-
ther, increaſeth with the increaſe of God, Col. 2. 19.
But can ſuch Members, ſuch a Gathering, as we
have demonſtrated that Church and Members to
be, among whom they alledge their pretended Au-
thority to have been preſerved, and througlı which
they derive their Call; can ſuch, I ſay, be the Bo-
dy of Chriſt, or Members thereof? Or is Chriſt the
Head of ſuch a corrupt, dead, dark, abominable
ſtinking Carcafe? If ſo, then might we not as well
affirm againſt the Apoſtle, 2 Cor. 6. 14. That Righte-
oufneſs hath fellowſhip with Onrighteouſneſs, that Light
hath communion with Darkneſs, that Chriſt bath con-
lowſhip bath
cord with Belial, that a Believer hath part with an In- Chriſt with
fidel, and that the Temple of God hath agreement with
Idols ? Moreover, no Man is called the Temple of
God, nor of the Holy Ghoſt, but as his Veſſel is pu-
rified, and ſo he fitted and prepared for God to
dwell in : And many, thus, fitted by Chriſt, become
his Body, in and among whom he dwells and walks S;
according as it is written, I will dwell in them, and
walk in them, and I will be their God, and they jhall be
my People. It is therefore that we may become the
Temple of Chriſt, and People of God, that the Apo-
ftle in the following verſe exhorts, ſaying out of
the Prophet, Wherefore come out from among them,
and be ye ſeparate, ſaith the Lord, and touch not the
unclean thing, and I will receive you; and I will be a
Father unto you, and ye shall be my Sons and Daughters,
faith
+
what Fel-
Belial?
2 Cor. 6i
17, re.
U 2
292
PROPOSITION X.
ſaith the Lord Almighty. But to what purpoſe is
all this Exhortation? And why ſhould we ſeparate
from the Unclean, if a meer outward Peofeſſion
and Name be enough to make the true Church;
and if the Unclean and Polluted were both the
Church and lawful Succeſlors of the Apoſtles, in-
heriting their Authority, and tranſmitting it to
others? Yea, how can the Church be the King-
dom of the Son of God, as contra-diſtinguiMed
from the Kingdom and Power of Darkneſs? And
what need, yea, what poſiibility of being Tran-
Alated out of the one into the other, if thoſe, that
make up the Kingdom and Power of Darkneſs, be
real Members of the true Church of Chriſt ; and
not ſimply Members only, but the very Paſtors
and Teachers of it? But how do they increaſe in
the Increaſe of God, and receive Spiritual Nouriſhment
from Chriſt the Head, that are Énemies of him in
their Hearts by wicked works, and openly go in-
to Perdicion? Verily, as no Metaphyſical and nice
Diſtinations, (that tho they were practically, as
to their own private States, Enemies to God and
Chriſt, and fo Servants of Satan; yet they were,
by virtue of their Office, Members and Miniſters
Priell's fri-
riolous Dic of the Church, and ſo able to tranſmit the Suc-
ſtinaion of cellion) I ſay, as ſuch invented and frivolous Di-
God by Pra- ſtinctions will not pleaſe the Lord God, neither
Etice, and will he be deluded by ſuch, nor make up the glo-
Members of
his Church rious Body of his Church with ſuch meer outlide
By Office. Hypocritical Shews, nor be beholden to ſuch paint-
ed Sepulchres, for to be Members of his Body,
which is found, pure, and undefiled (and therefore
he needs not ſuch falſe and corrupt Members to
make up the defects of it:) So neither will fuclu
Diſtinctions fatisfie truly Tender and Chriſtian
Conſciences : eſpecially conſidering, the Apoſtle
is ſo far from deſiring.us to regard that, as that
we are expreſly commanded, to turn away from ſuch
as have a Form of Godlineſi, bust deny the Power of it,
For
DE the mainitry.
293
late.
For we may well Object againſt thefe, as the Poor
Man did againſt the Proud Prelate, that went a- The Anſwer
bout to cover his vain and unchriſtian-like Sumptu- Ruftick to a
ouſneſs, by diſtinguiſhing, that it was not as Biſhop, proud Pro-
but as Prince, he had all that Splendor : To which the
poor Ruſtick wiſely is ſaid to have anſwered; When
the Prince goeth to Hell
, what shall become of the Pre-
late? And indeed this were to ſuppoſe the Body of
Chriſt to be defective, and that to fill up theſe de-
fective places, he puts counterfeit and dead ituff,
inſtead of real Living Members; like ſuch as loſe
their Eyes, Arms or Legs, who make counterfeit ones
of Timber or Glaſs inſtead of them. But we can-
not think ſo of Chriſt; neither can we believe, for
the Reaſons above adduced, that either we are to
account, or that Chriſt doth account, any Man or
Men a whit the more Members of his Body, be-
cauſe, tho' they be really wicked, they hypocriti-
cally and deceitfully cloath themſelves with his
Name pretended to it; for this is contrary to his
own Doctrine, where he faith exprelly, John 15.
1, 2, 3, 4, 5, 6,&c. That he is the Vine, and his Diſci-
ples are the Branches; that.except they abide in him, they
cannot bear fruit ; and if they be unfruitful, they ſhall
be caſt forth as a Branch, and wither. Now I fup-
poſe theſe cut and withered Branches, are no more Branch can
true Branches, nor Members of the Vine; they can draw ng
no more draw Sap nor Nouriſhment from it, after ment ſo
that they are cut off, and ſo have no more Virtue, has no Life
Sap, nor Life: What have they then to Boaft or
Glory of any Authority, ſeeing they want that Life,
Virtue and Nouriſhment, from which all Authority
comes? So ſuch Menībers of Chriſt, as are become
dead to him through Unrighteouſneſs, and ſo de-
rive no more Virtue nor Life from him, are cut
off by their Sins, and wither, and have no more
any true or real Authority; and their boaſting of
any, is but an Aggravation of their Iniquity by hy-
pocriſie and deceit. But further, would not this
11.n
make
A Withered
nor Viiriti',
294
PROPOSITION X.
be?
make Chriſt's Body a meer fradow and phantaſın?
Yea, would it not make him the Head of a life-
leſs; rotten, ſtinking Carcaſe, having only ſome
little outward falſe ſhew, while inwardly full of
rottenneſs and dirt? And what a Monſter would
A Living, there Men make of Chriſt's Body, by aſſigning it
a Lifeleſs, a real, pure, living, quick Head, full of Virtue and
a Moriter Life; and yet tied to ſuch a dead lifeleſs Body, as
would that we have already deſcribed theſe Members to be,
which they alledge to have been the Church of
Chriſt? Again, The Members of the Church of
Chriſt are ſpecified by this Definition, to wit, as
being the San£tified in Chriſt Jeſus, I Cor. I. 2. But
this Notion of Succeſſion ſuppoſeth sot only ſome
Unſanctified Members to be of the Church of Chriſt,
but even the whole to conſiſt of Unfanctified Mem-
bers; yea, that ſuch as were profeſſed Necromancers,
and open Servants of Satan, were the true Succeſſors
* In the of the Apoſtles, and in whom the Apoſtolick Au-
Life of Be- thority reſided, theſe being the Veſels, through
nidia. 4., whom this Succellion is tranſmitted; tho' many of
of Foh. 15.
of Sylveſter them, as all Proteſtants, and alſo fone Papiſts con-
3. of Boni- féſs, attained theſe Offices in the (ſo called) Church,
face 8. of
Steph. 6. not only by ſuch means as Simon Magus ſought it;
of Joan 8. but by much worſe, even by Witchcraft, Murther,
phrius An- Traditions, Money and Treachery, which Platina
himſelf confeſſeth *of divers Bifhops of Rome.
Papers (or
S. XI. But ſuch as Object not this Succeſſion of
Popeſs) to- the Church (which yet moſt Proteſtants begin now
to do) diſtinguiſh in this matter, affirming, That in
a great Apoftafie, ſuch as was that of the Church of
Rome, God may raiſe up fome fingularly by his Spirit,
who from the Teſtimony of the Scriptures, perceiving the
Errors into which, ſuch as bear the name of Chriſtians,
are fallen, may inſtruct and teach them; and then be-
come Authorized by the People's joining with, and ac-
cepting of their Miniſtry only. Moſt of them alſo
will affirm, That the Spịriç herein is ſubjective, and
not objective,
But
notations
upon this
wards the
end.
If the Minifry.
295
tween a
one as Colla
But they ſay ; That where a Church is Reformed,.Object.
(ſuch as they pretend the Proteſtant-Churches are )
there an ordinary, orderly Call is neceſſary; and that of
the Spirit, as extraordinary, is not to be fought after:
Alledging, That Res aliter ſe habet in Eccleſià Conſti-
tuendd, quum in Ecclefia Conſtitute ; that is, There is
a difference in the Conſtituting of a Church, and after it
is Conſtituted.
I anſwer; This Objeétion as to us faith nothing; Anſw.
ſeeing we accuſe, and are ready from the Scriptures
to prove the Proteſtants guilty of groſs Errors, and A difference
Objeded be.
needing Reformation, as well as they did, and do
che Papiſts ; and therefore we may juſtly lay claim, Conſtituting
Church, and
if we would, to the ſame Extraordinary Call, lia-
ving the ſame Reaſon for it, and as good Evidence fticuted.
to prove ours, as they had for theirs. As for that
Maxim, viz. That the caſe is different in a conſtituting
Church, and a Church conſtituted, I do not deny it;
and therefore there may be a greater nieaſure of
Power required to the one, than to the other;
and God in his Wiſdom diſtributes the fame as he
fees meet. But that the fame Immediate Aliſtance
of the Spirit is not neceſlary for Miniſters in a
Gathered Church, as well as in Gathering One,
I ſee no folid Reaſon alledged for it. For ſure
Chrilt’s Promiſe was, To be with his Children to the
end of the World; and they need him no leſs to pre-
ſerve and guide his Church and Children, than to
gather and beget them. Nature taught the Gentiles
this Maxim,
Non minor eft Virtus, quam quærere, parta tueri.
Engliſhed thus
For to Defend what ye attain,
Requires no leſs Strength than to gain.
For it is by this Inward and Immediate Operation
of the Spirit (which Chriſt hath promiſed to lead his
Children with into all Truth, and to teach them all
things ) that Chriſtians are to be led in all ſteps
(as well láſt as firſt) which relates to God's Glory,
U4
1
and
296
PROPOSITION X.
and their own Salvation; as we have heretofore
ſufficiently proved, and therefore need not now
Tis of the repeat it. And truly this Device of Satan, whereby
tan for Men he has got People to put the Immediate Guidings
12 put the and Leadings of God's Spirit, as an extraordi-
ing, far off nary thing, afar off, which their Fore-fathers had,
to former but which they now are 'neither to wait for, nor
times.
expect, is a great cauſe of the growing Apoft aſie
upon the many gathered Churches ; and is one
great Reaſon why a dry, dead, barren, lifeleſs,
fpiritleſs Miniſtry, which leavens the People into
the fame Death, doth ſo much abound, and is ſo
much overſpreading even the Proteſtant Nations, that
their Preachings and Worſhips, as well as whole
Converſation, is not to be diſcerned from Popiſh, by
any freſh living Zeal, or lively Power of the Spirit
accompanying it; but meerly by the difference of
ſome Notions and Opinions.
Object. $. XII. Some unwiſe and unwary Proteſtants do
ſometimes Object to us, That if we have ſuch an Im-
mediate Call, as we lay claim to, we ought to confirm it
by Miracles.
Anſw. But this being an Objection once and again urg-
ed againſt the Primitive Proteſtants by the Papiſts, we
need but in ſhort return the Anſwer to it, that
Miracles be they did to the Papiſts; to wit, That we need not
ry to confirm Miracles, becauſe we preach no new Goſpel, but that
the Goſpe! which is already confirmed by all the Miracles of Chriſt.
and divers and bis Apoſtles; and that we offer nothing, but that
Prophets which we are ready and able to confirm by the Teftimony
of the Scriptures, which both already acknowledge to be
true : And that John the Baptiſt, and divers of the
Prophets did none, that we hear of, and yet were
both Immediately and Extraordinarily ſent. This
is the common Proteſtant Anſwer, therefore may
fuffice in this place; tho', if need were, I could
ſay more to this purpoſe, but that I ſtudy Bre-
vity:
Whether
did none.
S. XIII.
1
Df the miniſtry.
297
Church,
S. XIII. There is alſo another ſort of Proteſtants,
to wit, the Engliſh Independents; who differing from the complica
the Calviniſtical Presbyterians, and denying the Ne- Indepen.ent
ceſſity of this Succeſſion, or the Authority of any
National Church, take another way; affirming, That
ſuch as have the benefit of the Scriptures, any Company
of People, agreeing in the Principles of Truth, as they
find them there declared, may conſtitute among therz-
ſelves a Church, without the Authority of any other ;
and may chooſe to themſelves a Paſtor, whó by the
Church thus conſtituted and conſenting, is Authorized;
requiring only the Aſiſtance and Concurrence of
the Pastors of the Neighbouring Churches, (if any
be) not ſo much as abſolutely neceſſary to Autho-
rize, as decent for Orders ſake. Alſo they go ſo
far, as to affirm, That in a Church ſo conſtituted, any
gifted Brother (as they call them) if he find him- Gifted Bre-
ſelf qualified thereto, may inſtruct, exhort, and preach
in the Church ; thoas not having the Paſtoral Of-
fice, he cannot adminifter that which they call their
Sacraments.
To this I anſwer, That this was a good ſtep out
of the Babyloniſh Darkneſs, and no doubt did pro-
ceed from a real Diſcovery of the Truth, and from
the ſenſe of a great Abuſe of the promiſcuous Na-
tional Gatherings. Alſo this Preaching of the Gifted
Brethren (as they called them) did proseed at firſt Their Loſs
from certain lively Touches and Movings of the Spirit and Decay.
of God upon many: But (alas!) becauſe they went
not forward, that is much decayed among them ;
and the Motions of God's Spirit begin to be denied
and rejected among them now, as much as - by
others.
But as to their pretended Call from the Scripture, I The Scrip-
anſwer : The Scripture gives a meer Declara- ture gives
tion of true things, but no Call to particular Per- Perſons (n-
ſon; ſo that tho' I believe the things there written dividual.
to be true, and deny the Errors which I find there
teſtified againſt ; yet as to thoſe things, which
may
298
PROPOSITION X.
may be my particular Duty, I am ſtill to ſeek; and
therefore I can never be reſolved in the Scripture,
whether I (ſuch a one by name) ought to be a Mi-
niſter? And for the reſolving this Doubt, I muſt
needs recur to the Inward and Immediate Teſti-
mony of the Spirit; as in the Propolition concern:
ing the Scriptures more at large is Thewn.
S. XIV. From all this then we do firmly con-
clude, that not only in a general Apoſtaſie it is
needful, Men be extraordinarily Called, and raiſed
up by the Spirit of God; but that even when ſeve-
ral Allemblies or Churches are gathered by the
Power of God, (not only into the Belief of the
Principles of Truth, ſo as to deny Errors and He-
relies, but alſo into the Life, Spirit and Power of
Chriſtianity, ſo as to be thé Body and Houſe of
Chriſt indeed, and a fit Spouſe for him) that he
who gathers then, doth alſo, for the preſerving
True Mini- them in a lively, freſh and powerful Condition,
raiſe up, and move among them by the inward im-
mediate Operation of his own Spirit, Miniſters and.
Title.
Teachers to inſtruct, and teach, and watch over
them: who being thus called, are manifeſt in the
Hearts of their Brethren, and their Call is thus ve-
rified in them ; who by the feeling of that Life and
Power that pareth through them, being inwardly
builded up by them daily in the moſt holy Faith, be-
come the Seals of their Apoſtleſhip. And this is an-
fwerable to another ſaying of the ſame Apoſtle Paul,
2 Cor.13.3. Since ye ſeek a proof of Coriſt's ſpeaking in
m., which to you-wards is not weak, but is mighty in you.
So this is that which gives a trile ſiibſtantial Call and
Thirlaying Title to
Title to a Miniſter, whereby he is a real Succeſſor of
on of hands the Virtue, Life and Power that was in the Apoſtles,
God and and not of the bare Name: And to ſuch Miniſters,
we think the outward Ceremony of Ordination, or
keeping the
Shadow, laying on of Hands, not neceſſary.;, neither can we
whilſt the ſee the uſe of it : Seeing our Adverſaries, who uſe
warting it, acknowledge, that the Virtue and Power of
om
sters 2uali.
fications,
Call and
Man; a
gf the Minifry.
299
.
communicating the Holy Ghoſt by it is ceaſed among
them. And is it not then fooliſh and ridiculous for
them, by an apiſls Imitation, to keep up the Shadow,
where the Subſtance is wanting? And may not they,
by the ſame Rule, where they ſee Blind and Lame
Men, in iinitation of Chriſt and his Apoſtles, bid
them ſee and walk ? Yea, is it not in them a Mock-
ing of God and Men, to put on their hands, and
bid Men Receive the Holy Ghoſt, while they believe
the thing impoſſible, and confeſs that that Ceremony
hath no real Effect? Having thus far ſpoken of the
Call, I ſhall proceed next to treat of the Qualifica-
tions and Work of a true Miniſter.
S. XV. As I have placed the true Call of a Mini- Queft.II.
Ster in the Motion of this Holy Spirit; ſo is the Power,
Life and Virtue thereof, and the pure Grace of God The Quali
that comes therefrom, the chief and moſt neceſſary a Mwitter.
Qualification ; without which he can no ways per-
forin his Duty, neither acceptably to God, nor be-
neficially to Men. Our Adverfarics in this caſe af-
firm, that three things go to the making up of a Mi-
piſter, viz. 1. Natural Parts, that he be not a fool. Philoſophy
2. Acquired Parts, that he be learned in the Lan- and School
guages, in Philoſophy and School-Divinity. 3. The will never
Grace of God.
The two firſt they reckon peceſſary to the being pel-Miniltry
of a Miniſter, ſo as a Man cannot be one without
them; the third they ſay goeth to the well-being of
one, but not to the being; ſo that a Man may truly
be a lawful Miniſter without it, and ought to be
heard and received as ſuch. But we (ſuppoſing a
Natural Capacity, that one be not an Idiot) judge
the Grace of God indiſpenſibly neceſſary to the ve-
ry being of a Miniſter, as that without which any
can neither be a true, nor lawful, nor good Miniſter,
As for Letter-Learning, we judge it not ſo much ne-
ceſſary to the well-being of one, tho' accidentally
ſometimes in certain reſpects it may concur;but more
frequently it is hurtful than helpful ; as appeared
in
make a Goro
300
PROPOSITION X.
A
Taulerus.
in the Example of Taulerus, who being a Learned
intruded * Man, and who could make an Eloquent Preaching,
the Learned needed nevertheleſs to be inſtructed in the way of
the Lord by a poor Laick. I ſhall firſt ſpeak of the
neceſſity of Grace, and then proceed to ſay ſome-
thing of that Literature which they judge ſo need-
ful.
Proof 1. Firſt then, as we ſaid in the Call, fo may we much
more here. If the Grace of God be a neceſſary Qua-
lification to make one a true Chriſtian, it muſt be a
Qualification much more neceſſary to conſtitute a
true Miniſter of Chriſtianity. That Grace is neceſſa-
ry to make up a true Chriſtian, I think will not be
God's Grace queſtioned; ſince it is by Grace we are ſaved, Eph. 2.
alone doth 8. It is the Grace of God that teacheth us to deny Vn-
true andiam.godlineſs, and the Lufts of this World, and to live God-
ful Teacher. lily and Righteouſly, Tit. 2. 11. yea, Chriſt faith ex-
prelly, That without him we can do nothing, John 15:5;
and the way whereby Chriſt helpeth, aliſteth, and
worketh with us, is by his Grace: Hence he faith to
Paul, My Grace is ſufficient for thee. A Chriſtian
without Grace, is indeed no Chriſtian, but an Hy-
pocrite, and a falſe Pretender. Then I ſay, If
Grace be neceſſary to a private Chriſtian, far more to e
Teacher among Chriſtians, who muſt be as a Father and
Inſtructer of others; ſeeing this Dignity is beſtowed upon
ſuch, as have attained a greater Meaſure than their
Brethren. Even Nature it ſelf may teach us, that
there is more required in a Teacher, than in thoſe, that
are Taught; and that the Maſter muſt be above and
before the Scholar, in that Art of Science, which he teach-
eth others. Since then Chriſtianity cannot be truly enjoy-
ed, neither any Man denominated a Chriſtian withoutt
the true Grace of God; therefore neither can any Man be
a true and lawful Teacher of Chriſtianity mithout it.
* Secondly; No Man can be a Miniſter of the Church
the Body; of Chriſt, which is his Body, unleſs he be a Member
is received, of the Body, and receive of the Virtue and Life of
and Virtue the Head:
from the
But
.
* Proof 2.
Arg.
who first
muſt be a
Member of
Head.
If the Minifry.
301
+
..
But he that hath not true Grace, can neither be a
Member of the Body, neither receive of that Life
and Nouriſhment, which comes from the Headi
Therefore far leſs can he be a Miniſter to Edifie
the Body.
That he cannot be a Miniſter, who is not a Mem-
ber, is evident; becauſe he who is not a Member, is
ſhut out and cut off, and hath no place in the Body;
whereas the Miniſters are counted among the moſt
eminent Members of the Body: But n10 Man can be
a Member, unleſs he receive of the Virtue, Life and
Nouriſhment of the Head : For the Members that
receive not this Life and Nouriſhment, Decay and
Wither, and then are cut off. And that every true
Member doth thus receive Nouriſhment and Life
from the Head, the Apoſtle exprelly affirmeth, Eph.
4. 16. From whom the whole Body being fitly joyned to-
geiber, and compacted by that which every joynt Suppli-
eth, according to the effe&tual working in the meaſure of
every part, makes increaſe of the Body, unto the edify-
ing of it ſelf in Love. Now this that thus is com-
municated, and which thus uniteth the whole, is no
other than the Grace of God; and therefore the Apo-
ſtle in the fame Chapter, veri 7. faith, But unto every
one of us is given Grace according to the meaſure of the
Gift of Chriſt; and verf. 11. he ſheweth how that
by this Grace and Gift, both Apoſtles, Prophets, Evan-
gelifts, Paſtors and Teachers, are given for the Work
of the Miniſtry, and Edifying of the Body of Chriſt.
And certainly then, no Man deſtitute of Grace, is
fit for this Work, ſeeing that all that Chriſt gives,
are ſo qualified ; and theſe that are not ſo qualified,
are not given, nor fent of Chriſt; are not to be
heard, nor received, nor acknowledged as Mini-
ſters of the Goſpel; becauſe his Sheep neither ought, The Sheepote
nor will hear the Voice of a Stranger. This is alſo ther ougbt,
clear from 1 Cor. 12. throughout; for the Apo- nor will hear
Itle in that Chapter, treating of the diverſity of ger's Voice. ;
Gifts, and Members of the Body, ſheweth how by
the
christ,
nejs
302
PROPOSITION X.
the working of the ſame Spirit, in different manifeſtati-
ons or meaſures, in the ſeveral Members of the Body,
the whole Body is edified ; ſaying, verſ. 13. That we
are all Baptized by the One Spirit, into One Body; and
then verf. 28. he numbers up the ſeveral Diſpen-
ſations thereof, which by God are ſet in the Church
through the various working of his Spirit, for the
Edification of the whole. Then, if there be no
true Member of the Body, which is not thus bap-
tized by this Spirit, neither any thing, that work-
eth to the Edifying of it, but according to a Meaſure
of Grace received from the Spirit; ſurely without
Grace none ought to be admitted to work or la-
bour in the Body; becauſe their labour and work
without this Grace and Spirit, would be but inef-
feétual.
S. XVI. Thirdly; That this Grace and Gift is a
neceſſary Qualification to a Miniſter, is clear from
that of the Apoſtle Peter, 1 Pet. 4. 10, 11. As eve-
ry Man hath received the Gift, even ſo miniſter the
fame one to another, as good Stewards of the manifold
Grace of God. If any Man ſpeak, let him ſpeak as the
Oracles of God: If any Man miniſter, let him do it
as of the ability which God giveth : that God in all
things may be glorified through Jeſus Chriſt ; to whom
be Praiſe and Dominion for ever. Amen. From which
it appears, That thoſe that miniſter, muſt miniſter
The mini, according to the Gift and Grace received ; but they
firing, muft that have not ſuch a Gift, cannot miniſter there-
and Grace unto. Secondly, As good Stewards of the manifold
Grace of God: But haw can a Man be a good Ste-
Good Ste- ward of that which he hath not? Can ungodly
wardſhip, of Men, that are not gracious themſelvesz be good
God's 4 Stewards of the manifold Grace of God? And there-
bogading fore in the following Verſes he makes an excluſive
Grace; which limitation of ſuch, that are not thus furniſhed;
andSteward- ſaying, If any Man ſpeak, let him ſpeak as the Ora-
bij recei- cles of God; and if any Man miniſter, let him do it
as of the ability that God giveth : which is as much
received.
as
Df the miniſtry.
303
as if he had ſaid, They that cannot thus Speak, and
thus minifter, ought not to do it: For this [f]
denotes a neceſſary Condition. Now what this
ability is, is manifeſt by the former words, to wit,
the Gift received, and the Grace whereof they are
Stewards; as by the immediate Context and depen-
dency of the Words doth appear : Neither can it
be underſtood of a meer natural Ability, becauſe
Man in this Condition is faid, not to know the things
of God, and ſo he cannot miniſter them to others.
And the following words ſhew this alſo, in that
he immediately ſubjoyneth, That God in all things
may be glorified: But ſurely God is not glorified,
but greatly diſhonoured, when natural Men from
their meer natural Ability meddle in Spiritu-
al Things, which they neither know nor under-
ſtand.
Fourthly; That Grace is a moſt neceſſary Qualifi- Proof IV
cation for a Miniſter, appears by thoſe Qualificati-
ons, which the Apoſtle exprelly requires, 1 Tim.
3. 2. Tit. 1. &c. where he faith, A Biſhop muſt be
Blameleſs, Vigilant, Sober, of good Behaviour, apt to
Teach, Patient, a lover of good Men; Juft, Holy,
Temperate, as the Steward of God, holding faſt the
faithful Word, as he hath been Taught. upon the
other hand, He muſt neither be given to Wine, nor
a Striker, nor Covetous, nor Proud, nor Self-willed,
nor foon Angry. Now I ask, If it be not impof-
ſible that a Man can have all theſe above-named How can a
Vertues, and be free of all theſe Evils, without Bilaop have
the Grace of God ? If then theſe Vertues (for without sbe
the producing of which in a Man, Grace is ab-Grace of
ſolutely neceſſary) be neceſſary to make a true
Miniſter of the Church of Chriſt, according to the
Apoſtle's Judgment; ſurely Grace muſt be necef-
ſary alſo.
Concerning this thing, a learned Man, and well
skilled in Antiquity, about the time of the Reforma-
tion, writeth thus; Whatſoever is done in the Church,
either
God?
304
PROPOSITION X.
ing
wicked.
Avenionen-
fis, in his
either for Ornament or. Edification of Religion, whether
obat foever in chooſing Magiſtrates, or inſtituting Miniſters of the
ese Church Church; except it be done by the Miniſtry of God's Spi-
without the rit, which is as it were the Soul of the Church, it is vain
God's Spirit, and wicked. For whoever hath not been called by the
is vain and Spirit of God, to the great Office of God and Dignity
of Apoſtleſhip, as Aaron was, and hath not entred in
by the Door, which is Chriſt; but hath otherways riſen
in the Church by the Window, by the favours of Men,
&c. truly ſuch a one is not the Vicar of Chriſt and his
Apoſtles, but a Thief and Robber, and the Vicar of Ju-
wohe is Judas Iſcariot, and Simon the Samaritan. Hence it was
ot's Vicar? ſo ſtrictly appointed, concerning the Ele&tion of Prelates
(which holy Dionyſius calls the Sacrament of Nomination)
that the Biſhops and Apoſtles, who should overſee the Ser-
vice of the Church, ſhould be Men of moſt intire Man-
ners and Life, Powerful in Sound Doctrine, to give a
* Franciſcus Reaſon for all things. So alſo * another, about the
Lambertus fame time, writeth thus; Therefore it can never be,
that by the Tongues or Learning any can give a ſound
Book con- fudgment concerning the Holy Scriptures, and the Truth
of God. Laſtly (faith he) the Sheep of Chriſt ſeek no-
Prophecy,
Learning, thing but the Voice of Chriſt, which be knoweth by the
the Spirit of Holy Spirit, wherewith he is filled : He regards not
Prophecy Learning, Tongues, or any one ward thing, ſo as there-
fore to believe this or that to be the Voice of Chriſt,
1516. de his true Shepherd; be knometh, that there is need of
prov. cap. no other thing, but the Teſtimony of the Spirit of
God.
Object.i., S. XVII. Againſt this abſolute necelity of Grace,
they Object, That if all Miniſters had the ſaving
Grace of God, then all Miniſters Mould be ſaved; ſees
ing none can fall away from, or loſe Saving Grace.
Anſiv.
But this Objection is built upon a falſe Hypotheſis,
purely denied by us, and we have in the former
Propoſition, concerning Perſeverance, already re-
futed it.
Object.2 Secondly ;, It may be Objected to us, That ſince
we affirm, that every Man hath a meaſure of true and
ſaving
Argentorat.
exeuf. anno.
24.
Cf the Miniftrp.
305
Heb. 5. Q.
which calls
to Righte-
ſaving Grace, there needs no fingular Qualification ei-
ther to a Chriſtian, or Miniſter ; for ſeeing every Mari
hath this Grace, then no Man needs forbear to be a Mi-
niſter for want of Grace.
I anſwer ; We have above ſhewn, that there is Anſon.
neceflàry, to the making a Miniſter, a ſpecial and
par-
ticular Call from the Spirit of God; which is fome-
thing beſides the Univerſal Diſpenſation of Grace
to All; according to that of the Apoſtle : No Man
taketh this honour unto himſelf, but he that is called of
God, as was Aaron. Moreover, we underſtand by ai bave
Grace, as a Qualification to a Miniſter, not the meer Gods Grace,
Meaſure of Light, as it is given to reprove, and
call him to Righteouſneſs: but we underſtand Grace, ouſneſs, but
as it hath Converted the Soul, and Operateth go leavend
Powerfully in it; as hereafter, concerning the into its Nam
Work of Miniſters, will further appear. So we un-bure to
derſtand not Men ſimply, as having Grace in them, Fruits, a
as a Seed, which we indeed affirni All have in blameless,
holy Life. ;
meaſure) but we underſtand Men that are Graci-
ons, leavened by it into the Nature thereof; ſo
as thereby to bring forth thoſe good Fruits of a
blameleſs' Converſation, and of Juſtice, Holineſs,
Patience and Temperance, which the Apoſtle rea
quires as neceſſary in a true Chriſtian Biſhop and Mi-
niſter.
Thirdly; They * Object the Example of the falſe Object.;
Prophets, of the Phariſees, and of Judas.
But firſt; As to the falſe Prophets, there can no- noldu sect
thing be more fooliſh and ridiculous; as if becauſe 32. upon
there were falſe Prophets, really falſe without the thesis 4.
Grace of God, therefore Grace is not neceſſary to Anſw.
a true Chriſtian Miniſter. Indeed if they had pro-
ved, that true Prophets wanted this Grace, they liad The falle,
ſaid ſomething: But what have falſe Prophets com- postbe true
mon with true Miniſters, but that they pretend want the
falſly that, which they have not ? And becauſė Grace of
falſe Prophets want true Grace, will it therefore
follow, that line Prophets, ought not to have it,
X
that
*So Nic. Ar
.
God.
300
PROPOSITION X.
met
I be Service
out: did
that they may be true, and not falſe ? The Ex-
ample of the Phariſees and Prieſts under the Lam
will not anſwer to the Goſpel-Times; becauſe God
under the ſet apart a particular. Tribe for that Service, and
Law mas not particular Families, to whom it belonged by a
ritual, but lineal Succeſſion; and alſo their Service and Work
Figurative ; was not purely Spiritual, but only the perfor-
for the bere mance of ſome outward and carnal Obſervations
formarice of
urbich, as
and Ceremonies, which were but a Shadow of
t bey bchov'd
to be purifd the Subſtance that was
to comie : and there-
from their fore tlieir Work inade not the Comers thereunto per-
Pollutions : Seit, as appertaining to the Conſcience ; ſeeing they
fö the Mi- were appointed only according to the Law of a
the Goſpel carnal Commandment, and not according to the Power
muſt be in- of an cildless Life. Notwithſtanding, as in the Figure
out blemiſh, they beloved to be without blemiſh, as to their out-
vard Man, and in the performance of their Work,
they bchoved to be waſhed and purified from their
outward Pollutions ; ſo now under the Goſpel-times,
the Miniſters in the Antitype muſt be inwardly
mithout blemiſlı in their Souls and Spirits; being, as the
Apoſtle requires, blameleſs, and in their work and
Service mult be purre and and andefiled from their in-
ward Pollutions, and ſo clean and holy, that they may
offer up Spiritual Sacrifices, acceptable to God by Jeſus
Coriſt, i Pct. 2. 5. As to Judas, the Seaſon of his
The Mini- Miniſtry was not wholly Evangelical, as being be-
hry of the fore the work was finiſhed, and while Chriſt hini-
Cibrill before ſelf and his Diſciples were yet ſubject to the Jewiſho
the Work Obſervances and Conſtitutions; and therefore his Com-
was more million, as well as that which the reſt received with
Legal than him at that time, was only to the Houſe of Iſrael, Mat.
Evangelical.
10.5,0. which made, that by virtue of that Commiſ-
ſion the reſt of the Apoſtles were not impowered
to go forth and preach after the Reſurrection, un-
til they had waited at Jeruſalem for the pouring
forth of the Spirit: So that it appears, Judas's
Miniſtry was more Legal than Evangelical
. Secondly:
Pudas's Caſe, as all will acknowledge, was ſingular
and
DE the miniſtrp.
307
a Pattern of
.
Isfs Mini-
at that time.
and extraordinary, he being immediately Called by
Chriſt himſelf, and accordingly furniſhed and im- Judas was
powered by him to Preach, and do Miracles; which immediately
immediate Commiſſion our Adverſaries do not ſo much Chrift
, and
as pretend to, and ſo fall ſhort of Judas, who truſt- Preached
ed in Chriſt's Words, and therefore went forth which our
and preached, without Gold or Silver, or Scrip for his Adversaries
Fourney; giving freely as he had freely received, which altho they
our Adverſaries will not do, as hereafter thall be make him
obſerved: Alſo that Judas at that time had not the their Grace-
leaſt ineaſure of God's Grace, I have not as yet Ary, Saying,
heard proved. But is it not ſad, that even Prote- he had not
ſtants ſhould lay alide the Eleven good and faithful the least
Meaſure of
Apoſtles, and all the reſt of the holy Diſciples and God's Grace
Miniſters of Chriſt, and betake them to that one,
of whom it was teſtified, that he was a Devil, for
a Pattern and Example to their Miniſtry? Alas! it
is to be Regretted, that too many of them reſemble
this Pattern over-much.
Another Obječtion is uſually made againſt the Ne- Object.
ceſſity of Grace, * That in caſe it were neceſſary, then
ſuch as wanted it could not truly adminiſter ihe Sacra- * ibid. Nic.
ments ; and conſequently the People would be left in
doubts and infinite Scruples, as not knowing certainly
whether they had truly received them, becauſe not know-
ing infallibly whether the Admiſtrators were truly Graii-
ons Men.
But this Objection hitteth not us at all, becauſe
the nature of that Spiritual and Chriſtian Worſhip,
An 10.
which we according to the Truth plead for, is
ſuch as is not neceſſarily attended with theſe car-
nal and outward Inſtitutions; from the adminiſtring
of which the Objection ariſeth, and ſo hath not any
ſuch Abſurdity, following upon It; as will after-
wards more clearly appear.
S. XVIII. Tho'then we make not Hunane Learn- what true
ing neceflary, yet we are far from excluding true Learning is ?
Learning; to wit, that Learning which proceedeth
from the Inward Teachings and Initructions of the
Spirit,
Arnoldus
X 2
308
PROPOSITION X.
Spirit, whereby the Soul learneth the ſecret Ways
of the Lord, becomes acquainted with niany in-
ward Travels and Exerciſes of the Mind; and learn-
eth by a living Experience how to overcome Evil,
and the Temptations of it, by following the Lord,
and walking in his Light, and waiting daily for Wif-
dom and Knowledge immediately from the Revelation
thereof; and ſo layeth up theſe Heavenly and Divine
Lellons in the good Treaſure of the Heart; as honeft
Mary did the Sayings which ſhe heard, and Things
which ſhe obſerved. And alſo out of this Treaſure,
of the Soul, as the good Scribe, brings forth things
new and old; according as the fame Spirit moves,
and gives a true liberty, and as need is for the
Lord's Glory, whoſe the Soul is, and for whom ;
and with an Eye to whoſe Glory, ſhe, which is the
Temple of God, learneth to do all things. This is
that good Learning which we think necellary to a
true Miniſter; by and through which Learning a
Man can well inſtruct, teach, and admoniſh in due
necesary ſeaſon; and teſtifie for God from a certain Experi-
ence; as did David, Solomon, and the holy Prophets
of old; and the bleſled Apoſtles of our Lord Jeſus
Chriſt, Who teftified of what they had ſeen, heard, felt,
and kandled of the Word of Life, 1 Johìm 1. 1. Mini-
ſtring the Gift according as they had received the ſame,
as good Stewards of the manifold Grace of God; and
preached not the uncertain Rumors of Men by hear-
Jay, which they had gathered meerly in the Com-
prehenſion, while they were ſtrangers to the thing
in their own Experience in theinſelves: as to teach
People how to believe, while themſelves were un-
believing; or how to overcome ſin, while themſelves
are llaves to it, as all ungracious Men are; or to be-
lieve and hope for an Eternal Reward, which them-
is first the felves have not as yet arrived at, &c.
S. XIX. But let us examine this Literature, which
of Latin,
Greek and they make fo neceſſary to the being of a Mini-
fter ;. as in the firſt place, the knowledge of the
Tongues,
The good
Learning
which is
to a true
Miniſter.
Literature
Knowledge
Hebrew,
of the miniſtry.
309
Tongues, at leaſt of the Latin, Greek and Hebrem.
The Reaſon for this is, That they may read the
Scriptures, which is their only Rule, in the Origi-
nal Languages, and thereby be the more capable to
Comment upon it, and Interpret it, Úc. That al-
ſo, which made this Knowledge be the more prized
by the Primitive Proteſtants, was indeed that dark
Barbarity that was over the World, in the Centu-
ries immediately preceding the Reformation ; the
knowledge of the Tongues being about that time, Before the
(until it was even then Reſtored by Eraſmus and Reforma si-
ſome others) almoſt loſt and extinct. And this ers of the
Barbarity was ſo much the more abonáinable, that people were
the whole Worſhip and Prayers of the People was in the La-
in the Latin Tongne; and among that vaſt number tin Tongue.
of Prieſts, Monks and Fryars, ſcarce one of a thou-
fand underſtood his Breviary, or that Maſs that he
daily read and repeated : The Scriptures being, not
only to the People, but to the greater part of the
Clergy, even as to the Literal Knowledge of it, as
a fealed Book. I ſhall not at all difcommend the The Zeal
Zeal, that the firſt Reformers had againſt this Babylo- nours of the
niſh Darkneſs, nor their pious Endeavours to tran- firſt Reform-
ſlate the Holy Scriptures; but I do truly believe, ac-tors.com
cording to their knowledge, that they did it can-
didly: And therefore to anſwer the juſt deſires of
thoſe, that deſire to read them, and for other very The Know-
good Reaſons, as maintaining a Commerce and Un- ledge of,
derſtanding among divers Nations by theſe common commenda-
Languages, and other of that kind ; wę judge it ne- ble, and
ceſſary and commendable that there be publickSchools, cesary.
for the teaching and inſtructing ſuch Youth, as are
inclinable thereunto, in the Languages. And altho’
that Papal Ignorance deſerved juſtly to be abhorred
and abominated; we ſee nevertheleſs, that the true
Reformation conſiſts not in that Knowledge: Becauſe The Pepiftis
.
altho' ſince that time the Papiſts, ſtirred up through and Knon-
Emulation of the Proteſtants, have more applied ledge, oſpe-
themſelves to Literature, and it now more fou-cially the
X 3
riſheth
Schools 118
310
PROPOSITION X.
je the trnos
Interpreter
tures, whe-
riſheth in their Univerſities and Cloyſters, than be-
fore, (eſpecially in the Ignatian or Jeſuitick Sett) they
are as far now as ever from a true Reformation, and
more obdured in their pernicious Doctrines. But all
this will not make it a neceſſary Qualification to
a Miniſter, far leſs a more neceſſary Qualification
than the Grace of God, and his Spirit ; becauſe the
Spirit and Grace of God can make up this want in
the moſt Ruſtick and Ignorant; but this Knowledge
The Spirit can no ways make up the want of the Spirit in the
moſt Learned and Éloquent. For all that which
of the Scrip- Man by his own Induſtry, Learning and Knowledge
ther from
in the Languages, can interpret of the Scriptures, or
the Original find out, is nothing without the Spirit ; he cannot
Languages
: be certain, but may ſtill miſs of the ſenſe of it;
them. whereas a poor Man, that knoweth not a Letter,
when he heareth the Scriptures read, by the ſame
Spirit he can ſay, This is true ; and by the ſame Spi-
rit he can underſtand, open and interpret it, if need
be: Yea, he finding his Condition to anſwer the
Condition and Experience of the Saints of old,
knoweth and pollèſſeth the Truths there delivered,
becauſe they are ſealed and witneſſed in his own
Heart by the ſame Spirit. And this we have plen-
tiful Experience of, in many of thoſe Illiterate Men,
whom God hath raiſed up to be Miniſters in his
Church in this day ; ſo that ſome ſuch, by his Spi-
rit, have corrected ſome of the Errors of the Tran-
Mators, as in the Third Propoſition concerning the
A poor shine. Scriptures, I before obſerved. Yea, I know my ſelf
makter, that a poor Shoe-maker, that cannot read a word, who
redd, re- being aſſaulted with a falſe Citation of Scripture,
futes a pro- from a publick Profeſſor of Divinity, before the Ma-
vinity's
giſtrate of a City, when he had been Preaching to
falſe Affer. ſome few that came to hear hini; I ſay, I know
tions from ſuch a one (and he yet liveth). who tho the Pro-
feſſor (who alſo is eſteemed a Learned Man) con-
ſtantly aflerted his faying to be a Scripture-Sen-
ţence, yet affirnied, not through any certain Letter-
Knowledge
of the miniſtry.
311
2. Logick
Knowledge he had of it, but from the moſt certain
Evidence of the Spirit in himſelf, that the Profcffor
lied; and that the Spirit of God never ſaid any ſuch
thing, as the ocher affirmed : and the Bible being
brought, it was found as the poor Shoe-maker had
ſaid.
S. XX: The ſecond part of their Literatiire, is
Logick and Philoſoplay, an Art fo little needful to a and philofo-
true Miniſter, that if one, that comes to be a true plynot need-
Miniſter, hath had it, it is ſafeſt for him to forget Preacher.
and loſe it ; for it is the Root and Ground of all
Contention and Debate, and the way to make a
thing a great deal Darker, than Clearer. For
under the pretence of Regulating Man's Reaſon,
into a certain Order and Rules, that he may find
out (as they pretend) the Truth, it leads into
ſuch a Labyrinth of Contention, as is far more fic
to make a Sceptick, than a Chriſtian, far leſs a Mi-
niſter of Chriſt ;- yea, it often hinders Man from
a clear Underſtanding of things, that his own
Reaſon would give himn; and therefore, through
its inanifold Rules and divers Inventions, it often
gives occaſion for a Man, that hath little Reaſon,
Fooliſhly to ſpeak much to no purpoſe. Seeing
a Man, that is not very Wiſe, may notwithſtand-
ing be a perfect Logician; and then, if ye would!
make a Man a Fool to purpoſe, that is not very
Wiſe, do but teach him Lagick and Philofophy, and
whereas before he might have been fit for ſome-
thing, he ſhall then be good for nothing, buc.co
ſpeak Non-fenfe ; for theſe Notions will fo ſwim
in his Head, that they will make him extreamly
Buſie about nothing. The uſe that wife Nen and
The usent
ſolid make of it, is, to ſee the emptineſs thereof; Logick" is to
therefore faith one, It is an Art of Contention and fee its Enab-
Darkneſs, by which all other Sciences are rendred more
tineſs
.
obſcure, and harder to be underſtood.
If it be urged, That thereby the Truth may be
maintained and confirmed, and Herericks combed.
4
I
X A
312
PROPOSITION X.
)
lib. 2. cap.5.
Cent. 4.
An Heathen
with the Bi-
Anfo. I anſwer, The Truth, in Men truly Rational,
needeth not the help thereof; and ſuch as are
Obſtinate, this will not convince ; for by this
they may learn twenty Tricks and Diſtinctions,
how to ſhut out the Truth : And the Truth pro-
ceeding from an honeſt Heart, and ſpoken forth
* Lucæ Ofi. from the Virtue and Spirit of God, will have
andri Epift: more Influence, and take ſooner, and more effe-
Hift.Eccles:
tually, than by a Thouſand Demonſtrations of
Logick, as that * Heathen Philoſopher acknowledged,
who, Diſputing with the Chriſtian Biſhops, in the
Philofo; her Council of Nice, was ſo Subtile, that he could not
diſputing
be overcome by them; but yet by a few words
fhops in the ſpoken by a ſimple old Ruſtick, was preſently con-
Council of vinced by him, and converted to the Chriſtian
sonverted to Faith; and being inquired how he came to yield
the Chriſtian to that ignorant old Man, and not to the Biſhops;
ignorant old he ſaid, That they contended with him in his own way,
Man, mom and he could ſtill give Words før. Words; but there
came from the old Man that Virtue, which he was
not able to relijt. This ſecret Virtue and Pomer
ought to be the Lngick and Philoſophy wherewith
a true Chriſtian Miniſter ought to be furniſhed ;
and for which they need not be beholden to Ari-
Natural Lo. Stotle. As to natural Logick, by which rational
gick uſeful. Men, without that Art and Rules, or Sophiſtical
Learning, deduce a certain Concluſion out of true
Propoſitions, which ſcarce any Man of Reaſon
wants; we deny not the uſe of it, , and I have
ſometimes uſed it in this Treatiſe, which alſo may
ferve without that Diale&tick Art. As for the o-
3. Ethicks,or
the Manney? ther part of Philoſophy, which is called, Moral, or
Erhicks, it is not ſo necellary to Chriſtians, who
not needful. have the Rules of the Holy Scriptựres, and the
Gift of the Holy Spirit, by which they can be much
4. Physicks, better inſtructed. The Phyſical and Metaphyſical
taphyficks part may be reduced to the Arts of Medicine and
7're'aebers of
the Mathematicks, which have nothing to do with
the Truth.' the Ellence of a Chriſtian Miniſter. And therefore
the
'not.
Rules to
Chriſtians
and the Me-
inake no
..
Lf the Miniſtry
313
.
the Apoſtle Paul, who well understood what was
good for Chriſtian Miniſters, and what hurtful,
thus exhorted the Coloſſians, Col. 2. 8. Bemare left
any Man Spoil you through Philoſophy and vain De-
ceit. And to his beloved Diſciple Timothy, he
writes alſo thus, i Tim. 6. 20. 0 Timochy, keep
that which is committed to thy Truſt, avoiding pro-
fane and vain Bablings, and oppoſitions of Science, falſly
ſo called.
S: XXI. The third and main part of their Lite- III. The
rature is School-Divinity, a Monſter made up of School-Divi-
ſome Scriptural Notions of Truth, and the Hea-nity obnoxi-
thenijh Terms and Maxims; being, as it were, the ques
: a Mon-
Heatheniſh Philoſophy Chriſtianized, or rather, the A Letter-
literal external Knowledge of Chriſt Heathenized. It is Knowledge
Man in his firſt, fallen, natural State, with his devi-
liſh Wiſdom, pleaſing himſelf with ſome Notions
of Truth, and adorning them with his own fer-
pentine and worldly Wiſdom; becauſe he thinks
the - Simplicity of the Truth too low and mean a
thing for him: and ſo deſpiſeth that Simplicity,
whereſoever it is found, that he may ſet up, and
exalt himſelf, puffed up with this his monitrous
Birth. It is the Devil, darkening, obſcuring, and
vailing the Knowledge of God, with his ſenſual
and carnal Wiſdom; that ſo he may the more ſe-
curely deceive the Hearts of the Simple, and
make the Truth, as it is in it ſelf, deſpicable and
hard to be known and underſtood, by multiply-
ing a Thouſand hard and needleſs Queſtions, and
endleſs Contentions and Debates. All which,whoſo
perfectly knoweth, he is not a whit leſs the Ser-
vant of Sin, than he was; but ten times more, in
that he is exalted, and proud of Iniquity, and ſo
much the further' from receiving, underſtanding,
or learning the Truth, as it is in its own naked
Simplicity ; becauſe he is full, learned, rich, and
wiſe, in his own Conceit: and ſo thoſe, that are
moſt skilled in it, wear out their Day, and ſpend
their
314
PROPOSITION X.
1
their precious Time about the infinite and innu-
merable Queſtions they have feigned and invented
concerning it. A certain learned Man called it,
A two-fold Diſcipline, as of the Race of the Centaurs,
partly proceeding from divine Sayings, partly from philo-
ſophical Reaſons. A Thouſand of their Queitions
they confeſs themſeves to be no ways neceſſary to
Salvation ; and yet many more of them they could -
never agree upon, but are, and ſtill will be, in -
its needleſs endleſs Janglings about them. The Volumes that
Quefiions
have been written about it, a Man in his whole
and en:lefs
Fanglings. Age, tho' he lived very Old, could ſcarce read ;
and when he has read them all, he has but
wrought himſelf a great deal more Vexation and
Trouble of Spirit, than he had before. There
certainly are the Words multiplied without Know-
ledge, by which Counſel hath been darkned, Job. 38. 2.
They make the Scripture the Text of all this
Maſs;
and it's concerning the senſe of it that
their voluminous Debates ariſe. But a Man of a
good upright Heart, may learn more in half an
hour, and be more certain of it, by waiting upon
God and his Spirit in the Heart, than by reading a
Thouſand of their Volumes; which by filling his
Head with many needleſs Imaginations, may well
ſtagger his Faith, but never confirm it: and in-
deed thoſe that give themſelves moſt to it; are
moſt capable to fall into Error, as appeareth by
the Example of Origen, wlio, by his Lcarning, was
one of the firſt, that, falling into this way of In-
terpreting the Scriptures, wrote ſo many Volumes,
and in them fo many Errors, as very much trou-
ivijerby Ar- bled the Church. Alſo Arrius led by this Curiofi-
sius fell into ty and humane Scrutiny, deſpiſing the Simplicity
Scbifm.
of the Goſpel, fell into his Error, which was the
cauſe of that horrible Hereſie, which ſo inuch trou-
bled the Church ; methinks the Simplicity, Plain-
neſs, and Brevity of the Scriptures themſelves,
ſhould be a fufficient Reproof for ſuch a Science;
and
ërror and
i!
Df the Miniftrp.
315
Fathers do
why?
and the Apoſtles being Honeſt, Plain, Illiterate Men,
may be better underſtood by ſuch kind of Men now,
than with all that Maſs of Scholaſtick Stuff, which
neither Peter, nor Panl, nor John, ever thought
of.
S. XXII. But this Invention of Satan, where- The Apoſta-
with he began the Apoſtaſie, hath been of dange- ſie and its
rous Conſequence ; for thereby he at firſt ſpoiled dangerous
Confequence.
the Simplicity of Truth, by keeping up the Hea-
theniſh Learning, which occalioned fuch uncertain-
ty, even among thoſe called Fathers, and ſuch De- Many of the
bate, that there are few of them to be found, not only con-
who by reaſon of this mixture, do not only fre-tradiâ each
quently Contradict one another, but themſelves themſelves
allo. And therefore, when the Apoſtaſie grew for and
greater, he, as it were, buried the Truth witli
this vail of Darkneſs, wholly ſhutting out People
from true Knowledge, and making the Learned
(ſo accounted) buſie themſelves with idle and need-
leſs Queſtions; while the weighty Truths of God
were neglected, and, as it were, went into Deſue-
tude. Now, tho'che groſſeſt of theſe Abuſes be
ſwept away by Proteſtants; yet the evil Root ſtill
renains, and is nourihed and upheld, and upon
the growing hand, that this Science is kept up,
and deemed neceſſary for a Miniſter; for, while
the pure Learning of the Spirit of Truth is deſpiſed,
and neglected, and niade incffectual, Man's fallen
earthly Wiſdom is upheld; and fo in that he la-
bours and works with the Scriptures, being out of
the Life and Spirit thoſe that wrote them were in,
by which they are rightly underſtood, and inade
uſe of. And ſo he that is to be a Miniſter, muſt
learn this Art or Trade, of Merchandizing with merchando-
the Scriptures, and be that, which the Apoſtle zing withthe
would not be; to wit, a Trader with them, 2 Cor. What it is.
2. 17. That he may acquire a Trick from a See also
verſe of Scripture, by adding his own barren ? Pet. 2. 3:
Notions and Conceptions to it, and his uncertain
Con-
316
PROPOSITION X.
Word.
Thus Anti-
chriſt is
Hop the
ers.
Conjectures, and what he hath ſtollen out of Books,
(for which end he muſt have of neceſſity a good
many by him) and may each Sabbath-day (as they
call it) or oftner, make a Diſcourſe for an Hour
And this long; and this is called the Preaching of the Word :
the preach. Whereas the Gift, Grace, and Spirit of God, to
ing of the teach, open and inſtruct, and to preach a word in
ſeaſon, is neglected; and ſo Man's Arts and Parts,
and Knowledge and Wiſdom, which is from below, ſet
up and eſtabliſhed in the Temple of God, yea, and
Eſtablished above the little Seed; which in effect is Antichriſt,
Seed of the working in the Myſtery. And ſo the Devil may be
Ringdom. as good and able a Miniſter,as the beſt of them; for
he has better skill in Languages and more Logick,Phi-
Devil may loſophy and School- Divinity, than any of them; and
ofthe Prieſts knows the Truth in the Notion, better than they
Gospel. all, and talks more Eloquently than all theſe Preach-
But what availeth all this? Is it not all but
as Death, as a painted Sepulchre, and dead Carcaſe,
without the Power, Life and Spirit of Chriſtianity,
which is the Marrow and Subſtance of a Chriſtian
Miniſtry? And he that hath this, and can ſpeak
from it, tho’ he be a poor Shepherd, or a Fiſher-
man, and ignorant of all that Learning, and of all
thofe Queſtions and Notions; yet ſpeaking from
the Spirit, his Miniſtry will have more Influence
towards the Converting of a Sinner unto God,
than all of them who are Learned after the Fleſh
2
as in that Example of the old Man, at the Council of
Nice, did appear.
S. XXIII. And if in any Age, ſince the Apoſtles
at God by days, God hath purpoſed to ſhew his Power by
weak Inſtruments, for the battering down of that
reſtoring the Carnal and Heatheniſh Wiſdom, and reſtoring again
Skuplicify the ancient Simplicity of Truth, this is it. For in
our Day, God hath raiſed up Witneſſes for him-
telf, as he did Fiſher-men of old; many, yea, moſt
of whom, are Labouring and Mechanick Men, who
altogether without that Learning, havé, by the
Power
The Power
sneak In-
fruments
of the miniſtry.
317
Power and Spirit of God, ſtruck at the very Root
and Ground of Babylon; and in the Strength and
Might of this Power, have gathered Thouſands
(by reaching their Conſciences) into the fame
Power and Life, who, as to the outward part, have
been far more knowing than they, yet not able to
reſiſt the Virtue that proceeded from them. Of
which I my ſelf am a true Witneſs; and can de-
clare from a certain Experience, becauſe my Heart
hath been often greatly broken and tender'd by The Power-
that Virtuous Life, that proceeded from the powerful Ministry
ful Miniſtry of thoſe Illiterate Men: So that by men.
their very Countenance, as well as Words, I have felt
the Evil in me often chained down ; and the Good
reached to and raiſed. What ſhall I then ſay to
you, who are Lovers of Learning, and Admirers of
Knowledge? Was nor I alſo a Lover and Admirer -
of it, who alſo fought after it, according to my
Age and Capacity? But it pleaſed God, in his
unutterable Love, early to withſtand my vain En-
The Tiinc of
deavours, while I was yet but Eighteen Years of
Age; and made me ſeriouſly to conſider (which firil Crás
.
I wiſh alſo may befall others) That without Holi- uncement.
neſs and Regeneration, no Man can ſee God; and that
the Fear of the Lord is the beginning of Wiſdom, Job 28. 28.
and to depart from Iniquity, a good Underſtanding;
and how much Knowledge puffoth up, and leadech
away from that inward Quietneſs, Stilneſs and Hu-
mility of Mind, where the Lord appears, and his
heavenly Wiſdom is revealed. If ye conſider theſe
things, then will ye fay with me, that all this
Learning, Wiſdom and Knowledge, gathered in
this fallen Nature, is but as Droſs and Dung, in
compariſon of the Croſs of Chriſt; eſpecially being de-
ſtitute of that Power, Life and Virtue, which I
perceived theſe Excellent (tho’ Deſpiſed, becauſe
Îlliterate) Witneles of God to be filled with :
And therefore ſeeing, that in and among them, 1,
with many others, have found the Heavenly Food,
that
the Authors
318
PROPOSITION X.
not of Con-
that gives Contentment, let my Soul ſeek after this
Learning, and wait for it for ever.
Queft.III. S. XXIV. Having thus ſpoken of the Call and
The Work of Qualifications of a Goſpel-Miniſter ; that which comes
a Miniſter. next to be conſidered, is, What his proper Work is,
how, and by what Rule he is to be ordered? Our Ad-
verſaries do all along go upon Outmards, and there-
fore have certain preſcribed Rules and Methods,
contrived according to their Humane and Earthly
Wiſdom : We, on the contrary, walk ſtill upon
the ſame Foundation, and lean always upon the im-
The Holy mediate Aſiſtance and Influence of that Holy Spirit,
Spirit, a
Spirit of
which God hath given his Children, to teach them
Order, and all things, and lead them in all things : Which
fusion. Spirit, being the Spirit of Order, and not of Con-
fufion, leads us, and as many as follow it, into ſuch
a comely and decent Order, as becometh the Church
of God. But our Adverſaries, having ſhut them-
felves out from this immediate Counſel and Influ-
ence of the Spirit, have run themſelves into many
Confuſions and Diſorders, ſeeking to eſtabliſh an
Prder in this matter. For ſome will have firſt a
Chief Biſhop, or Pope, to Rule and be Prince over
all; and under him, by degrees, Cardinals, Parriarchs,
Popich Or: Arch-Biſhops, Prieſts, Deacons, Sub-deacons; and be-
ſides theſe, Acoluthi, Tonforati, Oſtiarii, &c. And in
offices, &c.
their Theology (as they call it) Profeſſors, Batchelors,
Doctors, &c. And others are to have every Nation
Independent of another, having its own Metropolitan
or Patriarch; and the reſt in order ſubject to him,
as before. Others again are againſt all Precedency
amongſt Paſtors, and Conſtitute their Subordination
not of Perſons, but of Power : as firſt the Conſiſto-
ry, or Seſſion; then the Claſs, or Presbytery; then the
Provincial; and then the National Synod or Aſſembly.
Thus they Tear one another, and contend among
themſelves, concerning the Ordering, Diſtinguiſh-
ing, and making their ſeveral Orders and Offices;
concerning which there hath been no leſs Conteſts
ders arid
not
Cf the minidry.
319
Bloodſhed
about
vernment.
not only by way of Verbal Diſpute; but even by
Fighting, Tumults, Wars, Devaſtations, and Blood - Wars and
fhed, than about the Conquering, Overturning and
Eſtabliſhing of Kingdoms. And the Hiſtories of Church Go-
late times are as full of the various Tragedies, acted
upon the account of this Spiritual and Eccleſiaſtiçal
Monarchy and Common-Wealth, as the Hiſtories of old
times, that gave account of the Wars and Conteſts,
that fell out both in the Aſſyrian, Perſian, Greek and
Roman Empires : Theſe laſt upon this account, tho?
among thoſe that are called Chriſtians, have been
no leſs Bloody and Monſtrous, than the former
among Heathens, concerning their outward Empires
and Governments. Now all this, both among Pa- The Ground-
piſts and Proteſtants, proceedeth, in that they feek and cauſe
in Imitation to uphold a Form and Shadow of thereof.
things, thio' they want the Power, Virtue and Sub-
Itance, tho' for many of their Orders and Forms,
they have not ſo much as the Name in the Scrip-
ture. But in oppoſition to all this Maſs of For-
mality, and heap of Orders, Rules and Govern-
ments, we ſay, the Subſtance is chiefly to be ſought after,
and the Power, Virtue and Spirit, is to be known and
waited for, which is One in all the different Names
and Oſfices the Scripture makes uſe of; as appears
by 1 Cor. 12.4. (often before-mentioned) There are
diverſities of Gifts, but the ſame Spirit. And after
the Apoſtle, throughout the whole Chapter, hath
ſhewn how one and the ſelf-fame Spirit worketh iri,
and quickneth cach Member; then in verſe 28. he
ſheweth, how thereby God hath ſet in the Church,
firſt Apoſtles, ſecondly Prophets, Teachers, &c. And
likewiſe to the ſame purpoſe, Eph. 4. 11. he ſhew-
eth, how by theſe Gifts he hath given fonee Apoſtles,
Some Prophets, ſome Evangeliſts, Some Paftors, ſome
Teachers, &c. Now it was never Chriſt's purpoſe
nor the Apoſtles, that Chriſtians ſhould without
this Spirit and Heavenly Gift, ſet up a Shadow and
Form of theſe Orders, and ſo make feveral Ranks
and
320
PROPOSITION X.
apart to the
teren beur
them.
and Degrees, to eſtabliſh a Carnal Miniſtry of Men's
The Work of making, without the Life, Power and Spirit of
Antichrift Chrift:' This is that Work of Antichrift, and Myſtery
and Myſtery
of Iniquity. of Iniquity, that hath got up in the dark Night
of Apoſtalie. But in a true Church of Chriſt, ga-
thered together by God, not only into the Belief
of the Principles of Truth; but alſo into the Power,
Life and Spirit of Chriſt, the Spirit of God is the
Orderer, Ruler and Governour; as in each parti-
cular, ſo in the general. And when they Aſemble
Such as the together, to wait upon God, and to Worſhip and
Spirit fets Adore him; then ſuch as the Spirit ſets apart for
Miniſtry,
the Miniſtry, by its Divine Power and Influence,
their Bre- opening their Mouths, and giving them to Exhort,
Reprove and Inſtruct with Virtue and Power; theſe
are thus of God ordained and admitted into the Mi-
niſtry, and their Brethren' cannot but hear them,
receive them, and alſo honour them for their works
Sake. And ſo this is not Monopolized to a certain
kind of Men, as the Clergy (who are to that pur-
The Clergy
and Laicks. poſe Educated and brought up, as other carnal Ar-
tiſts) and the reſt to be deſpiſed as Laicks; but it
is left to the free Gift of God, to chooſe any, whom
he ſeeth meet thereunto, whether Rich or Poor,
Women may Servant or Maſter, Young or Old, yea, Male or Fe-
male. And ſuch as have this Call, verifie the Gor-
pel, by preaching not in Speech only, but alſo in Pomer,
and in the Holy Ghoſt, and in much fulneſs, 1. Theſ: 1.
s. and cannot but be received and heard by the
Sheep of Chriſt.
Object. S. XXV. But if it be Objected here; That I ſeem
hereby to make no diſtinction at all betwixt Miniſters and
others; which is contrary to the Apoſtle, ſaying ; 1 Cor.
12. 29. Are all Apoſtles ? Are all Prophets? Are all
Teachers ? &c. Froin thence they inſinuate; That
I alſo contradict his Compariſon in that Chapter, of the
Church of Chriſt with a Humane Body; as where he
faith, verſe 27. If the whole Body mere an Eye, where
ipere the Hearing ? If the whole opere Hearing, where
preach.
more
Cf the miniſtry.
3.1
difting
Offices; but
were the Smelling ? &c. Alſo the Apoſtle not only this
diſtinguiſheth the Miniſters of the Church in general
from the reſt of the Members, but alſo from themſelves;
as numing them diſtinctly and ſeparately, Apoſtles, Pro-
phets, Evangeliſts, Paſtors and Teachers, &c.
As to the laſt part of this. Objection, to which Arſi. i.
Í hall firſt anſwer; it is apparent, that this diver-
ſity of Names is not for to diſtinguiſh ſeparate Of Names
Offices, but to denote the different and various makes no
Operations of the Spirit; a manner of Speech fre-
quent with the Apoitle Paul, wherein he ſometimes which may
expatiates to the illuſtrating of the Glory and coincide, or
Praiſe of God's Grace: as in particular, Rovit. 12.6. in one per-
Having then Gifts differing according to the Grace that son.
is given us, whether Prophecy, let us propheſie according
to the proportion of Faith; or Miniſtry, let us wait on
our Miniſtring; or he that Teacheth; on Teaching ; or
be that Exhorteth, on Exhortation. Now none will
ſay from all this, that theſe are diſtinct Offices, or
du not or may not coincide in one perſon, as may
all thoſe other things, mentioned by him in the
fubſequent verſes, viz. Of Loving, being kindly Af-
feftioned, Fervency of Spirit, Hoſpitality, Diligence, Bleſ-
fing, Rejoycing, &c. which yet he numbers forth us
diferent Gifts of the Spirit, and according to this
Objection, might be placed as diſtinct and ſeparate
Ofices, which were moſt ablurd.
Secondly; In theſe very places mentioned it is clear,
that it is no real Diſtinction of ſeparate Offices;
becauſe all acknowledge, that Paſtors and Teachers
which the Apoſtle there no leſs ſeparatech and
diſtinguiſheth, than Paſtors and Prophets, or Apoſtles,
are one and the fame, and coincide in the Taine
office and Perfon; and therefore may be ſaid fo of
the reſt. For [Prophecy] as it ſignifies the foretelling and Prophe-
Prophecy
of things to come, is indeed a diſtinct Gift, bué no l'ing
diſtinct Office; and therefore our Adverſaries do twofold fie-
not place it anrong their ſeveral Orders: Neither
will they deny, but that boch may be and have
у
Beer
nifi:ution.
322
PROPOSITION X.
Abe Saints.
been given of God to ſome, that not only have been
Paſtors and Teachers, and that there it hath co-
incided in one Perſon with theſe other Offices; but
alſo to ſome of the Laicks : and ſo it hath been
found, according to their own Confeffion, without
To Prophe- the Limits of their Clergy. Prophecy in the other
Sit, a pri: ſenſe, to wit, as it ſignifies a Speaking from the Spirit
Teachers, of Truth, is not only peculiar to ator Fånd Teach-
and of all ers, wlio ought ſo to Prophefie; but even a common
Priviledge to the Saints. “For tho' to Inſtruct, Teach
and Exhort, be proper to ſuch as are more parti-
cularly called to the Work of the Miniſtry; yet it
is not ſo proper to them, as not to be when
the Saints are niet together, as any of them are
moved by the Spirit) common to others: For
ſome Acts belong to all in ſuch a Relation : but
not only to thoſe within that Relation ; Competunt
omni, fed non foli. 'Thus to ſee and hear, are proper
Acts of a Man; ſeeing it may be properly predi-
cated of him, that he heareth and ſeeth: yet are
they common to other Creatures alſo. So to Pro-
pheſie in this ſenſe, is indeed proper to Miniſters and
Teachers ; yet not ſo, but that it is common and
lawful to other Saints, when moved thereunto, tho'
it be not proper to them by way of Relation: be-
cauſe, notwithſtanding that Motion, they are not
particularly called to the Work of the Miniſtry;
as appears by 1 Cor. 14. where the Apoſtle at large
declaring the Order and ordinary Method of the
Church, faith ; verf. 30, 31. But, if any thing be re-
vealed to another, that fitteth by, let the firſt hold his
peace; for ye may all propheſie one by one, that all may
learn, and all be comforted: which ſheweth, that none
is here excluded. But yet that there is Subordina-
tion, according to the various meaſures of the Gift
received, the next verſe. Theweth; And the ſpirits
of the Prophets are ſubje&t to the Prophets : For God is
not the Author of Confuſion, but of Peace. Now that
Propheſying, in tlus fenfé, may be common to all Saints,
appears
!
Df the miniltep.
323
"
appears by verſe 39. of tlie ſame Chapter; where
ſpeaking to [All] in general, he faith; Wherefore,
Brethren, covet to Propheſie : and verſe 1. he exhorts
them, ſaying; Defire Spiritual Gifts, but rather that ye
may Propheſie.
Secondly; As to Evangeliſts, the ſame may be ſaid. Who are
For whoever preaclieth the Goſpel is really an Evan- Evangelifts ?
geliſt, and ſo conſequently every true Miniſter of the any may
Goſpel is one: elſe what proper Office can they after then-
Selves so
ſign to it, unleſs they ſhould be ſo fooliſh as to affirm, now a days:
that none were Evangeliſts, but Matthew, Mark, Luke
and John, who wrote the Account of Chriſt's Life
and Sufferings? And then it were neither a parti-
cular Office, ſeeing John and Matthew were Apoſtles,
Mark and Luke Paſtors and Teachers; ſo that there
they coincided in one. And indeed it is abfurd to
think, that upon that particular account the Apo-
ſtle uſed the word [ Evangelift. ] Calvin acknow-
ledgetli
, That ſuch as preach the Goſpel in purity, af-
ter ſome time of Apoſtaſie, may be truly called Evan-
geliſts, and therefore ſaith, That there were Apoſtles
in his time; and hence the Proteſtants, at their firſt
coming forth, termed themſelves Evangelici, or
Evangelicks.
Laftly; An Apoſtle, if we look to the Etymology who is ati
of the word, ſignifies One that is ſent; and in reſpect Apoſtile?
Every true Miniſter is fent of God, in ſo far he is an
Apoſtle : Tho' the Twelve, becauſe of their being
Specially ſent of Chriſt, were therefore called Apoſtles,
zal Exliv, or per Eminentiam, i. e. by way of Excel-
lency. And yet that there was no Limitation to ſuch They were
a Number, as ſome fooliſhly imagine, it appears, to ſuch as
becauſe after that Number was filled up, the Apo- Number:
Itle Paul was afterwards ſo called : therefore we
judge, that theſe are no diſtinct ſeparate Offices,
but only Names uſed upon occaſion, to expreſs
the more Eminent Ariſing and Shining forth of
God's Grace. As if any Miriſter of Chriſt ſhould now
Profelyte or turn a whole Nation to the Chriſtian
Faithe
Y 2
324
PROPOSITION X.
Day,
Account
Faith, tho' he had no diftinet Office; yet I doubt
3Vhether as
ny Man be not but both Papiſts and Proteſtants would judge it
called an A- tolerable, to call ſuch an one an Apoſtle, or an
pobile this
Evangelift. For ſome of the Jefocits call of their
Sect Apoſtles of India, and of Japan, upon this al-
ledged account; And Calvin teſtifies, that there
were Apoſtles and Evangeliſts in his time, upon the
Upon what account of the Reformation : Upon which account
we have known John Knox often called the Apoſtle
John Knox
was called of Scotland. So that we conclude, that Miniſters,
she Apoſtle Paftors or Teachers, do comprehend All; and that
of Scoiland.
the Office is but One. And therefore in that re-
ſpect we judge, there ought to be no Precedency
among them: To prove which, I Mall not inliſt, fee-
ing it is ſhewn largely, and treated of by ſuch as
have denied the Diocefan Epiſcopacy, as they call
it.
Anfrv. 2. S. XXVI. As to the firſt part of the Objection,
viz. That I ſeem to make no diſtinction betwixt the Mi-
niſter and People ; I Anſwer: If it be underſtood of
Ziberty to a Liberty to Speak or Propheſie by the Spirit, I fay, all
Prophefie au
bane, by the may do that, when moved thereunto, as above is
Spais.
fhewn. But we do believe and affirm, that ſome
are more particularly called to the Work of the
Miniſtry; and therefore are fitted of the Lord for
that purpofe : whofe Work is more conſtantly and
particularly to inſtruct, exhort, admoniſh, overſee,
and watch over their Brethren ;. and that as there
is ſomething more incumbent upon them in that
reſpect, than upon every common Believer ; ſo al-
fo, as in that relation, there is due to them from
the Flock fuch Obedience and Subjection, as is
nientioned in theſe Teſtimonies of the Scripturė,
Heb. 13. 17. i Thefl. 5.12,13. I Tim. 5.17. 1 Pet.5.5.
Alſo beſides theſe, who are thus particularly called
The Riders to the Miniſtry, and conſtant labour in the Word
for zbe wir and Doctrine, there are alſo the Elders; who, thơ’
dows, top they be not moved to a frequent Teſtimony, by
Fathericle way of Declaration in Wordsj Fet as ſuch as are
grown
if the Minitry.
325
grown up in the Experience of the bleſſed Work of
Truth in their Hearts, watch over and privately
admoniſh the Young, care for the Widows, the
Poor and Fatherleſs; and care and look that no-
thing be wanting, but that Peace, Love, Unity,
Concord and Soundneſs be preſerved in the Church
of Chrift; and this anſwers to the Deacons mention-
ed AÉts 6.
That which we oppoſe, is, the diſtinction of The difir.
Laity and Clergy (which in the Scripture is not to c'ergy and
be found ) whereby none are admitted unto the Lairy not to
Work of the Miniſtry, but ſuch as are Educated at Scriprura:
Schools on purpoſe, and inſtructed in Logick and
Philoſophy, &c. and ſo are at their Apprenticeſhip
to learn the Art and Trade of Preaching, even as a
Man learns any other Art; whereby all other ho-
neft Mechanick Men, who have not got this Heathen-
iſh Art, are excluded from having this Priviledge.
And ſo he that is a Scholar, thus bred up, muſt
not have any honeſt Trade, whereby to get him
a Livelihood, if he once intend for the Miniſtry;
but he muſt ſee to get him a Place, and then he
hath his ſet hire for a Livelihood to him. He muſt
alſo be diſtinguiſhed from the reſt, by the Colour Their Guib.
of his Clothes ; for he muſt only 'wear Black, and
muſt be a Maſter of Arts : But more of this here-
after.
S. XXVII. As this manner of ſeparating Men for
the Miniſtry is nothing like the Church in the Apo-
ſtles days, ſo great Evils have and do follow upon
it. For firſt; Parents, ſeeing both the Honour and
Profit that attends the Clergy, do allot their Chil-
dren ſometimes from their Infancy to it; and ſo
breed them up on purpoſe. And others conie to
Age, upon the ſame account, betake them to the
ſame Trade j. and having theſe Natural and AÇ-
quired Parts, that are judged the neceſſary Quali-
fications of a Miniſter, are thereby admitted ; and
ſo are bred up in Idleneſs and Pleaſure, thinking
ic
Y 3
326
PROPOSITION X.
.
it a diſgrace for them to work with their hands;
TheClergy's only if they ſtudy a little out of their Books, to
Books; the make a Difcourſe once or twice a week, during
Gift of God the running of an Hour-Glaſs: Whereas the Gift,
negleaed.
Grace and Spirit of God, to call, gift and qualifie
for the Miniſtry, is neglected and overlooked. And
many Covetous, Corrupt, Earthly, Carnal Men, having
a meer Shew and Form, but ſtrangers to, and ut-
terly ignorant of the inward Work of Grace upon
their Hearts, are brought in and intrude then-
ſelves; and ſo through them Death, Barrenneſs and
Darkneſs, and by conſequencc Superſtition, Error
and Idolatry, have entered and leavened the Church.
And they that will narrowly obſerve, ſhall find,
that it was thus the Apoſtaſie came to take place;
of the Truth of which I could give many Examples,
which for Brevity's ſake I omit. For ſo the Office,
Reverence and Reſpect due to it, were annexed to
the meer Name; ſo that when once n Man was or-
dained a Biſhop or a Prieſt, he was heard and be-
ļieved, tlo he had nothing of the Spirit, Power
and Life, that the true Apoſtles and Miniſters were
in; that in a ſhort time the Succeſſion came to be of
the Name and Title, and the Office was thereto
annexed, and not of the Nature, Virtue and Life.
Which in effect made them to ceaſe to be the Mi-
niſtry and Miniſters of Chriſt, but only a Shadow
and vain Image of it: which alſo decaying, was in
fome Ages fo metamorphoſed, that not only the
Subſtance was loſt; but the very Form wholly vi-
The Marred tiated, altered and marred; that it may be far
Church com- better ſaid of the pretended Chriſtian Church, as
Theſeus's was diſputed of Theſeus's Boat, (which by the
pieced Boat. piecing of many new pieces of Timber, was
wholly altered ) whether indeed it were the ſame or
another ? But in caſe that the firſt had been of Oak,
and the laſt pieces put in but of rotten Fir, and
that alſo the Form had been ſo far changed, as to
be nothing like the firſt; I think it would have ſuf-
fered
par'd to
Df the Miniltrp.
327
.
fered. no diſpute, but might have eaſily been con-
cluded to be quite another, retaining nothing but
the Name, and that alſo unjuſtly. Secondly; From The Abuse
this diſtinction, of Laity and Clergy, this abuſe alſo following
follows, that goud, honeſt, mechanick Men, and others, aion of
who have not learned the Art and Trade of Preaché Laity and
Clergy.
ing, and ſo are not Licentiated according to theſe
Rules they preſcribe unto themſelves; ſuch, I ſay,
being poſleſſed with a falſe Opinion, that it is iiot
lawful for them to meddle with the Miniſtry, nor
that they are any ways fit for it, becauſe of the
defect of that Literature; do thereby neglect the
Gifc in themſelves, and quench many times the
pure Breathings of the Spirit of God in their Hearts:
which, if given way to, might prove much more
for the Edification of the Church, thai many of
the conned Sermons of the Learned. And ſo by this
means, the Apoſtle's Command and Advice is ilight-
ed, who exhorteth, i Thefl. 5. 19, 20. Not to quench
the Spirit, nor deſpiſe Propheſying. And all this is done
by Men pretending to be Chriſtians, who glory, that
the firſt Preachers and Propagators of their Religion
were ſuch kind of plain mechanick Men, and illi-
terate. And even Proteſtants do, no leſs than Pa- Both Prote-
piſts, exclude ſuch kind of Men from being Mini- Papiftsez-
ſters among theni; and thus limit the Spirit and clude Me-
Gift of God, tho' their Fathers, in oppoſition to
from preach-
Papiſts, aſſerted the contrary, and alſo their own ing, who
Hiſtories declare, how that kind of Illiterate Men greatly con-
did, without Learning, by the Spirit of God, Reforma tis
greatly contribute in divers places to the kefor-
mation.
By this it may appear, that as in Calling and Qna-
lifying, fo in Preaching and Praying, and the other
particular ſteps of the Miniſtry; every true Mini-
jter is to know the Spirit of God, by its Virtue and
Life, to accompany and aſſiſt him: But becauſe this
relates to Worſhip, I ſhall ſpeak of it more largely in
the next Propolition; which is concerning Worſhip,
Y 4
The
chanick Men
tributed to:
On
328
PROPOSITION X.
The laſt thing to be conſidered, and inquired into,
is, concerning the Maintenance of a Goſpel-Miniſter .
But before I proceed, I judge it fit to ſpeak fome-
thing in ſhort concerning the Preaching of Women;
and to declare, what we hold in that matter.
Women's Seeing Male and Female are one in Chriſt Jeſus, and
publick
that he hath given his Spirit no leſs to one, than
Preaching
and I'raying to the other; when God inoveth by his Spirit in a
Allerted. Woman, we judge it no ways unlawful for her to
Preach in the Aſſemblies of God's People. Neither
think we that of Paul, 1 Cor. 14.34. to reprove the
Inconfiderate and Talkative Women among the Corin-
thians, who troubled the Church of Chriſt with
[heir unfrofitable Queſtions: Or that i Tim. 2. 11,
12. That iVomen.ought to learn in ſilence, not ufurping
Aitt hority over the Man, any ways Repugnant to this
Doctrine; becauſe it's clear, that women have Pro-
plefied and Preached in the Church, elſe had that ſay-
ing of Joel been badly applied by Peter, Acts 2. 17.
And ſeeing Paul himſelf in the ſame Epiſtle to the Co-
rinthians, giveth Rules how Women Mould behave
theinſelves in their publick Preaching and Praying,
it would be a manifeſt Contradiction, if that place
were otherwiſe taken in a larger ſenſe: And the
fame Paul ſpeaks of a Woman that laboured with
him in the Work of the Goſpel; and it is written,
that Philip had four Daughters that Propheſied.
And laſtly, It hath been obſerved, that God hath
Effectually in this day Converted many Souls by the Mi-
niſtry of Women, and by them alſo frequently con-
forted the Souls of his children: Which manifeſt
Queſt.IV.
Experience puts the thing beyond all Controverfie.
Miniſters. But now I ſhall proceed to ſpeak of the Maintenance
of Miniſters.
S. XXVIII. We freely acknowledge, as the Pro-
The Minis poſition lolds forth, that there is an Obligation up-
fiers Food
on ſuch, to whom God ſends, or among whom he
Maintenance raiſeth tip a Miniſter, that (if need be) they mini-
Sated.
ſter to his Neceſſities. Secondly; That it is lawful for
bits 21.9.
Mainte-
nance.
and their
1
him
Cf the gyinílry.
329
Conſtrained
him to receive, whiát is neceſary and convenient.
To prove this, I need not inſiſt, for our Adverſa-
ries will readily grant it to us; for the thing we
affirın is, that this is all that theſe Scripture-Teſti-
monies, relating to this thing, do grant ; Gal.6.6.
I Cor. 9. 11, 12, 13, 14. I Tim. 5. 16. That which
we then oppoſe in this matter, is ; Firſt, That ir
ſhould be Conſtrained and Limited. Secondly, That
it ſhould be Superfluous, Chargeable and Sumptuous.
And Thirdly, The manifeſt Abuſe thereof; of which
I ſhall alſo briefly treat.
As to the firſt, our Adverſaries are forced to 1.
recur to the Example of the Law; a Refuge they Againſ?
uſe in defending moſt of their Errors and Super- Maintenance
ſtitions, which are contrary to the Nature and Pu-
rity of the Goſpel.
They ſay, God appointed the Levites the Tithes; Object.
therefore they belong alſo to ſuch, as miniſter in Holy
Things under the Goſpel.
I anſwer ; All that can be gathered from this is, Anfin.
that as the Prieſts had a Maintenance allowed them
under the Lam, ſo alſo the Miniſters and Preachers aprointed
under the Goſpel; which is not denied : But the for the Le-
Compariſon will not hold, that they ſhould have for Golpel-
the very ſame; ſince firſt, there is no expreſs Goſpel- l’reachers.
Command for it, neither by Chriſt nor his Apoſtles.
Secondly; The Parity doth no ways hold betwixt
the Levites under the Lam, and the Preachers under
the Goſpel; becauſe the Levites were one of the
Tribes of Iſrael, and ſo had a right to a part of
the Inheritance of the Land, as well as the reſt of
their Brethren; and having none, had this alloted
to them in lieu of it. Next, the Tenth of the
Tithes was only allowed to the Prieſts that ſerved
at the Altar, the reſt being for the Levites ; and
alſo to be put up in Store-Houſes, for entertaining
of Widows and Strangers. But theſe Preachers,
notwithſtanding they inherit what they have by
their Parents, as well as other. Men; yet claim tlie
Wilole
Tiilies were
330
PROPOSITION X.
much a a
Year.
whole Tithes, allowing nothing either to Widow or
Stranger. But as to the Tithes, I fall not inſiſt; be-
cauſe divers have clearly and learnedly treated of
it apart; and alſo divers Proteſtants do confeſs them
not to be jure Divino: and the Parity, as to the
quota, doth not hold; but only in general, as to
the Obligation of a Maintenance. Which Mainte-
nance, tho' the Hearers be obliged to give, and
fail of their Duty, if they do not; yet that it
Reaſon 1. ought neither to be received, nor yet forced, I
The Goſpel prove; becauſe Chriſt, when he ſent forth his
freely to be Apoſtles, faid; Freely ye have received, freely give,
without so Mat. 10.8. and they had liberty to receive Meat
and Drink, from ſuch as offered them, to ſupply
their need. Which ſhews, that they were not to
ſeek or require any thing by force, or to ſtint, or
make a bargain before hand; as the Preachers, as
well ainong Papiſts as Proteſtants, do in theſe days;
who will not preach to any, until they be ſure
firſt of ſo much a Year : But on the contrary,
theſe were to do their Duty, and freely to com-
municate (as the Lord ſhould order them) what
they had received, without ſeeking or expecting a
Reward.
The anſwer of this, given by Nicolaus Arnoldus,
dus his an- Exercit. Theolog. Sect.
42, 43. is not to be for-
Freely je
gotten; but indeed to be kept upon Record for a
ceivei,&c.
Perpetual Remembrance of him and his Brethren:
for he frankly anſwers after this manner; We have
not freely received, and therefore are not bound to give
it freely. The Anſwer, I confefs, is ingenuous and
good: For if thoſe that receive freely, are to give
freely; it would ſeem to follow, by the Rule of
Contraries, that thoſe who receive not freely, ought
not to give freely; and I ſhall grant it. Only they
muſt grant me, that they preach not by and accord
ing to the Gift and Grace of God received; nor can
they be good Stewards of the manifold Grace of God,
as every true Miniſter ought to be: qr then they
Nic. Arnol-
lave re-
have
Df the Miniſtry.
331
Simon Ma-
gus.
have gotten this Gift or Grace by Money, as Simon
Magus would have been compaſſing it, ſince they
think themſelves not bound to give it without Mo-
ney again. But to be plain, I believe he intended
not, that it was from the Gift or Grace of God they
were to preach; but from their acquired Arts and
Studies, which hath coſt them much Labour, and
alſo ſome Money at the Univerſity. And therefore,
as he that puts his Stock into the publick Bank,
expects Intereſt again ; fo theſe Scholars, having
ſpent ſome Money in learning the Art of Preaching,
think they may boldly ſay, they have it not freely ;
for it hath coſt them both Money and Pains, and
therefore they expect both Money and Eaſe again.
And therefore as Arnoldus gets Money for teaching
his young Students the Art and Trade of Preaching;
ſo he intends they ſhould be repayed, before they
give it again to others. It was of old ſaid, Omnia
All things
venalia Rome, i.e. All things are ſet to fale at Rome; arc set to
but now the ſame Proverb may be applied to Frct- falc at
nequer : And therefore Arnoldus's Students, when Fiare.juce
they go about to Preach, may ſafely ſeek and re- apply'd.
quire hereby, telling their Hearers their Maſter's
Maxim; Nos gratis non accepimus, ergo neque gratis
dare teneinur. But then they may anſwer again,
that they find them and their Maſter to be none
of his Miniſters; who, when he ſent forth his Dif-
ciples, gave them this Command, Freely ye have re-
ceived, freely give; and therefore we will have none
of your teaching, becauſe we perceive you to be of
the number of thoſe, that look for their Gain fror their tai. 56. II.
Quarter.
S. XXIX. Secondly; The Scripture-Teſtimonies,
that urge this, are in the ſame nature of thoſe, that Rcalon 2.
preſs Charity and Liberality towards the Poor, and
command Hoſpitality, &c. But theſe are not, nor
can be ſtinted to a certain quantity, becauſe Merr Voluna
they are Deeds meerly Voluntary, where the Obe- no Man caiz
dience to the Command lieth in the good will of fint them.
the
332
PROPOSITION X.
1
the Giver, and not in the matter of the thing
given; as Chriſt Meweth in the Example of the
Widomo's Mite. So that, tho' there be an Obliga-
tion upon Chriſtians, to miniſter of outward things
to their Miniſters; yet there can be no definition
of the quantity, but by the Giver's own conſent;
and a little from one may more truly fulfil the
Obligation, than a great deal from another. And
therefore as Axts of Charity and Hoſpitality can nei-
ther be limited nor forced; ſo neither can this.
Object. If it be Objected, That Miniſters may and ought
to exhort, perſwade, yea, and earneſtly preſs Chriſtians
(if they find them defective therein) to Acts of Charity
and Hoſpitality, and ſo may they do alſo to the giving of
Maintenance.
Anſwo. I Anſwer; All this faith nothing for a ſtinted and
forced Maintenance, for which there cannot ſo much
as the ſhew of one folid Argument be brought from
Scripture. I confeſs, Miniſters may uſe Exhortati-
on in this, as much as in any other caſe, even as
the Apoſtle did to the Corinthians, flewing them
borer was, their Duty: But it were fit for Miniſters, that ſo
pel mighto do, that their Teſtimony might have the more
se without weight, and be the freer of all ſuſpition of Cove-
toufleſs and Self-intereſt, that they might be able
to ſay truly, in the ſight of God, that which the
ſame Apoſtle ſubjoyns upon the ſame occaſion;
i Cor. 9.15, 16, 17, 18. But I have uſed none of theſe
things. Neither have I written theſe things, that it should
be jo done unto me: For it were better for me to die,
eban that any Man flould make my Glorging void. For
sho' 1 preach the Goſpel, I having nothing to glory of;
for neceſſity is laid upon me, yea, wo is unto me, if I
preach not the Goſpel. For if I do this thing willingly,
I have a Reward; bilt if againſt my will, a diſpenſation
of the Goſpel is committed unto me. What is my reward
then? Verily, that when I preach the Goſpel, I may make
the Goſpel of Chriſt witholet charge, that I abuſe not my
pomper in the Goſpel.
Thirty;
Paul's Lo.
Courge.
3
Df the MiniGrp.
333
siiver or
Thirdly ; As there is neither Precept nor Exam- Reaſon 3.
ple for this forced and ſtinted Maintenance in the Paul coveted
Scripture ; ſo the Apoſtle, in his folenn farewel to no Body's
the Paſtors and Elders of the Church of Epheſus, Gold.
guards them againſt it, Afts 20. 33, 34, 35. But,
if the thing liad been either lawful or practiſed,
he would rather have exhorted them to be content
with their ſtinted Hire, and not to covet more;
whereas he fheweth them, Firſt, by his own Ex-
ample, that they were not to covet or expect any
Man's Silver or Cold. Secondly, that they ought to
work with their Hands for an honeft livelyhood, as
he had done. And Laſtly, he exhorts them ſo to
do from the words of Chriſt, Becauſe it is a more
bleſed thing to give, than to receive; ſhewing that it
is ſo far from a thing that a true Miniſter ought
to aim at, or expect, that it is rather a burthen to
'a true Miniſter, and croſs to him, to be Brought
upon neceſſity ſo to lack.
S. XXX. Fourthly, If a forced and ſtinted Main-
tenance were to be ſuppoſed, it would make the
Miniſters of Chriſt juſt one with thoſe Hirelings, No Hireling
whom the Prophét cryed out againſt. For cer- fitting the
tainly, if a Man make a Bargain to Preach to Christ
.
People for ſo inuch a Year, ſo as to refuſe to
Preach, unleſs he have it; and ſeek to force the
People to give it by Violence; it cannot be de-
nied, that ſuch a one preached for Hire, and ſo
looks for his Gain from his Quarter ; yea, and prepares
War againſt ſuch as pou not into his Mouth: But this
is the particular ſpecial Mark of a falſe Prophet,
and an Hireling, and therefore can no ways belong
to a true Miniſter of Chriſt.
Next, that a ſuperfluous Maintenance, that is,
more than in reaſon is needful, ought not to be Moderate
received by Chriſtian Miniſters, will not need und Papilis
much Proof, ſeeing the more Moderate and Sober,
gainſt the
both among Papiſts and Proteſtants, readily confeſs Exceſs of
it, who with one Voice exclaim againſt the ex- Revenues
schive
Realon 4.
Mic. 3.
exclaii -
334
PROPOSITION X.
ceſſive Revenues of the Clergy: And that it may
not want a Proof from Scripture, what can be
niore plain, than that of the Apoſtle to Timo-
thy? 1 Tim. 6. 7, 8, 9, 19. where he both ſhews
wherewith we ought to be Content, and alſo the
hazzard of ſuch as look after more; and indeed, ſince
that very Obligation of giving Maintenance to a
Miniſter, is founded upon their Need, and ſuch
as have opportunity to Work, are commended ra-
ther in not Receiving, than in Receiving; it can
no ways be ſuppoſed lawful for them to receive
more then is fufficient. And indeed, were they
truly Pious and Right, tho' Neceſſitous, they would
rather incline to take too little, than be gaping af-
ter too much.
II. 9. XXXI. Now, that there is great exceſs and
abuſe hereof among Chriſtians, the vaſt Revenues
The Excely which the Biſhops and Prieſts have, both Papiſt
and Biſhops and Proteſtant, do declare; ſince I judge it may be
Revmpues." ſaid without any Hyperbole, that ſome particular
Perſons have more paid them Yearly, than Chriſt
and his Apoſtles made uſe of in their whole Life-
time; who yet wanted not what was needful as to
the outward Man, and no doubt deſerved it far
better, than thoſe that enjoy that fulneſs. But
it is manifeſt, theſe Biſhops and Priests love their
fat Benefices, and the pleaſure and Honour that at-
tends them, so well, that they purpoſe neither to foHome
Chriſt, nor his Apoſtles Example or Advice in this
Object. But it's uſually objected, That Chriſtians are be-
come ſo hard-hearted, and generally' ſo little heed ſpi-
ritual Things, that if Miniſters had not a ſettled
and ſtinted Maintenance, ſecured them by Lan, they
and their families might Størve for want of Bread.
Anſ.
I Anſwer; This Objection might have ſome
weight, as to a carnal Miniſtry, made up of natu-
ral Men, who have no Life, Power, nor Virtue with
them; and ſo may infinuate ſome need of ſuch a Main
tenance
matter.
Df the minilrp.
335
tenance for ſuch a Miniſtry: But it ſaith nothing as to
ſuch as are called and ſent of God, who ſends no Man They wanted
away faring upon his own Charges, and ſo go forth whom God
in the Authority and Power of God, to turn Peo- fent ; tbey
ple from Darkneſs to Light, for ſuch can truſt to their Hands-
him that ſendeth them, knowing that he requireth
nothing of any, but what he giveth Power to
perform; and ſo when they return, if he inquire,
can ſay, they wanted nothing. And ſuch alſo when
they ſtay in a place (being immediately furniſhed
by God, and not needing to Borrow and Steal
what they Preach from Books, and take up their
time that way) fall a working at their lawful
Imployments, and labour with their Hands, as
Paul did, when he gathered the Church at Corinth.
And indeed, if this Objection had any weight,
the Apoſtles and primitive Paſtors ſhould never
have gone forth to Convert the Nations, for fear
of Want. - Doth not the Doctrine of Chriſt teach
us to Venture all, and Part with all, to ſerve God?
Can they then be accounted Miniſters of Chriſt,
who are afraid to Preach him, leſt they get not.
Money for it; or will not do it, until they be
ſure of their Payment? What ſerves the Miniſtry
for, but to Perfect the Saints, and ſo to Con-
vert them from that hard-heartedneſs?
But thou wilt ſay, I have laboured and preached to Object.
them, and they are heard-harted ſtill, and will not give
me any thing.
Then ſurely thou haſt either not been ſent to
them of God, and ſo thy Miniſtry and Preaching
Anſw.
hath not been among them in the Power, Virtue,
and Life of Chriſt, and ſo thou deſerveſt nothing;
or elſe they have rejected thy Teſtimony, and ſo
art not worthy; and from ſuch thou oughteſt not
to expect, yea nor yet receive any thing, if they
would give thee; but thou oughteſt to ſhake off Mat. 10. 14.
the Duft from thy Feet, and leave them. And how thy Teſtimo-
frivolous this Objection is, appears, in that in the ny, Make the
Duft from
darkeſt off thy Fetis
330
PROPOSITION X.
1
darkeſt and moſt ſuperſtitious Times, the Prieſts
Revenues increaſed moſt, and they were moſt rich-
ly rewarded, tho''they deſerved leaſt. So that
he that is truly ſent of God, as he needs not, ſo
neither will he be afraid of Want, ſo long as he
ſerves ſo good a Maſter ; neither will he ever for-
bear to do his work for that Cauſe. And in-
deed ſuch as make this Objection, ſhew truly
that they ſerve not the Lord Chriſt, but their own
Belly, and that makes them ſo anxious for want of
Food to it.
III. S. XXXII. But Laſtly, as to the Abuſes of this
kind of Maintenance ; indeed he, that would go
The many a, through thein all, tho' he did it paſſingly, might
Maintenance make of it alone, an huge Volume, they are ſo
Brings. great and numerous. For this Abuſe, as others
crept in with the Apoſtafie, there being nothing of
this in the primitive Times: then the Miniſters
claimed no Titbes, neither fought they a ſtinted or
forced Maintenance; but ſuch as wanted, had their
neceſſity ſupplied by the Church ; and otliers
wrought with their Hands. But the Perfecutions
being over, and the Emperors and Princes coming
under the Name of Chriſtians, the Zeal of thoſe
great Men was quickly abuſed by the Covet ouſneſs
of the Clergy, who ſoon learned to change their
Cottages witli the Palaces of Princes; and reſted
not, until by Degrees fome of them came to be
Princes themſelves, nothing Inferiour to them in
Splendor, Luxury and Magnificence; a method of
living, that honeſt Peter and John, the Fiſher-men,
and Paul the Tent-maker, never coveted ; and
perlaps as licele imagined, that Men pretending
to be their Succeflors, ſhould have arrived to theſe
things. And ſo ſoon as the Biſhops were thus
feated and conſtitute, forgeting the Life and Work
of a Chriſtian, they went uſually by the Ears
together, about the Precedency and Revenues,
cach coveting the Chiefeit and Fatteſt Benefice.
of the miniſtrp.
337
Revcnues.
It is alſo to be regretted to think, how ſoon this
Miſchief crept in among Proteſtants; who had ſcarce The Prote-
well appeared, when the Clergy among them began forſaken the
to ſpeak at the old rate, and Thew, that tho' they Dope, yet
had forſaken the Biſhop of Rome, they were not forſake the
reſolved to part with their old Benefices : and rich Popilk
therefore ſo foon, as any Princes ör States ſhook
off the Pope's Authority, and ſo demoliſhed the
Abbies, Nunneries, and other Monuments of Superſti-
tion; the reformed Clergy began preſently to cry
out to the Magiſtrates, to beware of medling
with the Churches Patrimony; ſeverely exclaim-
ing againſt making a lawful uſe of thoſe vaſt
Revenues, that had been ſuperſtitiouſly beſtow-
ed upon the Church (fo called) to the Good and
Benefit of the Common-wealth, as no leſs thaiz
Sacriledge.
But by keeping up of this kind of Maintenance
for the Miniſtry, and Clergy-men, ſo called ; there 1. The clers
is firſt a bait laid for Coverouſneſs, which is Idola- gy's corije-
touſness
try, and of all things moſt Hurtful; ſo that for
Covetenſneſs ſake, many being led by the deſire of
filthy Lucre, do apply themſelves to be Miniſters,
that they may get a Livelyhood by it. If a Mari
have ſeveral Children, he will allot one of them
to be a Miniſter, which if he can get it to be,
he reckons it, as good as a Patrimony; ſo that a
fat Benefice hath always a good many Expectants,
and then what Bribing, what Courting, what În-
duſtry, and ſhameful Actions, are uſed to acquire
theſe things, is too openly known, and needs not
to be proved ?
The Scandal that here-through is raiſed among
Chriſtians, is ſo manifeſt, that it is become a Pro-
verb, that the Kirk is always Greedy. Whereby
The Greedy
the Gift and Grace of God being neglected, they Kirk, a Pra-
have for the moſt part no other Motive or Rule, verb,
in applying themſelves to one Church more than
another, but the greater Benefice. For tho’ they
7
hypocri-
craciam
338
PROPOSITION X.
hypocritically pretend, at their accepting of, and
entring unto their Church, that they have nothing
before them, but the Glory of God, and the Salva-
tion of Souls; yet if a richer Benefice offer it ſelf,
they preſently find it more for God's Glory, to
remove from the firſt, and go thither. And thus
they make no difficulty often to change, while
notwithſtanding they accuſe us, that we allow
Miniſters to go from place to place, and not to
be tied to one place; but we allow this, not for
the gaining of Money, but as moved of God. For
if a Miniſter be called to Miniſter in a particular
Place, he ought not to leave it, except God call
him from it, and then he ought to obey : for
we make the Will of God, inwardly revealed, and not
the Love of Money, and more Gain, the Ground of
removing
Secondly; From this Abuſe, hath proceeded that
2: The Cler- Luxury and Idleneſs, that moſt of the Clergy live
gy's Luxury.in, even among Proteſtants, as well as Papiſts, to
the great Scandal of Chriſtianity. For not having
lawful Trades, to work with their Hands, and
being, ſo Superfluouſly and Sumptuouſly Provi-
ded for, they live in Idleneſs and Litxury : And
there doth more Pride, Vanity, and worldly
Glory appear in their wives and Children, than
in moſt others; which is open and evident
to all.
Thirdly; They become hereby fo glued to the
love of Money, that there is none like them in
aj's cruelty. Malice, Rage and Cruelty: if they be denied their
Hire, they Rage like drunken Men, Fret, Fume,
and as it were, go Mad. A Man may ſooner fa-
tisfie the ſevereſt Creditor, than them ; the gene-
ral Voice of the Poor doth confirm this. For in-
deed they are far more Exact in taking up the
Tithes of Sheep, Geeſe, Swine and Eggs, &c. and
look more narrowly to it, than to the Members
of their Flock: they will not miſs the leaſt Mite;
and
3: The Cler-
of the finiftyp.
339
and the pooreſt Widow cannot eſcape their ava-
ritious Hands. Twenty Lies they will hear un- Roor Widows
reproved; and as many Oaths a Man may Swear eſcape the
in their hearing, without offending them; and Prieſts Gree-
dy Hands.
greater Evils than all this, they can overlook. But
if thou oweſt them ought, and refuſeſt to pay it,
then nothing but War will they Thunder againſt
thee, and they will ſtigmatize thee with the hor-
rible Title of Sacriledge, and ſend thee to Hell
without Mercy; as if thou hadít committed the
Sin againſt the Holy Ghoſt. Of all People we
can beſt bear witneſs to this ; for God having The work of
ſhewn us this Corrupt and Antichriſtian Miniſtry, Anti-clorult is
and called us out from it, and gathered us unto Malice.
his own Power and Life, to be a ſeparate People,
ſo that we dare not joyn with, nor hear theſe
Antichriſtian Hirelings, neither yet put into their
Mouths, or feed them : O! what Malice, Envy,
and Fury hath this raiſed in their Hearts againſt
us? That tho' we get none of their Wares, nei-
ther will Buy them, as knowing them to be
Nauglit; yet will they force us to give them
Money : and becauſe we cannot for Conſcience
fake do it, our Sufferings have upon that account
been unutterable. Yea, to give account of their
Cruelty, and ſeveral ſorts of Inhumanity uſed a-
gainſt us, would make no ſmall Hiſtory. Theſe
avaritious Hirelings have come to that degree of
Malice and Rage, that ſeveral poor labouring Men
liave been carried Hundreds of Miles froin their
own Dwellings, and ſhut up in Priſon, ſome
Two, fome Three, yea, fome Seven Years toge-
ther, for the value of one Pound Sterling, and
leſs." I know my ſelf a poor Widow, that for a widow'.
the Tithes of her Geele, which amounted not to for the Titho
of Geele ao
five Shillings, was about four Years kept in Pri- bout four
fon, Thirty Miles from her Houſe. Yea, they Tears in
Priſoni.
by Violence for this cauſe have plundred of Mens
Goods, the Hundred-fold ; and prejudiced much
more:
Z 2
340
PROPOSITION X.
Some loft
&c.
more: yea, Hundreds have hereby ſpilt their In-
nocent Blood, by dying in the filthy noiſom Holes
their lives and Priſons. And ſome of the Prieſts have been
Foles, some fo Inraged, that Goods thus raviſhed could not fa-
wounded by tishie them; but they muſt alſo ſatisfie their Fury
by beating, knocking, and wounding with their
hands Innocent Men and Women, for refuſing (for
Conſcience fake) to put into their Mouths.
The only way then foundly to Reform and Re-
move all theſe Abuſes, and take away the ground
and occaſion of them, is, to take away all ſtint-
ed and forced Maintenance and Stipend: and ſeeing
thoſe things were anciently given by the People,
that they return again into the publick Treaſure;
and thereby the People may be greatly benefitted by
them, for that they may fupply for thoſe publick
Taxations and Impoſitions, that are put upon them,
Whoſo heap and may eaſe themſelves of them. And whoever
Teachers to call or appoint Teachers to themſelves, let them
let them pro- accordingly Entertain them: And for ſuch as are
called and moved to the Miniſtry by the Spirit of
Stipend.
God, thoſe that receive then, and taſte of the
good of their Miniſtry, will no doubt provide
things' needful for them, and there will be no
need of a Law to force a Hire for them: for he
that ſends them, will take care for them; and they
alſo, having Food and Raiment, will therewith be con-
pide their
I enit.
The Diffe-
imeen the
Miniſtry of
S. XXXIII. The Sum then of what is ſaid, is,
rence be That the Miniſtry that we have pleaded for, and which
alſo the Lord hath raiſed up among us, is, in all its parts,
the Quakers like the true Miniſtry of the Apoſtles and Primitive
and their Church. Whereas the Miniſtry our Adverſaries ſeek to
upbold and plead for, as it doth in all its parts differ fronz
them; fo, on the other hand, it is very like the falſe Pro-
phers and Teachers, teſtified againſt and condemned in the
Scripture : as may be thus briefly illuſtrated.
1. The
Of the mainiltrp.
341
The True
1. The Miniſtry and Miniſters we plead for, are ſuch
as are immediately called and ſent forth by Chriſt and Miniſters
bis Spirit unto the Work of the Miniſtry: So were the Calle
holy Apoſtles and Prophets, as appears by theſe
places, Mat. 10. 1,5. Eph. 4. 11. Heb. 5.4.
1. But the Miniſtry and Miniſters our Oppoſers plead
for, are ſuch as have no immediate Call from Chriſt, to
mhom the Leading and Motion of the Spirit is not rec-
koned neceſſary; but who are called, ſent forth, and ar-
dained by wicked and ungodly Men: Such were of old
the falſe Prophets and Teachers, as appears by theſe
places, fer. 14. 14, 15. item. chap. 23.21. and 27.
15.
2. The Miniſters we plead for, are ſuch as are acted True Mini-
and bed by God's Spirit, and by the Power and Operation of fters Guide.
his Grace in their hearts, are in ſome meaſure Converted
and Regenerate ; and ſo are good, holy, and graciones
Men : Such were the holy Prophets and Apoſtles,
as appears from 1 Tim. 3. 2,3,4,5,6. Tit. 1.7,8,9.
2. But the Miniſters our Adverſaries plead for, are
ſuch to whom the Grace of God is no needful Qualifica-
tion, and ſo may be true Miniſters, according to them,
tho' they be ungodly, unholy, and profligate Men: Such
were the falle Prophets and Apoſtles, as appears
from Mic. 3,5,11. Į Tim. 6.5,6,7,8, &c. 2 Tim.3.2.
2 Pei. 2. 1,2,3.
3. The Miniſters we plead for, are ſuch as a£t, move, True Mine
and labour in the Work of the Miniſtry; ņot from their hers Mork.
own meer natural Strength and Ability, but as they are
afted, moved, ſupported, afſifted and influenced by the
Spirit of God, and miniſter according to the Gift received,
as good Stewards of the manifold Grace of God: Such
were the holy Prophets and Apoſtles, i Pet. 4. 10,
11. I Cor. 1. 17. I Cor. 2. 3, 4, 5,13. Ats 2.4. Mat,
10. 20. Mark 13. 11. Luke 1 2. 12. 1 Cor. 13. 2.
3. But the Miniſters, our Adverſaries plead for, are
ſuch as wait not for, nor expect, nor need the Spirit of
God to ałt and move them in the Work of the Miniſtry,
but what they do, they do from their own meer natural
7 3
Strength
342
PROPOSITION X.
True Mini-
Strength and Ability, and what they have gathered and
ſtollen from the Letter of the Scripture, and other Books,
and so Speak it forth in the ſtrength of their own Wiſdom
and Eloquence, and vot in the Evidence and Demonſtrą.
tion of the Spirit and Power : Such were the falfe Pro-
phets and Apoſtles, as appears, Jer. 23. 30, 31, 32,
34, &c. I Cor. 4. 18. Jude 16.
4. The Miniſters we plead for, are ſuch as being holy
hers Humi- and bumble, contend not for Precedency and Priority;
lity.
but rather ſtrive to prefer one another, and ſerve one
another in love; neither deſire to be diſtinguiſh'd from the
reſt by. their Garments and large Philačteries, nor ſeek
the Greetings in the Market-places, nor uppermoſt Rooms
at Feaſts, nor the chief Seats in the Synagogues ; nor yet
to be called of Men Maſter, 6c. Such were the holy
Prophets and Apoſtles, as appears from Mat. 23.8,
9, 10. and 20. 25, 26, 27.
4. But the Miniſters our Adverſaries plead for, are
ſuch as ſtrive and contend for Superiority, and claim
Precedency over one another; affecting and ambitiouſly
ſeeking after the forementioned things : Such were the
falſe Prophets and Apoſtles in time paſt, Mat. 23.
5, 6, 7.
5: The Miniſters we plead for, arę ſuch as having
Hers Free
Gift.
freely received, freely give; who cover no Man's Silver,
Gold or Garments; who ſeek no Man's Goods, but ſeek
them, and the Salvation of their Souls : whoſe Hands
Supply their own neceſſities, working honeſtly for Bread to
themſelves and their Families. And if at any time they
be called of God, so as the work of tbe Lord hinder them
from the nſe of their Trades, take what is freely given
them, by ſuch to whom they have communicated Spiri-
tuals; and having Food and Raiment, are therewith con-
gent : Such were the holy Prophets and Apoſtles,
as appears from Mat. 10. 8. Acts 20. 33, 34, 35.
1 Tim. 6.8.
5. But the Miniſters 'our Adverſaries plead for, are
ſuch as not having freely received, will not freely give;
but are covetons, doing that which they ought not, for
Yrue Mini-
filthy
of the Miniſtry.
343
filthy Lucres ſake; as to Preach for Hire, and Divine
for Money, and look for their Gain from their Qua;-
ster, and prepare War againſt ſuch as put not into their
Mouths, &c. Greedy Dogs, which can never have enough.
Shepherds who feed themſelves, and not the Flock; eating
the Fat, and clothing themſelves with the Wooll; making
Merchandiſe of Souls; and following the way :-- Balaam,
that loved the Wages of Unrighteouſneſs
. Such were
the falſe Prophets and Apoſtles, Iljai. 56. 11. Ezek.
34. 2, 3, 8. Mic. 3.5,11. Tit. 1. 10, 11. 2 Pet. 2. I,
2, 3, 14, 15.
And in a word, We are for a Holy, Spiritual, Irue Mini-
Pure and Living Miniſtry, where the Miniſters are and Qua-
both Called, Qualified and Ordered, Acted and in- lification,
fluenced in all the ſteps of their Miniſtry by the Spi-
rit of God; which ścing wanting, we judge they
ceafe to be the Miniſters of Chriſt.
But they judging this Life, Grace and Spirit, no
Eſential Part of their Miniſtry, are therefore for the
upholding of an Humane, Carnal, Dry, Barren,
Fruitleſs and Dead Miniſtry; of which (alas!) we
have ſeen the Fruits in the moſt part of their
Churches : Of whom that ſaying of the Lord is cer-
tainly verified, Jer. 23. 32.--I ſent them not, nor com-
manded them, therefore they ſhall not profit this people at
all, ſaith the LORD.
..
PROPOSITION XI.
Concerning Worſhip.
All true and acceptable Worſhip to God is offered in What tbe
the Inward and Immediate moving and drawing of thip is, that
his own Spirit, which is neither limited to places, is accepta-
times, nor perſons. For tho' we are to Worſhip him ble to God.
always, ånd continually to Fear before him; yet
as to the outward ſignification thereof in Pray, How to be
ers, Praiſes ur Preachings, we ought not to do performed.
1
7 4.
it
314
PROPOSITION XI.
Superftition
and Wių-
Worship:
it in our own will, where and when we will; bilt
where and when we are moved thereunto by the
ſtirring and ſecret Inſpiration of the Spirit of God in
our hearts; which God heareth and accepteth of, and
is never wanting to move us thereunto, when need is ;
of which he himſelf is the alone proper Judge. - All
other Worſhip then, both Praiſes, Prayers of Preach-
ings, which Man ſets about in his own will, and at
his own appointment, which he can both begin and end
at his pleaſure, do, or leave undone, as himſelf ſeeth
meet, whether they be a preſcribed Form, as a Li-
turgy, c. or Prayers conceived extempore by the
natural ſtrength and faculty of the Mind, they are all
but Superſtition, Will-worſhip, and abominable
Idolatry in the fight of God, which are now to be
denied and rejected, and ſeparated from, in this day of
his Spiritual Ariſing. However it might have pleaſed
bin (who winked at the times of Ignorance, with
a reſpect to the Simplicity and Integrity of Tome, and
of liis own innocent Seed, which lay as it were buried
in the hearts of Men under that Maſs of Superſti-
tion) to blow upon the dead and dry Bones, and
to raiſe fome Breathings of his own, and anſwer them;
and that until the Day ſhould more clearly dawn
and break
forth.
Idolatry,
4
S.I. HE Duty of Man towards God, lieth chiefly
in theſe Two Generals. 1. In an holy Con-
formity to the pure Lam and Light of God, ſo as both
to forſake the Evil, and be found in the practice of thoſe
perpetual and moral Precepts of Righteouſneſs and Equity.
And 2. In rendering that Reverence, Honour and ado-
sation to God, that he requires and demands of no; whịch
is comprehended under Worſhip. Of the former we
have already ſpoken, as alſo of the different Rela-
tions of Chriſtiansg. as they are diſtinguiſhed by the
ſeveral Mealures of Grace received, and given to
every one; and in that reſpect have their ſeveral
Ofices in the Body of Chriſt, which is the Church.
Now
if quoqſhip.
3+5
Now I come to ſpeak of Worſhip, or of thoſe Acts,
whether private or publick, general or particular,
whereby Man renders to God that part of his Du-
ty, which relates immediately to him: And as Obe-
dience is better than Sacrifice, ſo neither is any Sacri-
fice acceptable, but that which is done according to
the Will of hin, to whom it is offered. But Men,
finding it eaſier to ſacrifice in their own Wills, than
obey God's Will, have heaped up Sacrifices without
Obedience; and thinking to deceive God, as they do True Wor.
one another, give him a ſhew of Reverence, Honour ship and
and Worſhip, while they are both inwardly eſtran- God-wards
ged and alienated from his Holy and Righteous Life, cor:ufted.
and wholly ſtrangers to the pure Breathings of his
Spirit, in which the acceptable Sacrifice and Wor-
ſhip is only offered up. Hence it is, that there is
not any thing relating to Man's Duty towards God,
which among all ſorts of People hath becn more
vitiated, and in which the Devil hath more pre-
vailed, than in abuſing Man's Mind concerning this
thing: And as among many others, ſo among thoſe
called Chriſtians, nothing hath been more out of or-
der, and more corrupted, as fonie Papiſts, and all
Proteſtants, do acknowledge. As I freely approve
whatſoever the Proteſtants have Reformed from Pa-
piſts in this reſpect ; ſo I meddle not at this time
with their Controverſies about it: Only it ſuffices
me with them to deny, as no part of the true Wor-
fip of God, that abominable Superſtition and Ido- The Popiſk
latry, the Popiſh Maſs, the Adoration of Saints and Mari (ido-
Angels, the Veneration of Relicks, the Viſitation of ed, with all
Sepulchres, and all thoſe other Superftitious Ce-their T. ura-
remonies, Confraternities, and endleſs Pilgrimages of pery.
the Romiſh Synagogue. Which all may ſuffice to
evince to Proteſtants, that Antichriſt hath wrought
more in this, than in any other part of the Chriſtian If Piore.
Religion ; and ſo it concerns them narrowly to con- llants lave
ſider, whether herein they have made a clear and made a per-
perfect Reformation ; as to which ſtands the Con- mation?
troverſie
346
PROPOSITION XI.
troverſie betwixt them and us. For we find many
of the Branches lop'd off by them, but the Root
yet remaining; to wit, a Worſhip acted in and from
Man's will and ſpirit, and not by and from the Spi-
rit of God: For the true Chriſtian and Spiritual Wor-
Ship of God hath been ſo early loſt, and Man's wif-
dom and will hath ſo quickly and throughly mixed it
ſelf herein; that both the Apoſtaſie in this reſpect
hath been greateſt, and the Reformation here-from,
as to the evil Root, moſt difficult. Therefore let
not the Reader ſuddenly ſtumble at the account of
our Propoſition in this matter; but hear us patiently
in this reſpect Explain our felves, and I hope (by
the aſiſtance of God) to make it appear, that tho?
our manner of Speaking and Doctrine ſeem moſt
lingular and different from all other ſorts of Chri-
ſtians; yet it is moſt according to the pureſt Chri-
ftian Religion, and indeed nioſt needful to be ob-
ſerved and followed. And that there be no ground
of miſtake (for that I was neceſitated to ſpeak in
few words, and therefore more obſcurely and du-
biouſly, in the Propoſition it felf) it is fit in the firſt
place to explain and hold forth our Senſe, and clear
the State of the Controverſie.
1 §. II. And firſt, let it be conſidered, that what
What Wor- is here affirmied; is ſpoken of the Worſhip of God in
poken of." Goſpel-Times, and not of the Worhip that was un-
der or before the Law : For the particular Com-
mands of God to Men then, are not ſufficient to
Authorize us now to do the ſame things; elſe we
might be ſuppoſed at preſent acceptably to offer
Sacrifice, as they did, which all acknowledge to be
ccaſed. So that what might have been both Com-
mendable and Acceptable under the Law, may juſt-
ly now be charged with Superſtition, yea, and Ido:
latry. So that impertinently, in this reſpect, doth
Arnoldus rage againſt this Propoſition, [ Exercit.
Theolog. ſect. 44.] ſaying; That I deny all publick
Worſhip, and that, according to me, ſuch as in Enoch’s
time
of wojſhip.
347
Cereironies
Lam were
not Elen-
time publickly began to call upon the Name of the Lord;
and ſuch as at the Command of God went twice up to
Jeruſalem to worſhip; and that Anna, Simeon, Mary,
&c. were Idolaters, becauſe they uſed the publick Wor-
Ship of thoſe times : Such a Conſequence is moſt im-
pertinent, and no leſs fooliſh and abſurd, than if I
ſhould infer from Paul's Expoſtulating with the
Galatians, for their returning to the Jewiſh Ceremo-
nies; that he therefore condemned Moſes and all the
Prophets, as fooliſh and ignorant, becauſe they uſed
thoſe things : The forward Man, not heeding the
different Diſpenſation of times, ran into this im-
pertinency. Tho'a Spiritual Worſhip might have
þeen, and no doubt was practiſed by many under the under the
Lan, in great Simplicity ; yet will it not follow, that
it were no Superſtition to uſe all thoſe Ceremonies that tial to true
they uſed, which were by God diſpenſed to the Worthip.
Jews, not as being Eſſential to true Worſhip, or ne-
cellary as of themſelves for tranſnitting and enter-
taining an boly Fellowſhip betwixt him and his Peo-
ple; but in Condeſcenſion to them, who were in-
clinable to Idolatry. Albeit then in this, as in moſt
other things, the Subſtance was enjoyed under the
Law by ſuch as were Spiritual indeed; yet was it
vailed and ſurrounded with many Rites and Ceremo-
nies, which is no ways lawful for us to uſe now un-
der the Goſpel.
S. III. Secondly; Albeit I ſay, that this Worſhip is II.
neither limited to Times, Places nor Perſons; yet True Wor:
I would not be underſtood, as if I intended the hip is no
putting away of all ſet Times and Places to Wor-time, to
Thip: God forbid I ſhould think of ſuch an Opinion.
perfon.
Nay, we are none of thoſe that forſake the Aſſem-
bling of our ſelves together ; but have even certain
Times and Places, in which we carefully meet to-
gether (nor can we be driven thereform by the
Threats and Perfecutions of Men) to wait upon God,
and worſhip him. To meet together we think nccef- Necclity of
ſary for the People of God, becauſe, ſo long as we Meetings.
are
place or
I
348
PROPOSITION XI.
I. Will-
are clothed with this outward Tabernacle, there
is a neceſſity to the entertaining of a Joint and Vi-
fible Fellowſhip, and bearing of an outward Teſti-
mony for God, and ſeeing of the Faces of one ano-
ther, that we concur with our Perſons, as well as
Spirits: To be accompanied with that inward Love
and Unity of Spirit, doth greatly tend to encourage
and refreſh the Saints.
But the Limitation we condemn is, that whereas
doth limit the Spirit of God ſhould be the immediate Actor,
the Spirit Mover, Perſwader and Influencer of Man in the
of God.
particular Acts of Worſhip, when the Saints are
met together, this Spirit is limited in its Operations,
by ſetting up a particular Man or Men to preach
and pray in Man's will; and all the reſt are ex-
cluded from ſo much as believing that they are
to wait for God's Spirit to move them in ſuch
things: And ſo they neglecting that, which ſhould
quicken them in themſelves, and not waiting to
feel the pure Breathings of God's Spirit, ſo as to
obey them, are led meerly to depend upon the
Preacher, and hear what he will ſay.
Secondly; In that theſe peculiar Men come not
thither to meet with the Lord, and to wait for
Teaching of
the world the inward Motions and Operations of his Spirit;
and fo to pray as they feel the Spirit to breathe
through them, and in them; and to preach, as they
find themſelves acted and moved by God's Spirit,
and as he gives utterance; ſo as to ſpeak a word
in ſeaſon to refreſh weary Souls, and as the preſent
Condition and State of the People's Hearts re-
quire; ſuffering God by his Spirit both to pre-
pare People's Hearts, and alſo give the Preacher
to ſpeak what may be fit and ſeaſonable for them :
But he hath hammered together in his Cloſet, ac-
cording to his own Will, by his humane Wil-
dom and Literature, and by ſtealing the words of
Truth from the Letter of the Scriptures, and patch-
ing together other Men's Writings and Obſerva-
2. True
of God.
tions,
of wojſhip.
349
tions, ſo much as will liold him ſpeaking an hour,
while the Glaſs runs; and without waiting or feel- Prieſts
ing the inward Influence of the Spirit of God, he preach by
declaims that by hap-hazard, whether it be fie or their studied
ſeaſonable for the People's Condition, or no; and Sermons.
when he has ended his Sermon, he faith hisPrayer alſo
in his own will; and ſo there is an end of the buſineſs.
Which Cuſtomary Worſhip, as it is no ways accepta-
ble to God; ſo how unfruitful it is, and unprofita-
ble to thoſe that are found in it, the preſent Con-
dition of the Nations doth ſufficiently declare. It
appears then, that we are not againſt ſet Times for
Worſhip, as Arnoldus againſt this Propoſition, Sect.
45. no leſs impertinently alledgeth; offering need-
leſly to prove that which is not denied: Only theſe
Times being appointed for outward Conveniency,
we may not therefore think, with the Papiſts, that
theſe days are holy, and lead People into a ſuper-
ſtitious Obſervation of them ; being perſwaded, Whether
that all Days are alike holy in the fight of God. And pays are
Holy
albeit it be not my preſent purpoſe to make a long
Digreſſion concerning the Debates among Prote-
ſtants, about the Firſt Day of the Week, com-
monly called the Lord's Day; yet for as much as
it comes fitly in here, I ſhall briefly ſignifie our
ſenſe thereof.
S. IV. We, not ſeeing any ground in Scripture of the Firſt
for it, cannot be fo Superſtitious, as to believe, Day of cobe
that either the Jewiſho Sabbath now continues, or monly called
that the Firſt Day of the Week is the Anti-type there- tha zord's
of, or the true Chriſtian Sabbath; which, with Cal-
vin, we believe to have a more Spiritual ſenſe: and
therefore we know no Moral Obligation by the
fourth Command, or elſewhere, to keep the Firſt
Day of the Week more than any other, or any Holi-
neſs inherent in it. But firſt, for as much as it is
neceſſary, that there be ſome time ſet apart for,
the Saints to meet together to wait upon God:
And that ſecondly, it is fit at ſome times they be freed
f60113
350
PROPOSITION XI.
from their other outward Affairs : And that thirdly,
Reaſon and Equity doth allow, that Servants and
Beaſts have ſome time allowed them, to be eaſed
from their continual Labour : And that fourthly,
it appears, that the Apoſtles and Primitive Chri-
ſtians did uſe the Firſt Day of the Week for theſe
purpoſes; We find our felves fufficiently moved
for theſe Cauſes to do ſo alſo, without ſuperſtiti-
ouſly ſtraining the Scriptures for another reaſon:
which that it is not to be there found, many Pro-
teſtants, yca, Calvin himſelf, upon the fourth Com.
mand, hath abundantly evinced. And tho’ we
therefore meet, and abſtain from working upon
this Day, yet doth not that hinder us from having
Meetings alſo for Worſhip at other times.
S. V. Thirdly; Tho' according to the Knowledge
of God, revealed unto us by the Spirit, through
that more full Diſpenſation of Light, which we be-
lieve the Lord hath brought about in this day,
we judge it our Duty to hold forth that Pure and
Spiritual Worſhip, which is acceptable to God, and
anſwerable to the Teſtimony of Chriſt and his Apo-
ſtles; and likewiſe to teſtifie againſt, and deny not
only manifeſt Superſtition and Idolatry, but alſo all
forinal Will-Worhip, which ſtands not in the
Power of God: Yet, I ſay, we do not deny the
The Worce whole Worſhip of all thoſe, that have born the
Apoltaſie. Name of Chriſtians even in the Apoſtaſie, as if God
had never heard their Prayers, nor accepted any of
them: God forbid we ſhould be ſo void of Cha-
rity! The latter part of the Propoſition ſheweth the
contrary. And as we would not be ſo abſurd on
the one land to conclude, becauſe of the Errors
and Darkneſs that many were covered and ſur-
rounded with in Babylon, that none of their Prayers
were heard or accepted of God; ſo will we not be
ſo unwary on the other, as to conclude, that be-
cauſe God heard and pitied theni, ſo we ought to
continue in theſe Errors and Darkneſs, and not
come
af Wožlhip.
351
1
Thomas à
and yet,
come out of Babylon, when it is by God diſcovered
The Popish
unto us. The Popiſh Maſs and Veſpers I do believe
Mafs and
to be,as to the matter of them abominable Idolatry and vejpers.
Superſtition, and fo alſo believe the Proteſtants; yet
will neither I or they affirm, that in the Darkneſs of
Popery no upright-hearted Men, tho' zealous in theſe
Abominations, have been heard of God, or accept-
ed of him: Who can deny,but that both Bernard and Bernard and
Bonaventure, Taulerus, Thomas a Kempis, and divers Bonaventure,
others have both known and taſted of the Love
Taulerus,
of God, and felt the Power and Virtue of God's Kempis,
Spirit working with them for their Salvation ? have taſted
And yet ought we not to forfake and deny thoſe of God.
Superſtitions, which they were found in? The Cal-
viniſtical Presbyterians do much upbraid (and I ſay
not without Řeaſon) the Formality and Deadneſs
of the Epiſcopalian and Lutheran Liturgies; and
The Biſhop
Liturgy,
as they will not deny, but there have been ſome
good Men among them ; ſo neither dare they re-
fuſe, but that when that good ſtep was brought in
by them, of turning the publick Prayers into the
vulgar Tongues, tho' continued in a Liturgy, it
was acceptable to God, and ſometimes accompa-
nied with his Power and Preſence : Yet will not
the Presbyterians have it from thence concluded,
that the Common-Prayers ſhould ſtill continue ; ſo
likewiſe, tho' we ſhould confeſs, that, through the
Mercy and wonderful Condeſcention of God,
there have been upright in Heart, both among
Papiſts and Proteſtants ; yet can we not therefore
approve of their way in the General, or not
go on to the upholding of that Spiritual Wora
Јайр, which the Lord is calling all to, and ſo to
the teſtifying againſt whatſoever ſtands in the way
of ic.
S. VI. Fourthly; To come then to the State of of Worship
the Controverſie, as to the publick Worjhip, we judge in publick,
it the Duty of all, to be diligent in the Allen- deſcribed.
bling of themſelves together and what we have
bech
352
PROPOSITION XI.
been, and are, in this matter, our Enemies in Great
Britain, who have uſed all means to hinder our
Aſembling together to Worſhip God, may bear
witnoſs) and when Aſſembled, the great Work
of one and all ought to be to wait upon God; and
returning out of their own Thoughts and Imagi-
nations, to feel the Lord's Preſence, and know a
gathering into his Name indeed, where he is in the
midſt, according to his Promiſe. And as every one is
thus gathered, and ſo met together inwardly in their
Spirits, as well as outwardly in their perſons; there
the ſecret Power and Virtue of Life is known to re-
freſh the Soul, and the pure Motions and Breathings
of God's Spirit are felt to ariſe ; from which, as
Words of Declaration, Prayers or Praiſes ariſe,
the acceptable Worſhip is known, which Edifies
the Church, and is well-pleaſing to God. And no
Man here limits the Spirit of God, nor bringeth
forth his own conned and gathered Stuff; but
every one puts that forth, which the Lord puts
into their Hearts: and it's uttered forth not in
Its gloriaus Man's Will and Wiſdom, . but in the Evidence and
Diſpenſation Demonſtration of the Spirit, and of Pomer. Yea, tho?
there be not a word ſpoken, yet is the true Spi-
ritual Worhip performed, and the Budy of Chriſt
edified; yea, it may, and hach often fallen out
among us, that divers Meetings liave paſt without
one word ; and yet our Souls have been greatly
edified and refreſhed, and our Hearts wonderfully
overcome with the ſecret Senſe of God's Power
and Spirit, which without words hath been mi-
niſtred from one Vellel to another. This is in-
deed ſtrange and incredible, to the meer natural
and carnally-minded Man, who will be apt to
judge all time laſt, where there is not ſomething
ſpoken, that's obvious to the outward Senſes;
and therefore I ſhall inſiſt a little upon this Subject,
as one that can ſpeak from a certain Experience,
and not by meer Hear-lay, of this wonderful and
glorious
of Wojſhip.
353
The Silent
tained,
glorious Diſpenſation; which hath ſo much the
more of the Wiſdom and Glory of God in it,
as it's contrary to the Nature of Man's Spirit, Will
and Wiſdom.
S. VII. As there can be nothing more oppoſite
to the natural Will and Wiſdom of Man, than this waiting uta
filent waiting upon God; ſo neither can it be obtain- on God ob-
ed, nor rightly comprehended by Man, but as he
layeth down his own Wiſdom and Will, ſo as to
be content to be throughly ſubject to God. And
therefore it was not preached, nor can be ſo pra-
Atiſed, but by ſuch as find no outward Ceremony,
no Obſervatians, no Words ; yea, not the beſt
and pureſt Words, even the words of Scripture,
able to ſatisfie their weary and afflicted Souls: be-
cauſe where all theſe may be, the Life, Power,
and Virtue, which make ſuch things effectual, may
be wanting. Such, I ſay, were neceſſitated to ceale
from all outwards, and to be ſilent before the
Lor; and being directed to that inward Princi-
ple f Life and Light in themſelves, as the moſt
exi lent Teacher, which can never be removed into Ifa. 30. 20,
ai Corner, came thereby to be learned to wait upon
God in the meaſure of Life and Grace received
from him, and to ceaſe from their own forward
Words and Actings, in the natural Willing and
Comprehenſion, and feel after this inward Seed
of Life; that as it moveth, they may move with
it, and be acted by its Power, and influenced,
whether to Pray, Preach or Sing. And ſo froni
this Principle of Man's being Silent, and not act-
ing in the things of God, of himſelf, until thus
acted by God's Light and Grace in the Heart, did
naturally, ſpring that manner of ſitting Silent to-
gether, and waiting together upon the Lord.
For, many thus principled, meeting together in
the pure Fear of the Lord, did not apply them-
ſelves preſently to Speak, Pray or Sing, óc. be-
ing afraid to be found acting forwardly in their
own
A a
354
PROPOSITION XI.
own Wills; but each made it their work to recire
inwardly to the Meaſure of Grace in themſelves,
not being only Silent as to Words, but even ab-
ſtaining from all their own Thoughts, Imagina
tions and Deſires; ſo watching in a holy Depen-
dance upon the Lord, and meeting together not
what it is to only outwardly in one place, but thus inwardly
meet in Jeſus in One Spirit, and in One Name of Jeſus, which is
his Power and Virtue; they come thereby to en-
joy and feel the ariſings of this Life, which as it
prevails in each particular, becomes as a Flood of
Refreſhment, and overſpreads the whole Meet-
ing. For Man, 'and Man's part and Wiſdom, being
denied and chained down in every individual,
and God exalted, and his Grace in Dominion in
the Heart; thus his Name comes to be one in all,
and his Glory breaks forth, and covers all; and
there is ſuch a holy Awe and Reverence upon every
Soul, that if the natural part ſhould ariſe in any,
or the wiſe part, or what is not one with the
Life, it would preſently be chained down, and
judged out. And when any are through the
breaking forth of this Power, conſtrained to utter
a Sentence of Exhortation or Praiſe, or to Breathe
to the Lord in Prayer; then all are ſenſible of
Prov. 27
it, for the ſame Life in them anſwers to it, as ir
verf. 19. Water, Face anſwereth to Face. This is that divine
and ſpiritual Worſhip, which the World neither
knoweth nor underſtandeth, which the Vulture's
Advantages Eye feeth not into. Yet many, and great are the
Meetings. Advantages which my Soul, with many others,
hath taſted of hereby, and which would be found of
all ſuch, as would ſeriouſly apply themſelves hereun-
to. For, when People are gathered thus together,
not meerly to hear Men, nor depend upon them;
but all are inw.urdly taught to ſtay their Minds upon
& 26.3.
the Lord, and wait for his Appearance in their Hearts ;
thereby the forward working of the Spirit of
Man is ſtayed and hindred from mixing it ſelf
Iſa. 1a, 20.
with
of Wojlhip.
355 -
with the Worſhip of God; and the Form of this
Worſhip is ſo naked and void of all outward and
worldly Splendor, that all occaſion for Man's
Wiſdom to be exerciſed in that Superſtition and
Idolatry, hath no lodging here; and ſo there be-
ing alſo an inward quietneſs and retiredneſs of
Mind, the Witneſs of God ariſeth in the Heart, and
the Light of Chriſt ſhineth, whereby the Soul com-
eth to ſee its own Condition. And there being
many joyned together in this fame work, there is
an inward Travel and Wreſtling; and alſo, as
the Meaſure of Grace is abode in, an overcoming
of the Power and Spirit of Darkneſs. And thus
we are often greatly ſtrengthned and renewed in
the Spirits of our Minds, without a word ; and Eph. 4. 23,
we enjoy and poſſeſs the Holy Fellowſhip and Com-
munion of the Body and Blood of Chriſt, by which
our inward Man is nouriſhed and fed : Which
makes us not to dote upon outward Water, and
and Bread, and Wine, in our ſpiritual Things.
Now as many thus gathered together, grow up
in the Strength, Power and Virtue of Truth;
and as Truth comes thus to have Victory and
Dominion in their Souls; then they receive an
Speaking a
Utterance, and ſpeak ſteadily to the Edification Edification.
of their Brethren, and the pure Life hath a free
pallage through them; and what is thus ſpoken,
edifieth the Body indeed. Such is the evident cer-
tainty of that divine Strength, that is communi-
cated by thus meeting together, and waiting in
Silence upon God; that ſometimes when one hath
come in, that hath been unwatchful, and wan-
dring in his Mind, or ſuddenly out of the hurry
of outward buſineſs, and ſo not inwardly gathered
with the reſt; ſo ſoon as he retires himſelf inward-
ly, this Power being in a good meaſure raiſed in
the whole Meeting, will ſuddenly lay hold upon
his Spirit, and wonderfully help to raiſe up the
Good in hin, and beget him into the ſenſe of the
A a 2
fame
356
PROPOSITION XI.
in Silent
ſame Power, to the melting and warming of his
Heart: even as the warmth would take hold upon
a Man, that is cold, coming into a Stove; or as a
Flame will lay hold upon ſome little combuſtible
matter being near unto it. Yea, if it fall out, that
ſeveral met together be ſtraying in their Minds,
tho' outwarılly ſilent, and ſo wandering from the
meaſure of Grace in themſelves (which, through
the working of the Enemy, and negligence of fome,
may fall out) if either one come in, or may be in,
who is watchful, and in whom the Life is raiſed in
a great meaſure ; as that one keeps his place, he
will feel a ſecret Travel for the reſt, in a Synipa-
thy with the Seed, which is oppreſſed in the other,
and kept from ariſing by their Thoughts and Wan-
derings. And as ſuch a faithful one waits in the
Travel one Light, and keeps in this Divine Work, God often-
for another times anſwers the ſecret Travel and Breathings of
his own Seed, through ſuch a one; ſo that the reſt
Meetings.
will find themſelves ſecretly ſmitten, without words:
and that one will be as a Midwife, through the fe-
cret travel of his Soul, to bring forth the Life in
them ; juſt as a little Water thrown into a Pump
brings up the reft; whereby Life will come to be
raiſed in all, and the vain Imaginations brought
down: and ſuch a one is felt by the reſt, to mini-
fter Life unto them without words. Yea fome-
times, when there is not a word in the Meeting,
but all are ſilently waiting; if one come in, that is
rude and wicked, and in whom the Power of Dark-
neſs prevaileth iuch, perhaps with an intention
to mock, or do miſchief; if the whole Meeting be
gathered into the Life, and it be raiſed in a good
The Mocker meaſure, it will ſtrike Terror into ſuch an one,
Terror when and he will feel himſelf unable to reſiſt ; but by
no word is the ſecret ſtrength and virtue thereof, the power
froken.
of Darkneſs in him will be chained down: and if
the Day of his Viſitation he not expired, it will
reach to the meaſure of Grace in him, and raiſe it
.
up
af worſhip.
357
I Sain. 10,
mez
3
up to the Redeeming of his Soul. And this we
often bear witneſs of; fo as we had hereby fre-
quent occaſion, in this reſpect, ſince God hath ga-
thered us to be a People, to renew this old ſaying
of many, Is Saul alſo among the Prophets? For not 12.
a-few have come to be Convinced of the Truth
after this manner: of which I my ſelf, in a part, am
a true Witneſs; who not by.ſtrength of Argu-
ments, or by a particular Diſquiſition of each Do-
&trine, and convincement of my Underſtanding
thereby, came to receive and bear witneſs of the
Truth; but by being ſecretly Reached by this
Life. For when I came into the filent Aſſemblies of
God's People, I felt a ſecret Power among then,
which touched my Heart; and as I gave way unto
it, I found the Evil weakning in me, and the Good The trke
raiſed up; and ſo I became thus knit and united un-convince-
to them, hungering more and more after the In-
creaſe of this power and Life, whereby I might
feel my ſelf perfectly Redeemed. And indeed,
this is the ſureſt way to become a Chriſtian; 10
whom afterwards the Knowledge and underſtand-
ing of Principles will not he wanting; but will grow
up, ſo much as is needful, as the natural Fruit of
this good Root: and ſuch a Knowledge will not
be barren nor unfruitful. After this manner, we
deſire therefore all that come among us to be pro-
felyted; knowing, that tho' Thouſands ſhould be
Convinced in their Underſtandings of all the Truths
we maintain , yet if they were not ſenſible of this
inmard Life, and their souls not changed from Un-
righteouſneſs to Righteouſneſs, they could add
nothing to us. For this is that Cement, where-
hy we are joyned as to the Lord, ſo to one ano- } Cor.6.17.
ther; and without this, none can Worſhip with us. The Life of
Yea, if ſuch ſhould conie anong 11s, and from that Righteous-
Underſtanding and Convincement they have of the res doth
juin is to the
Truth, ſpeak ever ſo true things, and ntter them Lord. "
forth with ever ſo niuch Excellency of Speech, if
Aa
diis
358
PROPOSITION XI.
Our Work
this Life were wanting, it would not edifie us at
all; but be as founding Braſs, or a tinkling Cymbal,
1 Cor. 13. I.
S. VIII. Our Work then and Worſhip is, when we
and Wor- meet together, for every one to watch and wait upon
fhip in our
Meetings.
God in themſelves, and to be gathered from all Viſi-
bles thereinto. And as every one is thus ſtated,
they come to find the Good ariſe over the Evil, and
the Pure over the Impure, in which God reveals him-
felf, and draweth 'near to every Individual; and
ſo he in the midſt in the General: Whereby each
not only partakes of the particular Refreſhment and
Strength, which comes from the Good in himſelf;
but is a ſharer of the whole Body, as being a li-
ving Member of the Body, having a Joint Fellow-
Thip and Communion with all. And as this Wor-
ſhip is ſtedfaſtly preached, and kept to, it becomes
eaſie; tho'ſt be very hard at firſt to the Natural
Man, whoſe roving Imaginations, and running
Worldly Delires are not ſo ealily brought to
ſilence. And therefore the Lord often-times, when
any turn towards him, and have true deſires thus
to wait upon him, and find great difficulty through
the unſtayedneſs of their Minds, doth in condeſcen-
tion and compaſſion cauſe his power to break forth
in a more ſtrong and powerful manner. And when
the Mind ſinks down, and waits for the Appearance
of Life, and that the Power of Darkneſs in the
Soul wreſtles and works againſt it, then the good
Seed, as it ariſeth, will be found to work as Phy-
fick in the Soul; eſpecially if ſuch a weak one be
in the Allembly of divers others, in whom the
Life is ariſen in greater dominion: and through the
contrary workings of the Power of Darkneſs, there
pelau and Ja. will be found an inward ſtriving in the Soul, as
cob Strove in really in the Myſtery, as ever Efau and Faceb ſtrove
Rebekah's
in Rebeckah's Wonb. And from this Inward Tra-
womb.
vel, while the Darkneſs ſeeks to obſcure the Light
and the Light breaks through the Larkneſs
, (which
always
QDf Worſhip.
359
always it will do, if the Soul give not its ſtrength
to the Darkneſs) there will be ſuch a painful Tra-
vel found in the Soul, that will even work upon
the outward Man; ſo that often-times, through the
working thereof, the Body will be greatly ſhaken;
and many Groans, and Sighs, and Tears, even as
the Pangs of a Woman in Travail, will lay hold
upon it. Yea, and this not only as to one: but when
the Enemy (who, when the Children of God allemble
together, is not wanting to be preſent, to ſee if he
can let their comfort) hath prevailed in any mea.
ſure in a whole Meeting, and ſtrongly worketh a.-
gainſt it, by ſpreading and propagating his dark
Power, and by drawing out the Minds of ſuch as
are met, from the Life in them; as they come to be
ſenſible of this Power of his, that works againſt
them, and to wreſtle with it by the Armour of
Light ; ſometimes the Power of God will break
forth into a whole Meeting; and there will be ſuch the Travel
an Inward Travel, while each is ſeeking to over- a vi&orious
come the Evil in themſelves, that by the ſtrong Song.
contrary workings of theſe oppolite Powers (like
the going of two contrary Tides) every Individual
will be ſtrongly exerciſed, as in a Day of Battle;
and thereby Trembling, and a Motion of Body will
be upon moſt, if not upon all: which, as the Power
of Truth prevails, will from Pangs and Groans, end
with a ſweet found of Thankſgiving and Praiſe. And The Nanze
from this the Name of Quakers, i. e. Tremblers, was of Quakers
firſt Reproachfully caſt upon us; which, tho' it be ſprung. !
none of our chooſing, yet in this reſpect we are
not ſhamed of it; but have rather reaſon to rejoyce
therefore, even that we are ſenſible of this Power,
that hath often-times laid hold upon our Adverſa-
ries, and made thein yield unto us, and joyn with
us, and confeſs to the Truth, before they had any
diſtinct or diſcurſive Knowledge of our Doctrines ;
ſo that ſometimes many at one Meeting have been
thus Convinced : and this Power would ſometimes
alfa
:
Аа 4
360:
PROPOSITION XI. -
J'et Silence
alſo reach to, and wonderfully work even in little
Children, to the Admiration and Aſtoniſhment of
many.
S. IX. Many are the bleſed Experiences, which I
could relate of this Silence, and manner of Worſhip;
is no Lam; yet do I not ſo much commend and ſpeak of Silence,
but Words as if we had a Law in it to ſhut out Praying or
may follom.;
Preaching, or tied our ſelves thereunto; not at all:
For as our Worſhip conſiſteth not in the Words, ſo
neither in Silence, as Silence; but in on holy depen-
dence of the Mind upon God: from which dependence
ſilence neceſſarily follows in the firſt place, until
words can be brought forth, which are from God's
Spirit. And God is not wanting to move in his
Children, to bring forth words of Exhortation or
Prayer, when it is needful ; ſo that of the many
Gatherings and Meetings of ſuch as are convinced
of the Truth, there is ſcarce any, in whom God
raiſeth not up fome or other to miniſter to his Bre-
thren; that there are few Meetings that are alcoge-
ther filent. For when many are met together in this
one Life and Name, it doth moſt naturally and
frequently excite them to pray to, and praiſe God,
and ſtir up one another by Mutual Exhortation
and Inſtructions; yet we judge it needful, there be
in the firſt place ſome time of ſilence ; during
which, every one may be gathered inmard, to the
Word and Gift of Grace, from which he that mi-
niſtreth may receive ſtrength to bring forth what
he miniſtreth; and that they that hear, may have a
ſenſe to diſcern betwixt the precious and the vile, and
not to hurry into the Exerciſe of theſe things,fo foon
as the Bell rings, as other Chriſtians .do. Yea, and
We doubt not, but alluredly know, that the Meeting
may be good and refreſhful, tho from the listing
down to the riling up thereof, there hath not been
a word as outwardly ſpoken ; and yet Life may
have been known to abound in each particular,
and an inward growing up therein and thereby ;
yeay!
of wojſhip.
361
I
yea, ſo as words might have been ſpoken accepta-
No abſolute
bly, and from the Life: yet there being no abſolute
neceſity for
necellity laid upon any ſo to do, all might have words, thos
choſen rather quietly and ſilently to poſſeſs and en- Life
, as
joy the Lord in themſelves. Which is very ſweet times.
and comfortable to the Soul, that hath thus learn-
ed to be gathered out of all its own Thoughts and
Workings, to feel the Lord to bring forth both
the Will and the Deed; which many can declare by
a bleſſed Experience. Tho' indeed it cannot but
be hard for the Natural Man to receive or believe
this Doétrine : and therefore it muſt be rather by a
fenfible Experience, and by coming to make Proof
of it, than by Arguments, that ſuch can be con-
vinced of this thing; ſeeing it is not enough to
believe it, if they come not alſo to enjoy and posſess
it. Yet in Condeſcention to, and for the ſake of
ſuch as may be the more willing to apply them-
ſelves to the Practice and Experience hereof, that
they found their Underſtandings convinced of it,
and that it is founded upon Scripture and Reaſon;
I find a freedom of Mind to add ſome few Confi-
derations of this kind, for the Confirmation hereof,
beſides what is before mentioned of our Experience.
S. X. That to wait upon God, and to watch before To Wait and
bim, is a Duty incumbent upon all, I ſuppoſe none manded in
will deny, and that this alſo is a part of Worſhip, the Scrip-
will not be called in queſtion: Since there is ſcarce tures.
any other ſo frequently commanded in the Holy
Scriptures, as may appear from Pſalm 27. 14. &
37. 7, 34. Prov. 20. 22. Iſai. 30. 18. Hofea 12. 6.
Zach. 3.8. Mat. 24. 42. & 25. 13. & 26.41. Mark
13:33. &35:37. Luke 21.36. Afts 1.4.& 20.31. 1 Cor.
16. 13. Col. 4. 2. I Thefl. 5.6. 2 Tim. 4.5. 1 Pet. 4.7:
Alſo this Duty is often recommended with very
great and precious Promiſes, as Pſalm 25.3.& 37.9.
& 09.0. Ifai.42.23. Lan.3.25,26. They that wait upon
the Lord, ſhall renew their ſtrength, &c.iſa.40.31. Now,
how is this waiting upon God, or watching before
him,
302
PROPOSITION XI.
*him, but by this filence, of which we have ſpoken?
Which, as it is in it ſelf a great and principal Duty :
ſo it neceſſarily in order both of Nature and Time
precedeth all other. But that it may be the bet-
ter and more perfectly underſtood; as it is not only
an outward Silence of the Body, but an inward Silence
of the Mind, from all its own Imaginations and
Self-cogitations; let it be conſidered, according to
Truth, and to the Principles and Doétrines heretofore
affirmed and proved, that Man is to be conſidered
in a twofold reſpect, to wit, in his natural, unrege-
nerate and fallen State ; and in his ſpiritual and renew-
ed Condition: from whence ariſeth that diſtinction
of the Natural and Spiritual Man, ſo much uſed by
the Apoſtle, and heretofore ſpoken of. Alſo theſe
WO Births of the Mind, proceed from the two Seeds
in Mạn reſpectively; to wit, the good Seed and the
evil: And from the evil Seed doth not only pro-
ceed all manner of groſs and abominable Wicked-
neſs and Profanity ; but alſo Hypocriſie, and thoſe
Wickednef- Wickedneſſes, which the Scripture calls ſpiritual : be-
Tes ariſe,
cauſe it is the Serpent working in and by the Natu-
fpiritual. ral Man in things that are ſpiritual, which having
a ſhew and appearance of Good, are ſo much the
more hurtful and dangerous, as it is Satan transfor- :
med and transforming himſelf into an Angel of Light.
And therefore doth the Scripture ſo preſſingly and
frequently (as we have heretofore had occaſion to ob-
ſerve) ſhut out and exclude the Natural Man from
medling with the things of God, denying his endea-
vours therein; tho’acted and performed by the moſt
eminent of his Parts, as of Wiſdom and Utterance
Alſo this ſpiritual Wickedneſs is of two forts, tho?
both one in kind, as proceeding from one Root; yet
differing in their Degrees, and in the Subjects alſo
ſometimes. The one is, when as the Natural Man is
medling with, and working in the things of Religion,
doth from his own Conceptions and Divinations af-
firın or propoſe wrong and erroneous Notions and
Opinions
whence
that are
Df Worſhip.
363
Opinions of God and things ſpiritual, and invent from whence
Superſtitions, Ceremonies, Obſervations and Rites did Spring ?
in Worſhip; from whence have ſprung all the He-
reſies and Superſtitions, that are among Chriſtians.
The other is, when as the Natural Man, from a
meer Conviétion of his Underſtanding, doth in the
forwardneſs of his own will, and by his own natu-
ral ſtrength, without the influence and leading of
God's Spirit, go about either in his Underſtanding
to imagine, conceive, or think of the things of God,
or actually to perform them by Preaching or Pray-
ing. The firſt is a miſling both in Matter and
Form; The Second is a retainig of the Form with True Chri-
out the Life and Subſtance of Chriſtianity, becauſe wherein it
Chriſtian Religion conſiſteth not in a meer Belief of confits not.
true Do&trines, or a meer Performance of Ats good
in themſelves; or elſe the bare Letter of the Scrip-
ture, tho' ſpoken by a Drunkard, or a Devil, might
be ſaid to be Spirit and Life, which I judge none
will be ſo abſurd, as to affirm: And alſo it would
follow, that where the Form of Godlineſs is, there
the Power is alſo; which is contrary to the expreſs
words of the Apoſtle. For the Form of Godlineſs
cannot be ſaid to be, where either the Notions and
Opinions believed are erroneous and ungodly, or
the Acts performed evil and wicked; for then it
would be the form of Ungodlineſs, and not of
Godlineſs : But of this further hereafter, when we
ſhall ſpeak particularly of Preaching and Praying.
Now, tho' this laſt be not ſo bad as the former
yet it hath made way for it: For Men having firſt de-
parted from the Life and Subſtance of true Religion
and Worſhip, to wit, from the inward Power and
Virtue of the Spirit, ſo as therein to Act, and there-
þy to have all their Actions enlivened; have only re-
tain'd the Form and Shew, to wit, the true words and
appearance: and ſo acting in their own natural and
unrenewed Wills in this Form, the Form could not,
but quickly decay, and be yitiated. For the working
and
364
PROPOSITION XI.
wres bug
its own C012-
and active ſpirit of Man could not contain it ſelf
within the ſimplicity and plainneſs of Truth; but
giving way to his own numerous Inventions and
Imaginations, began to vary in the Form, and adapt
it to his own Inventions ; until by degrees, the
Form of Godlineſs, for the moſt part, came to be
loſt, as well as the Power. For this kind of Ido-
latry, whereby Man lovech, idolizeth, and huggeth
Idolatry his own Conceptions, Inventions, and Product of
his own Brain, is ſo incident unto him, and feated
ceivings, in his fallen Naciie; that ſo long as his natural
ſpirit is the firſt Author and Actor of hiin, and is
that, by which he only is guided and moved in
his Worſhip towards God, to as noc firſt to wait
for another Guide to direct hinil; he can never
perform the pure Spiritual Worſhip, nor bring
forth any thing, but the fruit of the firſt, fallen,
natural and corrupt Root. Wherefore the time
appointed of God being come, wherein by fe-
. fus Chriſt he hath been pleaſed to Reſtore the
true Spiritual Worſhip, and the outward Form of
Worſhip, which was appointed by God to the jems;
and whereof the manner and tiine of its perfor-
No Form of
Worſhip, hut mance was particularly determined by God him-
the spirit is felf, being come to an end, we find, that Jeſus
by Cloriſt. Chriſt, the Author of the Chriſtian Religion, pre-
ſcribes no ſet Form of Vorſhip to his Children, un-
* If any Obj+et here, That the New Covenant ; * ſave that he only
der the more pure Adminiſtration of
che Lord's Prayer is a pre-
f;ribed Form of Prayer, and tells them, That the Worſhip nom to be
therefore of worthip, given performed is Spiritual, and in the Spirit.
I anſwer ; Firſt, This can-
26t bc objected by any fort of Christians, that I know, becauſe there are none who uſe
isot other prayers, or ibat limit their worſhip to this. Secondly, This was commanded
In the Diſciples, whil: yer wcak, before they l'ad received ihe Diſpenſation of the Goſpel;
rice that they ſhould only uſe it in razing, but that he might thew them by one Example
how that their prayers ought to be thirt, and not like the long Prayers of the Phariſees.
And Float this was the uſe of i:, a;:pcars by all the Prayers, which divers Saints afterwards
made uſe of, whereof the scripruri ina kesinention: for none made uſe of this, neither re-
peated it; lui of:d other words, according as the thing required, and as the Spirit gave
utterance. Thirdly, That this ough: role fo underſtond, appears from Rom. 8. 26. of
which af:er: ards mener: ſhall be made at greater length, where the Apoſtle faith, We
know not what we should pray for as we ought, but the Spirit it self niaketh interceffion
for 15, Sc. But if this Prayer had been ſuch a preſcribed Form of Prayer to the Church,
liat had not been true; neither had they been ignorant, what to pray, nor Paould they
bare needed the help of the Spirit to teach then.
And
.
of Worſhip.
And it's eſpecially to be obſerved, that in the
whole New Teſtament there is no order nor com-
mand given in this thing, but to follow the Reve-
lation of the Spirit, ſave only that general, of
Meeting together; a thing dearly owned, and dili-
gently practiſed by us, as ſhall hereafter more ap-
pear. True it is, mention is made of the Ducies
of Praying, Preaching and Singing ; but what Order Pray,Preach
and Sing in
or Method ſhould be kept in ſo doing, or that pre- Spirit
.
ſently they ſhould be ſet about ſo ſoon as the Saints
are gathered, there is not one word to be found :
yea, theſe Duities (as ſhall afterwards be made ap-
pear) are always annexed to the Aſiſtance, Lead-
ings and Motions of God's Spirit. Since then Man
in his Natural State, is thus excluded from acting
or moving in things Spiritual, how or what way
ſhall he exerciſe this firſt and previous Duty of To Waitm
Waiting upon God, but by filence, and by bringing what it is
that Natural Part to ſilence? Which is no other performed?
ways, but by abſtaining from his own Thoughts
and Imaginations, and from all the Self-workings
and Motions of his own Mind, as well in things
materially good, as evil; that he being filent, God
may ſpeak in him, and the good Seed may ariſe. This,
tho' hard to the Natural Man, is ſo anſwerable to
Reaſon, and even Natural Experience in other
things, that it cannot be denied. He that com-
eth to learn of a Maſter, if he expect to hear his
A Simile on
Maſter, and be inſtructed by him, muſt not conti- a Maſter
nually be ſpeaking of the matter to be taught, and his
and never be quiet ; otherwiſe how fall his Ma-
fter have time to inſtruct him ? Yca, tho' the
Scholar were never ſo earneſt to learn the Science;
yet would the Maſter have reaſon to reprove him,
as untuward and indocile ; if he would always be
medling of himſelf, and ſtill ſpeaking, and not
wait in ſilence patiently to hear his Maſter in.
tructing and teaching him ; who ought not to
open his Mouth, until by his Maſter he were con-
manded
Scholar
PROPOSITION XI.
vant.
To Wait
in Silence.
manded and allowed ſo to do. So alſo, if one
a Prince were about to attend a great Prince, he would
and his ser- be thought an impertinent and imprudent Ser-
vant, wlio, while he ought patiently and readily
to wait, that he might anſwer the King when he
ſpeaks, and have his Eye upon him, to obſerve the
leaſt Motions and Inclinations of his Will, and to
do accordingly, would be ſtill deafening him with
Diſcourſe, tho' it were in Praiſes of him; and run-
ning to and fro, without any particular and imme-
diate Order to do things, that perhaps might be
good in themſelves, or might have been com-
manded at other times to others: Would the
Kings of the Earth accept of ſuch Servants or
Service ? Since then we are commanded to Wait
upon God diligently; and in ſo doing it is promiſed,
that our Strength ſhall be renewed; this Waiting can-
not be performed but by a Silence, or ceſſation of the
Natural Part on our ſide: ſince God manifeſts
himſelf not to the outward Man or Senſes, fo
much as to the inward, to wit, to the Soul and
Spirit. If the Soul be ſtill thinking and working
The think in her own Will, and buſily exerciſed in her own
ing buſie
Imaginations, tho' the matters, as in themſelves,
may be good concerning God; yet thereby the in-
capacitates her ſelf from diſcerning the ſtill, ſmall
Voice of the Spirit, and ſo hurts her ſelf greatly,
in that ſhe neglects her chief Buſineſs of Waiting
spon the Lord : Nothing leſs, than if I ſhould bufie
my ſelf, crying out and ſpeaking of a Buſineſs,
while in the mean time I neglect to hear One,
who is quietly whiſpering into my Ear, and in-
forming me in thoſe things, which are moſt need-
ful for me to hear and know concerning that Bu-
fineſs. And ſince it is the chief Work of a Chri-
Stian to know the natural Will in its own proper
Motions crucified, that God may both move in the
Act and in the Will; the Lord chiefly regards this
profound Subjection and Self-denial. For ſome Men
pleaſe
Soul er-
cludes the
Voice of
God.
DE wojſhip.
FIL
367...
pleaſe themſelves as much, and gratife their own
fenſual Wills and Humours in high and curious Spe- Speculatie
culations of Religion, affecting a Name and Reputa-ons.
tion that way; or becauſe thoſe things by Cuſtom,
or other ways, are become pleaſant and habitual
to them, tho' not a whit more Regenerated, or
inwardly San&ified in their Spirits ; as others gra-
tifie their Luſts in A&tions of Senſuality: and there- Senſual Re-
fore both are alike hurtful to Men, and finful in creations.
the fight of God; it being nothing but the meer
fruit and effect of Man's natural and unrenewed
Will and Spirit. Yea, ſhould one (as many no
doubt do ) from a ſenſe of Sin, and fear of Puniſh-
ment, ſeek to terrifie themſelves from Sin, by
multiplying thoughts of Death, Hell and Judgment,
and, by preſenting to their Imaginations the Hap- Thoughts of
pineſs and Joys of Heaven, and alſo by multiplying Hell, to keep
Prayers and other Religious Performances; as theſe ont fin, are
Fig-leavese
things could never deliver him from one Iniqui-
ty, without the ſecret and inward Power of God's
Spirit and Grace; ſo would they ſignifie no more,
than the Fig-leaves, wherewith Adam thought to
cover his Nakedneſs. And ſeeing, it is only the
Product of Man's own natural Will, proceeding
from a Self-love, and ſeeking to ſave himſelf, and
not ariſing purely from that Divine Seed of Righte-
oufneſs, which is given of God to all for Grace
and Salvation, it is rejected of God, and no ways
acceptable unto him ; ſince the Natural Man, as
Natural, while he ſtands in that State, is with all
his Arts, Parts and Actings, reprobated by him.
This great duty then of waiting upon God, muſt
needs be exerciſed in Man's denying Self,' both Denial of
inwardly and outwardly, in a ſtill and meer de-
pendance upon God, in abſtracting from all the
Workings, Imaginations and Speculations of his
own Mind; that being emptied as it were of him-
ſelf, and ſo throughly crucified to the natural Pro-
dicts thereof, he may be fit to receive the Lord,
who
308
PROPOSITION XI.
who will have no Co-partner, nor Co-rival of his
Glory and Power. And Man being thus ſtated,
the little Seed of Righteouſneſs, which God hath
planted in his Soul, and Chriſt hath purchaſed for
him, even the meaſure of Grace and Life (which
is burthened and crucified by Man's natural Thoughts
and Imaginations ) receives a place to ariſe, and
The Holy becometh a holy Birth, and Geniture in Man; and
is that Divine Air, in and by which Man's Soul
and Spirit comes to be leavened: And by wait-
ing therein, he comes to be accepted in the light
of God, to ſtand in his preſence, hear his Voice,
and obſerve the Motions of his holy Spirit. And
fo Man's place is to wait in this; and as hereby
there are any objects preſented to his Mind con-
cerning God, or things relating to Religion, his
Soul may be exerciſed in them without liurt, and
to the great profit both of himſelf and others;
becauſe thoſe things have their riſe not from his
own Will, but from God's Spirit. And therefore,
as in the ariſings and movings of this, his Mind
is ſtill to be exerciſed in Thinking and Meditating;
ſo alſo in the more obvious acts of Preaching and
No Quakers
are againſt Praying: And ſo it may hence appear, we are
ameditating not againſt Meditation, as ſome have fouglit falfly
to infer from our Doctrine; but we are againſt
From Na- the Thoughts and Imaginations of the natural Man,
Thoughts au in his own Will, from which all Errors and He-
Errors riſe, refies concerning the Chriſtian Religion, in the
whole World, have proceeded. But if it pleaſe
God at any time, when one or more are waiting
upon him, not to preſent ſuch objects, as give
them occaſion to exerciſe their Minds in Thoughts
and Imaginations, but purely to keep them in this
holy Dependence ; and as they perſiſt therein, to
cauſe his ſecret Refreſhment, and the pure In-
·comes of his holy Life, to flow in upon them;
then they have good reaſon to be content, becauſe
by this (as we know by good and bleſſed Expe-
rience)
of wozihip.
309
upon him.
rience) the Soul is more ſtrengthened, renewed,
and confirmed in the Love of God, and armed The Soul rex
againſt the Power of Sin, than any way elſe: This What? ile
being a fore-taſte of that real and ſenſible Enjoy- Holy Life
of God,
ment of God, which the Saints in Heaven daily
poſſeſs; which God frequently affords to his Chil-
dren here, for their Comfort and Encouragement,
eſpecially when they are aſſembled together to wait
S. XI. For there are Two contrary Powers, or Spirits; Wanteles
to wit, the Power and Spirit of this World, in which Aã without
the Prince of Darkneſs bears rule, and over as many the Power
as are acted by it, and work from it; and the Power not accepta
or Spirit of God, in which God worketh, and bear. ed.
eth rule, and over as many as act in and from it.
So whatever be the things that a Man thinketh of,
or acteth in, however Spiritual or Religious, as to the
Notion or Form of them, ſo long as he acteth and
moveth in the natural and corrupt Spirit and Will;
and not from, in and by the Power of God, he
finneth in all, and is not accepted of God. For
hence both the plowing and praying of the Wicked is prov. 21. 41
fon : as aldo whatever a Man acts in and from the
Spirit and Power of God, having his Underſtand-
ing and Will influenced and moved by it, whether
it be Actions Religious, Civil, or even Natural, he
is accepted in ſo doing in the ſight of God, and
is bleſſed in them. From what is ſaid, it doth ap-Ja, 1. 25.
pear," how frivolous and impertinent their Obječtion
is, that ſay, they wait upon God in praying and preach-
ing; ſince Waiting doch of it ſelf imply
a paſſive De-
pendence, rather than an Afting. And ſince it is,
and ſhall yet be more ſhewn, that Preaching and and Preach
Praying without the Spirit, is an offending of God, Spirits is
not a waiting upon him; and that Praying and offence to
Preaching by the Spirit, pre-ſuppoſes neceßarily a
ſilent waiting, for to feel the motions and influence
of the Spirit to lead thereunto ; and laſtly, that in
ſeveral of theſe places, where Praying is command-
Bb
ed,
To Pray
God,
370
PROPOSITION XI.
Devil can-
not coin-
ed, as Mat. 26.41. Mark 13:33. Luke 21.30. 1 Pet.
4.7. Watching is ſpecially prefixed, as a previous
Preparation thereunto; ſo that we do well and
certainly conclude, that ſince Waiting and Watching
is ſo particularly commanded and recommended,
and this cannot be truly performed, but in this in-
Ward Silence of the Mind from Men's own Thoughts
and Imaginations ; this Silence is, and muſt neceſſa-
rily be, a ſpecial and principal part of God's Wor-
ship:
II. S. XII. But Secondly; The Excellency of this ſilent
This filent waiting upon God, doch appear, in that it is impoſſi-
Waiting the
ble for the Enemy, viz. the Devil, to counterfeit it,
ſo as for any Soul to be deceived or deluded by him
berfeis.
in the Exerciſe thereof. Now in all other matters,
he may mix himſelf in with the natural Mind of
Man, and ſo, by transforming himſelf, he may de-
ceive the soul, by buſying it about things perhaps
innocent in themſelves, while yet he keeps then
from beholding the pure Light of Chriſt, and ſo fron
knowing diſtinctly his Duty, and doing of it. For
that envious ſpirit of Man's Eternal Happineſs,
knoweth well, how to accommodate himſelf, and
fit his Snares, for all the ſeveral Diſpoſitions and
Inclinations of Men: if he find one not fit to be
engaged with groſs Sins, or Worldly Luſts, but ra-
ther averſe from them, and Religiouſly inclined,
he can fit himſelf to beguile ſuch an one, by fuf-
fering his Thoughts and Imaginations to run upon
Spiritual matters, and ſo hurry them to work, act,
and meditate in their own Wills. For he well
knoweth, that ſo long as Self bears rule, and the Spin
rit of God is not the principal and chief Actor, Man
is not put out of his reach : ſo therefore he can ac-
Altar, Pray- company the Priest to the Altar, the Preacher to the
Study,can. Pulpit, the Zealot to his Prayers, yea, the Doctor and
not shut the Profeſſor of Divinity to his Stusly, and there he can
chearfully ſuffer him to labour and work among his
Books, yea, and help him to find out and invent ſub-
Devil out.
tile
Df Worthip
tile Diſtinctions and Quiddities, by which be
Mind, and others through him, may be kept
heeding God's Light in the Conſcience, and wa
upon him.. There is not any Exerciſe whatſoeve
wherein he cannot enter, and have a chief place,
ſo as the Soul many times cannot diſcern it, ex-
cept in this alone : for he can only work in and
by the Natural Man, and his Faculties, by ſecretly
acting upon his Imaginations and Deſires, Co. and
therefore, when he (to wit, the Natural Man) is
filent, there he muſt alſo ſtand. And therefore
when the Soul comes to this Silence, and as it were
is brought to nothingneſs, as to her own work-
ings, then the Devil is ſhut out; for the pure Pre-
ſence of God, and ſhining of his Light he cannot
abide, becauſe ſo long as a Man is thinking and
meditating as of himſelf, he cannot be ſure, but
the Devil is influencing him therein; but when he
comes wholly to be filent, as the pure Light of God
ſhines in upon him, then he is ſure that the Devil
is ſhut out; for beyond the Imaginations he can-
not go, which we often find by ſenſible Experi-
For he that of Old is ſaid to have come to
the gathering together of the Children of God, is not
Wanting to come to our Allemblies. And indeed
he can well enter and work in a Meeting, that's
ſilent only as to words, either by keeping the
Minds in various Thoughts and Imaginations, or by
ſtupifying them, ſo as to overwhelm them with a
ſpirit of heavineſs and ſlothfulneſs: but when we
retire out of all, and are turned in, both by be-
ing diligent and watchful upon the one hand, and alſo
filent and retired out of all our Thoughts upon the
other; as we abide in this ſure place, we feel our
felves out of his reach. Yea, oftentimes the Power
and Glory of God will break forth and appear, juſt
as the bright Sun through many Clouds and Miſts,
to the diſpelling of that Power of Darkneſs; which
will alſo be ſenſibly felt, ſeeking to cloud and
darken
ence.
Bb 2.
PROPOSITION XI.
the Mind, and wholly to keep it from purely
upon God.
XIII. Thirdly; The Excellency of this Worſhip
ch appear, in that it can neither be ſtopped,
or interrupted by the Malice of Men or Devils,
as all others can. Now interruptions and ſtop-
pings of Worſhip may be underſtood in a two-
fold reſpect, either as we are hindered from Meet-
ing, as being outwardly by Violence ſeparated one
from another; or when permitted to Meet
together, as we are interrupted by the Tumult,
Noiſe and Confuſion, which ſuch as are Malici-
ous may uſe, to inoleſt or diſtract us. Now in
both theſe reſpects, this Worſhip doth greatly over-
paſs all others : For how far ſo ever People be
ſeparate or hinder'd from coming together, yet as
every one is inwardly gathered to the meaſure of
Life in himſelf, there is a ſecret Unity and Fellow-
ſhip enjoyed, which the Devil and all his Inſtru-
ments can never brcak or hinder. Bat ſecondly;
It doth as well appear, as to thoſe Moleſtations
which occur, when we are met together, what
advantage this true and ſpiritual Worſhip gives us
beyond all others; ſeeing in deſpight of a Thou-
fand Interruptions and Abuſes, one of which were
ſufficient to have ſtopped all other ſorts of Chri-
ſtians, we have been able, through the Nature of
this Worſhip, to keep it uninterrupted as to God; and
alſo, at the ſame time, to ſhew forth an Example
of our Chriſtian Farience towards all, even often-
times to the reaching and convincing of our Op-
poſors. For there is no ſort of Worſhip uſed by
others, which can ſubliſt (thio' they be permitted
to mcet) unleſs they be cicher Authorized and
Protected by the Magiſtrate, or defend themſelves
with the Arn of Fleh: But we at the fame time
exerciſe Wormipy towards God, and allo patient-
ly bear the Reproaches and Ignominies, which
Chriſt propheſied Thould be fu incident and frequent
to
DE Wojſhip.
373
like, and
to Chriſtians. For how can the Papiſts ſay their
Maſs, if there be any there to diſturb and inter- The Wor-
rupt them? Do but take away the Maſs-Book, the ſhip of the
Chalice, the Hoſt, or the Prieſt's Garments; yea, do apiſts.com
interrupted.
but ſpill the Water, or the Wine, or blow out the
Candles (a thing quickly done) and the whole bu-
ſineſs is marred, and no Sacrifice can be offered.
Take from the Lutherans, or Epiſcopalians, their Li- The Prok
turgy, or Common-Prayer-Book, and no ſervice can flants the
be ſaid. Remove from the Calviniſts, Arminians, Anabaptiſts
.
Socinians, Independents, or Anabaptifts, the Pulpit, the
Bible, and the Hour-Glaſs; or make but ſuch a noiſe,
as the Voice of the Preacher cannot be heard; or
diſturb him but fo, before he come ; or ſtrip him
of his Bible or his Books, and he muſt be dumb :
for they all think it an Hereſie to wait to ſpeak
as the Spirit of God giveth utterance; and thus eaſily
their whole Worſhip may be inarred. But when
People meet together, and their Worſhip confift-
eth not in ſuch outward Acts, and they depend
not upon any ones ſpeaking ; but meerly ſit down
to wait upon God, and to be gathered out of all
Viſibles, and to feel the Lord in Spirit; none of
theſe things can hinder them, of which we may
ſay of a Truth, We are ſenſible Witneſſes. For when
the Magiſtrates, ſtirred up by the Malice and Envy
of our Oppoſers, have uſed all means poflible (and
yet in vain) to deter us from meeting together, and
that openly and publickly in our own hired Houſes,
for that purpoſe; both Death, Baniſhments, Im- The Suffer-
priſonments, Finings, Beatings, Whippings, and demonstreer
other ſuch Deviliſh Inventions, have proved in- their Reli-
effectual to terrifie us from our holy Affemblies.
And we having, I ſay, thus often-tines purchaſed
our Liberty to meet, by deep Sufferings; our Op-
poſers have then taken another way, by turning
in upon us the worſt and wickedeít People, yea,
the very Off-ſcourings of Men, who by all man-
ner of inhumane, beaſtly and bruitiſh Behaviour, have
fought
gioiss Meet-
ings.
BD 3
374
PROPOSITION XI.
ſought to provoke us, weary us, and moleſt us,
but in vain. It would be almoſt incredible to de-
clare, and indeed a ſhame, that among Men pre-
tending to be Chriſtians, it ſhould be mentioned,
what things of this kind Men's Eyes have ſeen,
and I my ſelf, with others, have ſhared of in Suf-
fering: There they have often beaten us, and caſt
water and dirt upon us ; there they have danced,
leaped, ſung, and ſpoken all manner of profane and
ungodly words; offered Violence, and ſhamful Be-
haviour, to grave Women and Virgins ; jeered,
mocked and ſcoffed, asking us, If the Spirit was not
yet come ? And much more, which were tedious
here to relate: And all this while we have been
ſeriouſly and ſilently ſitting together, and waiting
upon the Lord; ſo that by theſe things our inward
and ſpiritual Fellowſhip with God, and one with
another, in the pure Life of Righteouſneſs,hath not been
hindered. But on the contrary, the Lord know-
ing our Sufferings and Reproaches for his Teſti-
mony's fake, hath cauſed his Power and Glory
inore to abound anong us, and hath mightily re-
freſhed us by the ſenſe of his Love, which hath
filled our Souls, and ſo much the rather, as we
found our felves gathered into the Name of the
Prov. 18.10. Lord, which is the ſtrong Tower of the Righteous,
whereby we felt our felves ſheltered from re-
ceiving any inward hurt through their Malice;
and alſo that he had delivered us from that vain
Name and Profeſſion of Chriſtianity, under which
our Oppoſers were not aſhamed to bring forth
thoſe bitter and curſed Fruits. Yea, ſometimes in
the midſt of this Tumult and Oppoſition, God
would Powerfully move fome or other of us by his
Spirit, both to teſtifie of that. Foy, which not-
withſtanding their Malice we enjoyed, and power-
fully to declare, in the Evidence and Demonſtra-
tion of the Spirit, againſt their Folly and Wicked-
nefsſo as the Power of Truth hạth brought them
to
Dk maiorthip.
tiſh Pranks
did not coin
to fone ineaſure of Qnietneſs and Stilneſs ana
the impetuous Streams of their Fury and Madnes
that as even of Old Moſes by his Rod divided to
Waves of the Red Sea, that the Ifraclites inight pa
fo God hath thus by his Spirit made a way for us
the midſt of this Raging wickedneſs, peaceabl
enjoy and poſſeſs him, and accompliſh our Worju
to him : So that ſometimes upon ſuch occalions feve-
ral of our Oppoſers and Interrupters have hereby been
convinced of the Truth, and gathered from being
Perſecutors to be sufferers with us. And let it not be
forgotten, but let it be inſcribed and abide for a
conſtant Remembrance of the thing, that in theſe What Bru-
Beaſtly and Bruitih Pranks, uſed to moleſt us in
our Spiritual Meetings, none have been more buſie, mit that
than the Young Students of the Univerſities, who were the clergy?
learning Philoſopky and Divinity (ſo call’d) and many
of them preparing themſelves for the Miniſtry.
Should we commit to Writing all the Abominations
committed in this reſpect by the young Fry of the
Clergy, it would make no finall Volume;
Churches of Chriſt, gathered into his Pure Worſnip
in Oxford and Cambridge in England, and Edinburgh
and Aberdeen in Scotland, whcre the Univerſities are,
can well bear Witneſs.
S. XIV. Morcover, in this we know, that we How the
are partakers of the New Covenant's Diſpenſation, and Old Core
Diſciples of Chrifi indeed, ſharing with him of that ſhip doth
Spiritual Worship, which is performed in the Spirit difer from
and in Truth; becauſe as lie was, ſo are we in this
World. For the Old Covenant-Worſhip had an out-
ward Glory, Temple, and Ceremonies, and was full
of outward Splendor and Majeſty, having an out-
ward Tabernacle and Altar, beautified with Gold,
Silver, and Precious Stones ; and their Sacrifices were
tied to an outward, particular Place, even the out-
ward Mount Sion; and thoſe that Prayed, behoved
to Pray with their Faces towards that outward Tem-
pie: And therefore all this beloved to be protected
by an outward Arni. Nor could the Jews peace-
Вь
ably
as the
ROPOSITION XI.
Covenant-
Inward.
vive enjoyed it, but when they were ſecured
com the Violence of their outward Enemies : and
crefelre when at any time their Enemies prevailed
them, their Glory was darkned, and their Sa-
es ſtopped; and the Face of their Worſhip mar-
Hence they Complain, Lament, and Bewail
nu deſtroying of the Temple, as a loſs irreparable.
But Feſus Chriſt, the Author and Inſtituter of the
New Covenant-Worſhip, teſtifies, that God is neither
The New to be Worſhipped in this, nor that place; but in the Spi-
Worship is rit and in Truth: and foraſmuch as his Kingdom is
not of this World, neither doth his Worſhip conliſt in it,
John 18.36.
or need either the Wiſdom, Glory, Riches or Splendor
of this World, to Beautifie or Adorn it; nor yet
the outward Power or Arm of Fleſh to maintain, up-
hold, or protect it; but it is and may be performed
by thoſe that are Spiritually minded, notwithſtanding
all Oppoſition, Violence, and Malice of Men; becauſe it
being purely Spiritual, it is out of the reach of Natu-
ral Men to interruptor moleſt it. Even as Jeſus Chriſt
the Author thereof, did enjoy and poſleſs his Spiritual
Kingdon, while Oppreſſed, Perſecuted, and Rejected
of Men, and as in deſpite of the Malice and Rage of
the Devil, he ſpoiled Principalities and Powers, triumphing
Col. 2.15. over them, and through Death deſtroyed him, that had
the Power of Death, that is, the Devil; ſo alſo all his
Followers both can and do Worſhip him, not on-
ly without the Arm of Fleſh to protect them, but
even when Oppreſſed. For their Worſhip being Spi-
ritual, is by the Power of the Spirit defended and
Mhips cannot maintained; but ſuch Worſhips as are Carnal, and
hand with confift in Carnal and Outward Ceremonies and Obſer-
of Flesh."vaticies, need a Carnal and Outward Arin to pro-
tect and defend thein, elſe they cannot ſtand and
fübfift. And therefore it appears, that the ſeveral
Worſhips of our Oppoſers, both Papiſts and Proteſtants,
are of this kind, and not the true Spiritual and New
Covenant-, Porſhip of Chriſt; becauſe, as hath been
obſerved, niey cannot ſtand without the Protecti-
0:1 or Counte, zance of the outward Magiftrate, nici-
ther
Carnal Wor-
Of Wozlhiy.
Throw
ther can be performed, if there be the lea
poſition: For they are not in the patience of
to Serve and Worſhip him with Sufferings, ignon
nies, Calumnies, and Reproaches. And from hence
have ſprung all thoſe Wars, Fightings, and Blood-shed
among Chriſtians, while each by the Arm of Fleſh en-
deavour'd to defend and protect their own Way and
Worſhip: And from this alſo ſprung up that Mon-
ſtrous Opinion of Perſecution; of which we ſhall
ſpeak more at length hereafter.
$. XV. But Fourthly: The Nature of this Wor-
IV.
fhip, which is performed by the Operation of the True wor-
Spirit, the Natural Man being ſilent, doth appear hip in spi-
from theſe words of Chriſt, John 4. 23, 24. But the by Chriſt.
hour cometh, and now is, when the true Worſhippers
Shall Worſhip the Father in Spirit and in Truth: For the
Father ſeeketh ſuch to Worſhip him. God is a Spirit, and
they that Worſhip him, muſt Worſhip him in Spirit and
in Truth. This Teſtimony is the more ſpecially to
be obſerved, for that it is both the firſt, chiefeſt, and
moſt ample Teſtimony, which Chriſt gives us of his
Chriſtian Worſhip, as different and contra-diſtinguiſh-
ed from that under the Lam. For Firſt, he lhew-
eth that the ſeaſon is now conie, wherein the Wor»
Ship must be in Spirit and in Truth; for the Father ſeek-
eth ſuch to Worſhip him: So then it is no more a Wor-
fhip conſiſting in outward Obſervations, to be per-
formed by Man at ſet Times or Opportunities, which
he can do in his own Will, and by his own Natu-
ral Strength; for elſe it would not differ in Mat-
ter, but only in ſome Circumſtances, froin that un-
der the Law. Next, as for a Reaſon of this Wor- The Reaſon
ſhip, we need not to give any other, and indeed none Chriſ gwes
can give a better than that which Chriſt giveth,which ihip in Spi-
I think ſhould be ſufficient to ſatisfie every Chriſtian,
to wit, GOD is a SPIRIT, and they that Worſhip
him, muft Worſhip him in Spirit and in Truth. As this
ought to be received, becauſe it is the Words of
Chrift; fo alſo it is founded upon ſo clear a Denon-
Itration
ric.
ROPOSITION XI.
ation of Reaſon, as ſufficiently evidenceth its
For Chriſt excellently argues from the
dlogy that ought to be betwixt the Object, and
the Worſhip directed thereunto :
Gud is it Spirit;
Arg.
Therefore he muſt be worſhipped in Spirit .
This is ſo certain, that it can ſuffer no Contra-
diction; yea, and this Analogy is ſo neceſſary to
be minded, that under the Law, when God inſti-
tuted and appointed that Ceremonial Worſhip to
thie Fews, becauſe that Worſhip was Outward, that
there inight be an Analogy, he ſaw it neceſſary to
Condeſcend to them as in a ſpecial manner, to dwell
betwixt the Cherubims within the Tabernacle, and
afterwards to make the Temple of Jeruſalem in à
fort his habitation, and cauſe ſomething of an out-
Toard Glory and Majeſty to appear, by cauſing Fire
from Heaven to conſume the Sacrifices, and filling
The Glory of the Temple with a Cloud: Through and by which
Tenple.
Mediums, Viſible to the outward Eye, he niani-
feſted himfelf proportionably to that Outward
Worſhip, which he had Commanded them to per-
form. So now under the New Covenant, he ſeeing
meet in his Heavenly Wiſdom to lead his Children
in a Path more Heavenly and Spiritual, and in a Way
both more eaſie and familiar, and alſo propoſing to
diſappoint Carnal and Outward Obſervations, that his
may have an Eye more to an inward Glory and King-
dom, than to an outward, he hath given us for an
Example hereof, the Appearance of his Beloved
Son, the Lord Jeſus Chriſt, who inſtead that Moſes
did from
delivered the Iſraelites out of their outward Bondage,
Tietward, ſo and by ourwardly Deſtroying their Enemies ) hath
Chrift deli-delivered and doth deliver us by Suffering, and
From Inward Dying by the Hands of his Enemies; thereby Tri-
$ycry.
umphing over the Devil, and his, and our inward
Enernies, and delivering us therefrom. He hath
alſo inſtituted an Inward and Spiritual Worſhip: ſo
that God now tieth not his people to the Temple of
Jerufalem
Lite Mofes
Ders his
Df Wozlhip.
379
Jeru; ülem, nor yet unto outward Ceremonies and
Obſervations ; but taketh the Heart of every
Chriſtian for a Temple to dwell in; and there im-
mediately appeareth, and giveth him directions
how to ſerve him in any outward Acts. Since,
as Chriſt argueth, God is a Spirit, he will now be
worſhipped in the Spirit, where he reveals him-
ſelf, and dwelleth with the contrite in heart. Now,
fince it is the Heart of Man that now is become
the Temple of God, in which he will be worſhip-
ped, and no more in particular outward Temples,
(ſince as bleſſed Stephen ſaid, out of the Propliet,
to the Profeſſing Jems of Old, The Moſt High dwel-
leth not in Temples made with hands ) as before the
Glory of the Lord deſcended to fill the outward
Temple, it behoved to be purified and cleanſed,
and all polluted ſtuff removed out of it ; yea, and
the place for the Tabernacle was overlaid with
Gold, the nioſt precious, clean, and cleareit of
Metals. So alſo before God be worſhipped in
the inward Temple of the Heart, it muſt alſo be
purged of its own Filth, and all its own Thoughts
and Imaginations, that ſo it may be fit to receive
the Spirit of God, and to be acted by it. And
doth not this directly lead us to that inward Si-
Lence, of which we have ſpoken, and exactly point-
ed out? And further, This Worſhip muſt be in
Truth; intimating, that this Spiritual Worſhip,
thus acted, is only and properly a true Worſhip;
as being that which, for the Reaſons above ob-
ſerved, cannot be counterfeited by the Eneiny, nor
yet performed by the Hypocrite.
S. XVI. And tho' this Worſhip be indeed very
different from the divers eſtabliſhed invented Wor-
Thips among Chriſtians, and therefore may ſeemi
ſtrange to many ; yet hath it been teſtified of,
commended and practiſed, by the moſt Pious of all
ſorts, in all Ages, as by many evident Teſtimonies
might be proved. So that from the profeſling
and
380
PROPOSITION XI.
? certain
Exerciſe.
and ſet De
Botions.
and practiſing thereof, the Name of Myſticks hath
ariſen, as of a certain Sect, generally commended
98 of 24-by all; whoſe Writings are full both of the Expla-
among nation and of the Commendation of this ſort of
bei papieru Worſhip ; where they plentifully aſert this inward
Introverſion and Abſtraction of the Mind, as they call
Sophiancia it, from all Images and Thoughts, and the Prayer of
Printed An. the Will: Yea, they look upon this, as the heighth
Dom. 1657. of Chriſtian Perfection ; ſo that ſome of them, tho?
profeſſed Papiſts, do not doubt to affirm, That ſuch
as have attained this method of Worſhip, or are aim-
ing at it, (as in a Book, cailed Sancta Sophia, put
out by the Engliſh Benediétines, Printed at Doway,
The English Anno. 1657. Tract. 1. Sect. 2. cap. 5.) need not, nor
Teftimony ought to trouble or buſie themſelves with frequent and un-
For the spi- neceſſary Confeſſions, with exerciſing Corporal Labours and
Saip,againf Auſterities, the uſing of Vocal Voluntary Prayers, the
their Maffes hearing of a number of Maſſes, or ſet Devotions, or
Exerciſes to Saints, or Prayers for the Dead, or ba-
ving ſolicitolls and diſtracting Cares to gain Indulgences,
by going to ſuch and ſuch Churches, or adjoining ones
ſelf to Confraternities, or intangling ones ſelf with Vows
and Promiſes ; becauſe ſuch kind of things hinder the
Soul from obſerving the Operations of the
Divine Spirit
in it, and from having liberty to follow the Spirit, mhi-
ther it would draw her. And yet who knows not, but
that in ſuch kind of Obſervations the very Sub-
ſtance of the Popiſh Religion conſiſteth? Yet never-
theleſs, it appears by this, and many other paf-
fages, which out of their Myſtick Writers might be
mentioned, how they look upon this Worſhip, as
excelling all other; and that ſuch as arrived here-
anto, had no abſolute feed of the others : Yea,
(ſee the Life of Balthazar Alvares, in the ſame
Sancta Sophia, Tract. 3. Sect. 1. cap. 7. ) ſuch as
taited of this, quickly confeſſed, that the other
Forms and Ceremonies of Worſhip were uſeleſs as to
theni; neither did they perform them, as things
neceſſary, but meerly for Order or Examples fake.
And
Of Worſhip.
381
ders.
And therefore, tho’ ſome of them were ſo over-
clouded with the common Darkneſs of their Pro-
feſlion, yet could they affirn, that this Spiritual
Worſhip was ſtill to be retained and fought for,
tho there be a neceſſity of omitting their out-
ward Ceremonies. Hence Bernard, as in many Bernard pres
other places, ſo in his Epijtle to one William, Abbot ferring the
of the ſame Order, faith, Take heed to the Rule of spirit above
Popiſh Or-
God; the Kingdom of God is within you : And after-
wards, ſaying, That their outward Orders and
Rules ſhould be obſerved, he adds; But otherwiſe
when it shall happen, that one of theſe imo muſt be
omitted, in ſuch a caſe, theſe arc much rather to be
omitted, than thoſe former : For by how much the Spirit
is more excellent and noble than the Body, by so much
are Spiritual Exerciſes mure profitable than Corporal.
Is not that then the belt of Worſhips, which the
beſt of Men in all Ages, and of all Sects, have com-
mended, and which is moſt ſuitable to the Doctrine
of Chriſt? I ſay, Is not that Worſhip to be fol-
lowed and performed? And ſo much the rather,
as God hath raiſed a People to teſtifie for it,
and preach it, to their great Refreſhment and
Strengthening, in the very face of the World,
and notwithſtanding much oppoſition; who do not, thoſe My-
as theſe Myſticks, make of it a Myſtery only to be ſticks did
attained by a few Men or Women in a Cloyſter; myftery to
or, as their miſtake was, after wearying themſelves a cloiſter.
with many outward Ceremonies and obſervations, as
if it were the conſequence of ſuch a labour : But
who in the free Love of God (who reſpects not
Perſons, and was near to hear and reveal himſelf,
as well to Cornelius, à Centurion and a Roman, as
to Simeon and Ailna; and who diſcovered his Glo-
ry to Mary, a poor Handinaid, and to the poor
Shepherds, rather than to the High Prieſts and de-
vout Profelytes among the Jews ) in and according
to his free Love, finding that God is revealing and
eſtabliſhing this Worſhip, and making many poor
Tradero
382
PROPOSITION XI.
Tradeſmen, yea, young Boys and Girles, Witneſſes
of it, do intreat and beſeech all, to lay aſide their
own Will-worſhips, and voluntary Acts, perform-
ed in their own Wills, and by their own meer Na-
tural Strength and Power, without retiring out of
their vain Imaginations and Thoughts, or feeling
the pure Spirit of God to move and ſtir in them;
that they may come to practice this acceptable
Worſhip, which is in Spirit and in Truth. But againſt
this Worſhip they Object;
Object.; $. XVII. Firſt, It ſeems to be an unprofitable Exer-
ciſe, for a Man to be doing or thinking nothing ; and
that one might be much better imployed, either in medi-
tating upon ſome good Subject, or otherwiſe praying to, or
praiſing God.
I anſwer; That is not unprofitable, which is of
Anſiv. abſolute neceſſity, before any other Duty can be
acceptably performed, as we have ſhewn this Wait-
ing to be. Moreover, thoſe have but a carnal and
groſs Apprehenſion of God, and of the things of his
Kingdom, that imagine, that Men pleaſe him by
their own Workings and Actings: Whereas, as
hath been ſhewn, the firſt ſtep for a Man to fear
God, is to ceaſe from his own Thoughts and Ima-
Ka.1.16,17. ginations, and ſuffer God's Spirit to work in him.
For we muſt ceaſe to do evil, ere we learn to do well;
cafe to do and this medling in things ſpiritual, by Man's own
learn to do natural Underſtanding, is one of the greateſt and
moſt dangerous Evils that Man is incident to; be-
ing that which occaſioned our firſt Parents fall, to
wit, a forwardneſs to deſire to know things, and
a medling with them, both without and contrary
to the Lord's Cominand.
Object.2 Secondly; Some object, If your Worſhip meerly con-
Siſt in inwardly retiring to the Lord, and feeling of his
and places Spirit ariſe in yout, and then to do outward Acts as ye
are led by it, what need ye have publick Meetings at
ſet times and places, ſince every one may enjoy this at
home? Or ſhould not every one ſtay at home, until they
be
We must
well,
Set times
for Meet-
ings.
ft Wozfhip.
38
ed.
be particularly moved to go to ſuch a Place at ſuch a
Time ; ſince to meet at ſet Times and Places, ſeems to
be an out ward' Obſervation and Ceremony, contrary to
what ye at other times aſſert?
I Anſwer firſt: To meet at ſet Times and Places, Anſw.
is not any Religious Aët, or part of Worſhip in itſelf, Publice
but only an outward Conveniency, neceſſary for our Meetings
ſeeing one another, ſo long as we are clothed with and its Reo-
this outward Tabernacle : and therefore our Meeting ron Alert-
at ſet Times and Places is not a part of our Wor-
ſhip, but a preparatory Accommodation of our out-
ward Man, in order to a publick viſible Worſhip; ſince
we ſet not about the viſible Acts of Worſhip, when we
Meet together until we be led thereunto by the Spirit
of God. Secondly: God hath ſeen meet, ſo long as his
Children are in this World, to make uſe of the outward
Senſes, not only as a means to convey Spiritual Life, as
by
ſpeaking, praying, praiſing, &c. which cannot be done
to mutual Edification, but when we hear and ſee
one another, but alſo for to entertain an outward,
viſible Teſtimony for his Name in the World : He
cauſeth the Inward Life (which is alſo many times
not conveyed by the outward Senſes) the more to
abound, when his Children Allemble themſelves
diligently together to wait upon him ; that as Iron Pro. 273 vi
Sharpeneth Iron, ſo the ſeeing of the Face one of "7.
another, when both are inwardly gathered unto
the Life, giveth occaſion for the Life ſecretly to
riſe, and paſs from Vellel to Veſſel. And as many
Candles lighted and put in one place do greatly
augment the Light, and make it more to ſhine
forth ; ſo when many are gathered together into
the fame Life, there is more of the Glory of God,
and his Power appears, to the Refreſhment of each
Individual ; for that he partakes not only of the
Light and Life raiſed in himſelf, but in all the reſt.
And therefore Chriſt hath particularly promiſed a
Bleſſing to ſuch, as Allemble together in his Namne,
ſeeing he will be in the midst of them, Matth. 18.
20.
B4
PROPOSITION XI.
negleåed.
20. And the Author to the Hebrems doth preciſely
prohibit the neglect of this Duty, as being of very
dangerous and dreadful Conſequence, in theſe
words; Heb. 10. 24. And let us conſider one another,
to provoke unto love, and to good works; not forſaking
Asſembling
the Aſſembling of our ſelves together, as the manner of
of our felves ſome is ;-For if we fin wilfully, after that we have
is not to be received the knowledge of the Truth, there remaineth
no more Sacrifice for ſins. And therefore the Lord
hath ſhewn, that he hath a particular reſpect to
ſuch, as thus Allemble themſelves together, becauſe
that thereby a publick Teſtimony for him is up-
held in the Earth, and his Name is thereby Glo-
rified; and therefore ſuch as are right in their Spi-
rits, are naturally drawn to keep the Meetings of
God's People, and never want a Spiritual influence to
lead them thereunto: And if any do it in a meer
cuſtomary way, they will no doubt ſuffer Condem-
nation for it. Yet cannot the appointing of Places
and Times be accounted a Ceremony and obſervation,
done in man's Will, in the Worſhip of God; ſeeing
none can ſay that it is an Act of Worſhip, but only
a meer preſenting of our Perſons in order to it, as
is above-ſaid. Which that it was practiſed by the
Primitive Church and Saints, all our Adverſaries do
acknowledge.
Object.3. Laſtly, ſome object; That this manner of Worſhip in
Silence, is not to be found in all the Scripture.
Anſio. I Anſwer; We make not Silence to be the fole
In Waiting matter of our Worſhip ; ſince as I have above-faid,
For the sp- there are many Meetings, which are ſeldom (if ever)
darce, si- altogether ſilent; ſome or other are ſtill moved
fence is ſap. either to Preach, Pray, or Praiſe: and ſo in this,
.
our Meetings cannot be but like the Meetings of the
Primitive Churches recorded in Scripture, ſince our
Adverſaries confeſs, that they did Preach and Pray
by the Spirit. And then what Abſurdity is it to
ſuppoſe, that at ſome times the Spirit did not move
them to theſe outward A&ts, and that then they
were
of widzllip:
38
were lilent? fince we may well conclude, they did
not ſpeak, until they were moved ; and ſo no
doubt had ſometimes ſilence, Act. 2. 1. before the
Spirit came upon them, it is faid,—They were all
with one accord in one place : and then it is ſaid, The
Spirit ſuddenly came upon them; but no mention is
made of any one ſpeaking at that time; and I
would willingly know, what Abſurdity our Adver-
ſaries can infer, ſhould we conclude, they were a
while flent?
But if it be urged, That a whole Silent Meeting Inft.
cannot be found in Scripture.
I Anſwer : Suppoling ſuch a thing were not re- Anſw.
corded, it will not therefore follow, that it is not
Lawful; ſeeing it naturally followeth from other silent Meetā
Scripture-Precepts, as we have proved this doth. ings are pro-
For ſeeing the Scripture commands to meet toge- Scripture ty
ther, and when met, the Scripture prohibits Pray- Reaſon.
ers or Preachings, but as the Spirit moveth thereunto:
If People meet together, and the Spirit move not to
ſuch Acts, it will neceſarily follow, that they muſt
be ſilent. But further, there might have been many
ſuch things among the Saints of Old,tho'not recorded
in Scripture; and yet we have enough in Scripture,
lignifying, that ſuch things were. For Job ſat ſilent
Seven Days with his Friends together; Here was a long
Silent Meering : See alſo Ezra 9. 4. and Ezekiel
14. 1. and 20. I. Thus having ſhewn the Ex-
cellency of this Worſhip, proving it from Scripture
and Reaſon, and anſwered the Objections, which
are commonly niade agäinſt it; which, tho’ it may
fuffice to the Explanation and Proof of our Pro-
poſition ; yet I Mall add ſomething more particu-
larly of Preaching, Praying, and Singing, and ſo pro-
ceed to the following Propoſition.
S. XVIII. Preaching, as it's uſed both among 1.
Papiſts and Proteſtants, is for one Man to take ſome
Preaching
Place or Verſe of Scripture, and thereon Speak for with the
an Hour or Two, what he hath Studied and Pre- Proteſtants
and Papill's
Сс
meditated
What
ర
PROPOSITION XI.
Studied
? an hour
two.
meditated in his Cloſet, and gathered together
from his own Inventions, or from the Writings
and Obſervations of others; and then having got
it by Heart, (as a School-boy doth his Leſſon) he
brings it forth, and repeats it before the People.
And how much the fertiler and ſtronger a Man's
Invention is, and the more Induſtrious and Laborious:
he is in Collecting ſuch Obſervations, and can utter
them with the Excellency of Speech and Humane Elo-
Ghence, ſo much the more is he accounted an Able
and Excellent Preacher.
Truepreach To this we Oppoſe, that when the Saints are met
ing by the together, and every one gathered to the Gift and
Spirit.
Grace of God in themſelves, he that Miniſtreth,
being acted thereunto by the ariſing of the Grace
in himſelf, ought to ſpeak forth what the Spirit of
God furniſheth him with ; not minding the Eloquence
and Wiſdom of Words, but the Derronſtration of
the Spirit and of Power : and that either in the Inter-
preting fome part of Scripture, in caſe the Spirit,
which is the good Remembrancer, lead him ſo to
do; or otherwiſe Words of Exhortation, Advice,
Reproof, and Inſtruction, or the ſenſe of ſome Spiritual
Experiences: all which will ſtill be agreeable to
the Scripture, tho' perhaps not relative to, nor found-
ed upon any particular Chapter or Verſe, as a Text.
Now let us Examine and Conſider, which of theſe
two ſorts of Preaching is moſt agreeable to the
Precepts and Practice of Chriſt and his Apoſtles, and
the Primitive Church, recorded in Scripture? For
Firſt, as to their Preaching upon a Text, if it were not
meerly Cuſtomary or Premeditated, but done by the
immediate motion of the Spirit, we ſhould not blame
it; but to do it as they do, there is neither Precept
nor Practice, that ever I could obſerve in the New Te-
ſtament, as a part of the Inſtituted Worſhip thereof.
Object. But they Alledge, That Chriſt took the Book of
Iſaiah, and read ont of it, and ſpake therefrom ; and that
Peter Preached from a ſentence of the Prophet Joel.
I
DE wozthip.
38,
meditation
I anſwer, That Chriſt and Peter did it not, but as Anſm.
immediately acted and moved thereunto by the Spi-
rit of God, and that without Premeditation; which . Chriſt's
I ſuppoſe our Adverſaries will not deny : In which ſpeaking was
cafe we willingly approve of it. But what is this not by Pre-
to their cuſtomary conned way, without either
waiting for, or-expecting the Movings or Leadings
of the Spirit ? Moreover, that neither Chriſt nor
Peter did it as a fettled Cuſtom or Form,
to be conſtantly practiſed by all the Miniſters
of the Church, appears, in that moſt of all the
Sermons recorded of Chriſt and his Apoſtles in
Scripture, were without this ; as appears from
Chriſt's Sermon upon the Mount, Mat. 5. 1, &c.
Mark 4. I, &c. and Paul's Preaching to the Athe-
nians, and to the Jews, &c. As then it appears,
that this method of Preaching is not grounded up-
on any Scripture-Precept; fo the Nature of it is
contrary to the Preaching of Chriſt under the New
Covenant, as expreſt and recommended in Scrip-
ture. For Chriſt in ſending forth his Diſciples,
expreſly mentioneth, that they are not to ſpeak of
or from themſelves, or to fore-caſt before hand
but that which the Spirit in the ſame hour ſhall teach
them; as is particularly mentioned in the Tliree
Evangeliſts, Mat. 10. 20. Mark 13. 11. Luke.1 2.12:
Now if Chriſt gave this Order to his Diſciples, bé-
fore he departed from them, as that which they
were to practiſe, during his abode outwardly withi
them ; much more were they to do it after his de-
parture, ſince then they were more eſpecially to
receive the Spirit, to lead them in all things, and to
bring all things to their remembrance, John 14. 20.
And if they were to do ſo, when they appeared
before the Magiſtrates and Princes of the Earth,
much more in the Worſhip of God, when theġ
ſtand ſpecially before him ; ſeeing, as is above
fewn, his Worſhip is to be performed in Spirit :
And cherefore, after their receiving of the Holy
C ¢ 2 2
Ghoſt,
88
PROPOSITION XI.
Franciſcus
ventions
Ghost, it is ſaid Afts 2. 4. They Spake as the Spirit
gave them utterance; not what they had ſtudied,
and gathered from Books in their Cloſets in a pre-
meditated way.
Franciſcus Lambertus before cited, ſpeaketh well,
Lambertus and ſheweth their Hypocriſie; Traét. 5. of Prophecy;
his Teftimo- Chap. 3. ſaying; Where are they now, that glory in
the Prieſt's their Inventions, who ſay, a brave Invention, å brave
Studied In- Invention! This they call Invention, which themſelves
Figments. have made
have made up; but what have the Faithful to do with
ſuch kind of Inventions ? It is not Figments, nor yet
In-
ventions, that we will have; but things that are ſolid,
invincible, eternal and heavenly; not which Men have
invented, but which God hath revealed : For if we be-
lieve the Scripture, our Invention profiteth nothing, but to
provoke God to our ruine. And afterwards; Beware
(faith he) that thou determine not preciſely to ſpeak
what before thou haſt meditated, whatſoever it be; for
tho? it be lawful to determine the Text, which thou
art to expound, yet not at all the Interpretation; left, if
thou ſo doſt, thou take from the Holy Spirit that which
is his ; to wit, to direct thy Speech, that thou may
Propheſie in the Name of the Lord, void of all Learn.
ing, Meditation and Experience, and as if thou hadſt
ftudied nothing at all; committing thy Heart, thy Tongue,
and thy ſelf wholly unto his Spirit, and truſting nothing
to thy former Studying or Meditation, but ſaying with
thy ſelf, in great Confidence of the Divine Promiſe, The
Lord will give a word, with much Power, unto
thoſe that preach the Goſpel. But above all things,
be careful thou follow not the manner of Hypocrites,
who have written almoſt word by word, what they are
to say, as if they were to repeat ſome Verſes upon a
Theatre, having learned all their Preaching, as they do
that act Tragedies. And afterwards, when they are
in the place of Propheſying, pray the Lord to direct their
Tongue;, but in the mean time, ſoutting up the way of
the Holy Spirit, they determine to ſay nothing, but what
olaey hacje written. “O unhappy kind of Propiets, yea,
and
gf wojſhip.
38
feich.
and truly curſed, which depend not upon God's Spirit,
but
upon their own Writings or Meditation! Why pray-
eft thou to the Lord, thou falſe Prophet, to give thee
his Holy Spirit, by which thou may'ſt Speak things pro-
fitable, and yet thou repelleft the Spirit ? Why preferrest
thou thy Meditation or Study to the Spirit of God?
Otherwiſe, why committeft thou not thy ſelf to the Spi-
rit?
$. XIX. Secondly; This manner of Preaching, as 2.The words
uſed by them, (conſidering that they alſo affirm, com brings,
That it may be, and often is, performed by Men, who begets noi
are wicked, or void of true Grace) cannot only not
edifie the Church, beget or nouriſh true Faith, but
is deſtructive to it; being directly contrary to the
Nature of the Chriſtian and Apoftolick Miniſtry, men-
tioned in the Scriptures: For the Apoſtle preached
the Goſpel not in the wiſdom of words, left the Croſs of
Chriſt ſhould be of none effect, i Cor. 1. 17. But this
Preaching, not being done by the A&ings and
Movings of God's Spirit, but by Man's Invention
and Eloquence, in his own Will, and through his
natural and acquired Parts and Learning, is in the
Wiſdom of Words; and therefore the Croſs of
Chriſt is thereby made of none effect. The Apo-
ſtles Speech and Preaching was not with enticing words
of Man's Wiſdom, but in Demonſtration of the Spirit
And of Power ; That the Faith of their Hearers
should not ſtand in the Wiſdom of Men, but in the
Power of God, 1 Cor. 2..3,4,5. But this Preaching,
having nothing of the Spirit and Power in it, boch
the Preachers and Hearers confeſſing they wait for
no ſuch thing, nor yet are often-times ſenſible
of it, muſt needs ſtand in the enticing words of
Man's Wiſdom; ſince it is by the meer Wiſdom of
Man it is fought after, and the meer Strength of
Man's Eloquence and enticing Words it is uttered;
and therefore no wonder, if the Faith of ſuch as
hear and depend upon ſuch Preachers and Preach-
ings, ſtand in the Wiſdom of Men, and 100 in the
Power
Сҫ 3
yo
PROPOSITION XI.
3. 77123
churebis
nechod rods
Power of God. The Apoſtles declared, That they
Spake not in the words which. Man's Wiſdom teacheth, but
which the Holy Ghaft teacheth, 1 Cor. 2. 13. But theſe
Preachers confeſs, that they are ſtrangers to the
Holy Ghoſt his Motions and Operations, neither do
they wait to feel them; and therefore they ſpeak
in the words, which their own natural Wiſdom
and Learning teach them, mixing them in, and ad-
ding them to ſuch words, as they ſteal out of the
Scripture, and other Books; and therefore ſpeak
not, what the Holy Ghoſt teacheth.
Thirdly; This is contrary to the Method and
Order of the Primitive Church, mentioned by the
to ſpeak by Apoſtle, 1 Cor. 14. 30, 6c. where in Preaching eve-
Revelation.
ry one is to wait for his Revelation, and to give
place one unto another, according as things are
revealed. But here there is no waiting for a Re-
velation, but the Preacher muſt ſpeak, and not that
which is revealed unto him, but what he hath pre-
pared and premeditateci before-hand.
The Spi Laſtly ; By this kind of Preaching, the Spirit of
out by Priefts God, which ſhould be the chief Initructer and
to be the Teacher of God's People, and whoſe Influence is
Tescher.
that only, which makes all Preaching effectual and
beneficial for the edifying of Souls, is ſhut out ;
and Man's natural Wiſdom, Learning and Parts, ſet
up and exalted: which ( no doubt) is a great and
chief Reaſon, why the Preaching among the gene-
rality of Chriſtians is fo unfruitful and unſucceſsful,
Yea, according to this Doctrine, the Devil may
preach, and ought to be heard alſo; ſeeing he both
knoweth the Truth, and hath as much Eloquence
as any. But what avails Excellency of Speech, if
the Demonſtration and Power of the Spirit be
wanting, which toucheth the Conſcience? We ſee,
that when the Devil confeſſed to the Truth, yet
Chriſt would have none of his Teſtimony. And as
theſe pregnant Teſtimonies of the Scripture, do
prove? this part of Preaching to be contrary to
the
of wlozſhip.
35
we
the Doctrine of Chriſt; ſo do they alſo prove
that of ours, before affirmed, to be Conform there-
unto.
S. XX. But if any object after this manner, Have Object.
not many been Benefitted, zen, and both Converted and
Edified, by the Miniſtry of Fruch as have Premeditated
their Preachings; yea, and bath rzut the Spirit often con-
curred, by its Divine Influence, mith Preaching thus pre-
meditated, ſo as they have been powerfully born in upon
the Souls of the Hearers, to their advantage ?
I anſwer; Tho' that be granted, which I ſhall Anſm.
not deny, it will not infer, that the thing was good
Paul Perfe-
in it ſelf; more than, becauſe Paul was met with cuting, Dogs
by Chriſt, to the converting of his Soul, riding to converted :
Is therefore
Damaſcus to perſecute the Saints, that he did well
Perfouting
in to doing. Neither particular Actions, nor yet good?
whole Congregations (as above obfer-
ved) are to be meaſured by the Acts of God's
Condeſcention in times of Ignorance. But beſides,
it hath often-tiines fallen out, that God, having a
regard to the Simplicity and Integrity either of
the Preacher or Hearers, hath fallen in upon the
Heart of a Preacher by his Power and Holy In-
fluence, and thereby hath led him to ſpeak things
which were not in his Premeditated Diſcourſe,
and which perhaps he never thought of before ;
and thoſe paling Ejaculations, and Unpreniedita-
ted, but Living Exhortations, have proved more
Beneficial and Refreſhful both to' Preacher and
Hearers, than all their premeditated Sermons. But
all that will not allow them to continue in theſe
things, which in themſelves are not approved ;
but contrary to the Practice of the Apoſtles, when
God is raiſing up a People to ſerve him, according
to the Primitive Purity and Spirituality ; yea, ſuch
Acts of God's Condeſcention, in times of Darkneſs
and Ignorance, ſhould engage all more and more
to follow him, according as he reveals his moſt
perfect and ſpiritual Way.
Сс 4
S. XXI.
92
PROPOSITION XI.
II. S. XXI. Having hitherto ſpoken of Preaching;
Of Prayer, now it is fit to ſpeak of Praying, concerning which
ward is die the like Controverfie ariſeth. Our Adverſaries,
Siinguiſh'd whoſe Religion is all for the moſt part outſide, and
from the In-
ward.
ſuch whole Acts are the meer product of Man's
natural Will and Abilities; as they can Preach, ſo
can they Pray when they pleaſe, and therefore have
their ſet particular Prayers. I meddle not with the
Controverſies among themſelves concerning this;
ſome of them being for ſet Prayers, as a Liturgy;
others for ſuch, as are conceived ex tempore : It fuf-
fices me, that all of them agree in this, That the
Motions and Influence of the Spirit of God are not
neceſſary to be previous thereunto ; and therefore
The Prieſts they have ſet times in their publick Worſhip, as be-
Preach and fore and after Preaching, and in their private Devo-
Pray, deny tion, as Morning and Evening, and before and af-
the Spirit. ter Meat, and other ſuch occalions; at which they
preciſely ſet about the performing of their Pray-
ers, by ſpeaking words to God, whether they feel
any Motion or Influence of the Spirit, or not: ſo
that ſome of the chiefeſt have confeſſed, that they
have thus prayed, without the Motions or Al-
ſiſtance of the Spirit, acknowledging, that they
finned. in ſo doing; yet they ſaid, they look upon
it as their Duty to do so, tho? to pray without
the Spirit be fin. We freely confeſs, that Prayer
is both.very profitable, and a neceſſary Duty.com-
manded, and fit to be practiſed frequently by all
Chriſtians :...But as we can do nothing without
Chriſt, ſo neither can we Pray without the con-
currence and aſſiſtance of his Spirit. . But, that,
the State of the Controverfie may be the better un-
derſtood, let it be conlidered, Firſt, That Prayer
What is twofold, Inmard and Onward. : Inward Prayer" is
Ward pray- that ſecret turning of the Mind towards God; where-
by, being ſecretly touched and awakened by the
Light of Chriſt in the Conſcience, and ſo bowed
down under the ſenſe of its Iniquities, Unworthi-
els
?
of Wojſhip.
393
What Ouro
neſs and Miſery, it looks up to God; and joining
iſſue with the ſecret ſhinings of the Seed of God, it
breathes towards him, and is conſtantly breathing
forth ſome ſecret Deſires and Aſpirations towards
him. It is in this ſenſe, that we are ſo frequently
in Scripture commanded to Pray continually, Luke
18. 1. 1. Theſ. 5. 17. Eph. 6. 18. Luke 21. 36.
Which cannot be underſtood of outward Prayer, be-
cauſe it were impoſible, that Men ſhould be al-
ways upon their Knees, expreſſing words of Prayer ;
and this would hinder them from the Exerciſe of
thoſe Duties no leſs poſitively commanded. Out-
ward Prayer is, when as the Spirit (being thus in
the Exerciſe of Inward Retirement, and feeling
the Breathing of the Spirit of God to ariſe power-ward Pray-
fully in the Soul) receives Strength and Liberty, er is.
by a ſuperadded Motion and Influence of the Spirit,
to bring forth either audible Sighs, Groans, or Words,
and that either in publick Aſſemblies, or in private,
or at Meat, cc.
As then Inward Prayer is neceſſary at all times, fo, Irwardpray.
ſo long as the Day of every Man's Viſitation !afteth, er nece dary
he never wants ſome Influence, leſs or more, for
the Practiſe of it; becauſe he no ſooner retires his
Mind, and conſiders himſelf in God's preſence, but
he finds himſelf in the Practiſe of it.
The Outward Exerciſe of Prayer, as needing a
greater and ſuperadded Influence and Motion of the prayer dati
Spirit, as it cannot be continually Practiſed, ſo nei- require a fie
ther can it be ſo readily, ſo as to be effectually fluences
performed, until his Mind be ſometime acquainted
with the Inward; therefore ſuch as are diligent and
and watchful in their Minds, and much retired in
the Exerciſe of this Inward Prayer, are more capam
ble to be frequent in the uſe of the Onward, be-
cauſe that this Holy Influence doth more conſtant-
ly attend them, and they being better acquainted
with, and accuſtomed to the Motions of God's Spirit,
can eaſily perceive and diſcern them. And indeed,
at all times,
Outmaya
as
394
PROPOSITION XI.
Pray to
tempt God.
as ſuch who are moſt diligent have a near acceſs to
God, and he taketh moſt delight to draw them by
his Spirit, to approach and call upon him; ſo when
many are gathered together in this watchful Mind,
God doth frequently pour forth the Spirit of Pray-
er among them, and ſtir them thereunto, to the
Edifying and Building up of one another in Love.
But becauſe this Outward Prayer depends upon the
Inward, as that which muſt follow it, and cannot
be acceptably performed, but as attended with a
ſuperadded Influence and Motion of the Spirit,
therefore cannot we prefix ſet Times to Pray
We cannot outwardly, ſo as to lay a neceſſity to ſpeak words
to speak and at ſuch and ſuch times, whether we feel this Hea-
venly Influence and Aliſtance, or no; for that we
judge were a tempting of God, and a coming be-
fore him without due Preparation. We think it
fit for us to preſent our felves before him by this
Inward Retirement of the Mind, and ſo to proceed
further, as liis Spirit Mall help us and draw us
thereunto : and we find, that the Lord accepts of
this, yea, and feeth meet fometimes to exerciſe us
in this ſilent Place, for the trial of our patience,
without allowing us to ſpeak further; that he may
teach us not to rely upon outward Performance,
or ſatisfie our ſelves, as too many do, with the ſay-
ing of our Prayersiz and that our dependence upon
him may be the more firm and conſtant, to wait
for the holding out of this Scepter, and for his al-
lowance to draw near unto him, and with great
freedom and cnlargement of Spirit upon our Hearts
towards him. Yet nevertheleſs we do not deny,
but ſometimes God, upon particular Occaſions very
fuddenly, yea, upon the very firſt turning-in of
the Mind, may give Power and Liberty to bring
forth Words or Acts of outward Prayer, ſo as the
Soul can ſcarce diſcern any Previous motion, but
Suche Sin, as the influence and bringing forth thereof may be as
are neglex- it were, fimul G ſemel; nevertheleſs that ſaying of
Bernard
Prayer.
DE Wolfhip.
395
A Formard
Bernard is true, that All Prayer is luke-warm, which
hath not an Inſpiration preceding it. Tho'we affirm,
that none ought to go about Prayer without this
Motion: yet we do not deny, but ſuch Sin, as neg-
lect Prayer ; but their Sin is, in that they come not
to that Place, where they may feel that, that would
lead them thereunto. And therefore we queſtion
not, but many, through neglect of this Inward
Watchfulneſs and Retiredneſs of Mind, miſs many
Precious opportunities to Pray, and thereby are
guilty in the ſight of God; yet would they Sin, if
they ſhould ſet about the Act, until they firſt felt
the Influence. For as he grolly offends his atafter,
that lieth in his Bed and Îleeps, and neglects to do
his Maſter's Buſineſs; yet if ſuch an one ſhould ſud-
denly get up, without putting on his Cloaths, and a care-
or taking along with him thoſe neceſſary Tools and 'efs Servant
Inſtruments, without which he could not poſlibly their duty.
Work, and ſhould forwardly fall a doing to no pur-
poſe, he would be ſo far thereby from repairing his
former Fault, that he would juſtly incur a new
Cenſure: and as one, that is Careleſs, and other
ways Buſied, may miſs to hear one ſpeaking unto him,
or even not hear the Bell of a Clock, tho' ſtriking
hard by him; ſo may many through Neglience,
miſs to hear God often-times calling upon them,
and giving them acceſs to Pray unto him: yet will
not that allow them, without his liberty, in their
own Wills to fall to Work.
And laſtly: Tho' this be the only true and pro-
per Method of Prayer, as that which is alone ac-
ceptable to God; yet ſhall we not deny, but he
often-times anſwered the Prayers, and concurred
with the Deſires of fome, eſpecially in times of
In times of
Darkneſs, who have greatly erred herein, ſo that
Darkness
ſome that have fat down in formal Prayer, tho’far God did of-
wrong in the Matter as well as Manner, without their pray-
the alliſtance or influence of God's Spirit; yeters.
lìave found him to take occaſion there-through to
break
306
PROPOSITION XI.
Mind to
break in upon their Souls, and wonderfully tender
and refreſh them: yet, as in Preaching and elſe-
where hath afore been obſerved, that will not
prove any ſuch Practices, or be a juſt Let to hinder
any from coming to practiſe that Pure, Spiritual and
Acceptable Prayer, which God is again reſtoring
and leading his people into, out of all Superſtitions
and meer Empty Formalities. The State of the Con-
troverſie, and our Şenſe thereof, being thus clearly
Stated, will both obviate many Objections, and make
Firt, Spiri. the Anſwer to others more Brief and Eaſie. I ſhall firſt
Service from prove this Spiritual Prayer by ſome ſhort Conſide-
Scripture.rations from Scripture; and then Anſwer the Ob-
je&tions of our Oppoſers, which will alſo ſerve to
refute their Method and Manner thereof.
1. S. XXII. And Firſt, That there is a neceſſity of
God's Spirit this Inward Retirement of the Mind, as previous to
to move the Prayer, that the Spirit may be felt to draw thereunto,
appears, for that in moſt of thoſe places, where
Prayer.
Prayer is commanded, Watching is prefixed there-
unto, as neceſſary to go before; as Matth. 24. 42.
Mark 13:33. & 14.38. Luke 21.36. from which it is
evident that this Watching was to go before Prayer.
Now to what end is this watching, or what is it,
Ephe 6. 18. but a waiting to feel God's Spirit to draw unto
Prayer, that ſo it may be done acceptably? For
ſince we are to Pray always in the Spirit, and cannot
pray of our ſelves without it acceptably, this watch-
ing muſt be for this end recommended to us, as
preceding Prayer, that we may Watch and Wait
for the ſeaſonable time to Pray, which is, when the
Spirit moves thereunto.
II. Secondly, This Neceſſity of the Spirit's moving
Se know not and concurrence, appears abundantly from that of
son to Pray, the Apostle Paul, Rom. 8. 26, 27. Likewiſe the Spirit
Spirit belps. alſo helpeth our Infirmities : for we know not what we
ſhould pray for as we ought ; but the Spirit it ſelf maketh
interceſſion for us with groanings, which cannot be ut-
tered." And he that ſearcherh the hearts, knoweth what
1
!
is
£f adio ſhip.
397
is the mind of the Spirit, becauſe he maketh interceffion
for the Saints, according to the Will of God. Which
firſt holds forth the incapacity of Men, as of them-
ſelves, to pray or call upon God in their own Wills,
even ſuch as have received the Faith of Chriſt, and
are in meaſure Sanctified by it; as was the Church
of Rome, to whom the Apoſtle then wrote. See
condly: It holds forth that, which can only help
and aliſt Men to Pray, to wit, the Spirit, as that,
without which they cannot do it acceptably to God,
nor beneficially to their own Souls. Thirdly, The
manner and way of the Spirit's interceſſion, with
Sighs and Groans which are unutter able. And Fourthly,
That God receiveth graciouſly the Prayers of ſuch,
as are preſented and offered unto himſelf by the
Spirit, knowing it to be according to his Will. Now,
it cannot be conceived, but this Order of Prayer
thus allerted by the Apoſtle, is moſt conſiſtent with
thoſe other Teſtimonies of Scripture, commend-
ing and recommending to us the uſe of Prayer.
From which I thus argue.
If any Man know not how to pray, neither can do it Argi
without the help of the Spirit, then it is to no purpoſe for
him, but altogether unprofitable, to pray without it.
But the firſt is true; Therefore alſo the laſt:
III.
Thirdly : This neceſſity of the Spirit to true Prayer,
almazs
appears from Eph. 6. 18. and Jude 20. where the in the spre
Apoſtle commands to pray always in the Spirit, and rit, and
watching thereunto; which is as much, as if he thereunte
had ſaid, that we were never to Pray without the
Spirit, or watching thereunto. And Fude ſhęweth
us that ſuch Prayers as are in the Holy Ghoſt, only
tend to the building up of our ſelves in our moſt Holy
Faith.
IV.
Fourthly, The Apoſtle Paul faith expreſly, Cor.
12. 3. That no Man can ſay that Jeſus is the Lord, but cam Chrift
by the Holy Ghoft: If then Jeſus cannot be thus right- Lord, but by
ly named, but by the Holy Ghoft; far leſs can he the Holy
be acceptably called upon. Hence the ſame Apoſtle
declares,
Man caninos
Ghost
398
PROPOSITION XI.
declares, 1 Cor. 14. 15. that he will pray with the Spirit,
&c. A clear evidence, that it was none of his me-
thod to pray without it.
But Fifthly; All Prayer without the Spirit is Aboa
God will not mination, ſuch as are the Prayers of the Wicked, Prov.
Prayers of 28. 9. And the Confidence that the Saints have, that
the Wicked. God will hear them, 'is, if they ask any thing according
to his Will, 1 John 5.14. So if the Prayer be not aca
cording to his Will, there is no ground of Con-
fidence that he will hear. Now our Adverſaries
will acknowledge, that Prayers without the Spirit
are not according to the Will of God; and there-
fore fuch, as pray without it, have no ground to
expect an anſwer : For indeed to bid a Man, Pray
without the Spirit, is all one, as to bid one see
without Eyes, Work without Hands, or Go without
Feet. And to deſire a Man to fall to Prayer, ere
the Spirit, in ſome meaſure, leſs or more, move
him thereunto, is to deſire a Man to fee, before he
open his Eyes; or to walk, before he riſe up; or
to work with his Hands, before he move them.
VI. §. XXIII. But laſtly, From this falſe Opinion of
Au Sacrifice Praying without the Spirit, and not judging it ne-
offs not ceſſáry to be waited for, as that which may be felt
the Spirit. to move us thereunto, hath proceeded all the Su-
perſtition and Idolatry that is among thoſe called
Chriſtians, and thoſe many Abominations where-
with the Lord is provoked, and his Spirit grieved:
ſo that many deceive themſelves now, as the Jeros
did of old, thinking it fufficient, if they pay their
daily Sacrifices, and offer their cuſtomary Oblati-
ons; from thence thinking all is well, and creating
a falſe peace to themſelves, as the Whore in the
Proverbs; becauſe they have offered up their Şa-
crifices of Morning and Evening Prayers. And
therefore it's manifeft, that their conſtant uſe of
things doth not a whit influence their Lives and
Converſations; but they remain for the moſt part
as bad asever. Yea, it is frequent both among
Papiſts,
of wozlhip.
399
Papifts and Proteſtants, for them firſt to leap, as it
were, out of their vain, light and profane Con-
verſations, at their ſet hours and ſeaſons, and fall to
their cuſtomary Devotion; and then, when it is
ſcarce finiſhed, and the Words to God ſcarce out,
the former profane Talk comes after it: ſo that
the ſame wicked profane Spirit of this World acts
them in both. If there be any ſuch thing as
vain Oblations, or Prayers that are Abomination, which
God heareth not, as is certain there are, and the
Scripture teſtifies, Iſ ai. 66. 3. fer. 14. 12.) certain-
ly ſuch Prayers, as are acted in Man's will, and by
his own ſtrength, without God's Spirit, muſt be of
that number
S. XXIV. Let this ſuffice for Probation. Now I
ſhall proceed to anſwer their Objections, when I
have faid ſomething concerning Joining in Prayer
Concerning
Joining in
with others. Thoſe that pray together with one Prayer witg
accord, uſe not only to concur in their Spirits, others.
but alſo in the Gelture of their Body, which we
alſo willingly approve of. It becometh thoſe, who
approach before God to pray, that they do it with
bomed Knees, and with their Heads uncovered; which
is our Practice.
But here ariſeth a Controverſie, Whether it be Object..
lamful to join with others (by thoſe external Sign of
Reverence, albeit not in Heart ) who pray formally,
not waiting for the Motion of the Spirit, nor judging it
neceſſary.
We anſwer ; Not at all : And for our Teſtimo- Anſw.
ny in this thing we have ſuffered not a little. For
when it hath fallen out, that either accidentally, How with
or to witneſs againſt their Worſhp, we have been Idolaters met
preſent during the ſame, and have not found it in Prayera
lawful for us to bow with them thereunto, they
have often perſecuted us, not only with Re-
proaches, but alſo with Strokes and cruel Beat-
ings. For this cauſe they uſe to accuſe us of
Pride, Profanity and Madneſs, as if we had no
Reſpect
400
PROPOSITION XI.
Reſpeet or Reverence to the Worſhip of God, and
as if we judged none could pray, or were heard
of God, but our felves. ūnto all. which, and
many more Reproaches of this kind, we anſwer
briefly and modeſtly ; That it ſufficeth us, that we
are found ſo doing, neither through Pride, nor
Madneſs, nor Profanity; but meerly left we ſhould
hurt our Conſciences : The reaſon of which is plain
and evident; for ſince our Principle and Do&trine
oblige us to believe, that the Prayers of thoſe,
who themſelves confeſs they are not acted by the Spie
rit, are Abominations, how can we, with a fafe Con-
ſcience, joyn with them?
Object.2 If they urge, That this is the heighth of Uncharia
tableneſs and Arrogancy; as if we judged our ſelves al-
Ways to pray by the Spirit's Motion, but they never ; aš
if we were never deceived by Praying without the Motions
of the Spirit, and that they were never afted by it : ſees
ing albeit they judge not the Motion of the Spirit always
neceſſary, they conteſt nevertheleſs that it is very profi-
table and comfortable, and they feel it often influen-
cing them; which that it ſometimes falls out, we cannot
deny.
Anſw.
To all which I anſwer diſtinctly: If it were their
:
known and avowed Doctrine, not to Pray without
the motion of the Spirit, and that ſeriouſly hold-
ing thereunto, they did not bind themſelves to
Pray at certain preſcribed Times preciſely (at which
times they determine to Pray, tho' without the
Spirit) then indeed we might be accuſed of Un-
charitableneſs and Pride, if we never joined with
them; and if they ſo taught and practiſed, I doubt
confirm the not but it ſhould be lawful for us ſo to do, un-
Hypoccite, leſs there ſhould appear ſome manifeſt and evi-
dent Hypocriſie and Deluſion. But ſeeing they
confeſs, that they Pray without the Spirit, and ſeeing
God hath perſwaded us, that ſuch Prayers are abo-
minable, how can we with a lafe Conſcience join
with an Abomination? That God ſometimes conde.
fcends
Share ope
.
inge,
Of Thorſhip.
.
40
ſcends to them, we do not deny (albeit now, when
the Spiritual Worſhip is openly proclaimed, and all
are invited unto it, the caſe is otherwiſe, than in
thoſe old times of Apoftaſie and Darkneſs) and
therefore, albeit any ſhould begin to Pray in our
preſence, not expecting the Motion of the Spirit ;
yet if it manifeſtly appear, that God in condeſcen-
fion did concur with ſuch a one, then according
to God's Will, we ſhould not refuſe to join alſo,
but this is rare, left thence they ſhould be con-
firmed in their falſe Principle. And albeit this
ſeem hard in our Profeſſion, nevertheleſs it is ſo
confirmed by the Authority both of Scripture and
right Reaſon, that many coiivinced thereof, have
embraced this part before other Truths, which were
eaſier, and as they ſeemed to ſome, clearer. Among
whom is memorable of late Years Alexander Skein, a
Magiſtrate of the City of Aberdeen, a Man very mo-
deſt, and very averſe from giving offence to others;
who nevertheleſs being overcone by the Power of
Truth in this matter, behoved for this cauſe to ſea
parate himſelf from the publick Aſemblies and
Prayers, and join himſeif unto us : Who alſo gave
the reaſon of his Change, and likewiſe ſuccinctly,
but yet fubftantially, comprehended this Contro-
verſie, concerning Worſhip, in ſome ſhort Queſtions,
which he offer'd to the publick Preachers of the City,
and I think meet to inſert in this place.
1. Whether or not should any A&t of God's Worſhip Query,
be
gone about, without the Motions, Leadings and Axt-
ings of the Holy Spirit ?
2. If the Motions of the Spirit be neceſſary to every Skein, pro-
particular Duty, whether ſhould he be waited upon, that poſed to the
all our Afts and Words may be according as he gives that are in
iliter dnce and aſſiſtance ?
3. Whether every one that bears the Name of a Chri-
ſtian, or profeſſes to be à Proteſtant, bath ſuch an un-
interrupted meaſure thereof, that he may, without wait-
ing, go immediátely vibout the Duty?
Dd
Some Lorea
fions of A.
Aberdeen,
4. A
02
PROPOSITION XI.
4. If there be an indiſpoſition and unfitneſs at ſome times
for ſuch Exerciſes, at leaſt as to the Spiritual and Lively
Performances thereof, whether onght they to be performed
in that caſe, and at that Time?
5. If any Duty be gone about, under pretence that it
is in obedience to the External Command, mithout the
Spiritual Life and Motion neceſſary; whether ſuch a
Duty, thus performed, can in Faith be expected to be
Accepted of God, and not rather reckoned as a bringing
Levit. 16.1. of strange Fire before the Lord; ſeeing it is performed
(at best) by the ſtrength of natural and acquired Parts,
and not by the ſtrength and aſſiſtance of the Holy Ghoſt,
which was typified by the Fire that came down from Hea-
ven, which alone behoved to confume the Sacrifice, and
no other?
6. Whether Duties, gone about in the meer ſtrength
of natural and acquired Parts (whether in publickor
private) be not as really, upon the matter, an Image of
Man's Invention, as the Popiſh Worſhip, tho' not so
groſs in the outward appearance ? And therefore whether
it be not as real Superſtition to countenance any Worſhip
of that nature, as it is to countenance Popiſh Worſhip, tho?
there be a difference in the degree ?
4. Whether it be a ground of Offence, or juſt Scan-
dal, to countenance the Worſhip of thoſe, whoſe profeffed
Principle it is, neither to ſpeak for Edification, nor to
pray, but as the Holy Ghoſt shall be pleaſed to aſſiſt
them, in ſome meaſure, lefs or more; without which they
rather chooſe to be ſilent, than to ſpeak without this in-
fluence ?
Unto theſe they anſwered but very coldly and
faintly, whoſe Anſwers likewiſe long ago he re-
futed.
Seeing then God hath called us to his Spiritual
Worſhip, and to teſtifie againſt the Humane and
Voluntary Worſhips of the Apoſtaſy, if we did
We muſt not not this way ſtand Immoveable to the Truth re-
nelling for vealed, but ſhould join with them, both our Te-
ſtimony for Gud would be weakned and loſt, and
loſe our Wit-
God
ic
Df Wozihip.
4
it would be impoſible ſteadily to Propagate this
Worſhip in the World, whoſe progreſs we dare
neither retard nor hinder by any Act of ours; tho'
therefore we ſhall loſe not only Worldly Honour,
but even our Lives.. And truly many. Proteſtants;
through their unſteadineſs in this thing, for poli-
tick ends, complying with the Popiſh Abominations,
have greatly fcandalized their Profeſſion, and hurt
Eled or of
the Reformation: As appeared in the Example of Saxony his
the Ele&tor of Saxony; who, in the Convention at Scandal gi-
Augsburg, in the Year 1530, being commanded by teſtants.
the Emperor Charles the Fifth, to be preſent at the
Maſs, that he might carry the Sword before him,
according to his place ; which when he juſtly
ſcrupled to perform, his Preachers taking more
care for their Prince's Honour, than for his Con-
ſcience, perſwaded him that it was lawful to do
it againſt his Conſcience. Which was both a very
bad Example, and great ſcandal to the Reforma-
tion, and diſpleaſed many; as the Author of the Secondly :
Hiſtory of the Council of Trent, in his Firſt Book,
well obſerves. But now I haſten to the Objections Spiritual
of our Adverſaries, againſt this Method of Pray- Answerd.
ing.
S. XXV. Firſt ; They object, That if ſuch particu- Object.:
lar Influences were needful to outward Acts of Worſhip,
then they ſhould alſo be needful to inward Afts, to wit,
defire and love to God:
But this is abſurd; Therefore alſo that from whence it
follows.
I anſwer; That which was faid in the State of Anſw.
the Controverſie, cleareth this; becauſe, as to thoſe
general Duties, there never wants an Influence, ſo
long as the Day of a Man's Viſitation laſteth ; du-
ring which time, God is always near to him, and
wreſtling with him by his Spirit, to turn him to
himſelf; ſo that, if he do but ſtand ſtill, and ceaſe
from his evil thoughts, the Lord is near to help
liin, 6c. But as to the outward Acts of Prayer,
Dd 2
they
Obje&tions
againſt
PROPOSITION XI.
they need a more ſpecial Motion and Influence, as
hath been proved.
Object.2 Secondly; They object, That it might be alſo alledg-
ed, that Men ought not to do moral Duties, as Children
to honour their parents, Men to do right to their Neigh-
bours, except the Spirit move them to it.
Anſi.
I anſwer; There is a great difference betwixt
theſe General Duties, betwixt Man and Man, and
the particular expreſs Acts of Worſhip towards
God: Theone is meerly Spiritual, and commanded
by God to be performed by his Spirit ; the other
anſwer their End, as to them, wliom they are im-
mediately directed to, and concern, tho' done from
a meer natural Principle of Self-love : Even as
Beaſts have natural Affections one to another, and
therefore may be thus performed. Tho’I ſhall not
deny, but that they are not Works accepted of
God, or beneficial to the Soul, but as they are
done in the Fear of God, and in his Bleſſing, in
which his Children do all things; and therefore
are accepted and bleſſed in whatſoever they do.
Object.3 Thirdly; They object, That if a wicked Man ought
not to pray without a Motion of the Spirit, becauſe bis
Prayer would be finful ; neither ought be to plow by the
Prov. 21. 4. ſame reaſon, becauſe the plowing of the wicked, as
well as his praying, is ſin.
Anſm.
This Objection is of the ſame Nature with the
former, and therefore may be anſwered the ſame
Horo Aas of way; ſeeing there is a great difference betwixt
Naturedite Natural Acts, ſuch as eating, drinking, ſeeping, and
Spirie's. Seeking Suſtenance for the body (which things Man hath
common with Beaſts) and Spiritual Acts. And it doth
not follow, becauſe Man ought not to go about
Spiritual Act's without the Spirit, that therefore he
may not go about Natural Axts without it: The
Analogy holds better thus, and that for the proof
of our Affirmation, That as Man for the going
about Natural Acts, needs his Natural Spirit ; ſo
to perform Spiritual Acts, he needs the Spirit of
God.
of Wozlhip.
405
the Motions
God. That the Natural Acts of the Wicked and
Unregenerate are ſinful, is not denied; tho' not
as in themſelves, but in ſo far as Man in that
ſtate is in all things reprobated in the fight of
God.
Fourthly; They object, Thirt micked Men may, ac- Object.4.
cording to this Doctrine, forbear to pray for years to-
gether, alledging, they want a Motion to it.
I anſwer; The falſe pretences of wicked Men Anſw.
do nothing invalidate the Truth of this Doctrine ;
for at that rate there is no Doctrine of Chriſt,
which Men might not turn by. That they ought
not to pray without the Spirit, is granted; but then
they ought to come to that place of watching, That wicked
where they may be capable to feel the Spirit's Men neglea
Motion. They fin indeed in not Praying ; but the
of the Spirit
cauſe of this Sin is their not Watching : So their to pray,
neglect proceeds not from this Doctrine, but from
their diſobedience to it ; ſeeing if they did pray
without this, it would be a double Sin, and no ful-
filling of the Command to Pray: nor yet would
their Prayer, without this Spirit, be uſeful unto
them. And this our Adverſarics are forced to
acknowledge in another caſe: for they ſay, It is as
Duty incumbent on Chriſtians to frequent the Sacrament
of the Lord's Supper (as they call it;) Yet they ſay,
No Man ought to take it unworthily: yea, they plead,
that ſuch as find themſelves unprepared, muſt ab-
ſtain; and therefore do uſually Excommunicate them
from the Table. Now, tho' according to them it
be neceſſary to partake of this Sacrament; yet it
is alſo neceſary, that thoſe that do it, do firſt ex-
amine themſelves, leſt they eat and drink their
own Condemnation : and tho' they reckon it fin-
ful for them to forbear, yet they account it more
ſinful for thein to do it without this Examina-
tion.
Fifthly; They object, Afts 8.22. where Peter com- Object.2
manded Simon Magus, that wicked Sorcerer, to pray;
Dd 3
from
PROPOSITION XI.
play pray,
but not
pentance.
gun
from thence inferring, That wicked Men may and
ought to Pray.
Anſw. I anſwer"; That in the citing of this place, as I
have often obſerved, they omit the firſt and chief-
The Sorcerer eſt part of the verſe, which is thus, Mets 8. v. 22,
Repent therefore of this thy wickedneſs, and pray God,
pithout Re- if perhaps the thought of thine heart may be forgiven
thee : ſo here he bids him firſt Repent. Now the
leaſt meaſure of true Repentance cannot be with-
out ſomewhat of that inward Retirement of the
Mind, which we ſpeak of: And indeed where true
Repentance goethi firſt, we do not doubt but the
Spirit of God will be near to concur with, and
influence ſuch, to pray to, and call upon God.
Object.6
And Laſtly; They Object, That many Prayers be-
without the Spirit, have proved effe&tual; and that
the Prayers of wicked Men have been heard, and found
acceptable, as Ahab's.
Anſw.
This Objection was before ſolved. For the Acts
of God's Compaſſion and Indulgence, at ſometimes,
and to ſome perſons, upon ſingular extraordinary
occaſions, are not to be a Rule of our Adions,
For if we ſhould make that the meaſure of our
Obedience, great inconveniences would follow; as
is evident, and will be acknowledged by all. Next,
We do not deny, but wicked Men are ſenſible of
the Motions and Operations of God's Spirit often-
times, before their day be expired ; from which
they may at times pray acceptably ; not as re-
maining altogether Wicked, but as entering into
Piety, from whence they afterwards fall away.
S. XXVI. As to the Singing of Pſalms, there will
III.
not be need of any long Diſcourſe; for that the
of Singing caſe is juſt the ſame, as in the two fornier, of
Preaching and Prayer. We confeſs this to be a
part of God's Worſhip, and very ſweet and re-
freſhful, when it proceeds from a true ſenſe of
God's Love in the Heart, and ariſes from the Di-
yine Influence of the Spirit, which leads Souls to
breathe
Pſalms.
DE Wojſhip.
40
breathe forth either a ſweet Harmony, or words
ſuitable to the preſent Condition ; whether they monious
Afweet bar.
be words formerly uſed by the Saints, and record - Sound.
ed in Scripture, ſuch as the Pſalms of David, or
other words; as were the Hymns and Songs of
Zacharias, Simeon, and the bleſed Virgin Mary.
But as for the formal cuſtomary way of ſinging, it
But formal
Singing hos
hath in Scripture no foundation, nor any ground no Scripture-
:in true Chriſtianity: yea, beſides all the Abuſes in- Ground.
cident to Prayer and Preaching, it hath this more
peculiar, that often-times great and horrid Lyes
are ſaid in the light of God: For all manner of
wicked profane People take upon them to perſo-
nate the Experiences and Conditions of blelled Profane
David; which are not only falſe, as to them, but David's con-
alſo as to ſome of more Sobriety, who utter them ditions Re-
forth. As where they will ſing ſometimes, Pſalm frated.
22. 14.- My Heart is like Wax, it is melted in the
midſt of my Bowels : And verſe 15. My ſtrength is
dried up like a Potſheard, and my Tongue cleaveth
to my
Jams; and thou haft brought me into the duſt of Death:
And Pſalm 6.6. I an weary, with my groaning, all the
night make I my bed to ſwim : I water my couch with
my tears: And many more, which thoſe that ſpeak,
know to be falſe, as to them. And ſometimes will
confeſs, juſt after, in their Prayers, that they are
guilty of the Vices oppoſite to thoſe Vertues,
which but juſt before they have allerted them-
ſelves endued with, Who can ſuppoſe, that God
accepts of ſuch Juggling? And indeed ſuch Singing
doth more pleaſe the carna! Ears of Men, than the
pure Ears of the Lord, who abhors all Lying and
Hypocriſie.
That Singing then, that pleaſeth him, muſt pro-
ceed from that which is PURE in the Heart (even
from the Word of Life therein) in and by which,
richly-dwelling in us, Spiritual Songs and Hymns are
returned to the Lord, according to that of the Apo-
ſtle, Col. 3. 16.
But
D & A
408
PROPOSITION XI.
Artificial
Mufick.
inward Wor-
But as' to their Artificial Muſick, either by Or-
gans, dr other Inſtruments, or Voice, we have nei-
ther Example nor Precept for it in the New Te.
Itament.
S. XXVII. But laſtly; The great Advantage of
this true Worſhip of God, which we profeſs and pra-
Etiſe, is, that it conliſteth not in Man's Wiſdom,
No Splendor
of this world Arts or Induſtry; neither needeth the Glory, Pomp,
attends this Riches, nor Splendor of this World, to beautifie it;
ip.
as being of a Spiritual and Heavenly Nature; and
therefore too ſimple and contemptible to the Na-
tural Mind and Will of Mail, that hath no delight
to abide in it, becauſe he finds no room there for
his Imaginations and Inventions, and hath jiot the
opportunity to gratifie his outward and carnal
Senſes : ſo that this Form being obſerved, is not
like to be long kept pure without the Power ;
for it is of it ſelf fo naked witliout it, that it
hath nothing in it to invite and tempt Men to
dote upon it, further than it is accompanied with
The Carnal the Power. Whereas the Worſhip of our Adver-
Worſhip
ſaries, being performed in their own wills, is ſelf-
Bleafes Self
pleaſing, as in which they can largely exerciſe their
Natural Parts and Invention : and fo (as to moſt
of them) having ſomewhat of an outward and
worldly Splendor, delectable to the carnal and
worldly Senſes, they can pleaſantly continue it,
and ſatisfie themſelves; tho? without the Spirit and
Power, which they make no ways Eſſential to the
performance of their Worfhip, and therefore nei-
ther wait for, nor expect it.
The Worship' $. XXVIII. So that to conclude, The Worſhip,
of the Qura. Preaching, Praying and Singing, which we plead for, 'is
ſuch as proceedėth from the Spèrit of God; and is always
accompanied with its Influence, being begin by its Mo-
tion, and carried on by the Power and Strength thereof;
and ſo is a Worſhip purely Spiritual : fuch as the
Scripture holds forth, John 4:23, 24. 1 Cor. 14. 15.
Eph. 6. 18,&c.
But
:
;
kers:
;
DE baptiſiu.
40
Our Adveyo
But the Worſhip, Preaching, Praying, and Singing,
which our Adverſaries plead for, and which we oppoſe, faries Wor
is a Worſhip which is both begun, carried on, and con-ſhip
.
cluded in Man's oron Natural Will and Strength, with-
out the motion or influence of God's Spirit; which they
judge they need net wait for, and therefore may be
truly acted both as in the matter and manner, by the
Wickedneſs of Men. Such was the Worſhip and vain
Oblations, which God always rejected, as apppears
from Ifa. 66. 3. Jer. 14. 12, &c. Iſa. 1. 13. Prov. 15.
29. Fob 9.31.
PROPOSITION XII.
Concerning Baptiſm.
!
As there is one Lord, and one Faith, ſo there is one
Baptiſm, which is not the putting away the Filth
of the Fleſh, but the Anſwer of a good Conſcience
before God, by the Reſurrection of Jeſus Chriſt. Epher to see
And this Baptiſm is a Pure and Spiritual thing, to Rom. 6.4.
idit, the Baptiſm of the Spirit and Fire, by which we col. 2. 12.
are buried with him, that being waſhed and purged John 3: 30.
from our Sins, me may walk in the newneſs of Life: 1 Cor.1. 17.
Of which the Baptiſm of John was a Figure, which was
commanded for a time, and not to continus for ever;
'as to the Baptiſm of Infants, it is a meer Humane
Tradition, for which neither Precept nor Practice is to
be found in all the Scripture.
S. I.
I
Did ſufficiently demonſtrate, in the Expla-
nation and Proof of the former Propo-
fition, how greatly the Profeſſors of Chriſtianity,
as well Proteſtants as Papiſts, were degenerated
in the matter of Worſhip, and how much Strangers
to, and averſe from that true and acceptable Wor-
fhip, that is perfornied in the Spirit of Truth, be-
cauſe
PROPOSITION XII.
Idolatries
ons did
cauſe of Man's natural Propenſity in his fallen State
to exalt his own Inventions, and to intermix his own
from whence Work and Product in the Service of God: and from
this Root ſprung all the idle Worſhips, Idolatries,
ance Healthcare and numerous Superſtitious Inventions among the
Heathens. For when God in Condeſcenſion to his
Spring.
choſen People, the Jeps, did preſcribe to them by
his Servant Mofes, many Ceremonies and Obſerva-
tions, as Types and Shadows of the Subſtance, which
in due time was to be revealed; which conſiſted for
the moſt part in Waſhings,outward Purifications and
Cleanlings, which were to continue, until the time
of Reformation, until the Spiritual Worſhip ſhould be
Liup; and that God by the more powerful pouring
forth of his Spirit, and guiding of that Anointing,
ſhould lead his Children into all Truth, and teach
them to Worſhip him in a way more Spiritual and
acceptable to hin, thio' leſs agreeable to the Car-
nal and Outward Senſes. Yet notwithſtanding
God's Condeſcenſion to the Jews in ſuch things, we
ſee that that part in Man, which delights to fol-
low its own Inventions, could not be reſtrained,
nor yet ſatisfied with all theſe Obſervations ; but
that often-times they would be either declining to
the other Superſtitions of the Gentiles, or adding
fome new Obſervations and Ceremonies of their
own: To which they were ſo devoted, that they
were ſtill apt to prefer them before the commands
of God, and that under the Notion of Zeal and
Piety. This we ſee abundantly in the Example of
The Phari- the Phariſees,' the Chiefeſt Sećt among the Jews,
whom Chriſt ſo frequently reproves for making
vaid the Commandments of God by their Traditions,
Jews. Matth. 15.6, 9, Sc. This Complaint may at this
day be no leſs juſtly made, as to many, bearing the
the Name of Chriftiins, who have introduced many
things of this kind, partly borrowed from the Jews,
which they more tenaciouſly ſtick to, and more
earneſtly contend for, than for the weightier Points
of
ſees the
Chiefeſt d-
Rong the
of baptiſm.
411
of Chriſtianity ; becauſe that Self yet alive, and ru-
Many thing $
ling in tliem, loves their own Inventions better than in Chriſten
God's Commands. But if they can by any means dom are bor-
ſtretch any Scripture-Practice, or Conditional Precept the Jews and
or Permiſſion, fitted to the Weakneſs or Capacity Gentiles.
of fome, or appropriate to ſome particular Dif-
penſation, to give fome Colour for any of theſe
their Inventions; they do then ſo tenacioully ſtick to
them, and ſo obſtinately and obftreperouſly plead
for them, that they will not patiently hear the
moſt ſolid Chriſtian Reaſons againſt them. Which
Zeal, if they would but ſeriouſly Examine it, they
would find to be but the prejudice of Educa-
tion, and the love of Self, more than that of God,
or his Pure Worſhip. This is verified concerning
Of Sacra-
thoſe things, which are call'd Sacraments, about iuents fo
which they are very Ignorant in Religious Controver- many com-
fies, who underſtand not how much Debate, Con-
tention, Jangling, and Quarrelling there has been
among thoſe callid Chriſtians: So that I may ſafely
fay, the Controverſie about them, to wit, about their
Number, Nature, Virtue, Efficacy, Adminiſtration,
and other things, hath been more than about any
other'Doctrine of Chriſt, whether as betwixt Papiſts
and Proteſtants, or among Proteſtants betwixt them-
ſelves. And how great prejudice theſe Controver-
fies have brought to Chriſtianes, is very obvious ;
whereas the things contended for among them, are
for the moſt part but empty Shadows, and meer
Out-ſide things: as I hope hereafter to makc ap-
pear to the patient and unprejudicate Reader.
S. II. That which comes firſt under Obſervation,
is the Name [Sacrament, ] which is ſtrange, that
Chriſtians ſhould ſtick to, and Contend ſo much for, The Name
ſince it is not to be found in all the Scripture; but of Sacra-
was borrowed from the Military Oaths among the found not
Heathens, from whom the Chriſtians, when they be- Scripiure)
gan to Apoftatize, did borrow many Superſtitions from the
Terms and obſervations, that they might thereby Heatlicus
.
Ingratiate
12
PROPOSITION XII.
Ingratiate themſelves, and the more eaſily gain the
Heathens to their Religion; which practice, tho'
perhaps intended by them for good, yet, as be-
ing the fruit of Humane Policy, and not accord-
ing to God's Wiſdom, has had very pernicious Con-
ſequences. I ſee not, how any, whether Papiſts or
Proteſtants, eſpecially the latter, can in reaſon
quar-
rel with us for denying this Term, which it ſeems
the Spirit of God faw not meet to inſpire the
Pen-men of the Scriptures to leave unto us.
Object.1 But if it be faid, That it is not the Name, but the
Thing they contend for :
Antw. I Anſwer : Let the Name then, as not being Scrip-
tiral, be laid aſide, and we ſhall ſee at firſt entrance,
how much Benefit will redound by laying aſide
this Traditional Term, and betaking us to plain-
neſs of Scripture-Language. For preſently the great
Conteft about the number of them will vaniſh;
feeing there is no Term uſed in Scripture, that
can be made uſe of, whether we call them Inſtitu-
tions, Ordinances, Precepts, Commandments, Appoint-
ments, or Lams, &c. that would afford ground for
ſuch a Debate ; ſince neither will Papiſts affirm,
that there are only Seven, or Proteſtants only Two
of any of theſe afore-mentioned.
Object.4 If it be ſaid, That this Controverſie ariſes from
the Definition of the Thing, as well as from the Name.
Anſw. It will be found otherwiſe: For whatever way
we take their Definition of a Sacrament, whether
tion of Sa-
crament a. as an outward viſible Sign, whereby inward Grace is
Presenta conferred, or only ſignified. This Definition will a-
saings. gree to many things, which neither Papiſts nor
Proteſtants will acknowledge to be Sacraments. If
they be expreſſed under the Name of Sealing Or-
dinances, as ſome do, I could never ſee either by
Reaſon or Scripture, how this Title could be ap-
What Seatpropriate to themi, more than to any other Chrif
ing Ordi. ftian, Religious Performance: for that muſt need's
wance, dotla properly be a Sealing Ordinance, which makes the
Perſoles
The Defini-
gf Baptifm.
4.1.
Heart.
Perſons receiving it infallibly certain of the Promiſe,
or thing ſealed to them.
If it be ſaid, It is ſo to them that are faithfubo Object.3
I Anſwer : So is Praying and Preaching, and do-
ing of every good Work: Seeing the partaking or Anfeu.
performing of the one, gives not to any a more
certain Title to Heaven, yea (in ſome reſpect) not
ſo much, there is no Reaſon to call them ſo, more
than the other.
Beſides, we find not any thing called the Seal
and Pledge of our Inheritance, but the Spirit of God;
it is by that we are ſaid to be ſealed, Eph. 1. 14.0
4.30. which is alſo termed the Earneſt of our Inbe-
ritance, 2 Cor. 1. 22. and not by outward Water or
Eating and Drinking; which as the Wickedeſt of These outo
Men may partake of, ſo many that do, do notwith-jug doth not
ſtanding it, go to Perdition. For it is not outward cleanſe the
Waſhing with Water, that maketh the Heart clean,
by which Men are fitted for Heaven: And as that
which goeth into the Month, doth not defile a Man, be-
cauſe it is put forth again, and ſo goeth to the Dung-
bill; neither doth any thing which Man eateth,
purifie him, or fit him for Heaven. What is faid
here in general, may ſerve for an Introduction, not
only to this Propoſition, but alſo to the other
concerning the Supper. Of theſe Sacraments (fo
calld) Baptiſm is always firſt numbered, which is
the Subject of the preſent Propoſition; in whoſe
Explanation I ſhall firſt demonſtrate and prove our
Judgment; and then Anſwer the Objections, and
Refute the Sentiments of our Oppoſers. As to
the firſt part, theſe things following, which are
briefly comprehended in the Propolition, come to Part I.
be propoſed and proved.
S. III. Firſt: That there is bit one Buptiſm, as well Prop. I.
as but one Lord, one Faith, 6c.
Secondly, That this one Baptiſm, which is the Baptiſm II.
of Chriſt, is not a waſhing with, or dipping in Water, but
a being Baptized by the Spirit.
Thirdly,
414
PROPOSITION XII.
Whether
tiſms make
III. Thirdly, That the Baptiſm of John was but a Fi-
gure of this, and therefore, as the Figure, to give place
to the Subſtance; which tho? it be to continue, yet the
other is ceaſed.
Prop. I.
As for the firſt, viz. That there is but one Baptiſm,
there needs no other proof than the words of the
One Bap-, Text, Eph. 4. 5. One Lord, one Faith, one Baptiſm :
tiſm proved. where the Apoſtle poſitively and plainly affirms,
that as there is but one Body, one Spirit, one Faith,
one God, &c. ſo there is but One Baptifm.
Object. I
As to what is commonly alledged by way of
Explanation upon the Text, That the Baptiſm of
Witter and of the Spirit make up this One Baptiſm, by
virtue of the Sacramental Union.
Anſw.
I anſwer; This Expoſition hath taken place, not
becauſe grounded upon the Teſtimony of the Scrip-
ture, but becauſe it wreſts the Scripture to make
Two Bap: it ſuit to their Principle of Water-Baptiſm; and ſo
there needs no other reply, but to deny it, as being
repugnant to the plain words of the Text; which
faith not, that there are two Baptiſms, to wit, one of
Water, the other of the Spirit, which do make up
One Baptiſm; but plainly, that there is One Baptiſm,
as there is One Faith, and One God. Now there go-
eth not ewo Faiths, nor two Godsą nor two Spirits,
nor tio Bodies, whereof the one is Outward and
Elementary, and the other Spiritual and Pure, to
the making up of the one Faith, the one God, the one
Body, and the one Spirit; fo neither ought there to
go Two Baptiſms to inake up the One Baptiſm.
Object.2 But ſecondly, if it be ſaid, The Baptiſm is but one,
whereof Water is the one part, to wit, the ſign; and the
Spirit, the thing ſignified, the other.
Anſw.
I anſwer; This yet inore confirmieth our Do-
Etrine: For if Water be only the fign, it is not
if water be the matter of the One Baptiſm (as Thall further
the Typs, hereafter by its Definition in Scripture appear)
must remain a d we are to take the One Baptiſm for the matter
of it, not for the fign, or figure and type, that went
before,
up the One.
Of Baptiſm.
4
before. Even as where Chriſt is called the One Of-
fering in Scripture, tho' he was typified by many
Sacrifices and Offerings under the Law, we under-
ſtand only by the One Offering, his offering himſelf
upon the Croſs; whereof tho' thoſe many Offerings
were signs and Types; yet we ſay not, that they
go together with that Offering of Chriſt, to make
up the One Offering : ſo neither, tho’ Water-Baptiſm
was a sign of Chriſt's Baptiſm, will it follow, that
it goeth now to make up the Baptiſm of Chriſt. If
any ſhould be ſo abſurd, as to affirin, That this One
Baptiſm here, was the Baptiſm of Water, and not of the
Spirit : That were fooliſhly to contradict the poſi-
tive Teſtimony of the Scripture, which faith the
contrary ; as by what followeth will more arnply
appear.
Secondly; That this One Baptiſm, which is the
Prop. II.
Baptiſm of Chriſt, is not a wallsing with water, appears,
firſt, from the Teſtimony of John, the proper and Proof I.
peculiar Adminiſtrator of Water-Baptiſm, Mat. 3.
i. I indeed baptize you with water unto Repentance; The diffe-
but he that cometh after me, is mightier than I, whoſe rence by
fhoes I am not worthy to bear; he ſhall baptize you with Baptiſm,
the Holy Ghoſt, and with Firé. Here Fohn mentions and Chriſt's
two manner of Raptiſms, and two different Bap-
tiſms; the one with Water, and the other with
the Spirit; the one whereof, he was the Miniſter
of; the other whereof, Chriſt was the Miniſter of:
and ſuch as were baptized with the firſt, were not
therefore baptized with the ſecond : I indeed bap-
tize you, but he ſhall baptize you. Tho' in the preſent
time they were baptized with the Baptiſm of Wa-
ter ; yet they were not as yet, but were to be,
baptized with the Baptiſm of Chriſt. From alí
which I thus argue :
If thoſe that were baptized with the Baptiſm of Arg. I.
Water, were not therefore baptized with the Bap-
tiſin of Chriſt; then the Baptiſm of Water is not
the Baptiſm of Chriſt :
But
ROPOSITION XII.
But the firſt is true;
Therefore alſo the laſt.
And again,
Arg. 2. If he, that truly and really adminiſtred the Bapa
tiſm of Water, did notwithſtanding declare; that
he neither could, nor did baptize with the Baptiſm
of Chriſt, then the Baptiſm of Water is not the
Baptiſin of Chriſt :
But the firſt is true;
Therefore, &c.
And indeed to underſtand it otherwiſe, would
make John's words void of good ſenſe: For if their
Baptiſms had been all one, why ſhould he have fo
preciſely contra-diſtinguiſhed them? Why fould
he have ſaid, that thoſe, whom he had already
baptized, ſhould yet be baptized by another Bap-
tiſm?
Obje&t. If it be urged, That Baptiſm with Water was the
one part, and that with the Spirit the other parts or effcét
only of the former :
Anſw. I anſwer ; This Expoſition contradicts the plain
words of the Text. For he faith not, I baptize you
One Baptiſm
is no Part with Water, and be that cometh after ſhall produce the
the other. effects of this my Baptiſm in you by the Spirit, &c. or
he hall accompliſh this Baptiſm in you; but, He shall
baptize you. So then, if we underſtand the word
truly and properly, when he faith, I baptize you;
as conſenting, that thereby is really ſignified, that
he did baptize with the Baptiſm of Water; we
muſt needs, unleſs we offer violence to the Text,
underſtand the other part of the Sentence the ſame
way; that where he adds preſently, But he ſhall
baptize you, &c. that he underſtood it of their be-
ing truly to be baptized with another Baptiſm,
than what he did baptize with: elſe it had been
nonſenſe for him thus to have contra-diſtinguiſhed
them.
Proof II. Secondly; This is further confirmed by the fay-
ing of Chriſt himſelf, Alts 1. 4. 5. But wait for the
Promiſe
of baptiſın.
Promiſe of the Father, which, ſaith he, ye have heard of
me : For John truly baptized with Water, but ye ſhall baptized by
be baptized with the Holy Ghoſt not many days hence. Johin were
There can ſcarce two places of Scripture run more time to wait
parallel, than this doth with the former, a little Baptiſmwith
before mentioned ; and therefore concludeth the the Spirit.
fame way, as did the other. For Chriſt here
grants fully, that John compleated his Baptiſm, as
to the matter and ſubſtance of it: John (faith he)
truly baptized with Water; which is as much as if he
had ſaid, John did truly and fully adminiſter the
Baptiſm of Water ; But ye ſhall be baptized with, &c.
This ſheweth, that they were to be baptized with
ſome other Baptiſm, than the Baptiſm of Water;
and that altho' they were formerly baptized with
the Baptiſm of Water, yet not with that of Chriſt,
which they were to be baptized with.
Thirdly; Peter obſerves the ſame diſtinction, Acts Proof III.
11.16. Then remembred I the Word of the Lord, bom
that he ſaid, John indeed baptized with Water ; but ye with the ho
fhall be baptized with the Holy Ghoſt. The Apo- ly Ghoſt, and
îtle makes this application upon the Holy Ghoſt's
Water, dif
falling upon them; whence he infers, that they fer.
were then baptized with the Baptiſm of the Spirit.
As to what is urged from his calling afterwards
for Water, it ſhall be ſpoken to hereafter. From all
which Three Sentences, relative one to another, firſt
of John, ſecondly of Chriſt, and thirdly of Peter, it
doth evidently follow, that ſuch as were truly and
really baptized with the Baptiſm of Water, were
notwithſtanding not baptized with the Baptiſm of
the Spirit, which is that of Chriſt; and ſuch as
truly and really did adminiſter the Baptiſm of War
ter, did, in ſo doing, not adminiſter the Baptiſm
of Chriſt. So that if there be now but One Bap-
tiſm, as we have already proved, we may ſafely
conclude, that it is that of the Spirit, and not of
Water; elſe it would follow, that the One Baptifin,
which now continues, were the Baptiſm of Water,
Еe
i. Bi
that with
ROPOSITION XII.
as
tiſm is not
the true
Grif.
1. e. John's Baptiſin, and not the Baptiſm of the Spi-
sit, i. e. Chriſt's, which were moſt abſurd.
Object. If it be ſaid further, That tho’the Bupriſon of John,
before Chriſt's was adminiſtred, was different from it,
being the Figure only; yet nom, that both it, as the
Figure, and that of the Spirit, as the Subſtance, is ne-
ceſſary to make up the One Baptiſm.
Anfin.
I anſwer; This urgeth nothing, unleſs it be
granted alſo, that both of them belong to the Ef-
fence of Baptiſm; ſo that Baptiſm is not to be ac-
counted as truly adminiſtred, where both are not ;
which none of our Adverſaries will acknowledge:
But on the contrary, account not only all thoſe
water Bap- truly baptized with the Baptiſm of Chriſt, who are
baptized with Water, tho' they be uncertain, whe-
Baptiſm of ther they be baptized with the Spirit, or not; but
they even account ſuch truly baptized with the
Baptiſm of Chriſt, becauſe ſprinkled, or baptized with
Water, tho' it be manifelt and moſt certain, that
they are not baptized with the Spirit, as being
Enemies thercunto in their Hearts by wicked
Works. So here, by their own confeſſion, Bap-
tiſm with Water is without the Spirit : Wherefore
we may far fafcr conclude, that the Baptiſm of the
Spirit, which is that of Chriſt, is and may be with-
out that of Water, as appears in that of Ats 11.
wliere Peter teſtifies of theſe Men, that they were
baptized with the Spirit; tho'not then baptized with
Water. And indeed the Controverſię in chis, as in
moſt other things, ſtands betwixt us and our Op-
poſers, in that they not only often-times prefer
the Forn and Shadow, to the Power and Sub-
ſtance; by denominating Perſons, as Inheritors and
Poſleſfors of the thing, from their having the Form
and Shadow, tho' really wanting the Power and
Subſtance; and not admitting thoſe to be ſo de-
nominated, who have the Power and Subſtance, if
they want the Form and Shadow. This appears
svidcntly, in that they account thoſe truly bezptized,
with
DE Baptiſm.
with the One Baptiſm of Chriſt, who are not bap-
tized with the Spirit, (which in Scripture is par-
ticularly called the Baptiſm of Chriſt) if they be
only baptized with Water; which themſelves yet
confeſs to be but the Shadow or Figure. And
TheBaptiſm
moreover, in that they account not thoſe, who are of the Spirit
furely baptized with the Baptiſm of the Spirit, bap- needeth no
tized; neither will they have them ſo denominated, or dipping
unleſs they be alſo ſprinkled with, or dipped in Wa- in Water,
ter. But we, on the contrary, do always prefer
the Power to the Form, the Subſtance to the Sha-
dow; and where the Subſtance and Power is, we
doubt not to denominate the Perſon accordingly,
tho' the Form be wanting. And therefore we al-
ways ſeek firſt, and plead for the Subſtance and
Power, as knowing that to be indiſpenſibly ne-
ceſſary; tho’the Form ſometimes may be diſpenſed
with, and the Figure or Type may ceaſe, when
the Subſtance and Anti-type come to be enjoyed;
as it doth in this caſe, which ſhall hereafter be made
appear.
S. IV. Fourthly; That the One Baptiſm of Chriſt, Proof IV.
is not a waſhing withWater, appears from 1 Pet. 3. The plaineſ
21. The like Figure whereunto, even Baptiſm, doth alſo definition of
nom ſave us (not the putting away of the filth of the the Baptiſmi
Fleſh, but the anſwer of a good Conſcience towards God) all the Bible
by the Reſurrection of Jeſus Chriſt : So plain a Defi-
nition of Baptiſm is not in all the Bible ; and there-
fore, ſeeing it is ſo plain, it may well be preferred to
all the coined Definitions of the School-Men. The
Apoſtle tells us, Firſt, Negatively, what it is not,
viz. Not a putting away of the filth of the Fleſh; then
furely it is not a waſhing with Water, ſince that is
ſo. Secondly, he tells us Affirmatively, what it is,
viz. The anſwer of a good Conſcience towards God, by
the Reſurrection of Jeſus Chriſt : where he Affirma-
tively defines it to be the Anſwer (or Confeſſion, as
the Syriack Verſion hath it) of a good Conſcience,
Now this Anſwer cannot be, but where the Spirit
of
EE 2
ROPOSITION XII.
Chriſt.
of Gou hath purified the Soul, and the Fire of
his Judgment hath burned up the Unrighteous Na-
ture: And thoſe in whom this work is wrought,
may be truly ſaid to be baptized with the Baptiſm of
Chriſt, i. e. of the Spirit and of Fire. Whatever way
then we take this Definition of the Apoſtle, of
Chriſt's Baptiſm, it confirmeth our Sentence : For
if we take the Firſt, or Negative part, viz. That
it is not a putting away of the filth of the Fleſh, then it
Water Bap- will follow, that Water-Baptiſm is not it, becauſe
tiſm fout out
from the that is a putting away of the filth of the Fleſh. If we
Baptiſm of take the Second, and Affirmative Definition, to wit,
That it is the Anſwer, or Confeſſion, of a good Con-
ſcience, &c. then Water-Baptiſm is not it: ſince, as
our Adverſaries will not deny, Water-Baptiſm doth
not always imply it, neither is it any neceſſary con-
ſequence thereof. Moreover, the Apoſtle in this
place doth ſeem eſpecially to guard againſt thoſe,
that might eſteem Water-Baptiſm the true Baptiſme
of Chrift; becauſe (leſt by the Compariſon induced
by him, in the preceding verſe, betwixt the Souls
that were ſaved in Noah's Ark, and us, that are
now ſaved by Baptiſm; leſt, I ſay, any ſhould have
thence haſtily concluded, that becauſe the for-
mer were ſaved by Water, this place muſt needs be
taken to ſpeak of Water-Baptiſm) to prevent ſuch a
miſtake, he plainly affirms, that it is not that, but
another thing. He faith not, that it is the Water,
or the putting amay of the filth of the Fleſh, as accom-
panied with the anſwer of a good Conſcience ; whereof
the one, viz. the Water, is the Sacramental Elenzent,
adminiſtred by the Miniſter, and the other, the Grace
or Thing ſignified, conferred by Chrift; but plainly,
That it is not the putting away, &c. than which there
can be nothing more nianifeſt to Men Unpreju-
dicate and Judicious. Moreover, Peter calls this
here, which ſaves, the dituab the Anti-type, or
the thing figured, whereas it is uſually tranſlated, as
if the like Figure did now ſave ms; thereby inſinuating,
that
Cf Baptifm.
427
* The Pro-
that as they were ſaved by Water in the Ark, ſo
are we now by Water-Baptiſm. But this Interpre-
tation croſſeth his Senſe, he preſently after decla-
ring the contrary, as háth above been obſerved :
and likewiſe it would contradict the Opinion of all
our Oppoſers. * For Proteſtants deny it to be ab- teltants de
ſolutely neceſſary to Salvation : And tho' Papiſts mapemaines
ſay, None are ſaved without it; yet in this they ad- abſolute ne
mit an Exception, as of Martyrs, &c. and they ment saiva-
will not ſay, that all that have it, are ſaved by tion : Al-
Water-baptiſm: which they ought to ſay, if they though the
Papiſts say,
will underſtand by Baptiſm, (by which the Apoſtle None can be
faith, we are Saved) Water-Baptiſm. For feeing Sarid with
we are ſaved by this Baptiſm, as all thoſe that were grant lz-
in the Ark, were ſaved by Water ; it would then fol- ceptions.
low, that all thoſe that have this Baptiſm, are ſaved
by it. Now this Conſequence would be falſe, if it
were underſtood of Water-Baptiſm; becauſe many
by the Confeſſion of all, are baptized with Water,
that are not ſaved: but this Conſequence holds
inoſt true, if it be underſtood as we do, of the
Baptiſm of the Spirit; ſince none can have this An-
ſwer of a good Conſcience, and abiding in it, not
be ſaved by it.
Fifthly: That the One Baptiſm of Chriſt is not a waſh- Proof V.
ing with Water, as it hath been proved by the De-
finition of the One Baptiſm, ſo it is alſo manifeſt The Effe&s
from the neceſſary Fruits and Effects of it, which and Fruits
of the Bapo
are three-times particularly expreſſed by the Apoſtle #ilm of
Paul: As firſt, Rom. 6. 3, 4. where he ſaith, That Chriſt.
ſo many of them as were baptized into Jeſus Chriſt, were
baptized into his Death; buried with him by Daptiſm
into Death, that they ſhould walk in newneſs of Life:
Secondly, to the Gal. 3. 27. he faith poſitively, For
as many of you as have been baptized into Chriſt, have
put on Chriſt : and Thirdly, to the Col. 2. 12. he
ſaith, That they were Buried with him in Baptiſm,
and riſen with him through the Faith of the operation;
i.
Ee 3
of
ROPOSITION XII.
teås Water-
pants.
of God. It is to be obſerved here, that the Apoſtle
ſpeaks generally, without any Excluſive Term, but
A
Comprehenſive of all : he faith not, some of you that
were baptized into Chriſt, have put on Chriſt; bat, As
many of you i which is as much as if he had ſaid,
Every one of you, that hath been baptized into Chriſt,
hath put on Chrift
. Whereby it is evident, that
this is not meant of Water-baptiſm, but of the Bap-
tiſm of the Spirit; becauſe elle it would follow,
Which Ef that, whoſoever had been Baptized with Water-
Baprifin Baptiſm, had put on Chriſt, and were riſen with him;
which all acknowledge to be inoſt Abſurd. Now
ſuppoſing, all the vilīble Members of the Churches
of Rome, Galaria, and Colofs had been outwardly
Baptized with Water, (I do not ſay, they were ;
but our Adverſaries will not only readily grant
it, but alſo contend for it) ſuppoſe (I fay) the
Caſe fo, they will not ſay, they had all put on Chrift;
fince divers Expreſſions in theſe Epiftles to them
ſhew the contrary. So that the Apoſtle cannot mean
Baptiſm with Water ; and yet that he meaneth the
Baptiſm of Chriſt, i. e. of the Spirit, cannot be de-
nyed; or that the Baptiſm wherewith theſe were
Baptized (of whom the Apoſtle here teſtifies, that
they had put on Chriſt) was the One Baptiſm, I
think none will call in queſtion. Now admit, as our
Adverſaries contend, that many in theſe Churches,
who had been Baptized with Water, had not put on
Chriſt ; it will follow, that notwithſtanding that
Water-Baptiſm, they were Baptized into Chriſt, or
with the Baptiſin of Chriſt; ſeeing as many of them,
as were Baptized into Chriſt, had put on Chriſt, &c.
From all which I thus Argue ;
Arg. I. If the Baptiſm with Water, were the One Baptiſin,
i.e. the Baptiſm of Chriſt, as many as were baptized
with Water, mould have put on Chriſt.
But the laſt is falſe;
Therefore alſo the firſt.
And
DE Baptiſm.
427
ANA
Prove d.
7
Chrill's
And again;
Since as many, as are baptized into Chriſt, i.e. with
the One Baptiſm, which is the Baptiſm of Chrift,
have put on Chrilt; then Water-Baptiſm is not the
One Baptiſm, viz. the Baptiſm of Chriſt.
But the firſt is true :
Arg. 2.
Therefore alſo the laſt.
S. V. Thirdly: Since John's Baptiſm was a Figure, Prop. III
and ſeeing the figure gives way to the Subſtance, albeit
the thing figured remain, to wit, the One Baptiſm of
Chriſt, yet the other ceaſeth, which mas the Baptiſm of
John.
1.
That John's Baptiſin was a Figure of Chriſt's
John's Battle
Baptiſm, I judge will not readily be denied; but
sifm br.35 4
in caſe it ſhould, it can eaſily be proved from the figure of
nature of it. John's Baptifin was a being Baptized
with Water, but Chriſt's is a Baprizing with the Spirit :
Therefore John's Baptiſin must have been a Figure
of Chriſt's. But further, that Water-Baptiſm was
John's Baptiſm, will not be denied: That Water-
Baptiſm is not Chriſt's Baptiſm, is already proved.
From which doth ariſe the Confirmation of our
Propoſition, thus;
There is no B.zptiſm to continue now, but the Arg.
One Baptiſm of Chriſt.
Therefore Water-Baptiſm is not to continue now,
becauſe it is not the Baptiſm of Chriſt.
That John's Baptiſm is ceaſed, many of our Ad-
II.
verſaries confeſs.. but, if any ſhould alledge it Jolin's Batu
otherwiſe, it may be caſily proved by the expreſsion motor com
words of John, not only as being infinuated there, pofers cos-
where he contra-diſtinguiſheth his Baptiſm from fefs.
that of Chrift; but particularly where he faith,
John 3. 30. He [Chriſt] muſt increaſe, but I ( John]
omult decreaſe. From whence it clearly follows,
that the increaſing or taking place of Chriſt's Bap-
tiſin, is the decreaſing or aboliſhng of John's Bap-
'tiſm : ſo that, if Water Baptiſm was a particular
part of John's Miniſtry, and is no part of Chrif's
Еe
Baptilin
A
ROPOSITION XII.
&
.
au, as we have already proved, it will ne-
ceſſarily follow that it is not to continue.
Secondly: ij Water-Baptiſm had been to continne a
perpetual Ordinance of Chriſt in his Church, he mould
either have practiſed it himſelf, or commanded his Apo-
jſtles fo to do.
But that he praâiſed it not, the Scripture plainly
affirms, John 4. 2. And that he commanded his
Diſciples to Baptize with Water, I could never yet
read. As for what is alleged, that Matth. 28.
19, &c. (where he bids theni Baptize) is to be
underſtood of Water-Baptiſm, that is but to beg the
Queſtion, and the grounds for that ſhall be here-
after examined.
Therefore to Baptize with Water, is no perpetual Oro
dinance of Chriſt to his Church.
: This hath had the more Weight with me, be-
cauſe I find not any ſtanding Ordinance or Appoint-
ment of Chriſt, neceſſary to Chriſtians, for which we
have not either Chriſt's own Practice or Command,
as to obey all the Commandments, which
compre-
hend both our Duty towards God and Man, 6c. and
where the Goſpel requires more than the Lam; which
is abundantly ſignified in the 5th and 6th Chapters of
Matther, and elſewhere. Beſides, as to the Duties
of Worſhip, he exhorts us to Meet, promiſing his
Preſence ; commands to Pray, Preach, Watch, &c.
and gives Precepts concerning ſome Temporary
things, as the Waſhing of one anothers Feet, the break-
ing of Bread, hereafter to be diſcuſſed: only for
this one thing of Baptizing with Water, (tho'fo
earneſtly contended for ) we find not any Precept
of Chriſt,
S. VI. But to make IVater-Baptiſm a neceſſary 11-
ſtitution of the Chriſtian Religion, which is Pure and
The
pers an end Spiritual, and not Carnal and Ceremonial, is to de-
to Carnal rogate from the New Covenant-Diſpenſation, and ſet
up the Legal Rites and Ceremonies, of which this of
Baptiſm, or \Vaſhing with Water, was one; is appears
from
Ordinance.
Df Baptiſiu.
427
from Heb. 9. 10. where the Apoſtle ſpeat:ng there-
of, ſaith, that it ſtood only in Meats and Drinks, and
divers Baptiſms, and carnal Ordinances impoſed, un-
til the time of Reformation : If then the time of Re-
formation, or the Diſpenſation of the Goſpel, which
puts an end to the Shadows, be come, then ſuch
Baptiſms and carnal Ordinances are no more to be
impoſed. For how Baptiſm with Water comes now
to be a Spiritual Ordinance, more than before in the
time of the Law, doth not appear; ſeeing it is but
Water ſtill, and a Waſhing of the outward Man,
and a putting away of the Filth of the Fleſh ſtill:
and as before, thoſe that were ſo Waſhed, were not
thereby made perfect, as pertaining to the Con-
ſcience, neither are they at this Day; as our Ad-
verſaries muſt needs acknowledge, and experience
abundantly ſheweth. So that the matter of it,
which is a Waſhing with Water, and the Effects of
it, which is only an outward Cleanſing, being ſtill
the ſame, how comes Water-Baptiſm to be leſs a
Carnal Ordinance now, than before?
If it be faid, That God confers inward Grace upon Object. I
ſome, that are norp Baptized.
So no doubt he did alſo upon ſome that uſed thoſe
Anſw.
Baptiſms among the Jews.
Or if it be faid; Decauſe’tis commanded by Chriſt Object.2
now, under the New Covenant.
I Anſwer, Firſt, That's to beg the Queſtion; of Anſw.
which hereafter.
But Secondly, We find, That where the Matter
of Ordinances is the ſame, and the End the ſame,
they are never accounted more or leſs Spiritual,
becauſe of their different times. Now, was not
God the Author of the Purifications
, and Baptiſms un-
der the Lam? Was not Water the matter of them,
which is ſo now? Was not the End of them to
ſignifie an Inward Purifying by an Outward Walh-
ing? And is not that alledged to be the End ſtill ?
And are the neceſſary Effects or Conſequences of it
any
PROPOSITION XII.
any better now than before, ſince Men are now
Men are no by the virtue of Water-Baptiſm, as a neceſſary
than before conſequence of ie, no more than before, made in-
by Water- wardly clean? And if ſome by God's Grace, that
Baptiſm in-
wardly
are baptized with Water, are inwardly purified,
Cleanſed. ſo were ſome alſo under the Law; ſo that this is
not any neceſſary conſequence or effect, neither
of this, nor that Baptiſin. It is then plainly Re-
pugnant to right Reaſon, as well as to the Scrip-
ture Teſtimony, to affirm that to be a Spiritual Or-
dinance now, which was a Carnal Ordinance before,
if it be ſtill the ſame, both as to its Author, Mat-
ter and End, however made to vary in ſome ſmall
Circumſtances. The Spirituality of the New Cove-
nant, and of its Worſhip eſtabliſhed by Chriſt, con-
liſted not in ſuch ſuperficial Alterations of Cir-
cumſtances; but after another manner. Therefore
let our Adverſaries ſhew us, if they can, (without
begging the Queſtion, and building upon ſome one
or other of their own Principles, denied by us)
where-ever Chriſt appointed or ordained any In-
ftitution or Obſervation under the New Covenant,
as belonging to the Nature of it, or ſuch a necer
ſary part of its Worſhip, as is perpetually to conti-
nue, which being one in Subſtance and Effects, (I
ſpeak of Neceſſary, not Accidental Effects) yet be-
cauſe of ſome finall difference in Form or Circum-
ſtance, was before Carnal, notwithſtanding it was
commanded by God under the Law, but now is
become Spiritual, becauſe commanded by Chriſt
under the Goſpel ? And if they cannot do this, then
if Water-Baptiſm was once a Carnal Ordinance, as
the Apoſtle poſitively affirms it to have been, it
remains a Carnal Ordinance ſtill; and if a Carnal
Ordinance, then no neceſſary part of the Gospel, or
New Covenant Diſpenſation ; and if no neceſſary part
of it, then not needful to continue, nor to be pra-
ĉiſed by ſuch as live and walk under this Diſpen-
ſation. But in this, as in moſt other things, (ac-
cording
Df Baptifm.
427
cording as we have often obſerved) our Adverſa-
ries Judaize, and renouncing the Glorious and Spiri-
tual Priviledges of the New Covenant, are ſticking
in, and cleaving to, the Rudiments of the Old, both
in Doétrine and Worſhip, as being more ſuited and
agreeable to their Čarnal Apprehenſions, and Na-
tural Senſes. But we, on the contrary, travel
above all, to lay hold upon, and cleave unto the
Light of the Glorious Goſpel, revealed unto us. And
the Harmony of the Truth we profeſs in this, may The Law
appear, by briefly obſerving how in all things we ed from the
follow the Spiritual Goſpel of Chriſt, as' contra- Goſpel
.
diſtinguiſhed from the Carnality of the Legal
Diſpenſation; while our Adverſaries, through re-
jecting this Goſpel, are ſtill labouring under the
Burthen of the Law, which neither they, nor their
Fathers, were able to bear.
For the Law and Rule of the Old Covenant, and the onló
Jews, W.is outward, written in Tables of Stune and mard kap-
cilin, WOT-
Parchments : So alſo is that of our Adverfaries. Thip, Law.
But the Law of the New Covenant is inward and per-ed from the
petual, written in the Heart: So is ours.
The Worſhip of the Jews was outward and carnal,
limited to ſet times, places and perſons, and performed
according to ſet preſcribed Forms and Obſervations : So
is that of our Adverſaries. But the Worſhip of the
New Covenant is neither limited to time, place, nor
perfon; but is performed in the Spirit, and in Truth, and
is not ałted according to ſet Forms and Preſcriptions,
but as the Spirit of God immediately acts, moves and
leads, whether it be to Preach, Pray, or Sing : and ſuch
is alſo our Worſhip.
So likewiſe the Baptiſm among the Jews under the
Lam, was an outward Waſhing with outward Water,
only to typifie an inward Purification of the Soul, which
did not neceſſarily follow upon thoſe that were thus bap-
tized : But the Baptiſm of Chriſt, under the Gol-
pel, is the Baptiſm of the Spirit, and of Fire; not
the putting away of the filth of the Fleſh, but the anſwer
of
Inward,
428
PROPOSITION XII.
of a good Conſcience tomards God: And ſuch is the
Baptiſin that we labour to be baptized withal, and
contend for.
Arg. S. VII. But again, If Water-Baptiſin had been
an Ordinance of the Goſpel, then the Apoſtle Paul
would have been ſent to adminiſter it; but he de-
clares poſitively, 1 Cor. 1. 17. That Christ ſent him
not to Baptize, but to. Preach the Goſpel : The Rea-
ſon of that Conſequence is undeniable, becauſe the
IV.
Apoſtle Paul's Commiſſion was as large as that of
That Water- any of them; and conſequently he being in ſpecial
Baptiſm is
manner the Apoſtle of Chriſt to the Gentiles, if
no Badge of
Chriſtians, Water-Baptiſin (as our Adverfaries contend) be to
like Circum- be accounted the Badge of Chriſtianity, he had more
ciſion of the
Jews.
need than any of the reſt to be ſent to Baptize
with Water, that he might mark the Gentiles, Con-
verted by him, with that Chriſtian Sign. But in-
deed the Reaſon holds better thus, That ſince Paul
was the Apoſtle of the Gentiles, and that in his
Miniſtry he doth through all (as by his Epiſtles
appear) labour to wean them from the former
Jewiſh Ceremonies and Obſervations, (tho’in ſo doing
he was ſometimes undeſervedly judged by others of
his Brethren, who were unwilling to lay aſide thoſe
Ceremonies) therefore his Commiſſion (tho'as full,
as to the Preaching of the Goſpel, and New Cove-
nant Diſpenſation, as that of the other Apoſtles)
did not require of him, that he ſhould lead thoſe
Converts into ſuch Jewiſh Obſervations and Baptiſms,
however that Practice was indulged in, and pra-
etiſed by the other Apoſtles, among their fewiſh
Profelytes : For which cauſe he thanks. God that he
- Cor. 1.14. bad baptized ſo few; intimating, that what he did
Paul was not therein, he did not by virtue of his Apoſtolick
fent to Bap- Commiſſion, but rather in Condeſcenſion to their
Weakneſs; even as at another time he Circumciſed
Timothy.
Object. I
Our Adverſaries, to evade the Truth of this
Teſtimony, uſually alledge, That by this is only to
be
is
DE Baptiſm.
42
Hof. 6. 67
be underſtood, that he was not ſent principally to Bap-
tize ; not that he was not ſent at all.
But this Expoſition, ſince it contradicts the
po- Anſw.
ſitive words of the Text, and has no better Foun-
dation, than the affirmation of its Affertors, is juſt-
ly rejected as Spurious, until they bring ſome bet-
ter proof for it: He ſaith not, I was not ſent prin-
cipally to Baptize; but, I was not ſent to Baptize.
As for what they urge, by way of Confirmation, Confir.
from other places of Scripture, where [not] is to
be fo taken, as where it's ſaid, I will have Mercy, Mat. 9. 13.
and not Sacrifice, which is to be underſtood, that
God requires principally Mercy, not excluding Sa-
crifices :
I ſay, this place is abundantly explained by the Refut.
following words, [and the knowledge of God, more
than burnt Offerings ] by which it clearly appears,
that Burnt-Offerings, which are one with Sacrifices,
are not excluded; but there is no ſuch word added
in that of Paul, and therefore the Parity is not de-
monſtrated to be alike, and conſequently the In-
ſtance not ſufficient; unleſs they can prove, that
it ought ſo to be admitted here: Elſe we might
interpret, by the ſame Rule, all other places of
Scripture the ſanie way; as where the Apoſtle
faith, 1 Cor. 2. 5. That your Faith might not ſtand in
the Wiſdom of Men, but in the Power of God; it might
be underſtood; it ſhall not ſtand principally.fo. How
might the Goſpel, by this liberty of Interpreta-
tion, be perverted ?
If it be ſaid, That the abuſe of this Baptiſm among Object.z
the Corinthians, in dividing themſelves, according to
the Perfons by whom they were baptized, made the Apo-
ſtle Speak so ; but that the abuſe of a thing doth not abo-
liſh it.
I anſwer; It is true, it doth not, provided the Anfm.
thing be lawful and neceſſary; and that no doubt
the abuſe aboveſaid gave the Apoſtle occaſion fo
to write. But let it from this be conſidered, how
the
152
PROPOSITION XII.
wh
the Apoſtle excludes Baptizing, not Preaching, tho?
the abuſe (mark] proceeded from that, no leſs than
from the other. For theſe Corinthians did denomi-
nate themſelves from thoſe different Perſons, by
whoſe Preaching (as well as from thoſe, by whom
they were Baptized) they were Converted, as by
the 4, 5, 6, 7 and 8 verſes of Chap. 3. may appear:
And yet for to remove that Abuſe, the Apoſtle
doch not ſay, he was not ſent to Preach; nor yet
That Preach- doch he rejoyce, that he had only Preached to a
ing is a
Atanding
few ; becauſe Preaching, being a ſtanding Ordi-
Ordinance, nance in the Church, is not, becauſe of any abuſe
be forborn. that the Devil may tempt any to make of it, to
be forborn by ſuch as are called to perform it by
the Spirit of God: Wherefore the Apoſtle accord-
ingly, Chap. 3. 8, 9. informs them, as to that, how
to remove that Abuſe. But as to Water-Baptiſm,
for that it was no ſtanding Ordinance of Chriſt,
but only practiſed as in Condeſcenſion to the Jews,
and by ſome Apoſtles to ſome Gentiles alſo; there-
'fore ſo ſoon as the Apoſtle perceived the abuſe of it,
he let the Corinthians underſtand, how little ſtreſs
was to be laid upon it, by Thewing them, that he
was glad, that he had adminiſtred this Ceremony to
fo few of them; and by telling them plainly, that it
was no part of his Commiſſion, neither that which
he was ſent to adminiſter.
Query. Some ask us, How we know that Baptizing here is
meant of Water, and not of the Spirit ; which if it
be, then it will exclude Baptiſm of the Spirit, as well
as of Water.
Anſw. I anſwer ; Such as ask the Queſtion, I ſuppoſe,
ſpeak it not as doubting that this was ſaid of
That which Water-Baptiſm, which is more than manifeſt. For
Chrifti in the lince tire Apoſtle Paul's Meſſage was, to turn People
Baptilin of from Darkneſs to Light, and Convert them to God;
the Spirit.
and that as many as are thus Turned and Converted
Co as to have the anſwer of a good Cmſcience towards
God, and to la.1ve pilt on Chriſt, and be ariſen with biraz
272
DE Baptiſm.
in Newneſs of Life) are baptized with the Baptiſm
of the Spirit. But who will ſay, that only thoſe
few, mentioned there to be baptized by Paul, were
come to this? Or that to turn, or bring them to
this Condition, was not (even admitting our Ad-
verſaries Interpretation ) as principally a part of
Paul's Miniſtry as any other? Since then our Ad-
verſaries do take this place for Water-Baptiſm (as
indeed it is) we may lawfully, taking it alſo, urge
it upon them. Why the word Baptiſm and Bap-
tizing is uſed by the Apoſtle, where that of Water,
and not of the Spirit, is only underſtood, ſhall here-
after be ſpoken to. I come now to conſider the
Reaſons, alledged by ſuch as plead for Water-Bap-
Part II.
tiſm; which are alſo the Objections uſed againſt the
Diſcontinuance of it.
S. VIII. Firſt; Some Object, That Clariſt, who had Object. 1
the Spirit above meaſure, was notwithſtanding baptized
with Water. As Nic. Arnoldus, againſt this theſis, Jolin 3. 34•
Sect. 46. of his Theological Exercitation.
I anſwer ; So was he alſo Circumciſed, it will not Anſw.
follow from thence, that Circumciſion is to conti-
nue: For it behoved Chriſt to fulfil all Righteouf-Why Chrift
neſs, not only the Miniſtry of Folon, but the Law by John.
alſo, therefore did he obſerve the Jewiſh Feafts and
Rites, and kept the Palover : it will not then fol-
low, that Chriſtians ought to do ſo now; and there-
fore Chriſt, Mat. 3. 15. gives John this Reaſon of
his being baptized, deliring him to ſuffer it to be so
110w ; .whereby he ſufficiently intimates, that he
intended not thereby to perpetuate it as an Ordi-
nance to his Diſciples.
Secondly; They object, Mat. 28. 19. Go ye there- Object.2
fore, and teach all Nations,, baptizing them in the
Name of the Father, and of the Son, and of the Holy
Ghoſt.
This is the great Objection, and upon which they Anſw.
build the whole Superſtructure : Whereunto the firſt
general and ſound Anſwer is, by granting the whole ;
but
PROPOSITION XII.
at Bapo
but putting them to prove, that Water is here
m Chrift" meant, ſince the Text is ſilent of it. And tho'
doch mean in reaſon it be ſufficient upon our part, that we
in Mat. 28?
concede the whole expreſſed in the place, but de-
ny that it is by Water, which is an addition to the
Text; yet I ſhall premiſe ſome Reaſons why we
do ſo, and then conſider the Reaſons alledged by
thofe, that will have Water to be here under
ſtood.
Arg. 1. The firſt is a Maxim yielded to by all, That we
ought not to go from the literal ſignification of the Texti,
except fome urgent neceſſity force ws thereunto.
But no urgent neceſſity in this place forceth us
thereunto :
Therefore we ought not to go from it.
Arg. 2. Secondly, That Baptiſin which Chriſt commanded
his Apoſtles, was the One Baptiſm, id eft, his own
Baptiſm:
But the One Baptiſm, which is Chriſt's Baptiſm, is
not with Water, as we have already proved :
Therefore the Baptiſm commanded by Chriſt to
his Apoſtles, was not Water-Baptiſm.
Arg. 3.
Thirdly, That Baptiſin which Chriſt commmand-
ed his Apoſtles, was ſuch, that as many as were
therewith Baptized, did put on Chriſt:
But this is not true of Water-Baptiſm;
Therefore, Oc.
Arg. 42 Fourthly: The Baptiſm commanded by Chriſt to
his Apoſtles, was not John's Baptiſm :
But Baptiſm with Water was John's Baptiſm.
Therefore đc.
Allegationi. But Firſt, they alledge, That Chriſt's Baptiſm,
tho' a Baprifm with Water, did differ from John's,
becauſe John only Baptized with Water unto Re-
pentance, but Chriſt commands his Diſciples to Baptizė
in the Name of the Farber, Son, and Holy Ghost'
reckoning, that in this form, there lieth a great dif-
ference bermixt the Baptiſm of John, and that of
Chrift.
I anſwer
5
If baptiſm.
43
I Anſwer, In that Jobin's Baptiſın was unto Re- Anſw.
pentance, the Difference lieth not there, becauſe fo
is Chriſt's alſo: yea, our Adverſaries will not deny,
but that adult Perſons, that are to be baptized, ought
e're they are admitted to Water-Baptiſm, to Repent
and Confeſs their Sins; and that Infants alſo with a
reſpect to and conſideration of their Baptiſin, ought
to Repent and Confeſs: So that the difference lieth
not here ; ſince this of Repentance and Confeſſioni
agrees as well to Clorifi's, as to John's Baptiſm. But in
this our Adverſaries are divided; for Calvin will have
Chriſt's and Fohn's to be all one, Inft. lib. 4. cap. 15.
Sect.7, 8. Yet they do differ, and the difference is, in
that the one is by Water, the other not, c.
Secondly, As to what Chriſt faith, in commando
ing them to baptize in the Name of the Father, Son,
and Spirit, I confeſs that ſtates the difference, and
it is great; but that lies not only in admitting
Water-Baptiſm in this different Form, by a bare exa
preſſing of theſe Words: For as the Text faith no
ſuch thing, neither do I ſee, how it can be infer-
red from it. For the Greek is dis TÒ ovoj.d, that is, of the Name
into the Name; now the Name of the Lord is often of the Lord,
taken in Scripture for ſomething elſe, than a bare seripture.
found of Words, or literal expreſſion, even for his
Virtue and Power ; as may appear from Pſalm 54. 3.
Cant. 1.3. Prov. 18. 10. and in many more. Now,
that the Apoſtles were, by their Miniſtry, to bap-
tize the Nations into this Name, Virtue and Power ; The Baptiſm
and that they did ſo, is evident by theſe Telti-into the
monies of Paid, above-mentioned, where he faith, it is?
That as many of them as were baptized into Christ, have
put on Chriſt : this muſt have bưen a baptizing into
the Name, i. €. Power and Virtue; and not a meer
formal Expreſſion of Words, adjoined with Water-
Baptiſm; becauſe, as hath been above obſerved, it
doth not follow as a natural or neceſſary conſe-
of it. I would liave thoſe, who delire to
have their Faith built upon no other Foundation,
Ff
than
how taken in
Naine, what
quence of it.
PROPOSITION XII.
Evhether
?
than the Teſtimony of God's Spirit, and Scriptures
of Truth, throughly to conſider, whether there can
be any thing further alledged for this Intepretation,
than what the prejudice of Education, and influence
of Tradition, hath impoſed. Perhaps it may ſtum-
ble the unwary and inconſiderate Reader, as if the
very Character of Chriſtianity were aboliſhed, to tell
him plainly, that this Scripture is not to be un-
derſtood of Baptizing with Water; and that this
Form, of Baptizing in the Name of the Father, Son,
and Spirit, hath no warrant from Mat. 28. c.
For which, beſides the Reaſon taken from the
Chrift did Signification of [the Name] as being the Virtue and
a form of Power above expreſſed, let it be conſidered, that
Bapti'm in if it had been a Form preſcribed by Chriſt to his
Apoſtles, then ſurely they would have made uſe
of that Form in the adminiſtring of Water-Baptiſm,
to ſuch as they baptized with Water ; but tho ?
particular mention be made in divers places of the
Afts, who were baptized, and how; and tho' it
be particularly expreſſed, that they baptized ſuch
and ſuch, as Afts 2. 41. & 8. 12, 13, 38. & 9. 18.
& 10. 48. & 16. 15. & 18. 8. yet there is not a
word of this Form. And in two places, A&s 8.16.
& 19.5. it is ſaid of ſome, that they were baptized
in the Name of the Lord Jeſus; by which it yet more
appears, that either the Author of this Hiſtory hath
been very defective, who having ſo often occaſion
to mention this, yet omitteth ſo ſubſtantial a part
of Baptiſm, (which were to accuſe the Holy Ghoſt,
by whoſe guidance Luke wrote it) or elſe, that
the Apoſtles did no ways underſtand, that Chriſt by
his Commiſſion, Mat. 28. did injoyn then ſuch a
Form of Water-Baptifmi, ſeeing they did not uſe
it. And therefore it is ſafer to conclude, that
what they did, in adminiſtring Water-Baptiſm, they
did not by Vertue of that Commiſſion ; elſe they
would have ſo uſed it: For our Adverſaries, I ſup-
poſe, would judge it a great Herefie to adminiſter
Water-
DE Baptiſm.
4
How Teach.
1
Water-Baptiſm without that, or only in the Name of
Feſus, without mention of Father or Spirit, as it is ex-
preſly ſaid they did, in the two places above-cited.
Secondly; They ſay, If this were not underſtood of alleg. 2.
Water-Baptiſm, it would be a Tautology, and all one
with Teaching.
I ſay, Nay: Baptizing with the Spirit, is ſomewhat Anſwo.
further than Teaching, or informing the Under-
fanding; for it imports a reaching to, and melting ing andBapa
the Heart, whereby it is turned, as well as the Un-tizing differ
derſtanding informed. Beſides, we find often in the
Scripture, that Teaching and Inftrutting are put to-
gether, without any Abſurdity, or needleſs Tauto-
logy; and yet theſe two have a greater Affinity,
than Teaching and Baptizing with the Spirit.
Thirdly; They ſay, Baptiſm in this place muſt be Alleg. z.
underſtood with Water, becauſe it is the Action of the
Apoſtles; and ſo cannot be the Baptiſm of the Spirit, which
is the work of Chriſt, and his Grace, not of Man, &c.
I anſwer; Baptiſm with the Spirit, thonot wrought Anſw.
without Chriſt and his Grace, is inſtrumentally done
TheBaptiſm
by Men fitted of God for that purpoſe; and there with thespi,
fore no abſurdity follows, that Baptiſm with the rituale ribed
Spirit ſhould be expreſſed, as the Action of the Apo-as Inſtru-
ftles: for tho’ it be Chriſt, by his Grace, that
gives Spiritual Gifts, yet the Apoſtle, Rom. 1. 11.
ſpeaks of his imparting to them Spiritual Gifts; and
he tells the Corinthians, that he had begotten them
through the Goſpel, 1 Cor. 4. 15. And yet to beget
People to the Faith, is the work of Coriſt and his
Grace, not of Men. To Convert the Heart, is pro-
perly the Work of Chriſt; and yet the Scripture
often-times aſcribes it to Men, as being the In-
ſtruments : And ſince Paul's Commiſſion was To
turn People from Darkneſs to Light, tho’ that be not
done without Chriſt co-operating by his Grace; ſo
may alſo Baptizing with the Spirit be expreſſed, as
performable by Man, as the Inſtrument, tho' the
Work of Chriſt's Grace be needful to concur there
unto
ments.
Ff 2
PROPOSITION XII.
Alleg. 4.
ünto: ſo that it is no abſurdity to ſay, that the
Apoſtles did adminiſter the Baptiſm of the Spirit.
Laftly; They ſay. That ſince Chriſt ſaith here, that
be will be mith his Diſciples to the end of the world, there-
fore Water-Baptiſin muſt continue so long.
Anſw.
If he had been ſpeaking here of Water-Baptiſm,
then that might have been urged ; but ſeeing that
is denied, and proved to be falſe,: nothing from
thence can be gathered : He ſpeaking of the Bap-
tiſm of the Spirit, which we freely confeſs doth re-
main to the end of the World, yea, ſo long as
Chriſt's Preſence abideth with his Children.
Objeet.3 $. IX. Thirdly; They object the conſtant Praktige
of the Apoſtles in the Primitive Church, who, they ſay,
did always adminiſter Water-Baptiſm to ſuch as they
Converted to the Faith of Chrift; And hence alſo they
further urge that of Mat. 28. to have been meant of
Water, or elſe the Apoſtles did not underſtand it, in
that in baptizing they uſed Water ; or that in ſo doing
they walked without a Commiſſion.
Anſw. I anſwer; That it was the Conſtant Pra&tice of the
Apoſtles, is denied; for we have ſhewn, in the Ex-
aniple of Paul, that it was not ſo; ſince it were
moſt abſurd to judge, that he Converted only thoſe
few, even of the Church of Corinth, whom he faith
he baptized; nor were it leſs abſurd to think, that
that was a conſtant Apoftolick Practice, which he, that
was not inferiour to the chiefeſt of the Apoſtles,
and wilio declares, he laboured as much as they all,
rejoiceth, he was ſo little in. But further, the Con-
cluſion inferred from the Apoſtles. Practice of Bap-
Apoſtles
briptized. tizing with Water, to evince that they underſtood
Mat. 28. of Water-Baptiſm, doth not hold: for tho'
they baptized with Water, it will not follow, that
either they did it by Vertue of that Commiſion,
or that they miſtook that place; nor can there be
arīy Medium brought, that will infer ſuch a Con-
clulion. As to the other inſinuated Abſurdity,
That they did it without a Commiſſion; it is none ac
all :
Hom the
Df Baptiſmı.
1
all: for they might have done it by a Permiſſion,
as being in uſe before Chriſt's Death; and becauſe
the People nurſed up with outward Ceremonies,
could not be weaned wholly from them. And
thus they uſed :other things, as Circumciſion, and
Legal Purifications, which yet they had no Com-
million from Chriſt to do, (to which we fhall ſpeak
more at length in the following Propoſition, con-
cerning the Supper.)
But if from the Sameneſs of the Word, becauſe Object..
Chriſt bids them Baptize, and they afterwards in
the uſe of Water are ſaid to Baptize, it be judged
probable, that they did underſtand that Commiſſion,
Mat. 28. to authorize them to Baptize with Water,
and accordingly practiſed it.
Altho' it ſhould be granted, that for a ſeaſon Anſw.
they did ſo far miſtake it, as to judge, that Water
belonged to that Baptiſm, (which however I find
no neceſſity of granting) yet I ſee not any great
Abſurdity would thence follow. For it is plain,
they did miſtake that Commiſion, as to a main
part of it, for a ſeaſon, as where he bids them
Go teach all Nations ; ſince ſome time after, they
judged it unlawful to teach the Gentiles; yea, Peter
himſelf ſcrupled it, until by a Viſion conſtrained
thereunto; for which, after he had done it, he The Apoſtles
was for a ſeaſon (until they were better inform-
did ſcruple
ed ) judged by the reſt of his Brethren. Now, if the Gentiles.
thé Éducation of the Apoſtles and Jews, and their
Propenſity to adhere and ſtick to the Jewiſh Reli-
gion, did ſo far influence them, that even after
Chriſt's Refurre&tion, and the pouring forth of the Spi-
rit, they could not receive nor admit of the Teach-
ing of the Gentiles, tho' Chriſt, in his Commiſſion to
them, commanded them to preach to them ; what
further Abſurdity were it to ſuppoſe, that through
the like Miſtake, the chiefeſt of them having been
the Diſciples of John, and his Baptiſm being ſo much
prized there among the Jews, that they alſo took
Chriſt's
the teaching
Ff 3
PROPOSITION XII.
X7 bether
1
Chriſt's Baptiſm, intended by him of the Spirit, to
be that of Water, which was Jobin's, and accord-
ingly practiſed it for a ſeaſon? It ſuffices us, that
if they were ſo miſtaken, (tho’ I ſay not that they
were fo) they did not always remain under that
Miſtake : Elſe Peter would not have faid of the
Baptiſm which now ſaves, that it is not a putting
away of the filth of the Fleſh, which certainly Water-
Baptiſm is.
But further, They urge much Peter's baptizing
Cornelius; in which they preſs two things, Firſt,
That Water-Baptiſm is uſed, even to thoſe that had re-
ceived the Spirit. Secondly, That it is ſaid poſitively,
he commanded them to be baptized, Acts 10.47248.
But neither of theſe doth neceſſarily infer Water-
Baptiſm to belong to the New Covenant Diſpenſa-
tion, nor yet to be a perpetual ſtanding Ordinance
in the Church. For firſt, all that this will amount
to, was, that Peter at that time baptized theſe
Peter's Bap Men; but that he did it by vertue of that Com-
with water inillion, Mat. 28. remains yet to be proved. And
makes it a how doth the baptizing with Water, after the re.
dindice to ceiving of the Holy Ghoſt, prove the caſe, more
the Church? than the uſe of Circumciſion, and other Legal Rites,
acknowledged to have been acted by him after
wards ? Alſo, no wonder if Peter, that thought it
ſo ſtrange (notwithſtanding all that had been pro-
feſſed before, and ſpoken by Chriſt) that the Gen-
tiles ſhould be made partakers of the Goſpel, and
with great difficulty, not without an extraordina-
ry Impulſe thereunto, was brought to come to them,
and eat with them, was apt to put this Ceremony
upon them; which being, as it were, the particular
Diſpenſation of John, the Fore-runner of Chriſt, ſeem-
ed to have greater Affinity with the Goſpel, than
the other Jewiſh Ceremonies, then uſed by the Church;
but that will no ways infer our Adverſaries Con-
cluſion. Secondly, as to theſe words, And he com-
manded them to be baptized; it declareth matter of
Fae,
Of Baptiſm.
4
Fałt, not of Right, and amounteth to no more,
than that Peter did at that time pro hic & nunc,
command thoſe Perſons to be baptized with Water,
which is not denied : But it faith nothing, that
Peter commanded Water-Baptiſm to be a ſtanding
and perpetual Ordinance to the Church ; neither
can any Man of ſound Reaſon fay, if he heed
what he ſays, that a Command in matter of Fact
to particular Perſons, doth infer the thing command-
ed to be of general Obligation to all, it it be not
otherwiſe bottomed upon ſome Poſitive Precept,
Why doth Peter's commanding Cornelius and his
Houſhold to be baptized at that time, infer Water-
Baptiſm to continue, more than his conſtraining
(which is more than commanding) the Gentiles
in general to be Circumciſed, and obſerve the Laid?
We find at that time, when Peter baptized Corne-
lins, it was not yet determined, whether the Gen-
tiles ſhould not be Circumciſed; but on the con-
trary, it was the moſt general ſenſe of the Church,
that they should: And therefore no wonder, if they
thought it needful at that time, that they ſhould
be baptized, which had more Affinity with the Go-
Spel, and was a Burthen leſs grievous.
$. X. Fourthly; They object from the ſignification Object.4
of the word [Baptize,] which is as much as to dip and
waſh with Water; alledging thence, that the very Word
imports a being baptized with Water.
This Objection is very weak. For ſince bap- Anſin.
tizing with Water was a Rite among the Jews, as
Paulus Riccius fheweth, even before the coming of Baptizing
Fohn; and that the Ceremony received that Name dipping or
from the Nature of the Practice, as uſed both by walking
the Jews, and by John. Yea, we find that Ciariſt and
his Apoſtles frequently make uſe of theſe Terms to a
more Spiritual Signification : Circumciſion was only
uſed and underſtood among the Jews, to be that of
the Fleſhi; but the Apoſtle tells us of the Circumci-
ſion of the Heart and Spirit, made without hands. So
that
with water.
Ff 4
0
PROPOSITION XII.
that tho' Baptiſm was uſed among the Jews, only
to ſignifie a waſhing with Water, yet both John,
Chriſt, and his Apoſtles, ſpeak of a being Baptized
with the Spirit, and with Fire; which they make the
peculiar Bap:iſm of Chriſt, as contra-diſtinguiſhed
from that of Water, which was foln’s, (as is above
ſhewn.) So that tho' Baptiſm among the Jews, was
only underſtood of Water ; yet anong Chriſtians, it
is very well underſtood of the Spirit, without Wa-
ter : as we ſee Chriſt and his Apoſtles ſpiritually to
underſtand things, under the terms of what had
been ſhadows before. Thus Chriſt, ſpeaking of his
Body, (tho' the Jews niiſtook him) ſaid, He would
deſtroy the Temple, and build it again in three days;
and many more that inight be inſtanced. But if
the Etymology of the word ſhould be tenacioully
adhered to, it would militate againſt moſt of our
Adverſaries, as well as againſt us: For the Greek
BA718w Barlim fignifies immergo, that is, to plunge, and dip
inmergo, in- in; and that was the proper uſe of Water-Baptiſm
pur:ge
, and among the Jews, and alſo by John, and the Primin
dip in. tive Chriſtians, who uſed it : whereas our Adverſa-
ries, for the moſt part, only ſprinkle a little Water
upon the Forehead, which doth not at all anſwer
Thoſe that, to the word [Baptiſm.] Yea, thoſe of old among
Water-Bap- Chriſtians, that uſed Water-Baptiſm, thought this
tiſm were dipping or plunging ſo needful, that they thus dipped
plang-d; and Children : Ånd foraſinuch as it was judged, that it
those that might prove hurtful to ſome weak Conſtitutions,
Aprinkled, Sprinkling, to prevent that hurt, was introduced
;
yet then it was likewiſe appointed, that ſuch as
admitted to
any office in were only ſprinkles, and not dipped, mould not be
the church: admitted to have any Ohce in the Church, as not
and why? being ſufficiently baptized. So that if our - Adver-
faries will ſtick to the word, they muſt alter thcir
mechod of ſprinkling.
Object.s Fifihiy; They obje& John 3.5. Except a Man be born
again of Water, and of the Spirit, c. hence inferring
the rzece ſuy of Water-Baptiſm, as well as of the Spirit
.
But
ivare not
DE 2baptiſiu.
4
The Water,
and Inwards
But if this prove any thing, it will prove Water- Anfä
Baptiſm to be of abſolute neceſſity; and therefore
Proteſtants rightly affirm, when this is urged upon that Regen
them by Papiſts, to evince the abſolute neceſſity of nerates, is
Water-Baptiſm, that [Water] is not here underſtood Mysticat
of outward Water ; but myſtically of an inward
Cleanſing and Waſhing. Even as where Chriſt
ſpeaks of being baptized with Fire, it is not to be
underſtood of outward material Fire, but only of
purifying, by a Metonymy; becauſe to purifie, is a pro-
per effect of Fire, as to waſh and make clean, is of
Water; where it can as little be ſo underſtood, as
where we are ſaid to be ſaved by the Waſhing of Re-
generation, Tit. 3.5. Yea, Peter faith expreſly, in
the place often cited, as Calvin * well obſerves, That * In the 4ta
the Baptiſin which faves, is not the putting amay of the Book of his
,
filth of the Fleſh: ſo that lince [Water] cannot be un-
derſtood of outward Water, this can ſerve nothing
to prove Water-Baptiſm.
If it be ſaid, that Water] imports here neceſſitatem Object:
Præcepti, ho not Medii.
I anſwer; That is firſt to take it for granted, Anſiv..
that outward Water is here underſtood ; the con-
trary whereof we have already proved. Next,
Water and the Spirit are placed here together, [Ex-
Præcepti
cept a Man be born of Water and the Spirit] where and Medii.
the neceſſity of the one is urged, as much as of the urged.
other. Now if the Spirit be abſolutely neceſſary,
lo will alſo Water; and then we muſt either ſay,
that to be born of the Spirit, is not abſolutely ne-
cellary, which all acknowledge to be falſe; or elſe,
that Water is abfolütely neceſſary, which, as Prote-
ftants, we affirm, and have proved, is falſe : elſe
we muſt confeſs, that Water is not here underſtood
of outward Water. For to ſay, that when Water
and the Spirit are placed here juſt together, and in
the ſame manner, tho' there be not any difference
or ground for it viſible in the Text, or deduceable
from it, That the neceſſity of Water is here Pracepti,
but
Neceſitas
448
PROPOSITION XII.
Anfro.
called a
Badge of
but not Medii, but the neceſſity of the Spirit is both
Medii and Precepti; is indeed confidently to affirm,
but not to prove.
Object.6 Sixthly and laſtly; They object, That the Baptiſm
of Water is a viſible Sign, or Badge, to diſtinguiſh
Chriſtians from Infidels, even as Circumciſion did the
Jews.
I anſwer; This faith nothing at all, unleſs it be
proved to be a neceſſary Precept, or part of the New
Covenant Diſpenſation ; it not being lawful to us, to
Circumcifi- impoſe outward Ceremonies and Rites, and ſay, they
on a Seal will diſtinguiſh us from Infidels. Circumciſion was
of the after poſitively commanded, and ſaid to be a Seal of the
firſt Covenant; but as we have already proved, that
there is no ſuch Command for Baptiſm, ſo there is
water en not any word in all the New Teſtament, calling it a
Badge of Chriſtianity, or Seal of the New Covenant :
And therefore to conclude it is ſo, becauſe Circum-
Chriſtianity.
ciſion was ſo, (unleſs ſome better proof be alledged
for it) is miſerably to beg the Queſtion. The pro-
the Badge of feſſing of Faith in Chriſt, and a holy Life anfavering there-
Chriſtianity. unto, is a far better Badge of Chriſtianity, than any out-
ward Waſhing; which yet anſwers not to that of Cir-
cumciſion, ſince that affixed a Character in the Fleſh,
which this doth not : So that a Chriſtian is not
known to be a Chriſtian by his being baptized, eſpe-
cially when he was a Child, unleſs he tell them
ſo much. And may not the profeſſing of Faith in
Fathers say Chriſt ſignifie that as well ? "I know there are di-
of Water- vers of thoſe called the Fathers, that ſpeak much
and of the of Water-Baptiſm, calling it Characterem Chriſtianita-
Sign of the tis : But ſo did they alſo of the Sign of the Croſsa
and other ſuch things, juſtly rejected by Proteſtants.
For the Myſtery of Iniquity, which began to work
in the Apoſtles days, Toon ſpoiled the Simplicity
Ccremonies and Purity of the Chriſtian Worſhip, ſo that not on-
ly many Jewiſh Rites were retained, but many Hea-
Chriſtian . theniſh Cuſtoms and Ceremonies introduced into the
Worſhip
Chriſtian Worſhip; as particularly that word [Sacra-
ment.)
Which is
1
What the
Cross.
Heatheniſh
introduced
into the
!
of Baptiſm.
ment.] So that it is great Folly, eſpecially for Prote-
ftants, to plead any thing of this from Tradition or
Antiquity; for we find, that neither Papiſts nor Pro-
teſtants uſe the Rites exactly, as the Ancients did,
who in ſuch things, not walking by the moſt cer-
tain Rule of God's Spirit, but doting too much
upon outwards, were very uncertain. For moſt
of them all, in the Primitive Time, did wholly
plunge and dip thoſe they baptized, which neither
Papiſts, nor moft Proteſtants do: Yea, ſeveral of the
Fathers accuſed ſome as Hereticks, in their days, for
holding fome Principles, common with Proteſtants,
concerning it; as particularly Auguſtin doth the Pe-
lagians, for ſaying, that Infants dying unbaptized, may
be ſaved. And the Manichees were
condemned, for
denying, that Grace is univerſally given by Baptiſm;
and Julian the Pelagian, by Auguſtin, for denying
E.ro:ciſior
Exorciſm and Inſufflation in the uſe of Baptiſm: All
Adjuration.
which things Proteſtants deny alſo. So that Prote-
ſtants do but fooliſhly to upbraid us, as if we
could not ſhew any among the Ancients that de-
nied Water-Baptiſm; ſeeing they cannot ſhow any,
whom they acknowledge not to have been Hereti-
cal in ſeveral things, to have uſed it; nor yet, who
uſing it, did not alſo uſe the sign of the Cross, and The Sign of
other things with it, which they deny. There
were ſome nevertheleſs in the darkeſt Times of Many in for-
Popery, who teſtified againſt Water-Baptiſm. For mer Ages
one Alanus, pag. 103, 104, 107. ſpeaks of ſome in gainst wa-
his time, that were burnt for the denying of it: ter-captiſm.
for they ſaid, That Baptiſm had no efficacy either in
Children, or Adult Perfons; and therefore Men were
not obliged to take Baptiſm: Particularly Ten Canonicks,
ſo called, were burit for that Crime, by the Order of
King Robert of France. And P. Pitheus tells in his
Fragments of the Hiſtory of Guienne, which is alſo
confirmed by one Fohannes Floracenſis, a Monk (who
was famous at that time) in his Epiſtle to Oliva,
Abbot of the Auſonian Church: I will, faith he, give
you
the .
a-
1
PROPOSITION XII.
Rs burnt
you to underſtand, concerning the Hereſie that was in
cano. the City of Orleans on Childermas-day; for it was true,
os Orleans, if ye have heard any thing, that King Robert cauſed
and why?' to be burnt alive, wear fourteen of that City, of the
chief of their Clergy, and the more noble of their
Laicks, who were hateful to God, and abominable to
Heaven and Earth; for they did ſtiffly deny the Grace
of Holy Baptiſm, and alſo the Conſecration of the Lord's
Body and Blood. The time of this deed is noted
in theſe word by Papir. Maffon, in his Annals of
France, lib. 3. in Hugh and Robert, Actum Aurelia
publicè anno Incarnationis Domini, 1022. Regni Ro-
berti Regis 28. Indi&tione 5. quando Stephanus Hære-
fiarcha a Complices ejus damnati funt & exuſti Au-
relie.
Now, for their calling them Hereticks and Ma-
nichees, we have nothing but the Teſtimony of their
Accuſers, which will no more invalidate their Tea.
Itimony for this Truth, againſt the uſe of Water-
Baptiſm, or give more ground to charge us, as be-
ing one with Manichees, than becauſe ſome, called
by theni Manichees, do agree with Proteſtants in
ſome things, that therefore Proteſtants are Mani-
chees or Heretisks, which Proteſtants can no ways
fhun. For the Queſtion is, Whether, in what they
did, they walked according to the Truth teſtified
of by the Spirit in the Holy Scriptures? So that the
Controverſie is brought back again to the Scrip-
tures, according to which; I ſuppoſe, I have for-
merly diſcuſled it.
The Baptiſm As for the latter part of the Theſis, denying the
Infants'an
Uſe of Infant-Baptiſm, it neceſlarily follows, from
Tradition. what is above ſaid. For if Water-Baptiſm be ceaf-
ed, then ſurely Baptizing of Infants is not warrant-
able. But thoſe that take upon them to oppoſe
us in this matter, will have more to do, as to this
latter part : for after they have done what they
can to prove Water-Baptiſm, it remains for them
co prove, that Infants ought to be baptized. For
he
Humane
of the bodp and Blood of Chrilt.
he that proves Water-Baptiſım ceaſed, proves tha
Infant-Baptiſm is vain : But he that ſhould proy
that Water-Baptiſm continues, has not thence pro
ved, that Infant-Baptiſm is neceſſary ; that needs
ſomething further. And therefore it was a pitiful
Subterfuge of Nic. Arnoldus againſt this, to ſay,
That the denying of Infant-Baptiſm belonged to the
Gangrene of the Anabaptiſts; without adding any.
further Probation.
PROPOSITION XIII.
Concerning the Communion, or Participation of
the Body and Blood of Chriſt.
The Communion of the Body and Blood of Chriſt is 1 Cor. 18.
Inward and Spiritual, which is the Participation of 16, 17;
Joha 6. 32.,
his Fleſh and Blood, by which the inward" Man is 33, 35.
daily nouriſhed in the Hearts of thoſe in whom Chriſt i Cos, 5.1%.
dwells. Of which things the breaking of Bread by
Chriſt with his Diſciples, was a Figure, which they
even uſed in the Church for a time, who had received
the Subſtance, for the ſake of the weak. Even as ab-
ſtaining from things ſtrangled, and from Blood, Acts 15. 23;
the waſhing one another's Feet, and the anoint-John 13.14
James 5.12.x
ing of the Sick with Oyl: All which are com-
manded with no leſs Authority and Solemnity, than
the former; yet ſeeing they are brit Shadows of bet-
ter things, they Ceaſe in ſuch as have obtained the
Subſtance.
$. I.
$.
HE Communion of the Body and Blood of
Chriſt, is a Myſtery hid from all Natural
Men, in their firſt, fallen and degenerate State,
which they cannot underſtand, reach to, nor com-
prehend, as they there abide, neither as they there
are, can they be partakers of it, nor yet are they
able to diſcern the Lord's Body. And foraſmuch as
the
PROPOSITION XIII.
and Blood
he Chriſtian World (ſo called) for the moſt part
ath been ſtill labouring, working, conceiving and
lagining, in their own natural and unrenewed
Underſtandings, about the things of God and Re-
ligion; therefore hath this Myſtery much been hid
and ſealed up from them, while they have been con-
tending, quarrelling and fighting one with another
about the meer Shadow, Outſide and Form, but
ſtrangers to the Subſtance, Life and Virtue.
The Body S. II. The Body then of Chriſt, which Believers
of Christ is partake of, is Spiritual, and not Carral; and his
Spiritual. Blood, which they drink of, is Pure and Heavenly,
and not Humane or Elementary, as Auguſtine alſo
affirms of the Body of Chriſt, which is Eaten, in
Tractat. Pſal. 98. Except a Man eat my Fleſh, he hath
not in him Life Eternal : And he ſaith, The words
which I ſpeak unto you, are Spirit and Life ; under-
ſtand ſpiritually what I have ſpoken. Te ſhall not edit
of this Body, which ye ſee, and drink this Blood, which
they ſhall ſpill, which Crucifie memo I am the living
Bread, who have deſcended from Heaven ; he calls
himſelf the Bread, who deſcended from Heaven, exo
horting that we might believe in him, &c.
Object. If it be asked then, What that Body, what that
Fleſh and Blood is?
Anfio. Í Anſwer; It is that Heavenly Seed, that Divine,
Spiritual, Celeſtial Subſtance, of which we ſpake be-
What the fore, in the fifth and fixth Propoſitions. This is that
vehiclum Dei, or Spiritual Body of Chriſt; whereby,
and wherethrough, he communicateth Life to Men,
formerly
, and Salvation to as many as believe in him, and receive
now, Life him; and whereby alſo Man comes to have Fel-
lowſhip and Communion with God. This is prov'd
and is com- from the 6th of John, from verſe 32 to the end,
municated. where Chriſt ſpeaks more at large of this matter,
than in any other place: And indeed this Evange-
liſt and beloved Diſciple, who lay in the Boſom of
our Lord, gives us a more full Account of the
Spiritual Sayings and Doctrine of Chriſt; and 'tis ob-
ſervable,
Sied is,
whereby
and Salva.
tion was
of the Body and Blood of Thailt.
fervable, that tho' he ſpeaks nothing of the Ce-
remony, uſed by Chriſt, of breaking Bread with his
Diſciples, neither in his Evangelical Account of
Chriſt's Life and Sufferings, nor in his Epiſtles; yet
he is more large in this Account of the Partici-
pation of the Body, Flesh and Blood of Chriſt, than
any
of them all. For Chriſt, in this Chapter, per-
ceiving that the Jews did follow him for Love of
the Loaves, deſires them (verf. 27.) to labour
not for the meat which periſheth, but for that meat
which endureth for ever : But foraſmuch as they, be-
ing carnal in their Apprehenſions, and not under-
ſtanding the Spiritual Language and Doctrine of
Chriſt, did judge the Manna, which Moſes gave
their Fathers, to be the moſt excellent Bread, as
coming from Heaven; Chriſt, to rectifie that mi-
ſtake, and better inform them, affirmeth Firſt, That
it is not Mofes, bilt his Father, that giveth the true
Bread from Heaven, verf. 32, &48. Secondly, This
Bread he calls himſelf, verſ. 35. I am the Bread of
Life : And verf. 51. I am the living Bread, which
came down from Heaven : Thirdly, he declares, that
this Bread is his Fleſh, verf. 51. This Bread, that I will
give, is my Fleſh; and verf. 55. For my Fleſh is meat The Origin,
indeed, and my Blood is drink indeed : Fourthly, the Efects of
neceſſity of partaking thereof, verf. 53. Except re the bodia
eat the Fleſh of the Son of Man, and drink his Blood, Blood of
ye have no Life in you : And laſtly, verf. 33. the Chrift,
bleſſed Fruits and neceſſary Effects of this Commu-
nion of the Body and Blood of Chriſt; This Bread
giveth Life to the World, verf. 50. He that eateth
thereof, dieth not, verf. 58. Hé that cateth of this
Bread, ſhall live for ever, verf. 51. Whofo eateth this
Fleſh, and drinketh this Blood, shall live for ever, verf.
54. And he dwelleth in Chriſt, and Chriſt in him, verf.
56. And ſhall live by Chriſt, verſ. 57. From this
large Deſcription of the Origin, Nature and Ef-
fects of this Body, Fleſh and Blood of Chriſt, it is ap-
parent, that it is Spiritual, and to be underſtood
of
PROPOSITION XIII.
Solid Red-
of a Spiritual Body, and not of that Body, or
"emple of Jeſus Chriſt, which was born of the
Jirgin Mary, and in which he walked, lived and
ſuffered in the Land of Judea ; becauſe that it is
ſaid, 'that it came down from Heaven, yea, that it is
He, that came down front Heaven. Now all Chriz
Stians at preſent generally acknowledge, that the
outward Body of Chriſt came not down from Hea-
ven ; neither was it that part of Chriſt, which
came down from Heaven. And to put the matter
out of doubt, when the carnal Fews would have
been ſo underſtanding it, he tells them plainly,
verſe 63. It is the Spirit that quickeneth, but the Fleſh
profiteth nothing. This is alſo founded upon moſt
fons, that it ſound and folid Reaſon; becauſe that it is the Soul,
is bis Spiri- not the Body, that is to be nouriſhed by this Fleſh
tual Body, and Blood. Now outward Fleſh cannot nouriſh
speaks of. nor feed the Soul; there is no Proportion, nor
Analogy betwixt them ; neither is the Communion
of the Saints with God, by a Conjunction, and mu-
tual Participation of Flehh, but of the Spirit: He
> Cor. 6.17. that is joyned to the Lord, is One Spirit, not One Fleſh..
For the Fleſh (I mean outward Fleſh, even ſuch as
was that, wherein Chriſt lived and walked, when
upon Earth; and not Fleſh, when tranſported by
a Metaphor, to be underſtood Spiritually) can only
partake of Fleſh, as Spirit of Spirit: As the Body
cannot feed upon Spirit, neither can the Spirit feed
upon Fleſh. And that the Fleſh here ſpoken of,
is Spiritually underſtood, appears further, in that,
that which feedeth upon it ſhall never dye : But
the Bodies of all Men once dye; yea, it behoved
the Body of Chriſt himſelf to dye. That this Bo-
dy, and Spiritual Fleſh and Blood of Chriſt, is to
be underſtood of that Divine and Heavenly Seed,
before ſpoken of by us, appears both by the Na-
ture and Fruits of it. Firſt it's faid, It is that which
cometh down from Heaven, and giveth Life unto the
World: Now this anſwers to that Light and Seed,
which
DE the Boop and blood of chil
Soul.
which is teſtified of, John 1. to be the Light of the
World, and the Life of Men. For that Spiritual Light This spa
and Seed, as it receives place in Men's Hearts, and tual Light
room to ſpring up there, is as Bread to the hun- as Bread' to
gry and fainting Soul, that is (as it were) buried the kungre
and dead in the Luſts of the World; which receives
Life again, and revives, as it taſteth and partaketh
of this Heavenly Bread: and they that partake of
it, are ſaid to come to Chriſt; neither can any have
it, but by coming to him, and believing in the Ap-
pearance of his Light in their Hearts; by receiving
which, and believing in it, the Participation of
this Body and Bread is known. And that Chriſt
underſtands the fame thing here, by his Body, Fleſla
and Blood, which is underſtood, John 1. by the
Light inlightning every Man, and the Life, &c. P-
pears; for the Light and Life, ſpoken of John 1. is
ſaid to be Chrift; He is the true Light : And the
Bread and Flella, &c. ſpoken of in Föhn 6. is called
Cbrift; I am the Bread of Life, ſaith he. Again,
They that received that Light and Life, John 1. 12.
obtained Power to become the Sons of God, by believing
in his Name : So alſo here, John 6.35. He that come
eth unto this Bread of Life, ſhall not hunger; and he
that believes iz him, who is this Bread, Mall never thirſt.
So then, as there was the outward viſible Body and Chriſt's duta
Temple of Jeſus Chriſt, which took its origin from work and
the Virgin Mary; ſo there is alſo the Spiritual Bo- Body diſtin-
dy of Chriſt, by and through which, He, that was
guiſhed
the Word in the beginning with God, and was and is
GOD, did Reveal himſelf to the Sons of Men in
all Agės, and whereby Men in all Ages come to
be made Partakers of Eternal Life, and to have
Communion and Fellowſhip with God and Chriſt.
Of which Body of Chriſt, and Fleſla and Blood, if
both Adam, and Seth, and Enoch, and Noah, and content and
Abraham, and Mofes, and David, and all the Pro- eat of the
phets and Holy Men of God, had not eaten, they Charist.
had not had Life in them ; nor could their inward
Gg
Man
The Patria
PROPOSITION XIII.
1
Man have been nouriſhed. Now as the outward
Body and Temple was called Chriſt ; ſo was alſo
his Spiritual Body, no leſs properly, and that long
before that outward Body was in being. Hence
the Apoſtle faith, i Cor. 10. 3, 4. that the Fathers
did all eat the ſame Spiritual Meat, and did all drink
the ſame Spiritual Drink : ( for they drank of that Spi-
ritual Rock that followed them, and that Rock was Chriſt.)
This cannot be underſtood otherwiſe, than of this
Spiritual Body of Chriſt; which Spiritual Body of
Chriſt, tho' it was the ſaving Food of the Righte-
ous, both berre the Law, and under the Lam; yet
under the Law it was vailed and ſhadowed, and
covered under divers Types, Ceremonies and Ob-
fervations ; yea, and not only fo, but it was vailed
and hid, in ſome reſpect, under the outward Tem-
ple and Body of Chriſt, or during the continuance
of it; ſo that the Jews could not underſtand Chriſt's
Preaching about it, while on Earth: And not the
Jews only, but many of his Diſciples judged it an
Join 6. 60, hard ſaying, murmured at it; and many from that time
went back from him, and walked no more with him.
I doubt not, but that there are many alſo at this
day, profeſſing to be the Diſciples of Chriſt, that
do as little underſtand this matter, as thoſe did,
and are as apt to be offended, and ſtumble at it,
while they are gazing and following after the out-
ward Body; and look not to that, by which the
Saints are daily fed and nouriſhed. For as Jeſus
Chriſt, in obedience to the Will of the Father,
did by the Eternal Spirit offer up that Body, for a
Light of the Propitiation for the Remiſſion of Sins, and finiſhed his
dorin, dotho Teſtimony upon Earth thereby, in a moſt perfect
Saints Par Example of Patience, Reſignation and Holineſs, that
takers of all might be made partakers of the fruit of that,
Eis Body. Sacrifice : So hath he likewiſe poured forth into the
Hearts of All Men, a nieaſure of that Divine Light
and Seed wherewith he is cloached; that thereby,
reaching anto the Conſciences of all, he may raiſe
them
66.
The Divine
Df the body and blood of Chritt.
$ 55.
them up out of Death and Darkneſs, by his Life
and Light; and thereby may be made Partakets of
his Body, and there-through come to have fellow-
ſhip with the Father, and with the Son.
§. III. If it he asked, Hom, and after what manner, Queſt.
Man comes to partake of it, and to be fed by st ?
I anſwer in the plain and expreſs words of Arſın.
Chriſt, I am the Bread of Life, (faith he) he that
cometh to me, shall never hunger; he that believeth in John 6. 355
me, shall never thirſt : And again, For my Fleſh is
meat indeed, and my Blood is drink indeed. So what-
ſoever thou art, that askeſt this Queſtion, or read-
eſt theſe Lines, whether thou accounteſt thy ſelf a
Believer, or really feeleſt; by a certain and fad Ex-
perience, that thou art yet in the Unbelief; and
findeſt, that the outward Body and Fleſh of Chriſt
is ſo far from thee, that thou canſt not reach it,
nor feed upon it: Yea, cho' thou haſt often ſwal-
lowed down, and taken-in, that which the Papiſts
have perſwaded thee to be the real Fleſla and Blood
of Chriſt, and haſt believed it to be ſo, tho' all thy
Senſes told thee the contrary: Or (being a Luthe-
ran) haſt taken that Bread, in and with, and under Calvinilts
which, the Loutherans have aſlüred chees that the opinion of
Fleſh and Blood of Chriſt is : Or ( being a Calviniſt) and Blood
haſt partaken of that, which the Calviniſts ſay (thobe Supper
a Figure only of the Body) gives them that take (focalled.
it, a real Participation of the Body, Fleſh and
Blood of Chriſt; tho' they never knew how, nor
what way: I ſay, if for all this, thou findeſt thy
Soul yet barren, yea hungry, and ready to ſtarve,
for want of ſomething thou longeſt for; knom, thać
that Light, that diſcovers thy Iniquity to thee, that
ſhews thee thy Barrenneſs, thy Nakedneſs, thy Emp-
tineſs, is that Body that thou muſt partake of, and
feed upon: but that till, by forſaking Iniquity, thou
turneſt to it, comeft unto it, receiveſt it, tho' thou
may'ſt hunger after it, thou canſt not be ſatisfied
with it; for it hath no Communion with Darkneſs ; I Cur, 6.14
Gg 2
The Luthen
rans and
7107
PROPOSITION XIII.
How the M-
nor canſt thou drink of the Cup of the Lord, and the
Cup of Devils; and be partaker of the Lord's Table,
and the Table of Devils, i Cor. 10. 21. But as thou
ſuffereſt that ſmall Seed of Righteouſneſs to ariſe in
thee, and to be formed into a Birth, that new ſub-
rard Man is ſtantial Birth, that's brought forth in the Soul, ſuper-
nouriſhed. naturally feeds upon, and is nouriſhed by this Spi-
ritual Body: yea, as this outward Birth lives not,
but as it ſucks-in Breath by the outward Elemen-
tary Air: ſo this new Birth lives not in the Soul,
but as it draws-in, and breathes by that Spiritual
Air, or Vehicle. And as the outward Birth cannot
fubfift, without fome outward Body to feed upon,
fome outward Fleſh, and ſome outward Drink; fa
peither can this inward Birth, without it be fed by
this inward Fleſh and Blood of Chriſt, which an-
fwers to it after the ſame manner, by way of Ana-
logy. And this is moſt agreeable to the Doctrine
of Chriſt concerning this matter. For as without
outward Food, the natural Body hath not Life;
John 6.53, ſo alſo faith Chriſt, Except ye eat the Fleſs of the Son
of Man, and drink bis Blood, ye have no Life in you :
And as the outward Body, eating outward Food,
lives thereby; ſo Chriſt ſaith, that be that eateth
John 6.57. him, ſhall live by him. So it is this inward Parti-
cipation of this inward Man, of this inward and
Spiritual Body, by which Man is united to God,
and has fellowſhip and communion with him. He
that eateth my Fleſh, and drinketh my Blood (faith
Jakn 6. 56. Chriſt) dwelleth in me, and I in him ; This cannot
be underſtood of outward Eating of outward Bread:
And as by this the Soul muſt have fellowſhip with
God, fo alſo ſo far as all the Saints are partakers
of this one Body, and one blood, they come alſo to
have a Joint-Communion. Hence the Apoſtle, 1 Cor.
10. 17. in this reſpect faith, that they being many,
are one Bread, and one Body; and to the wiſe among
the Corinthians, he ſaith, The Bread which we break,
Verſe 16.
is the Communion of the Body of Chriſt. This is
ths
of the body and blood of Chriu.
the true and ſpiritual Supper of the Lord, which Men
come to partake of, by hearing the Voice of Chriſt, The true
and opening the Door of their Hearts, and ſo let- Spiritual
ting him in, in the manner aboveſaid, according the Lord.
to the plain words of the Scripture, Rev. 3. 20.
Behold, I ſtand at the Door and knock, if any Man
hear my Voice, and open the door, I will come in to him,
and will ſup with him, and be with me. So that the
Supper of the Lord, and the ſupping with the Lord,
and partaking of his Fleſh and Blood, is no ways
limited to the Ceremony of breaking Bread, and
drinking Wine, at particular times; but is truly and
really enjoyed, as often as the Soul retires into the
Light of the Lord, and feels and partakes of that
Heavenly Life, by which the Inward Man is nou-
riſhed : which may be, and is often witneſſed by
the Faithful at all times; tho' more particularly,
when they are Allembled together to wait upon
the Lord.
S. IV. But what Confuſion the Profeſſors of Chris
Stianity have run into concerning this matter, is
more than obvious; who, as in moſt other things
they have done, for want of a true Spiritual Un- Min is now
derſtanding, have ſought to tye this Supper of the tied to the
Lord to that Ceremony ( uſed by Chriſt before his breaking
Death) of breaking Bread and drinking Wine with his Bread and
Diſciples. And tho’they, for the moſt part, agree wine, which
generally in this, yet how do they contend and de- Chrißt did
bate one againſt another? How ſtrangely are they Diſciples ;
pinched, pained and ſtraitned, to make this Spiri- This only
tual Myſtery agree to that Ceremony? And what down.
monſtrous and wild Opinions and Conceivings have
they invented, to incloſe or affix the Body of Chriſt
to their Bread and Wine ? From which Opinion,
not only the greateſt, and fierceſt, and moſt hurt:
ful Conteſts, both among the Profeſſors of Chris
ſtianity in general, and among Proteſtants in parti-
'cular, have ariſen; but alſo ſuch Abſurdities, irra-
tional and blaſphemous Conſequences have enſued,
uſe with his
WAS Q Shao
GS?
as
PROPOSITION XIII.
makes
and Hea-
thons.
The Luthe-
as make the Chriſtian Religion odious and hateful
15e Clariſtian to Fems, Turks and Heathens. The Profeſſors of
Religion
Chriſtianity do chiefly divide, in this matter, into
hateful to
Jews, Turks, Three Opinions:
The Firſt is of thoſe that fay, The ſubſtance of
the Bread is Tranſubſtantiated into the very Sub-
The Papiſts ſtance of that ſame Body, Fleſh and Blood of Chrift,
Chris his which was born of the Virgin Mary, and crucified by
Olejh and the Jews: ſo that after the mords of Confecration (as
they call them) it is no more Bread, but the Body of
Chriſt.
The Second is of ſuch as ſay, The ſubſtance of the
sans Faith. Bread remains ; but that alſo that Body is in, and
mith, and under the Bread: ſo that both the ſubſtance
of Bread, and of the Body, Fleſh and Blood of Chriſt, is
there alſo.
The Third is of thoſe, that (denying both theſe)
The Calvin- do affirm, That the Body of Chriſt is not there corpo-
i's faith,
rally, or fiiliftantially; but yet that it is really and ſacra-
mentally received by the Faithful, in the uſe of Bread
and Wine : but hów, or what way it's there, they
knom not, nor can they tell; only we muſt believe it is
there; yet ſo that it is only properly in Heaven,
It is not my deſign to enter into a Refutation
of theſe ſeveral Opinions; for each of their Au-
thors and Allertors have ſuficiently refuted one
another, and are all of them no leſs ſtrong, both
from Scripture and Reaſon; in refuting each their
contrary Parties Opinion, than they are weak in
eſtabliſhing their own. For I often have ſeriouſly
obſerved, in reading their reſpective Writings,
(and ſo it may be have others) that all of them
do notably, in ſo far as they refute the contrary
Opinions; but that they are mightily pained, when
they come to confirm and plead for their own.
Hence I neceflarily muſt conclude, that none of
them had attained to the Truth and Subſtance of
* Init. lib.4.
this Myſtery. Let us ſee if Calvin, * after he had
refuted the two former Opinions, be more fuc-
ceſsful
cap. 17.
of the Boup and Blood of Chiiii.
453
certain
ceſsful in what he affirms and aflerts for the Truth
of his Opinion; who after he hath much laboured
in overturning and refuting the two former Opi-
nions, plainly confeſleth, that he knows not what
to affirm inſtead of them. For after he has ſpoken J. Calvin's
niuch, and at laſt concluded, That the Body of Chriſt Faith of
is there, and that the Saints muſt needs partake thereof;
chriſt his
2 Flesh, arid
at laſt he lands in theſe words, Sect. 32. But if it Blood vn-
be asked me, how it is? I ſhall not be aſhamed to con-
feſs, that it is a ſecret too high for me to.comprehend
in my ſpirit, or explain in words. Here he deals ve-
ry ingenuouſly; and yet who would have thought,
that ſuch a Man would have been brought to this
ſtraight, in the confirming of his Opinion ? conſi-
dering but a little before, in the ſame Chapter,
Sect. 15. he accuſeth the School-Men among the
Pulpiſts, (and I confeſs truly) In that they neither unh- The like the
Papiſts.
derſtand, nor explain to others, how Cioriſt is in the Ex-
chariſt ; which ſhortly after he confeſlech himſelf,
he cannot do. If then the School-Men among the
Papiſts, do neither underſtand, nor yet explain to
others, their Doctrine in this matter, nor Calvin
can comprehend it in his ſpirit, (which I judge, is
as much as not to underſtand it) nor expreſs it in
words (and then ſurely he cannot explain it to
others) then no certainty is to be liad from either
of the!n. There have been great Endeavours ofcd
for Reconcilement in this matter, both betwixt
Papiſts and Luberans, Lutherans and Calviniſts; yea,
and Calvinifts and Papiſts; but all to no purpofe
and many Forms and Manners of Exprellions
drawn up, to which all might yield ; which is
the end proved in vain, ſeeing every one un-
derſtood them, and interpreted them in their
own way; and ſo they did thereby but equivocate
and deceive one another. The Reaſon of this con-
tention is, becauſe they all wanted a clear Under-
Itanding of the Myſtery, anci were doting about
The Shadow and Exlcinals. For both the Ground
and
i
GS
456
PROPOSITION XIII.
dov? and
Forms,
1779 at bath
and Maſter of their Conteſt lies in things extrinſick
from, and unneceſſary to, the mains matter. And
this hath been often the Policy of Satan, to buſie
Satan buſies People, and anuſe them with outward Signs, Sha-
People in dows and Forms, making them contend about that,
Signs, Sha- while in the mean time the Subſtance is neglected ;
yea, and in contending for theſe Shadows, he ſtirs
whilft they them up to the practice of Malice, Heat, Revenge,
meshat the and other Vices, by which he eſtabliſheth his King.
Şubſtance
dom of Darkneſs among them, and ruines the Life
of Chriſtianity. For there have been more Animo-
ſities and Heats about this one particular, and more
Bloodſhed and Contention, than about any other.
Aud ſurely, they are little acquainted with the
been hurtful State of Proteſtant Affairs, who know not that
19 the Re- their contentions about this, have been more hurt-
formation.
ful to the Reformation, than all the oppoſition they
met with from their common Adverſaries. Now
all thoſe uncertain and abſurd Opinions, and the
Contentions there-from ariling, have proceeded
from their all agrecing in two general Errors con-
cerning this thing: :Which being denied and re-
ceded from, as they are by us, there would be an
caſie way made for Reconciliation; and we ſhould
all meet in the one ſpiritual and true Underſtand-
ing of this Myſtery : And as the Contentions, fo.
would alſo the Abſurdities, which follow from all
the three fore-nientioned Opinions, ceaſe and fall
to the ground.
The Firſt of theſe Errors is, in making the Con-
Two Errors munion or Participation of the Body, Fleſh and
of the Coni Blood of Chriſt, to relate to that outward Body;
Vedel or Temple; that was born of the Virgin
Mary, and walked and ſuffered in Judea , where-
as it ſhould relate to the Spiritual Body, Fleſh and
Blood of Chriſt, even that: Heavenly and Celeſtia!
Light and Life, which was the Food and Nouriſh-
znent of the Regenerate in all Ages, as we have
already proved
The
1
tention a-
bout the
Supper.
DE the Body and Blond of Chiu.
Believers
Souls do
The Second Error is, in tying this Participation
of the Body and Blood of Chriſt to that Ceremo-
ny, uſed by him with his Diſciples, in the break-
ing of Bread, &c. as if it had only a Relation there-
to, or were only enjoyed in the uſe of that Cere.
mony, which it neither hath, nor is. For this is
that Bread, which Chriſt in his Prayer teaches ta.
call for, terming it * aplow mosolov, i. e. the ſuper-
ſubſtantial Bread, as the Greek hath it, and which
the Soul partakes of, without any relation or ne-
ceſſary, reſpect to this Ceremony, as ſhall be here-
after proved more at length.
Theſe Two Errors being thus laid aſide, and the
Contentions ariſing therefrom buried, all are agreed
in the main Poſitions, viz. Firſt, that the Body, Fleſh
and Blood of Chriſt, is neceſſary for the nouriſhing of the really feed
Soul. Secondly, that the Souls of Believers do really haten the
and truly partake and feed upon the Body, Fleſha and Blood of.
Blood of Chriſt. But while" Men are not content Chrilt.
with the Spirituality of this Myſtery, going in their
own Wills, and according to their own Inventions,
to ſtrain and wreſt the Scriptures, for to tye this
Spiritual Communion of the Fleſh and Blood of
Chriſt, to outward Bread and Wine, and ſuch like
carnal Ordinances; no wonder, if by their carnal
Apprehenſions, they run into Heaps and Confuſion.
But becauſe it hath been generally ſuppoſed, that
the Communion of the Body and Blood of Chriſt
had ſome ſpecial Relation to the Ceremony of
breaking Bread; I ſhall firſt refute that Opinion, and
then proceed to conſider the Nature and uſe of
that Ceremony, and whether it be now neceſſary to
continue; anſwering the Reaſons and Objections
of ſuch as plead its continuance, as a neceſſary and
Itanding Ordinance of Jeſus Chriſt.
: S. V. Firſt, It muſt be underſtood, that I ſpeak 1.
of a neceſſary and peculiar Relation, otherwiſe
than in a general reſpect : For, foraſmuch as our
Communion with Chriſt is, and ought to be our
greateſt
PROPOSITIO-N XIII.
che
imunion
Precopt.
..
greateſt and chiefeſt Work, we ought to do all
other things with a reſpect to God, and our Fel-
of the Body lowſhip with him ; but a ſpecial and neceſſary Re-
of Chriſt beso ſpect or Relation is ſuch, as where the two things
no special are ſo tied and united together, either of their own
the ceremo. Nature, or by the Command of God, that the one can-
ny of break- not be enjoyed, or at leaſt is not (except very ex-
neither by traordinarily) without the other. Thus Salvation
Nature nor hath a neceffary reſpect to Holineſs, becauſe without
Holineſs no Man shall ſee God: And the eating of
the Fleſh and Blood of Chriſt, hath a neceſſary reſpect
to our having Life; becauſe if we eat not his Fleſh,
and drink not his Blood, we cannot have Life : And
our feeling of God's Preſence, hath a neceſſary reſpect
to our being found meeting in his Name, by Di-
vine Precept ; becauſe he has promiſed, where two
or three are met together in his Name, he will be in
the midſt of them. In like manner our receiving Be-
nefits and Bleſſings from God, has a neceſſary reſpect
to our Prayer; becauſe if we ask, he hath promiſed
we ſhall receive. Now the Communion or Partici-
pation of the Fleſh and Blood of Chriſt, hath no ſuch
neceſſary relation to the breaking of Bread, and
drinking of Wine ; for if it had any ſuch neceſſary
Relation, it would either be from the Nature of
the thing, or from fome Divine Precept: But we ſhall
few it is from neither;. Therefore, &c. Firſt, It
is not from the Nature of it, becauſe to partake of
the Fleſh and Blood of Chriſt, is a Spiritual Exer-
ciſe; and all confeſs, that it is by the Soul and Spi-
rit, that we become real Partakers of it; as it is the
Soul, and not the Body, that is nouriſhed by it:
But to eat Bread, and drink Wine, is a natural
Act, which in it ſelf adds nothing to the Soul,
neither has any thing that is Spiritual in it; be-
cauſe the moſt carnal Man that is, can as fully,
as perfectly, and as wholly eat Bread and drink
Winc, as the moſt Spiritual. Secondly, Their ķe-
lacion iş not by Nature, elſe they would infer one
another:
Df the body and Blood of Chzit.
4:57
The Patrin
Flesh and
End.
another : But all acknowledge, that many eat of
the Bread, and drink of the Wine, even that which
they ſay is Conſecrate and Tranſubſtantiate into the
very Body of Chriſt, who notwithſtanding have not
Life Eternal, have not Chriſt dwelling in them,
nor do live by him ; as all do, who truly partake arehs and
of the Fleſh and Blood of Chriſt, without the uſe Prophets;
without this
of this Ceremony, as all the Patriarchs and Prophets Ceremony's
did, before this Ordinance (as they account it ) yle, were
was inſtituted. Neither was there any thing un- takers of
der the Law, that had any direct or necellary Re- Chrifi's
lation hereunto; tho' to partake of the Fleſh and Blood.
Blood of Chriſt, in all Ages, was indiſpenſibly ne-
ceſſary to Salvation. For as for the Paſchal Lamb, The Paſchal
the whole End of it is ſignified particularly, Exod. Lamb its
13. 8, 9. to wit, That the Jews might thereby be kept
in remembrance of their deliverance out of Egypt. Se-
condly, It has no Relation by Divine Precept ; for if
it had, it would be mentioned in that, which our
Adverſaries account the Inſtitution of it, or elſe in
the practiſe of it by the Saints recorded in Scrip-
ture; but ſo it is not. For as to the Inſtitution, or
rather Narration of Chriſt's Practice in this matter,
we have it recorded by the Evangeliſts Matthew,
Mark and Luke : In the firſt two, there is only an
account of the matter of Fact, to wit, That Chrift
brake Bread, and gave it his Diſciples to eat, Suying, Mark 14.22.
This is my Body: and bleſſing the Cup, he gave it them Luke 22.19.
to drink, ſaying, This is my Blood; but nothing of
any deſire to them to do it. In the laſt, after the The Infi.
Bread (but before the Bleſſing, or giving them the Supper, or
Wine ) he bids them do it" in remembrance of him ; Narration
what we are to think of this Practice of Chriſt, Practice
ſhall be ſpoken of hereafter. But what neceſſary therein.
Relation hath all this,'to the Believers partaking
of the Fleſh and Blood of Chriſt? The End of
this, for which they were to do it (if at all) is,
to remember Chriſt; which the Apoſtle yet more
particularly expreſſes, 1 Cor. 11. 26. to jhero forth
the
Mat. 26 16
'
i
462
PROPOSITION XIII.
the Lord's Death: But to remember the Lord, or de.
clare his Death, which are the ſpecial and particu-
lar Ends annexed to the uſe of this Ceremony, is
not at all to partake of the Fleſh and Blood of
Chriſt; neither have they any more neceſſary Re-
lation to it, than any other two different Spiritual
Duties. For tho' they that partake of the Fleſla
and Blood of Chriſt, cannot but remember him; yet
the Lord, and his Death, may be remembred ( as
none can deny ) where his Fleſh and Blood is not
truly partaken of. So thac fince the very parti-
cular and expreſs Ceremony may be witneſſed (to
wit, the remembrance of the Lord's Death) and
yet the Fleſh and Blood of Chriſt not partaken
of, it cannot have had any neceſſary Relation to
it; elſe the partaking thereof would have been
the end of it, and could not have been attained
without this participation. But on the contrary,
we may well infer hence, that ſince the poſitive
End of this Ceremony, is not the partaking of the
Fleſh and Blood of Chriſt, and that whoever par-
takes of the Fleſh and Blood of Chriſt, cannot
but remember him; that therefore ſuch need not
this Ceremony to put them in remembrance of
him.
Object. But if it be ſaid, That Jeſus Chriſt calls the Bread
here, his Body; and the Wine, his Blood; therefore
he ſeems to have had a ſpecial Relation to his Diſci-
ples partaking of his Fleſh and Bloud, in the uſe of
this thing.
I anſwer ; His calling the Bread his Body, and
the Wine his Blood, would yet infer no ſuch thing;
tho' it is not denied, but that Jeſus Chriſt, in all
things he did, yea, and from the uſe of all natu-
ral things, took occaſion to raiſe the Minds of his
Diſciples to Spirituals. Hence from the Woman
of Samaria, her drawing Water, he took occaſion
The woman to tell her of that living Water, which whoſo drink-
John F. 14. eth of, ſhall never thirſt; which indeed is all one
An[m.
with
gf the Boop and Blood
t.
the Lorves,
Chriſt takes
occaſion
with his Blood, here ſpoken of : Yet it will not
follow, that that Well or Water had any neceſſary The wa
Relation to the living Water, or the living Water to the Bread
it, &c. So Chriſt takes occaſion, from the Jews fol- and Wine
lowing him for the Loaves, to tell them of this Spi- occa
ritual Bread and Fleſh of his Body, which was more from, to
neceſſary for them to feed upon; it will not there. Shemarehe
fore follow, that their following hiin for the Loaves, Feeding.
had any neceſſary Relation thereunto. So alſo
Chriſt here, being at Supper with his Diſciples,
takes occaſion, from the Bread and Wine which was
before them, to ſignifie unto them, That as that
Bread, which he brake unto them, and that Wine,
which he bleſted and gave unto them, did contri-
bute to the preſerving and nouriſhing of their Bo-
dies; ſo was he alſo to give his Body, and ſhed his
Blood, for the Salvation of their Souls. And there-
fore the very End propoſed in this Ceremony, to
thoſe that obſerve it, is, to be a Memorial of his
Death.
But if it be ſaid, That the Apoſtle, 1 Cor. 10. 16.
calls the Bread which he brake, the Communion of the
Body of Chriſt, and the Cilp, the Communion of his
Blood.
I do moſt willingly ſubſcribe unto it; but do
deny, that this is underſtood of the outward Bread,
neither can it be evinced, but the contrary is ma-
nifeſt from the Context: for the Apoſtle in this.
Chapter ſpeaks not one word of that Ceremony.
For having in the beginning of it ſhewn them,
how the Jews of Old were made Partakers of the
Spiritual Food and Water, which was Cbriſt, and how
ſeveral of them, through Diſobedience and Idolatry,
fell from that good Condition, he exhorts them,
by the Example of thoſe Jews, whom God deſtroy:
ed of Old, to flee thoſe Evils; ſhewing them, that
they, to wit, the Corinthians, are likewiſe Partakers
of the Body and Blood of Chriſt; of which Commu-
nion they would rob themſelves, if they did Evil;
becauſe
P
OSITION XIII.
The Wice-
take the
outward
Wine.
on;
becauſe they could not drink of the Cup of the Lord,
and the Cup of Devils; and partake of the Lord's Table,
and the Table of Devils, verf. 21. Which ſhews, that
he underſtands not here, the uſing of outward Bread
and Wine; becauſe thoſe that do drink the Cup of
edeſt may Devils, and eat of the Table of Devils; yea, the
wickedeſt of Men, may partake of the outward
Bread and Bread and outward Wine. For there the Apoſtle
calls the Bread One, verf. 17. and he faith, We being
many, are one Bread, and one Body; for we are all
partakers of that One Bread. Now if the Bread be
One, it cannot be the outward, or the inward would
be excluded; whereas it cannot be denied, but
that it's the partaking of the inward Bread, and
not the outward, that makes the Saints truly One
Body, and One Bread. And whereas they ſay, that
the One Bread here, comprehendeth both the out-
ward and inward, by vertue of the Sacramental Uni-
that indeed is to affirm, but not to prove. As
The Sacra: for that figment, of a Sacramental Union, I find not
nion pres ſuch a thing in all the Scripture, eſpecially in the
sended, a
Figmens.
New Teſtament ; nor is there any thing can give a
riſe for ſuch a thing in this Chapter; where the
Apoſtle, as is above obſerved, is not at all treat-
ing of that Ceremony; but only from the Excellency
of that Priviledge, which the Corinthians had, as
believing Chriſtians, to partake of the Fleſh and Blood
of Chriſt, dehorts them from Idolatry, and partaking
of the Sacrifices offered to Idols, ſo as thereby to
offend or hurt their weak Brethren.
Object. But that which they moſt of all Cry out for in
this matter, and are always noiſing, is from 1 Cor.
11. where the Apoſtle is particularly treating of this
matter; and therefore from ſome words here, they
have the greateſt Appearance of Truth for their
Aſertion: As verf. 27. where he calls the Cup, the
Cup of the Lord; and faith, That they who eat of it,
and drink it unworthily, are guilty of the Body and Blood
of the Lord; and verf. 26. Eté and diink their own
Danination:
of the body and blood of Chrilt.
4
Damnation : Intimating hence, that this hath an
immediate or neceſſary Relation to the Body, Fleſh
and Blood of Chriſt.
Tho’ this at firſt view may catch the unwary Anſis.
Reader, yet being well conſidered, it doth no ways
evince the matter in Controverſie. And for the
Corinthians being in the uſe of this Ceremony, why
they were ſo, and how that obliges not Chriſtians
now to the fame, ſhall be ſpoken of hereafter : It
ſuffices at this time to conſider that they were in
the uſe of it. Secondly, That in the uſe of it they
were guilty of, and committed divers Abuſes.
Thirdly, That the Apoſtle here is giving them
Directions how they may do it aright, in ſhew-
ing them the right and proper Uſe and End
of it.
Theſe things being premiſed, let it be obſerved,
that the very expreſs and particular uſe of it, ac-
cording to the Apoſtle, is to them forth the Lord's
Death, &c. But to shew forth the Lord's Death, and
partake of the Fleſh and Blood. of Chriſt, are dif-
ferent things. He faith not, As often as ye eat this
Bread, and drink this Cup, ye partake of the Body
and Blood of Chriſt ; but, ye shew forth the Lord's
Death. So I acknowledge, that this Ceremony, by
thoſe that practiſe it, hath an Immediate Relation
to the outward Body, and Death of Chriſt, upon the
Croſs, as being properly a Memorial of it; but it
doth not thence follow, that it hath any Inward
or Immediate Relation to Believers communicating or
partaking of the ſpiritual Body and Blood of Chrift; or
that ſpiritual Supper ſpoken of Rev. 3. 20. For tho
in a general way, as every religious Adian, in
ſome reſpect, hath a common Relation to the ſpi-
ritual Communion of the Saints with God; ſo we
ſhall not deny but this hath a Relation, as others.
Now for his calling the Cup, the Cup of the Lord,
and ſaying, They are guilty of the Body and Blood of
Chrift, and eat their own Damnation, in not diſcerning
olie
PROPOSITION XIII.
Chrif's Aš
thers,
the Lord's Body, &c. I anſwer, That this infers no
more neceſſary Relation, than any other religious
Act; and amounts to no more than this, that ſince
the Corinthians were in the uſe of this Ceremony, and
fo performed it as a religious Act, they ought to
of Breadand do it worthily, or elſe they ſhould bring Condem-
Wine is not nation upon themſelves. Now this will not more
obliging o-
infer the thing fo practiſed by them, to be a ne-
ceſſary religious Aci, obligatory upon others, than
when Rom. 14. 6. the Apoſtle faith, He that regard-
eth the day, regardeth it unto the Lord; it can be
thence inferred, that the days, that ſome eſteemed
and obſerved, did lay an Obilgation upon others
to do the ſame. But yet, as he that eſteemed a
day, and placed Conſcience in keeping it, was to
regard it to the Lord, and ſo it was to him, in ſo far
as he dedicated it unto the Lord, the Lord's Day;
he was to do it worthily, and if he did it unwor-
thily, he would be guilty of the Lord's Day, and
ſo keep it to bis own Damnation : So alſo, ſuch
as obſerve this Ceremony of Bread and Wine, it is
to them the Bread of the Lord, and the Cup of the
Lord, becauſe they uſe it as a religious Act; and
foraſmuch as their end therein is to bem forth the
Lord's Death, and remember bis Body that was Cru-
cified for them, and his Blood that was Shed for
them. If, notwithſtanding they believe it is their
Duty to do it, and make it a matter of Conſci-
ence to forbear, if they do it without that due
Preparation and Examination which every religi-
ous Act ought to be performed in ; then, inſtead
of truly remembring the Lord's Death, and his
Body, and his Blood, they render themſelves guilty
of it, as being in one Spirit with thoſe that cru-
cified him, and ſhed his Bloud, cho' pretending
The Phari. with thankſgiving and joy to remember it. Thus
the Blood of the Scribes and Phariſees of old, tho' in Memory of
she Prophets the Prophets they garniſhed their Sepulchres; yec
are faid by Chriſt to be guilty of their Blood. And
that
Df the body and blood of Chzili. 403
that no more can be hence inferred, appears from
another ſaying of the fame Apoſtle, Roni. 14. 23.
He that doubteth is damned, if he cat, &c. where he,
ſpeaking of thoſe that judged it unlawful to eat
Fleſh, c. faith, If they eat doubting, they eat their
own damnation. Now it is manifelt from all this,
that either the doing or forbearing of this, was to
another, that placeth no Conſcience in it, of no
moment. So, I ſay, he that eateth that, which in
his Conſcience, he is perſwaded is not lawful for
him to eat, doth eat his own damnation : ſo he
alſo, that placeth Conſcience in cating Bread and
Wine, as a Religious Aft, if he do it unprepared,
and without that due reſpect, wherein ſuch Acts
ſhould be gone about, he eateth and drinketh his own
Damnation, not diſcerning the Lord's Body, i. e. not
minding what he doth, to wit, with a ſpecial reſpeet
to the Lord, and by way of Special Commemoration of the
Death of Chriſt.
S. VÍ. I having now ſufficiently ſhown, what the
True Communion of the Body and Blood of Chriſt
is, how it is partaken of, and how it has no ne-
cellary Relation to that Ceremony of Bread and
Wine, uſed by Chriſt with his Diſciples; it is fit
IT.
now to conſider the Nature and Conſtitution of that
Ceremony, (for as to the proper uſe of it, we have mony be a
had occaſion to ſpeak before ) whether it be a
necesary
Part of the
Standing Ordinance in the Church of Chriſt, obliga- New Cove-
tory upon all: or indeed, whether it be any ne-nant, and
Obligatory?
ceſſary part of the Worſhip of the New Covenant-
Diſpenſation, or hath any better or more binding
Foundation, than ſeveral other. Ceremonies ap-
pointed and practiſed about the ſame time, which
the moſt of our Oppoſers acknowledge to be ceaſed,
and now no ways binding upon Chriſtians. We
find this Ceremony only mentioned in Scripture in
four places, to wit, Matthem, Mark and Luke, and
by Paul to the C'rinthians. If any would infer any
thing from the frequency of the mentioning of it,
H
that
Whether
this Cerea
408
PROPOSITION
XIII.
w
Mat. 26.26.
&c.
that will add nothing; for it being a matter of
Fact, is therefore mentioned by the Evangeliſts:
and there are other things, leſs memorable, as of-
Mark 14:22: ten, yea oftener mentioned. Matthew and Mark
Luke 22.19. give only an account of the matter of Fact, with-
e Cor.11.231 out any Precept to do ſo afterwards ; ſimply de-
claring, that Jeſus at that time did deſire them to
eat of the Bread, and drink of the Cup: To which
Luke adds theſe words, This do in remembrance of
me. If we conſider this Action of Chriſt with his
Apoſtles, there will appear nothing ſingular in it,
fór a Foundation to ſuch a ſtrange Superſtručture,
as many in their Airy Imaginations have fought
to build upon it; for both Matthew and Mark ex-
preſs it as an Act done by him, as he was eating:
The break- Matthew faith, And as they were eating; and Mark,
ing of Bread And as they did eat, Jeſus took bread, &c.
Now
gular thing, this Act was no ſingular Thing, neither any
ſolemn
but a custom Inſtitution of a Goſpel-Ordinance, becauſe it was a
Fengs. conſtant Cuſtom among the Jews, as Paulus Riccius
P. Riccius. obſerves at length in his Celeſtial Agriculture ; that
when they did eat the Paſſover, the Maſter of the
Family did take Bread, and bleſs it, and breaking
it gave of it to the reſt; and likewiſe taking Wine,
did the fanie: ſo that there can nothing further ap-
pear in this than that Jeſus Chriſt, who fulfilled all Righ-
teouſneſs, and alſo obſerved the Jewiſh Feafts and Cu-
ftoms, uſed this alſo among his Diſciples only, that,
as in moſt other things, he laboured to draw their
Minds to a further thing; fo in the uſe of this, he
takes occaſion to put them in mind of his Death
and Sufferings, which were ſhortly to be, which
he did the oftner inculcate unto thein, for that
they were averſe from believing it. And as for
What it is,
that Expreſſion of Luke, Do this in remembrance of
To do this' me; it will aniount to no morc, than being the
in Remen- laſt time that Cliriſt did eat with his Diſciples, he
brance of
deſired then, that in their eating and drinking
they might have regard to him, and by the re-
membring
Chrif.
of the bodp and blood of Chitt.
membring of that opportunity, be the more ſtirred
up to follow him diligently through Sufferings and
Death, c. But what Man of Reaſon, laying aſide
the Prejudice of Education, and the Influence of
Tradition, will ſay; That this account of the mat-
ter of Fact, given by Matthew and Mark, or this
Expreſſion of Luke, to Do that in remembrance of
him, will amount to theſe Conſequences, which the
generality of Chriſtians have ſought to draw from
it; as calling it, Auguftiffimum Euchariſtia Sacra-
mentum, venerabile altaris Sacramentum, The principal
Seal of the Covenant of Grace, by which all the Benefits
of Chriſt's Death are ſealed to Believers; and fuch
like things? But to give a further Evidence, how
theſe Conſequences have not any bottom froin the
Practice of that Ceremony, nor from the words
following, Do this, &c. Let us conſider another of
the like nature, as it is at length expreſſed by John,
C. 13. V. 3, 4, 8, 13, 14, 15. Jeſus riſeth from Supper,
and laid afide his Garments, and took a Towel, and gird-
ed himſelf: After that, he poureth Water into a Bafon,
and began to waſh the Diſciples Feet, and to wipe them
with the Towel wherewith he was girded: Peter ſaid Christ's
unto him, Thou ſhalt never waſh my Feet; Jeſus an- wtfhing of
(wered him, If I waſh thee not, thou haſt no part with Fett, and
So after he had waſhed their Feet,--he ſaid, Know related.
ye what I have done to you? If I then your Lord and
Mafter have wafled your Feet, ye alſo ought to waſh one
anothers Feet : For I have given you e Example, that
ye ſhould do, as I have done to you. As to which, let
it be obſerved, that Juhn relates this Paſſage to
have been done at the ſame time with the other of
breaking Bread; both being done the night of the
Paſſover, after Supper. If we regard the Narration with the
of this, and the Circunſtances attending it, it was Breaking
of Breado
done with far more Solemnity, and preſcribed far
more Punctually and Particularly, than the former.
It is ſaid only, as he was eating, he took Bread; ſo
that this would ſeem to be but an occafional buſineſs :
Hb 2
But
me.
compared
PROPOSITION XIII.
--
and obſervable.
But here be roſe up, he laid by his Garments; he girded
bimſelf, he poured out the Water, he maſhed their Feet,
he wiped them with the Towel : He did this to all of
them; which are Circumſtances ſurely far more
obfervable, than thoſe noted in the other. The
former was a Practice common among the Fews,
uſed by all Maſters of Families, upon that occaſion;
but this
, as to the manner, and Perſon acting it, to
wit, for the Maſter to riſe up, and waſh the Feet
of his Servants and Diſciples, was more ſingular
In the breaking of Bread, and
giving of Wine, it is not pleaded by our Adverſa-
ries, nor yet mentioned in the Test, that he par-
ticularly put them into the hands of all; but break-
ing it, and bleſſing it, gave it the neareſt, and
ſo they from hand to hand : But here it is men-
tioned, that he waſhed not the Feet of one or
two, but of many. He faith not in the former,
that if they do not eat of that Bread, and drink of that
Wine, they ſhall be prejudiced by it; but here he faith
expreſly to Peter, that if he wall him not, he hath
no part with him; which being ſpoken upon Peter's
refuſing to let him waſh his Feet, would ſeem to
import no leſs, than not the Continuance only, but
even the Neceſity of this Cercmony. In the former
he faith, as it were, paſſingly, Do this in remembrance
of me; but here he ſiteeth down again, he deſires
them to conſider what he hath done, tells them
ang one ano poſitively, the as he bath done to them, so ought
they to do to one another : and yet again he re-
Wir left as
anExample. doubles that Precept, by telling them, he has given
them an Example, that they should do ſo likewiſe. If
We reſpect the Nature of the thing, it hath as
inuch in it, as either Baptiſm, or the Breaking of
Bread; ſeeing it is an outward Element of a clean-
ſing Nature, applied to the outward Man, by the
Command and the Example of Chriſt, to ſignifie
an inward Purifying. I would willingly propoſe
this ſeriouſly to Men, that will be pleaſed to make
ure
Flje Wall
thers Feet.
Df the Boup and blood of Chrid.
459"
uſe of that Reaſon and Underſtanding that God
hath given them, and not be impoſed upon, nor
abuſed by the Cuſtom or Tradition of others; When
ther this Ceremony, if we reſpe&t either the Time that it
was appointed in, or the Circumſtances wherewith it was
performed, or the Command enjoining the uſe of it, hath
not as much to recommend it for a ſtanding Ordinance
of the Goſpel, as either Water-Baptiſm, or Bread
and Wine, or any other of that kind. I wonder
then, what Reaſon the Papiſts can give, why they
have not numbered it among their Sacraments, ex-
cept meerly Voluntas Ecclefiæ @ Traditio Patrum.
But if they ſay, That it is uſed among them, in that Object.
the Pope, and ſome other Perſons among them, uſe to
do it once a year to ſome poor People.
I would willingly know, what Reaſon they have, Anſw.
why this ſhould not be extended to All, as well as
that of the Euchariſt (as they term it) or whence
it appears from the Text, that [Do this in remem-
brance of me] ſhould be interpreted, that the Bread
and Wine were every day to be taken by all Prieſts,
or the Bread every day, or every week, by the
People ; and that that other Command of Chriſt,
Te ought to do, as I have done to you, &c. is only to
be underſtood of the Pope, or ſome other Perſons,
to be done only to a few, and that once a year?
Surely, there can be no other Reaſon for this
Difference aligned from the Text.
And as to ſtants uſe
Proteſtants, who uſe not this Ceremony at all
, if not the
they will but open their Eyes, they may ſee how of Feet
that by Cuſtom and Tradition they are abuſed in
this matter, as were their Fathers in divers Popiſh
Traditions. For if we look into the plain Scrip-
ture, what can be thence inferred to urge the one
which may not be likewiſe pleaded for the other
j
or for laying aſide the one, which may not be like-
wiſe ſaid againſt the continuance of the other? If
they ſay, That the former, of waſhing the Feet, was
only a Ceremony; what have they, whence they can
thew,
The Prote.
Hh 3
470
PROPOSITION XIII.
ſhew, that this breaking of Bread is more ? If they
ſay, That the former mas only a ſign of Humility and
Purifying ; what have they to prove, that this was
inore? If they ſay, That one was only for a time, and
mas no Evangelical Ordinance ; what hath this to
make it ſuch, that the other wanted ? Surely theré
is no way of Reaſon to evite this ; neither can
any thing be alledged, that the one ſhould ceaſe,
and not the other; or the one continue, and not the
other; but the meer Opinion of the Affirmers, which
by Cuſtom, Education and Tradition, hath begot-
ten in the Hearts of People, a greater Reverence
for, and Eſteem of the one, than the other; which
if it had fallen out to be as much recommended
to us by Tradition, would no doubt have been as
tenaciouſly pleaded for, as having no leſs Foun-
dation in the Scripture. But ſince the former, to
wit, the waſhing of one another's Feet, is juſtly laid
aſide, as not binding upon Chriſtians; fu ought alſo
the other, for the fame Reaſon.
S. VII. But I ſtrange, that thoſe that are ſo cla-
ing of Bread morous for this Ceremony, and ſtick ſo much to it,
in the same take liberty to difpence with the manner or method
manner, as that Chriſt did it in ; ſince none, that ever I could
shorit did
. hear of, except fome Baptiſts, who now do it, uſe it
in the ſame way that he did it: Chriſt did it at Sup-
per, while they were eating; but the Generality of
Proteſtants do it in the Morning only by it felf: What
Rule walk they by in this change?
Object. If it be ſaid, Theſe are but Circumſtances, and not
the Matter, and if the Matter be kept to, the alteration
of Circumſtances is but of ſmall moment.
Anſw. What if it ſhould be faid, the whole is but a
Circumſtance, which fell out at that time, when
Chriſt'eat the Paſſover ? For if we have regard to
that, which alone can be pleaded for an Inſtitu-
tion, viz. theſe words, Do this in remembrance of
ime; it doth as properly relate to the Manner as
Matter. For what may or can they evince in
Reaſon,
The Break-
Bf the body and Blood of Chzit.
471
Reaſon, that theſe words, Do this, only ſignifie,
èxit Bread, and drink Wine ; but it is no matter
when ye eat, nor how ye eat it, and not as ye have
ſeen me eat it at Supper with you, who take Bread, and
break it, and give it you ; and take the Cip, and bleſs
it, and give it you; So do ye likewiſe ? And ſeeing
Chriſt makes no diſtinction in thoſe words, Do this,
it cannot be judged in Reaſon, but to relate to the
whole; which if it do, all thoſe that at preſent
uſe this Ceremony among Chriſtians, have not yet
obeyed this Precept, rior fulfilled this Inſtitution,
for all their Clamours concerning it.
If it be ſaid, That the Time and Manner of doing Object.
it by Chriſt, was but accidentally, as being after the
Jewiſh Paſſover, which was at Supper.
Beſides, that it may be anſwered, and eaſily Anſw.
proved, that the whole was accidental, as being the
Practice of a Jewiſh Ceremony, as is above obſerved ; The Break-
May it not the ſame way he urged, that the drinking of Bread
ing of Wine is accidental, as being the natural pro-ish Ceremo-
důct of that Country; and fo be pleaded, that in 35.
thoſe Countries, where Wine doth riot grow, as
in our Nation of Scotland, we may make uſe of
Beer or Ale in the uſe of this Cereniony; or Bread
made of other Grain, than that which Chriſt uſed.?
And yet would not our Adverſaries judge this an
Abuſe, and not right performing of this Sacra-
ment ? Yca, have not scruples of this kind occa-
fioned no little Contention among the Profeſſors of
Chriſtianity? What great Conteſt and Strife hath
Contefis 62-
been betwixt the Greek and Latin Churches, con- tmeer rive
cerning the Bread? While the one will have it Greek and
Onleavened ; reckoning, becauſe the Jews made uſe Ci urches,
of Unleavened Bread in the Paſſover, that it was concerning
ſuch kind of Bread, that Chriſt did brcak to his and unlea-
Diſciples; the other Leavened: Therefore the Lit- vened Bread
therans make uſe of mileavened Bread, the Calviniſts
of leavened. And this Conteſt was ſo hot, when
the Reformation was beginning at Geneva, that
Calais
in the Suç.
pero
HR 4
472
PROPOSITION XIII.
Farellus.
muſt take
Calvin and Farellus were forced to fly for it. But
do not Proteſtants, by theſe uncertainties, open a
Door to Papiſts, for their excluding the People
from the Cup? Will not [Do this ] infer poſitively,
that they ſhould do in the ſame manner, and at the
ſame time, which Chriſt did it; as well as that they
ſhould uſe the Cump, and not the Bread only ? Or
what Reaſon have they to diſpence with the one,
niore than the Papiſts have to do with the other?
o what ſtrange Abſurdities and Inconveniences
have Chriſtians brought upon theniſelves, by ſuper-
ſtitioully adhering to this Ceremony! Out of which
Difficulties, it is impoſſible for them to extricate
themſelves, but by laying it aſide, as they have
done others of the like nature. For beſides what
The Clergy, is above mentioned, I would gladly know low,
do bless and from the words, they can be certainly reſolved,
give it :
that theſe words [Do this] muſt be underſtood to
The Laity
the Clergy, Take, bleſs, and break this Bread, and
and eat, not give it to others; but to the Laity only, Take and
bless it.
eat, but do not blefs, &c.
Object.
If it be faid, That the Clergy were only preſent.
Aním. Then will not that open a Door for the Popiſla
Argument againſt the Adminiſtration of the Cup to the
People?
Or may not another from thence as eaſily
infér, That the Clergy only ought to partake of this Ce-
remony; becauſe they were the Apoſtles only then
preſent, to whom it was ſaid, Do this? But if this
[Do this] be extended to All, how comes it All have
not liberty to obey it, ' in both bleſſing, breaking, and
diſtributing, as well as taking and eating ? Beſides
all theſe, even the Calvinian Proteſtants of Great
about the Britain, could never yet accord among themſelves
manner of about the manner of taking it, whether ſitting, ſtand-
and to whom ing, or kneeling; whether it ſhould be given to the
to give it fick, and thoſe that are ready to 'die, or not? Which
Controverſies, tho’they may be eſteemed of ſmall
moment, yet have greatly Contributed, with other
things, to be the occaſion not only of much .Con-
tention,
1
Hot Contests
Df the 25odp and Blood of Chrift.
473
tention, but alſo of Bloodſhed and Devaſtation : ſo
that in this laſt reſpect, the Prelarick Calviniſts have
termed the Presbyterians Schiſmatical and Vertina-
cious; and they them again, Superſtitious, Idola-
trous, and Papiſtical. Who then, that will open
their Eyes, but may ſee, that the Devil hath ſtir-
red up this contention and Zeal, to buſie Men
about things of ſmall moment, that greater matters
may be neglected, while he keeps them in ſuch a-
do about this Ceremony; while they lay aſide others
of the like nature, as poſitively Commanded, and as
punctually Practiſed; and from the Obſervation of
which, half ſo many Difficulties will not fol-
low ?
S. VIII. How then? Have we not reaſon, not
finding the nature of this Practice to be obliga-
tory upon us, more than thoſe other our Adver-
ſaries have laid aſide, to avoid this Confuſion;
ſince thoſe that uſe it, can never agree, neither
concerning the Nature, Efficacy, nor Manner of do-
ing it? And this proceeds, becauſe they take it not
plainly, as it lies in the Scripture; but have ſo
much intermixed their own Inventions. For would
they take it, as it lies, it would import no more,
than that Jeſus Chriſt at that time did thereby ſignifie
unto them, that his Body and Blood was to be offered
for them; and deſired them, that whenfoever they
did Eat or Drink, they might do it in Remembran
of him, or with a Regard to him, whoſe Blood was Shed
for them. Now that the Primitive Church, gathered
immediately after his Aſcenſion, did ſo underſtand
it, doth appear from their Uſe and Practice, if we
admit thoſe places of the 18ts, where breaking of By breaking
Bread is ſpoken of, to have relation hereto; which of Bread
as our Adverſaries do, ſo we ſhall willingly agree things in
to: As firſt, Acts 2. 42. And they continued ſted-com
non;
Reviembrins
faſtly in the Apoſtles Doctrine, and Fellowſhip, and in the Lord.
breaking of Bread, &c. This cannot be underſtood
of any other, than of their ordinary Eating; for
rance
they had ali
as
474
PROPOSITION XIII.
as nothing elſe appears from the Text, ſo the Con-
text makes it plain ; for they had all things in
common: and therefore it is ſaid, verf. 46. And
they continuing daily with one accord in the Temple,
and breaking Bread from houſe to houſe, did eat their
meat with gladneſs and ſingleneſs of heart.
Who
will not wilfully cloſe their Eyes, may ſee here,
that their Breaking being joined with their Eating,
ſhews, that nothing elſe is here expreſſed, but
that having all things in common, and ſo conti-
nuing together, they alſo did break their Bread,
and eat their Meat together: In doing whereof, I
ſhall not doubt, but they remembred the Lord;
to follow whom they had, with ſo much Zeal and
Reſignation, betaken themſelves. This is further
manifeſt from Afts 6.2. For the Apoſtles, having the
care and diſtribution of that Money, which the
Believers having ſold their poſſeſſions gave unto
then and finding themſelves over-charged with that
Deacons ap- Burthen, appointed Deacons for that buſineſs, that
pointed for they might give themſelves continually to Prayer,
ferving at
and to the Miniſtry of the Word; not leaving that,
to ſerve Tables. This cannot be meant of any
Sacramental Eating, or Religious Axt of Worſhip; ſee-
ing our Adverſaries make the diſtributing of that,
the proper Act of Miniſters, not of Deacons : And
yet there can be no Reaſon alledged, that that Break-
ing of Bread, which they are ſaid to have continued
in, and to have done from Houſe to Houſe, was other
than thoſe Tables that the Apoſtles ferved; but
here gave over, as finding themſelves over-charged
with it. Now as the Increaſe of the Diſciples did
incapacitate the Apoſtles any more to manage this;
ſo it would feem, their further increaſe and diſ-
perſing in divers places, hindered the continuance
of that practice of having things in common : but
notwithſtanding, ſo far at leaſt to remember or
continue that ancient Community, they did at cer-
tain timos come together, and break Bread toge-
ther:
Tables,
If thc body and Blood of Chrift.
475
till Mid
Con-
ther. Hence it is ſaid, Aits 20. 7. that Paul com-
ing to Troas, And upon the firſt day of the week, when Troas,
the Diſciples came together to break Dread, Paul preach-deferred
ed unto them, ready to depart on the morrow, and
night.
tinued his ſpeech until Midnight : Here is no mention
made of any Sacramental Eating; but only, that laul
took occaſion from their being together to preach
unto them. And it ſeems, it was a Supper they in-
tended (not a Morning-bit of Bread, and Smp of
Wine ;) elſe it's not very probable, that Paul
would from the Morning have preached until Mid-
night. But the uth verfe puts the matter out of
diſpute, which is thus, When he therefore mas come
up again, and had broken Bread, and eaten, and talked a
long while, even till break of day, ſo he departed. This
ſhews, that the Breaking of Bread was deferred till
that time ; for theſe words [and when he had broken
Bread, and eaten] do ſhew, that it had a Relation
to the Breaking of Bread before-mentioned, and
that that was the time he did it. Secondly, Theſe
words joined together, [ and when he had broken
Bread, and eaten, and talked ] ſhew, it was no Re-
ligious Act of Worſhip, but only an eating for They only
Bodily Refreſhment, for which the Chriſtians uſed did eat for
to meet together ſome time: and doing it in God's the Body.
Fear, and ſingleneſs of Heart, doth notwithſtanding
difference it from the Eating or Feaſting of profane By Some
Perſons. And this by fome is called a Love-Feast, Love Featt,
or a being together, not meerly to feed their Bel-
lies, or for outward Ends; but to take thence oc-
caſion to eat and drink together, in the Dread and
Preſence of the Lord, as his People; which Cuſtom
we ſhall not condemn. But let it be obſerved, that:
in all the Acts there is no other, nor further men-
tion of this matter. But if that Ceremony had been
ſome folemn Sacrifice, as fome will have it, or ſuch
a ſpecial Sacrament, as others plead it to be; it is
ſtrange, that that Hiſtory, that in many leſler things
gives a particular account of the Chriſtians Beha-
viour
2
470
PROPOSITION XIII.
The Chrifti
Cor.11.17
viour, ſhould have been ſo ſilent in the matter:
Only we find, that they uſed ſometimes to meet
together to break Bread, and eat. Now as the
Primitive Chriſtians began by degrees to depart from
ans began by
degrees to that Primitive Purity and Simplicity, ſo alſo to ac-
depart from cumulate Superſtitious Traditions, and vitiate the
tive Purity. Innocent Practices of their Predeceſſors, by the in-
termixing either of Jewiſh or Heatheniſh Rites; ſo
alſo in the Uſe of this, very early Abuſes began to
creep in among Chriſtians, ſo that it was needful
for the Apoſtle Paul to Reform them, and Reprove
them therefore, as he doth at large, i Cor. I 1. from
Concerning verf. 17. to the end : Which place we ſhall parti-
of the Lord cularly examine, becauſe our Adverfaries lay the
(ſo called) chief Streſs of their matter upon it; and we ſhall ſee,
Explained. whether it will infer any more, than we have above
granted. Firſt, Becauſe they were apt to uſe that
Practice in a Superſtitious Mind, beyond the true
Uſe of it, as to make of it ſome Myſtical Supper of the
Lord, he tells them, verf.20. That their coming toge-
ther into one place, is not to eat the Lord's Supper ; he
faith not, This is not the right manner to eat; but, This
is not to eat the Lord's Supper; becauſe the Supper of the
Lord is Spiritual, and a myſtery. Secondly, He blantes
them, in that they came together for the worſe, and
not for the better; the Reaſon he gives of this, is,
verſ.21. For in eating every one hath taken before his own
Supper , and one is hungry, and another is drunken: Here
Why thecu. it is plain, that the Apoſtle condemns them for that,
Itom of Sup- becauſe this Cuſtom of Supping in general was uſed
man was u. among Chriſtians, for to increaſe their Love, and as
fed among a Memorial of Chriſt's Supping with the Diſciples,
that they ſhould have ſo vitiated it, to eat it apart,
and to come full, who had abundance, and hungry,
who had little at home; whereby the very Uſe and
End of this Praltice was loft and perverted: and
therefore he blames them, that they did not either
eat this in common at home, or reſerve their eating
till they came all together to the publick Aſſembly.
Cbrifians.
This
Df the body and blood of Chriti. 477
This appears plainly by the following verſe 22.
Have ye not Houſes to eat and drink in ? Or deſpiſe ye
the Church of God, and ſhame them that have not ?
Where he blames them for their irregular Practice
herein, in that they deſpiſed to eat orderly, or re-
ſerve their eating to the publick Aſſembly, and ſo
ſhaming ſuch, as not having Houſes, nor fulneſs at
home, came to partake of the common Table; who,
being hungry, thereby were aſhamed, when they
obſerved others come thither full and drunken.
Thoſe that without prejudice will look to the
place, will ſee this muſt have been the caſe among
the Corinthians : For ſuppoäng the Uſe of this to have
been then, as now uſed either by Papiſts, Lutherans
or Calviniſts, it is hard making Senſe of the Apo-
ſtle's words, or indeed to conceive, what was the
Abuſe the Corinthians committed in this thing.
Having thus obſerved what the Apoſtle ſaid above,
becauſe this Cuſtom of Earing and Drinking together The Life of
ſome time, had its riſe from Chriſt's Act with the that Cuftomia
Apoſtles, the Night he was betrayed; therefore
the Apoſtle proceeds, verſ.23. to give thein an ac-
count of that : For I have received of the Lord, that
which alſo I delivered unto yoil, that the Lord Jeſus,
the ſame night in which he was betrayed, took Bread, &c.
Thoſe that underſtand the difference betwixt a Nar-
ration of a thing, and a Command, cannot but ſee,
if they will, that there is no Command in this
place, but only an Account of matter of Fa£t ; he
faith not, I received of the Lord, that as he took Bread,
fo I do command it to you to do ſo likewiſe; there is
nothing like this in the place : yea, on the contra-
ry, verf. 25. where he repeats Chriſt's Imperative
Words to his Apoſtles, he placeth them ſo as they
import no Command, This do ye, as oft as ye drink
it, in remembrance of me: And then he adds, For as That ( As
often as ye eat this Bread, and drink this Cup, ye do often) im- )
fbew the Lord's Death, till he come : But theſe words command of
[as often] import no more a Command, than to ſay, this Supper,
As
478
PROPOSITION XIII.
ward and
ing.
As often as thou goeft to Rome, ſee the Capitol, will
infer a Command to me to go thither.
Object. But whereas they urge the laſt words, Te ſhero
forth the Lord's Deatla till he come ; inſinuating, That
this imports a neceſſary Continuance of that Ceremony,
until Chriſt come at the end of the World to Judgment.
Anlm. I anſwer; They take two of the chief parts of
the Controverſie here for granted, without proof.
Firſt, that [ius often] imports a Command, the con-
trary whereof is ſhewn; neither will they ever be
Chriſt's out- able to prove it. Secondly, That this Coming, is
underſtood of Chriſt's laſt Outward Coming, and not
inward Coin
of his Inward and Spiritual, that remains to be
proved: whereas the Apoſtle might well under-
ſtand it of his Inward Coming and Appearance, which
perhaps ſome of thoſe Carnal Corinthians, that uſed
to come drunken together, had not yet known;
and others, being weak aniong them, and inclina-
ble to dote upon Outwards, this might have been
indulged to them for a ſeaſon, and even uſed by
thoſe, who knew Chriſt's Appearance in Spirit,
(as other things were, of which we ſhall lpeak
hereafter) eſpecially by the Apoſtle, who became
Weak to the Weak, and All to All
, that he might
ſave fome. Now thoſe weak and carnal Corinthians
To rememis might be permitted the uſe of this, to ſhew forth,
Death till or remember Chriſt's Death, till he come to ariſe
in them; for tho' ſuch need thoſe outward things,
to Ariſe in
the Heart. to put them in mind of Chriſt's Death, yer ſuch as
are dead with Chriſt, and not only dead with Chrift,
but buried, and alſo ariſen with him, need not ſuch
Signs to remember him: And to ſuch therefore the
Apoſtle faith, Col. 3. 1. If ye then be riſen with Clorift,
ſeek thoſe things which are above, where Chriſt fitteth
on the right hand of God: But Bread and Wine are
not thoſe things that are above, but are things of
the Earth. But that this whole matter was a meer
Act of Indulgence and Condeſcenſion of the Apoſtle
Paul, to the weak and carnal Corinthians, appears
yet
be Come
Of the body and bload of Thailt.
479
* And like.
bick and
yer more by the Syriack * Copy, which verf. 17. in
his entering upon this matter, hath it thus, In that, wiſe the o-
concerning which I am about to Command you (or In- ther orien-
ſtrut you ;) I commend you not, bi auſe ye have not as the Ara-
gone forward, but are deſcended unto that which is leſs,
Æthiopick,
(or of lefs Conſequence :) Clearly importing, that have it the
the Apoſtle was grieved, that ſuch was their Con- fame way.
dition, that he was forced to give them Inſtructi-
ons concerning thoſe outward things; and doting
apon which, they ſhew they were not gone for-
ward in the Life of Chriſtianity, but rather ſticking
in beggarly Elements. And therefore verf. 20. the
ſame Verſion hath it thus, When then ye meet together,
ye do not do it, as it is juſt ye ſhould do in the day of
the Lord, ye eat and drink it : Therefore ſhewing to
them, that to meet together to eat and drink out-
Dard Bread and Wine, was not the Labour and Work
of that Day of the Lord. But ſince our Adverſaries
are ſo zealous for this Ceremony, becauſe uſed by the
Church of Corinth, (tho' with how little ground, is'
already ſhewn) how come they to paſs over far
more Poſitive Commands of the Apoſtles, as mat-
ters of no moment? As'firſt, Afts 15.29. where the
Apoſtles peremptorily Command the Gentiles, as
To abftaint
that which was the mind of the Holy Ghoſt, To from things
abſtain from things ſtrangted, and from Blood : Aid Strangled.
James 5. 14. where it is expreſly Commanded,
That the Sick be anvinted with Oyl in the Name of the ing with Oil.
Lord.
If they ſay, Theſe were only Temporary things, but Object.
not to continue.
What have they more to ſhew for this, there Anſw.
being no expreſs Repeal of them?
If they ſay, The Repeal is implied, becauſe the Apo-Object.
ſtle faith, We ought not to be judged in Meats and
Drinks.
I admit the Anſwer; but how can it be evited from Anfrv.
militating the ſame way againſt the other Practice ?
Surely not at all: Nor can there be any thing urged
for
The Anoint-
1
480
PROPOSITION XIII.
Object.
ing.
for the one, more than for the other, but Cuſtom
and Tradition.
As for that of James, they ſay, There followed a
Miracle upon it, to wit, The recovery of the Sick; But
this being ceaſed, ſo should the Ceremony.
Anlw. Tho’ this might many ways be anſwered, to wit,
That Prayer then might as well be forborn, to which
alſo the ſaving of the Sick is there aſcribed : yet I
A Ceremony ſhall accept of it, becauſe I judge indeed that Ce-
Ceaſe, its remony is ceaſed; only methinks, fince our Adver-
Virtue fail- faries, and that rightly, think a Ceremony ought
to ceaſe, where the Virtue fails, they ought by the
Thus Laying ſame Rule, to forbear the laying on of Hands, in imi-
on of hands. tation of the Apoſtles, ſince the Gift of the Holy
Ghoſt doth not follow upon it.
S. IX. But ſince we find, that ſeveral Teſtimonies
of Scripture do fufficiently ſhew, that ſuch External
Rites are no neceſſary part of the New Covenant-Diſpen-
ſation, therefore not needful not to continue, however
they were for a ſeaſon practiſed of old; I ſhall in-
ſtance ſome few of them, whereby from the Nature
of the thing, as well as thoſe Teſtimonies, it may
ny of Bread appear, that the Ceremony of Bread and Wine is
and Wine is ceaſed, as well as thoſe other things, confeſſed by
reaſed,
our Adverſaries to be fo. The firſt is Rom. 14. 17.
For the Kingdom of God is not Meat and Drink, but
Righteouſneſs and Peace, and Foy in the Holy Ghoſt:
Here the Apoſtle evidently ſhews, that the King-
dom of God, or Goſpel of Chriſt, ſtands not in Meats
and Drinks, and ſuch like things, but in Righteoul-
nefs, &c. as by the Context doth appear, where he is
ſpeaking of the guilt and hazard of judging one ano-
ther about Meats and Drinks. So then, if the King-
dom of God ſtand not in them, nor the Goſpel; nor
Work of Chriſt, then the eating of outward Bread
and Wine can be no neceſſary part of the Goſpel-
Worſhip, nor any perpetual Ordinance of it. Ano-
ther is yet more plain of the ſame Apoſtle, Col. 2.
16. the Apoſtle throughout this whole ſecond Chapter
doth
The Ceremo-
Df the body and blood of Chrilt.
481
doth clearly plead for us, and againſt the Formality
and Superſtition of our Oppoſers: For in the begin-
ning he holds forth the great Priviledges Chriſtians
have by Chriſt, who are come indeed to the Life
of Chriſtianity; and therefore he deſires them, verf.
6. As they have received Chriſt, so to walk in him; and
to beware, left they be ſpoiled through Philoſophy and
vain Deceit, after the Rudiments or Elements of the
World, becauſe that in Chriſt, whom they have received,
is all fulneſs. And that they are circumciſed with the
Circumciſion made without hands ( which he calls the
Circumciſion of Chriſt) and being buried with him by
Baptiſm, are alſo ariſen with him through the Faith of
the Operation of God. Here alſo they did partake of
the true Baptiſm of Chriſt, and being ſuch as are
ariſen with him, let us fee whether he thinks it
needful, they ſhould make uſe of ſuch Meat and
Drink, as Bread and Wine, to put them in remembrance
of Chriſt's Death; or whether they ought to be judg-
ed, that they did it not; ver.16. Let no Man therefore
judge you in Meat and Drink: Is not Bread and Wine,
Meat and Drink? But why? Which are a Shadow of
things to come : But the Body is of Chriſt. Then ſince
our Adverſaries confeſs, that their Bread and Wine 'Tis but a
is a sign or Shadow ; therefore, according to the siadow,
Apoſtle's Doctrine, we ought not to be judged in they con
the Obſervation of it
. But is it not fit for thoſe feſs.
that are dead with Chriſt, to be ſubject to ſuch
Ordinances? See what he ſaith, verf. 22. Where-
fore, if ye be dead with Chriſt from the Rudiments of
the World, why, as tho' living in the World, are ye ſub-
ject to Ordinances ? (Touch not, taſte not, hardle not : de demitich
which all are to perilla with the uſing) after the Com- with the
mandments and Doctrines of Men: What can be more using.
plain? If this ſerve not to take away the Abſolute
Neceſſity of the uſe of Bread and Wine, what can
it ſerve to take away ? Sure I am, the Reaſon here
given is applicable to them, which all do perilla with
the uſing ; ſince Bread and Wine periſheth with the
uſing
782
PROPOSITION XIII.
The Love
was Meats
uling, as much as other things. But further, if
the Uſe of Water, and Bread and Wine, were that,
wherein the very Seals of the New Covenant ſtood,
and did pertain to the chief Sacraments of the Go-
Spel and Evangelical Ordinances (fo called,) then
would not the Goſpel differ from the Law, or be
preferable to it. Whereas the Apoſtle ſhews the
difference, Heb. 9. 10. in that ſuch kind of Ob-
ſervations of the Jews were as a sign of the Go-
and Drinks; ſpel, for that they ſtood only in Meats and Drinks,
not for the and divers Washings. But if the Goſpel-Wor
rſhip
and Service ſtand in the ſame, where is the dif-
ference?
Object. If it be faid, Theſe under the Goſpel have a Spiria
tual Signification.
Anſw.
ad thoſe under the Lam, God was the Au-
thor of thoſe, as well as Chriſt is pretended to be
Author of theſe. But doth not this contending
for the uſe of Water, Bread and Wine, as neceſſary
parts of the Goſpel-Worſhip, deſtroy the Nature of
it, as if the Goſpel were a Diſpenſation of Shadows,
The law
hasshadows, and not of the Subſtance? Whereas the Apoſtle,
the Gospel in that of the Coloſſians above-mentioned, argues
Subliance. againſt the uſe of theſe things, as needful to thoſe
that are dead and ariſen with Chriſt, becauſe they
are but Shadows. And ſince, through the whole
Epiſtle to the Hebrews, he argues with the Jews, to
mean them from their Old Worſhip, for this Reaſon,
becauſe it was Typical and Figurative : Is it agreeable
to right Reaſon, to bring them to another of the
ſame nature? What ground from Scripture or Rea-
ſon can our Adverſaries bring us to evince, that
one Shadow or Figure ſhould point to another Shadow
or Figure, and not to the Subſtance ? And yet they
make the Figure of Circumciſion to point to Water-
Baptiſm, and the Paſchal Lamb to Bread and Wine.
But was it ever known, that one Figure was the
Anti-type of the other, eſpecially, ſeeing Proteſtants
make not theſe their Anti-types to have any more
Vertue
Of the body and Blood of Chitt. 483-
er to give
whence do
Vertue and Efficacy, than the Type had ? For fince
as they ſay, and that truly, That their Sacraments ments conta
Their Sacras
confer not Grace, but that is conferred according to the fer nok
Faith of the Receiver; 'it will not be denied, but the Grace.
Faithful among the Jews received alſo Grace in the
uſe of their Figurative Worſhip. And tho' Papiſts
boaſt, that their Sacraments confer Grace ex opere
operato ; yet Experience abundantly proveth the
contrary.
§. X. But ſuppoſing the uſe of Water-Baptiſm, Oppoſer
and Bread and Wine, to have been in the Primitive claim a poria
Church, as was alſo that of abſtaining from things their Sacra-
ftrangled, and from Blood; the uſe of Legal Purifica-
ments; from
tion, Acts 21. 23, 24, 25. and anointing of the Sick they derive
with Oyl, for the reaſons and grounds before men-
tioned : Yet it remains for our Adverſaries to ſhew
us, how they come by Power or Authority to ad-
minifter them. It cannot be from the Letter of the
Scripture, elſe they beloved alſo to do thoſe other
things, which the Letter declares alſo they did,
and which in the Letter have as much foundation:
Then their Power muſt be derived from the Apoſtles,
either mediately or immediately; but we have Thewn
before, in the Tenth Propoſition, that they have no
Mediate Power, becauſe of the interruption made by
the Apoſtaſie : And for an Immediate Power or Coma
mand by the Spirit of God, to adminiſter theſe
things, none of our Adverſaries pretend to it. We
know, that in this, as in other things, they make a
Noiſe of the conſtant Conſent of the Church, and of Chri-
ſtians in all Ages: But as Tradition is not a ſufficient Tradition
ground for Faith, ſo in this matter eſpecially it ought ground for
to have but ſmall weight, for that in this point of Faith.
Ceremonies, and ſuperſtitious Obſervations, the Apo-
ſtaſie began very early; as may appear in the Epi:
ſtles of Paul to the Galatians and Coloſſians : And
we have no ground to imitate them in thoſe things;
whoſe Entrance the Apoſtle ſo much withſtood, ſo
heavily regrerted, and lo ſharply reproved. But if
we
4864
PROPOSITION XIII.
The Supper
and chil-
dren.
to.
Dallæus.
we look to Antiquity, we find, that in ſuch kind of
Obſervances and Traditions, they were very un-
certain and changeable ; ſo that neither Proteſtants
nor Papiſts do obſerve this Ceremony as they did,
both in that they gave it to young Boys, and to little
they gave to Children : And for ought can be learned, the uſe
Young Boys of this, and Infant-Baptiſm, are of a-like Age; tho?
the one be laid aſide both by Papiſts and Proteſtants;
and the other, to wit, Baptiſm of Infants be ſtuck
And we have ſo much the leſs Reaſon to lay
weight upon Antiquity, for that, if we conſider
their Profeſion of Religion, eſpecially as to Wor-
ſhip, and the Ceremonial Part of it, we ſhall not
find any Church now, whether Popiſh or Proteſtant,
who differ not widely from them in many things;
as Dallaus, in his Treatiſe concerning the uſe of the
Fathers, well obſerveth and demonſtrateth. And
why they ſhould obtrude this upon us, becauſe of
the Ancients Practice, which they themſelves follow
not, or why we may not reject this, as well as they
do other things, no leſs zealouſly practiſed by the
Ancients, no ſufficient Reaſon can be aſligned.
I ſhall not nevertheleſs doubt, but many, whoſe
Underſtandings have been clouded with theſe Ce-
remonies, have notwithſtanding, by the Mercy of
God, had fome ſecret Senſe of the Myſtery, which
they could not clearly underſtand, becauſe it was
ſealed from them, by their ſticking to ſuch outward
things; and that through that ſecret ſenſe, diving
in their Comprehenſions, they ran themſelves into
theſe Carnal Apprehenſions, as imagining the Sub-
ſtance of the Bread was changed, or that, if the
the Subſtance was not changed, yet the Body was
there, &c. And indeed, I am inclinable very fa-
Calvin's in-vourably to judge of Calvin in this particular, in
that he deals fo ingenuouſly to confeſs, he neither
commended. Comprehends it, nor can Expreſs it in words ; but yet
by
a fecling Experience can ſay, The Lord is ſpiritually
preſent. Now, as I doubt not but Calvin. ſometimes
had
genuous
Confeßion
of the Body and blood of Chrift.
40
had a ſenſe of his. Preſence, without the uſe of this
Ceremony, ſo as the Underſtanding given him of
God, made him juſtly reject the falſe Notions of
Tranſubſtantiation and Conſubſtantiation, tho' he knew
not what to eſtabliſh inſtead of them; if he had
fully waited in the Light, that makes all things ma- Eph. 5. 13.
nifeſt, and had not laboured in his own Compre-
henfion, to ſettle upon that External Ceremony,
by affixing the Spiritual Preſence as chiefly or prin-
cipally, tho' not only (as he well knew by Er-
perience) there, or eſpecially to relate to it; he
might have further reached unto the Knowledge of
this Myſtery, than many that went before him.
S. Xl. Laſtly; If any now at this day, from a In tender-
true tenderneſs of Spirit, and with real Con- nefs of con-
ſcience towards God, did practiſe this Ceremony in God wink-
the ſame way, method and manner, as did the Pri- eth as
Ignorance,
mitive Chriſtians, recorded in Scripture, I ſhould not
doubt to affirn, but they might be indulged in it,
and the Lord might regard them, and for a ſeaſon
appear to them in the uſe of theſe things; as many
of us have known him to do to us, in the time of
our Ignorance: Providing always they did not ſeek
to obtrude them upon others, nor judge ſuch as
found themſelves delivered, or that they do not
pertinaciouſly adhere to them. For we certainly
know, that the Day is dawned, in which God hath The Day is
ariſen, and hath diſiniſed all thoſe Ceremonies and Dawnd,
Rites, and is only to be Worſhipped in Spirit ; and that herrien Good
he appears to them who wait upon him : And that worshipped
to ſeek God in theſe things, is, with Mary at the in Spirik.
Sepulchre, to ſeek the Living among the Dead. For
we know, that he is Ariſen, and Revealed in Spirit,
leading his Children out of theſe Rudiments, that
they may walk with him in his Light : To whom
be Glory for ever. Amen.
Ii 3
PRO
}
PROPOSITION XIV.
PROPOSITION XIV.
Concerning the Power of the Civil Magiſtrate
in Matters purely Religious, and pertaining
to the Conſcience.
Since God hath aſſumed to himſelf the Power and Do-
minion of the Conſcience, who alone can rightly in-
ſtruct and govern it; therefore it is not lawful for any
mhoſoever, by vertue of any Authority of Principa-
Luke 7:55
lity they bear in the Government of this World, to force
56.
the Conſciences of others; and therefore all Killing,
Mat. 7. 12,
I?, 29
Baniſhing, Fining, Impriſoning, and other ſuch things
pit. 3. 10.
which are infličted upor Men for the alone Exerciſe
of their Conſcience, or Difference in Worſhip or
Opinion, proceedeth from the Spirit of Cain; the
Murtherer, and is contrary to the Truth; Providing
always, That no Man, under the Pretence of Con-
ſcience, prejudice his Neigbour in his Life or Eſtate,
or do any thing deſtructive to, or inconſiſtent with
Humane Society; in which caſe the Law is for the
Tranſgreſſor, and Juſtice is to be adminiftred upon all,
without reſpect of Perſons.
Iberty of Conſcience from the Power of the
Civil Magiſtrate, hath been of late Years
ſo largely and learnedły handled, that I ſhall not
need to be but brief in it; yet it is to be lamented,
that few have walked anſwerably to this Principle,
each pleading it for themfelves, but ſcarce allowing
it to others; as hereafter I ſhall have occaſion more
at length to obferve.
It will be fit in the firſt place, for clearing of
Miſtakes, to ſay ſomething of the State of the Cona
troverſie, that what follows may be the more clear-
ly underſtood.
By [Conſcience] then, as in the Explanation of the
Fifth and Sixth Propoſitions I have obferved, is to be
under-
5. 1. L
Df the Power of the Civil magiftrate.
What con-
underſtood, That Perſwaſion of the Mind, which ariſes
from the Underſtanding's being poſſeſſed with the Belief fcinnce is?
of the Truth, or Falſity of any thing : Which, tho' it
may be falſe or evil upon the matter, yet if a Man
ſhould go againſt his Perſwalion, or Conſcience, he
fhould commit a Sin; becauſe what a Man doth
contrary to his Faith, tho' his Faith be wrong, is
no ways acceptable to God. Hence the Apoſtle
faith, Whatſoever is not of Faith, is fin ; and be that Rom. 14.23.
doubteth, is da:nned, if he eat: Tho’the thing might
have been lawful to another; and that this doubt-
ing to eat ſome kind of Meats (ſince all the Crea-
tures of God are good, and for the uſe of Man,
if received with Thankſgiving ) might be a Superfti-
tion, or at leaſt a Weakneſs, which were better
removed. Hence Ames de Caf. Conf. faith, The Con-
ſciente, altho' erring, doth evermore bind, so as that t i. e. As he
he finneth, who doth contrary to his Conſcience, fbecauſe ſuppoſeth.
he doth contrary to the Will of God, altho' not materi-
ally and truly, yet formally and interpretatively.
So the Queſtion is, Firſt, Whether the Civil Ma-
giſtrate hath Power to force Men in things Religions, to
do contrary to their Conſcience; and if they will not, to
puniſh them in their Goods, Liberties or Lives? This
we hold in the Negative. But Secondly, As we
would have the Magiſtrate avoiding this extream,
of incroaching upon Men's Conſciences; fo on the
other hand, we are far from joyning with, or
ſtrengthening ſuch Libertines, as would
ſtretch the
liberty of their Conſciences, to the Prejudice of
their Neighbours, or to the Ruine of Humane Society:
We underſtand therefore by Matters of Conſcience,
ſuch as immediately relate betwixt God and Man,
or Men and Men, that are under the fame Per-
(waſion : As, to meet together and worſhip God
in that way, which they judge is moſt acceptable
unto him; and not to incroach upon, or ſeek to
force their Neighbours, otherwiſe than by Reaſon,
or ſuch other Means, as Chriſt and his Apoſtles
Ii 4
uſed,
488
PROPOSITION XIV.
1
uſed, viz. Preaching, and Inſtructing ſuch as will
hear and receive it; but not at all for Men, under
the Notion of Conſcience, to do any thing con-
trary to the Moral and perpetual Statutes, gene-
rally acknowledged by all Chriſtians : In which caſe
the Magiſtrate may very lawfully uſe his Authority,
as on thoſe, who under a pretence of Conſcience,
make it a Principle to kill and deſtroy all the
Wicked, id eft, all that differ from them ; that
they, to wit, the Saints, may Rule; and that there-
fore ſeek to make all things common, and would
force their Neighbours to mare their Eſtates with
them, and many ſuch wild Notions; as is reported
of the Anabaptiſts of Munſter, which evidently ap-
pears to proceed from Pride and Coverouſneſs, and
not from Purity or Conſcience; and therefore !
have ſufficiently guarded againſt that, in the latter
part of the Propoſition. But the Liberty we lay claim
to, is ſuch, as the Primitive Church juſtly fought.
under the Heathen Emperors, to wit, for Men of
Sobriety, Honeſty, and a Peaceable Converſation,
to enjoy the Liberty and Exerciſe of their Conſuz-
ence towards God, and among themſelves; and to
admit among then ſuch, as by their Perſwaſion and
Influence, come to be convinced of the fame Truth
with them, without being therefore moleſted by
the Civil Magiſtrate. Thirdly, Tho'we would not
have Men hurt in their Temporals, nor robbed of
their Priviledges, as Men, and Members of the
Commonwealth, becauſe of their inward Perſwafion :
yet, we are far from judging, that in the Church
of God there fhould not be ſuch Cenſures exer-
ciſed againſt ſuch as fall into Error, as well as fuch
as conīmit open Evils. And therefore we believe,
it may be very lawful for a Chriſtian Church, if fhé
find any of her Members fall into any Error, after
due Admonitions and Inſtructions, according to
Goſpel-Order, if ſhe find them Pertinacious, to Cut
zhem off from her Fellowſhip, by the Sword of the
Spirit,
of the Power of the Civil Magiſtrate. 489
of God.
Spirit, and deprive them of thoſe Priviledges, which
they had as Fellow-Members; but not to cut them
off from the World, by the Temporal Sword, or rob
them of their Common Priviledges, as Men; ſeeing
they enjoy not theſë as Chriſtians, or under ſuch a
Fellowſhip, but as Men, and Members of the Crea-
tion. Hence Chryſoſtom faith well, (de Anath.) We
muſt condemn and reprove the Evil Do&trines that pro-
ceed from Hereticks; but ſpare the Men, and pray for
their Salvation.
$. II. But that no Man, by vertue of any Power
or Principality he hath in the Government of this
World, hath Power over the Conſciences of Men, is conſcience
apparent, becauſe The Conſcience of Man, is the Seat the Throne
and Throne of God in him, of which God is the alone
proper and infallible Judge, who by his Power and
Spirit, can alone rectifie the Miſtakes of Conſcience;
and therefore háth reſerved to himſelf the Power of
puniſhing the Errors thereof, as he feeth meet. Now
for the Magiſtrate to aſſume this, is to take upon him
to meddle with things not within the compaſs of his
Juriſdiction; for if this were within the compaſs of
his Juriſdiction, he ſhould be the proper Judge in
theſe things, and alſo it were needful to him, as an
Eſſential Qualification of his being a Magiſtrate,to be
capable to judge in them. But that the Magiſtrate,
as a Magiſtrate, is neither proper Judge in theſe
Caſes, nor yet that the Capacity fo to be, is re-
quiſite in him, as a Magiſtrate, our Adverſaries can-
not deny; or elſe they muſt ſay, That all the Hea-
then Magiſtrates, were either no lawful Magiſtrates,
as wanting ſomething Eſſential to Magiſtracy, and
this were contrary to the expreſs Doctrine of the
Apoſtle, Rom. 13. or elſe (which is more abſurd)
that thoſe Heathen Magiſtrates were proper Judges
in Matters of Conſcience amongſt Chriſtians. As for
that Evaſion, That the Magiſtrate ought to puniſh
according to the Church Cenſure and Determina-
tion, which is indeed no leſs, than to make the
Magiſtrate
490
PROPOSITION XIV.
Magiſtrate the Church's Hang-Man; we ſhall have
occalion to ſpeak of it hereafter. But if the chief
Members of the Church, tho' ordained to inform,
inſtruct and reprove, are not to have dominion
over the Faith nor Conſciences of the Faithful, as
the Apoſtle expreſly affirms, 2 Cor. 1. 24. then far
Jeſs ought they to ufurp this Dominion, or ſtir ир
the Magiſtrate to perfecyte and murther thoſe, who
will not yield to them therein.
Secondly; This pretended Power of the Magia
ſtrate, is both contrary unto, and inconſiſtent with
the Nature of the Goſpel, which is a thing altoge-
ther extrinfick to the Rule and Government of
Political States, as Chriſt expreſy ſignified, ſaying,
His Kingdom was not of this World : And if the Pro-
pagating of the Goſpel had had any neceſſary Rela-
tion thereunto, then Chriſt had not ſaid ſo. But
he abundantly hath ſhewn by his Example, whom
we are chiefly to imitate in Matters of that Na-
ture, that it's by Perſuaſion and the Power of God;
not by Whips, Impriſonments, Baniſhments and Mur-
therings, that the Goſpel is to be propagated; and
that thoſe, that are the Propagators of it, are of-
ten to ſuffer by the Wicked, but never to cauſe
the Wicked to ſuffer. When he ſends forth his Dir.
ciples, he tells them, he ſends them forth as Lambs
Mat. 10.16. among Wolves, to be willing to be devoured, not to
devour ; he tells them of their being whipped, im-
priſoned and killed for their Conſcience; but never
that they ſhall either whip, impriſon or kill: And in.
deed, if Chriſtians muſt be as Lambs, it is not the
Nature of Lambs to deſtroy or devour any.
ſerves nothing to alledge, That in Chriſt's and his
Apoſtles times, the Magiſtrates were Heathens; and
therefore Chriſt and his Apoſtles (nor yet any
of the Believers) being no Magiſtrates, could not
exerciſe the Power: Becauſe it cannot be denied,
but Chrilt, being the Son of God, had a true Right
M128. 18. to all Kingdoms, and was righteous Heir of the Earth.
It
Next
of the Power of the Civil Magitrate.
49.1
Next, as to his Power, it cannot be denied, but he
could, if he had ſeen meet, have called for Legions
of Angels to defend him; and have forced the Princes
and Potentates of the Earth to be ſubject unto him,
Mat. 26.53. So that it was only, becauſe it was
contrary to the Nature of Chriſt's Goſpel and Mi-
niſtry, to uſe any Force or Violence in the gather-
ing of Souls to him. This he abundantly expreſled
in his Reproof to the two Sons of Zebedee, who
would have been calling for Fire from Heaven to
burn thoſe that refuſed to receive Chriſt: It is not
to be doubted, but this was as great a Crime,as now
to be in an Error concerning the Faith and Do-
(trine of Chriſt. That there was not Power want-
ing, to have puniſhed thoſe Refuſers of Chriſt, can-
not be doubted; for they that could do other Mi-
racles, might have done this alſo. And moreover,
they wanted not the precedent of a holy Man un-
der the Law, as did Elias; yet we ſee what Chriſt
faith to them, Ye know not what Spirit ye are of, Luke
9.55. For the Son of Man is not come to deſtroy Men's
Lives, but to ſave them. Here Chriſt news, that
ſuch kind of Zeal was no ways approved of him li
and ſuch as think to make way for Chriſt, or his
Gospel, by this means, do not underſtand what Spi-
rit they are of. But if it was not lawful to call for
Fire from Heaven to deſtroy ſuch, as refuſed to re-
ceive Chriſt; it is far leſs lawful to kindle Fire
upon Earth, to deftroy thoſe that believe in Chriſt;
becauſe they will not believe, nor can believe as
the Magiſtrates do, for Conſcience fake. And if it
was not lawful for the Apoſtles, who had ſo large
a meaſure of the Spirit, and were ſo little liable to
Miſtake, to force others to their Judgment; it can
be far leſs lawful now for Men, that, as Experience
declareth, and many of themſelves confeſs, are Fal-
ļible, and often Miſtaken, to kill and deſtroy all
ſuch as cannot (becauſe otherwiſe perſwaded in
their Minds) judge and believe in matters of Con-
fcience,
1
492
PROPOSITION XIV.
fcierice, juſt as they do. And if it was not ac-
cording to the Wiſdom of Chriſt, who was and is
King of Kings, by outward Force to conſtrain others
to believe him, or receive him, as being a thing
inconſiſtent with the Nature of his Miniſtry and
Spiritual Government; do not they grolly offend him,
that will needs be wiſer than he, and think to force
Men, againſt their Perſwalion, to conform to their
Doctrine and Worſhip? The Word of the Lord
ſaid, Not by Power and by Might, but by the Spirit
of the Lord, Zach. 4.6. But theſe ſay, Not by the
Spirit of the Lord, but by Might and Carnal Power.
The Apoſtle faith plainly, We wreſtle not with Flesh
and Blood; and, The Weapons of our Warfare are not
? Cox. 10.4.
Carnal, but Spiritual : But theſe Men will needs
wreſtle with Fleſh and Blood, when they cannot
prevail with the Spirit and che Underſtanding; and
not having Spiritual Weapons, go about with Car-
nal Weapons, to eſtabliſh Chriſt's Kingdom, which
they can never do: And therefore when the mat-
ter is well lifted, it is found to be niore out of
Love to Self, and froin a Principle of Pride in Man,
to have all others to bow to him, than from the
Love of God. Chriſt indeed takes another method,
for he faith, He will make his people a willing People
in the Day of his Power : But theſe Men labour
againſt Men's Wills and Conſciences, not by Chriſt's
Power, but by the outward Sword, to make Men the
People of Chriſt, which they can never do, as ſhall
hereafter be ſhewn.
But Thirdly; Chriſt fully and plainly declareth
to us his ſenſe in this Matter, in the Parable of
the Tares, Mat. 13. of which we have himſelf the
Interpreter, verf. 38, 39, 40, 41. where he Ex-
pounds them to be the Children of the Wicked One;
and yet he will not have the Servants to meddle
with them, leſt they pull up the Wheat there-
with. Now it cannot be denied, but Hereticks are
here included; but theſe Servants ſaw the Tares,
Pfal. 110.3.
1
and
of the Power of the Civil Wagiſtrate.
and had a certain diſcerning of them ; yet Chriſt
would not they ſhould meddle, left they ſhould
hurt the Wheat : thereby intimating, that that Ca-
pacity in Man, to be miſtaken, ought to be a Bridle
upon him, to make him wary in ſuch matters;
and therefore, to prevent this hurt, he gives a
poſitive Prohibition, But he ſaid, Nay, verf. 22. So
that they, that will notwithſtanding be pulling up
that, which they judge is Tarcs, do openly declare,
that they make no Bones to break the Commands
of Chriſt. Miſerable is that Evaſion, which ſome
of ouf Adverſaries uſe here, in alledging, theſe
Tares are meant of Hypocrites, and not of Hereticko ?
But how to evince that, ſeeing Hereticks, as well
as Hypocrites, are Children of the Wicked One, they
have not any thing, but their own bare Affirmati.
on, which is therefore juſtly rejected.
If they ſay, Becauſe Hypocrites cannot be diſcerned, Objects
but so may Hereticks.
This is both falſe, and a begging of the Queſti- Anfi.
on. For thoſe that have a Spiritual diſcerning, can
diſcern both Hypocrites and Hereticks; and thoſe
that want it, cannot certainly diſcern either: See-
ing the queſtion will ariſe, Whether that is a Hereſien
which the Magiſtrate ſaith is so? And ſecing it is
both Poſſible, and Confeſſed by all, to have often
fallen out, that ſome Magiſtrates have judged that
Hereſie, which was not; puniſhing Men according-
ly for Truth, inſtead of Error : There can no Ar-
gument be drawn from the obviouſneſs or evidence
of Hereſie, unleſs we ſhould conclude, Herefie could
never be miſtaken for Truth, nor Truth for Hereſie;
whereof Experience ſnews daily the contrary, even
among Chriſtians. But neither is this Shift appli-
cable to this place; for the Servants did diſcern the
- Tares, and yet were liable to hurt the Wheat, if
they had offered to pull them up.
S. III. But they object againſt this Liberty of Con- Objec,
(cience, Deut. 13.5. where falſe Prophets are appointed
te
+94
PROPOSITION XIV.
Anfo.
Object.
Anfo.
to be put to Death; and accordingly they give Example
thereof.
The caſe no ways holds parallel ; thoſe particular
Commands to the Jews, and Practices following up-
on them, are not a Rule for Chriſtians ; elſe we
might by the ſame Rule ſay, It were lawful for us
to borrow of our Neighbours their Goods, and ſo
carry them away, becauſe the Fews did ſo by God's
Command; or that it is lawful for Chriſtians to in-
vade their Neighbours Kingdoms, and cut them all
off without Mercy, bec?uſe the Jews did ſo to the
Canaanites, by the Command of God.
If they urge, That theſe Commands ought to ſtand,
except they be Repealed in the Goſpel.
I ſay, The Precepts and Practices of Chriſt and
his Apoſtles mentioned, are a fufficient Repeal :
For if we ſhould plead, that every Command given
to the Jeros, is binding upon us, except there be a
particular Repeal; then would it follow, that be-
cauſe it was lawful for the Jews, if any Man killed
one, for the neareſt of kindred preſently to kill the
Murderer, without any order of Law, it were law-
ful for us to do ſo alſo. And doth not this Com-
mand of Deut. 13.9. openly order him, who is en-
ticed by another to forſake the Lord, tho'it were
his Brother, his Son, his Daughter, or his Wife, pre-
ſently to kill him or her ? Thou ſhalt ſurely kill him,
thy hand ſhall be firſt upon him, to put him to death. If
this Command were to be followed, there needed
neither Inquiſition nor Magiſtrate to do the buſineſs;
and yet there is no reaſon, why they ſhould ſhuffle
by this part, and not the other; yea, to argue this
way, from the Practice among the Jews, were to
overturn the very Goſpel, and to ſet up again the
Carnal Ordinances among the Jews, to pull down
the Spiritual Ones of the Goſpel. Indeed we can far
better argue from the Analogy betwixt the Figura-
tive and Carnal State of the Jews, and the Real and
Spiritual One under the Goſpel: That as Moſes dea
livered
cf the power of the Civil magiftrate. 49
livered the Jews out of outward Egypt, by an outward
Force, and eſtabliſhed them in an outward Kingdom, by
deſtroying their outward Enemies for them ; To Chrift,
not by overcoming outwardly, and killing others, but by
ſuffering and being killed, doch detrver his Choſen Ones,
the inward Jews, out of myſtical Egypt, deſtroying their
Spiritual Enemies before them, and eſtabliſhing among
them bis Spiritual Kingdom, which is not of this World.
And as ſuch, as departed from the Fellowſhip of out-
mard Iſrael, were to be cut off by the outward Sword;
ſo thoſe, that depart from the inward Ifrael, are to be
cut off by the Sword of the Spirit : For it anſwers very
well, That as the Jews were to cut off their Enemies
outwardly, to eſtabliſh their Kingdom and outward Wer-
ship, ſo they were to uphold it the ſame way: But as the
Kingdom and Goſpel of Chriſt was not to be eſtabliſhed
or propagated by cutting off or deſtroying the Gentiles,
but by perſwading them, ſo neither is it to be upheld.
otherwiſe.
But Secondly, they urge Rom. 13. where the Ma- Object.
giſtrate is faid not to bear the Sword in vain, becauſe he
is the Miniſter of God, to execute Wrath upon ſuch as do
evil. But Hereſie, fay they, is evil. Ergo.
But ſo is Hypocriſie alſo ; yet they confeſs, he Anfie.
ought not to puniſh that. Therefore this muſt be
underſtood of Moral Evils, relative of Affairs be-
twixt Man and Man, not of Matters of Judgment
or Worſhip; or elſe what great Abſurdities would
follow, conſidering that Panl wrote here to the
Church of Rome, who was under the Government
of Nero, an impious Heathen, and Perſecutor of the
Church Now if a Power to puniſh, in point of
Hereſie, be here included, it will neceſſarily fol-
low, that Nero had this Power ; yea, and that he
had it of God; for becauſe the Power was of God,
therefore the Apoſtle urges theïr obedience. But
can there be any thing more abſurd, than to ſay, that,
Nero had Power to judge in ſuch caſes ? Surely
if Chriſtian Magiſtrates be, not to puniſh for Hypo-
criſien
-
PROPOSITION XIV.
)
criſie, becauſe they cannot outwardly diſcern it;
far leſs could Nero puniſh any body for Hereſic,
which he was uncapable to diſcern. And if Nero
had not Power to judge or puniſh in point of
Hereſie, then nothing can be urged from this place;
ſince all that's ſaid here, is ſpoken, as applicable to
Nero, with a particular Relation to whom, it was
written. And if Nero had ſuch a Power, ſurely,
he was to exerciſe it, according to his Judgment
and Conſcience, and in doing thereof he was not
to be blamed; which is enough to juſtifię him in
his perſecuting of the Apoſtles, and murdering the
Chriſtians.
Object. Thirdly, They object that ſaying of the Apoſtle
to the Galatians, 5. 12. I would they were even cut off,
which trouble you.
Anſw. But how this imports any more, than a cutting off
from the Church, is not, nor can be ſhewn. Beza
upon the place ſaith, We cannot underſtand that other-
wiſe, than of Excommunication; ſuch as was that of the
inceſtuous Corinthian. And indeed it is madneſs to
ſuppoſe it otherwiſe ; for Paul wonld not have theſe cut
off otherwiſe, than he did Hyinenæus and Philetus,
who were Blaſphemers; which was by giving them over
to Satan, not by cutting off their Heads.
The ſame way may be anſwered that other Ar-
gument, drawn from Rev. 2. 20. where the Church
of Thyatira is reproved for ſuffering the Woman Jeza-
bel: Which can be no other ways underſtood,
than that they did not Excommunicate her, or cut
her off by a Church-Cenfure. For as to Corporal
Puniſhment, it is known, that at that time the Chris
ftians had not Power to puniſh Hereticks ſo, if they
had had a mind to it.
Object.
Fourthly, They alledge, that Hereſies are nun-
bered among the works of the Fleſh, Gal, s. 20.
Anfie That Magiſtrates liavė Power to puniſh all the
Works of the Flen, is denied, and not yet proved,
Ergo, &c.
Every
Of the Power of the civil Magiltrate.
497
Every Evil is a work of the Fleſh, but every Evil
comes not under the Magiſtrate's Cogniſance. Is
not Hypocriſie , a. Work of the Fleſh, which our
Adverſaries confeſs, the Magiſtrates ought not to
puniſh? Yea, are not. Hatred and Envy there men-
tioned, as Works of the Fleſh? And yet the Magi-
ſtrates cannot puniſh then, as they are in them-
ſelves, until they exert themſelves in other Acts,
which come under his Power. But fo long as He-
reſie doth not exert it ſelf in any Act deſtructive
to Humane Society, or ſuch like things, but is kept
within the Sphere of thoſe Duties of Doctrine or
Worſhip, which ſtand betwixt a Man and God, they
no ways come upder the. Magiſtrate's Power.
§. IV. But Secondly; This forcing of Men's Con-
ſciences, is contrary to found Reaſon, and the very
Law of Nature. For Man's Underſtanding cannot
be forced, by all the Bodily: Sufferings another Man
can inflict upon him, eſpecially in Matters Spiritual
and Supernatural: 'Tis Argument, and evident Deo
monſtration of Reaſon, together with the Power of God
reaching the Heart, that can change a Man's Mind from
one Opinion to anether, and not knocks and Blows, and
ſuch like things; which may well deſtroy the Body, but
can never inform the Soul, zohich is a free Agent, and
muft either accept or reje&t matters of Opinion, as they
are born in upon it by ſomething proportional to its own
nature. To ſeek to force Minds in any other man-
ner,
is to deal with Men, as if they were brutes,
void of Underſtanding; and at laſt is but to loſe
one's labour, and as the Proverb is, To ſeek to maſh
the Black-moor white. By that courſe indeed, Men
may be made Hypocrites, but can never be made
Chriſtians; and ſurely the Products of ſuch Compul-
fion (even where the End is obtained, to wit, an
outward Aſlent or Conformity, whether in Doctrine
or Worſhip ) can be no ways acceptable to God,
who deſireth not any Sacrifice, cxcept tirat, whiclı
cometh throughly from the Heart, and will have
Kk
no
) :
498
PROPOSITION XIV.
Object.
Infm.
ed;
no conſtrained ones: So that Men, by conſtrained
Force,are ſo far from being Members of the Church,
that they are made ten-times more the Servants of
Satan, than before.; in that to their Error, is added
Hypocriſie, the worſt of Evils in matters of Religion,
and that which above all things the Lord's Soul
moſt abhors.
But if it be ſaid, Their Error notwithſtanding is there-
by ſuppreſſed, and the Scandal removed.
I anſwer; Beſides that this is a method no ways
allowed by Chriſt, as is above proved; ſurely the
Church can be no ways bettered by the Acceſſion
of Hypocrires, but greatly corrupted and endanger-
for open Herefie Men may be aware of, and
fhun ſuch as profeſs them, when they are ſeparated
from the Church by her Cenfures: but ſecret Hypo-
crites may putrifie the Body, and leaven it, ere Men
be aware. And if the Diſfenters prove reſolute,
and fuffer boldly for the Opinions they eſteem
right, Experience ſheweth, that ſuch Sufferings of
ten tend to the Commendation of the Sufferers, but
never of the Perſecutors. For ſuch Suffering ordi-
narily breeds Compaſſion, and begets a Curioſity in
others to inquire the more diligently into the things,
for which they ſee Men ſuffer ſuch great loſſes ſo bold-
ly; and is alſo able to beget an Opinion, that it is
for fome Good they do ſo ſuffer : It being no ways
probable, that Men will venture all, meerly to ac-
quire Fame; which may as well be urged, to de-
tract from the Reputation of all the Martyrs, unleſs
fome better Arguments be brought againſt it, than
a Halter or a Faggot. But ſuppoſing this Principle,
That the Magiſtrate hath power to force the Conſciences
of his Subječts; and to puniſh them, if they will not com
ply: Very great Inconveniences and Abſurdities will
follow, and even ſuch as are inconſiſtent with the
Nature of the Cleriſtian Religion.
For Firſt, It will naturally follow, that the Ma-
giſtrate ought to do it and ſinneth by omiſſion of his
Duty:
of the Power of the Civil magiftrate.
499
Duty, if he do it not. Will it not then hence be
inferred, that Chriſt was defective to his Church ;
who, having Power to force Men, and to call
for Legions of Angels ſo to do, did notwithſtanding
not exert that Power, but left his Church to the
Mercy of the Wicked, without ſo necelláry a Bul-
Wark?
Secondly; Seeing every Magiſtrate is to exerciſe
his Power, according to the beſt Underſtanding
he hath, being obliged ſo to do, for the promo-
ting of what he in Conſcience is perſwaded to be
Truth : Will not this juſtifie all the Heathen Emă
perors in their Perſecutions againſt Chriſtians ? Will
not this juſtifie the Spaniſh Inquiſition, which yet is
Odious not only to Proteſtants, but to many mode-
rate Papiſts? How can Proteſtants in reaſon condemn
the Papiſts for perſecuting them, ſeeing they do but
exerciſe a Lawful Pomer, according to their Conſci-
ence and beſt Underſtanding; and do no more to
them, than the Sufferers profeſs they would do to
them, if they were in the like capacity? Which
takes away all ground of Commiſeration from the
Sufferers; whereas that was the ground that gaina
ed of old, Reputation to the Chriſtians, that they,
being Innocent, ſuffered, who neither had, nor by
Principle could, hurt any. But there is little rea-
ſon to pity one, that is but dealt by, according as
he would deal with others. For to ſay, They have
not reaſon to perfecute us, becauſe they are in the wrong,
And we in the right, is but miſerably to beg the
Queſtion. Doth not this Doctrine ſtrengthen the
Hands of Perſecutors every where, and that Ra-
tionally, from a Principle of Self-preſervation?
For who can blame me for deſtroying him, that
I know waits but for an occaſion to deſtroy meg
if he could ? Yea, this makes all Suffering for Rea
ligon, which of old was the Glory of Chriſtians, to
be but of pure necellity; whereby they are not
led as Lambs to the laughter, as was the Captain via
Kk 2
their
Soo
PROPOSITION XIV.
their Salvation; but rather as Wolves catched in the
Snare, who only bite not again, becauſe they are
not able; but could they get force, would be as
ready to lead thoſe the ſame way, that led them.
Where is the Faith and Patience of the Saints ?
For indeed, it is but a ſmall Glory to make a Ver-
tue of Neceſſity, and Suffer, becauſe I cannot help it.
Every Thief and Murtherer would be a Martyr, at
that rate ; Experience hath abundantly proved this
in theſe laft Centuries. For, however each Party talk
of paſſively obeying the Magiſtrates in ſuch caſes,
and that the Power reſides in him; yet it is appa-
rent, that from this Principle it naturally follows,
that any party, ſuppoſing themſelves right, ſhould
ſo ſoon as they are able, endeavour at any rate to
get uppermoſt, that they might bring under thoſe
of another Opinion, and force the Magiſtrate to up-
hold their way, to the ruine of all others. What
Engine the Pope of Rome uſed to make of his pre-
tended Power in this thing, upon any pretence of
diſlike to any Prince or State, even for very ſmall
: Hereſies, in their own account, to depoſe Princes,
and ſet up their Subjects againſt them, and give
their Dominions to other Princes to ſerve his in-
tereſt, they cannot be ignorant, that have read
the Life of Hildebrand; and how Proteſtants have
vindicated the Liberty of their Conſciences, after
this ſame manner, is apparent. They ſuffered much
in France, to the great Increaſe and Advantage of
their Party; but how foon they found themſelves
conſiderable, and had gotten ſome Princes upon
their ſide, they began to let the King know, that
they muſt either have the Liberty of their Con-
fciences, or elſe they would purchaſe it; not by
Suffering, but by Fighting. And the Experience of
other Proteſtant States ſhews, that if Henry the Fourth,
to pleaſe the Papifts, had not quitted his Religion,
to get the Crown the more peaceably, and ſo the
Proteſtants had prevailed with the Sword, they
would
of the power of the Civil magiffrate.
501
would as well have taught the Papiſts with the
Faggot, and led them to the Stake : So that this
Principle of Perſecution, on all hands, is the ground
of all thoſe Miſeries and Contentions. For ſo long
as any Party is perſwaded, that it is both lawful
for them, and their duty, if in power, to deſtroy
thoſe that differ from them; it naturally follows,
they ought to uſe all means poſſible to get that
Power, whereby they may ſecure themſelves in
the ruine of their Adverſaries. And that Papiſts
judge it not unlawful to compel the Magiſtrate,
if they be ſtrong enough to do it, to effect this;
Experience ſhews it be a known Popiſh Principle,
That the Pope may depoſe an Heretick Prince, and ab-
ſolve the people from the Oath of fidelity : And the
Pope, as is above-ſaid, hath done ſo to divers
Princes; and this Doctrine is defended by Bel-
larmine againſt Barclay. The French refuſed Henry
the Fourth, till he quitted his Religion. And as
for Proteſtants, many of them ſcruple not to affirm,
That wicked Kings and Magiſtrates may be depoſed and
killed; yea, our Scotch Presbyterians are as poſitive
in it, as any Jeſuits; who would not admit King
Charles the Second, tho' otherwiſe a Proteſtant Prince,
unleſs he would ſwear to Renounce Epifcopacy, a
matter of no great difference, tho' contrary to his
Conſcience. Now how little proportion theſe
things bear with the Primitive Chriſtians, and the
Religion propagated by Chriſt and his Apoſtles,
needs no great demonſtration, and it is obſervable,
That notwithſtanding many other Superſtitions
crept into the Church very early, yet this of Per-
ſecution was ſo inconſiſtent with the Nature of the
Goſpel, and Liberty of Conſcience, as we have af-
ſerted it, ſuch an innate and natural part of the
Chriſtian Religion, that almoſt all the Chriſtian
Writers, for the firſt Three Hundred Years ear-
neſtly contended for it, condemning the contrary
Opinion.
Kk 3
S. V.
502
PROPOSITION XIV.
Epiſt. ad
ag. ibid.
+
$. V. Thus Athanaſius ; It is the property of Piety
Athan. in
not to force, but to perſwade, in imitation of our Lord,
fait. vit
. who forced no body, but left it to the will of every one
to follow him, &c. But the Devil, becauſe he hath no.
thing of Truth, uſes Knocks and Axes, to break up the
doors of ſuch as receive him. But our Saviour is meek,
teaching the Truth; whoſoever will come after me, and
whoſoever will be my Diſciple, &c. bigt conftraining none,
coming to us, and knocking rather, and ſaying, My Si-
ſter, my Sponſe, open to me, &c. And entereth when he is
opened to, and retires if they delay, and will not open
unto him; becauſe it is not with Swords, nor Darts, nor
Soldiers, nor Armour, that Truth is to be declared, but
with Perſwafion and Counſel. And it is obſervable,
that they were the impious Arrians, who firſt of
all brought in this Doctrine, to Perſecute others,
among Chriſtians, whoſe Succellors both Papiſt's
and Proteſtants are in this matter; whom Athanaſius
Athan. Apol. thus reproveth further : Where (faith he) have they
fua, tarp1. learned to perſecute ? Certainly they cannot ſay, they have
learned it from the Saints; but this has been given them,
and taught them of the Devil. The Lord commanded
indeed ſometimes to flee, and the Saints ſometimes fled;
but to perſecute, is the invention and argument of the
Devil, which be ſeeks againſt all. And after he faith,
In ſo far as the Arrians baniſh thoſe that will not ſubſcribe
their Decrees, they ſhew, that they are contrary to Chri-
ftians, and Friends of the Devil.
But now, O lamentable (faith Hilarius) they are the
Hil. contra Suffrages of the Earth, that recommend the Religion of
God, and Chriſt is found naked of his Virtue, while Ambi-
tion muſt give credit to his Name. The Church reproves
end fights by Baniſhments and Priſons and forceth her ſelf
to be believed; which once was believed, becauſe of the
Impriſonments and Baniſhments ber ſelf ſuffered. She
that once was conſecrated by the Terrors of her Perſecu-
tors, depends now upon the dignity of thoſe, that are in
her Communion. She that once was propagated by her
baniſhed Prieſts, now baniſheth the Prieſts. And she
boasts
Of the Power of the Civil Wagitrate. 503
ad Archi-
boaſts now, that she is loved of the World, who could
not have been Chriſt's, if ſhe had not been hated of the
World.
The Church (faith Hierom) was founded by ſhed- Hicron.
ding of Blood, and by ſuffering, and not in doing of and the
Epiſt. 6201
burt. The Church increaſed by Perſecutions, and was
Crordned by Martyrdom.
Ambroſe, ſpeaking of Auxentius, faith thus, Whom Amb. Epift.
he (viz. Auxentius) could not deceive by Diſcourſe, he 32. tom. 3.
thinks ought to be killed with the Sword, making bloody
Laps with his Mouth, writing them with his own Hands ,
and imagining, that an Edi&t c.in command Faith.
And the ſame Ambroſe faith, That going into France,
Amb. Epift.
27
he would not communicate with thoſe Biſhops, that re-
quired, That Hereticks ſhould be put to death.
The Emperor Martianus, who aſſembled the Conn- Mart. Epili
cil of Chalcedon, proteſts, That he would not force nor
mand, &C.
conſtrain any one to ſubſcribe the Council of Chalcedon, Mun. Eg
. in
againſt his will.
(a) Hofins, Biſhop of Corduba, teſtifies, That the tom.2. conc.
Emperor Conſtans would not conſtrain any to be Or- Ben.
thodox.
Epift. ad
(b) Hilarius faith further, That God teacheth, ra-collit.apud
ther than exacteth, the knowledge of bimſelf, and au- ad folit. vit.
thorizing his Commandments by the Miracles of his hea-com. I.
Hil.l.12
venly Works; he wills not, that any ſhould confeſs him
with a forced Will, &c. He is the God of the mhole
Oniverſe, he needs not as forced Obedience, nor requires
à conſtrained Confeſſion
(c) Chriſt ( faith Ambroſe ) ſent his Apoſtles to ſom (c) Amb.
Faith's not to conſtrain, but to teach ; not to exerciſe Luc. 1.7.
coercive Power, but to extol the Doctrine of Humility.
Hence Cyprian, (d) comparing the Old Covenant (d) Cypr.
Epift. 62.
with the New, faith, Then were they put to Death with
the outward Sword, bitt now the Prond and Contumaci-
ou are cut off with the Spiritual Sword, by being caſt out
of the Church. And this anſwers very well that 0b-
jection, before obſerved, taken from the Practice of
the Felys under the Law.
Kk
(e) Sec
act a Concil.
Chalced.
(a) Hofi,
ad Conſt.
n.
504
PROPOSITION XIV.::
rid, Apol.
i 28..
(e) See (faith Tertullian to the Heathens) if it be
(k) Tcrtull.
Apol. 6. 24.
not to contribute to the Renown of Religion, to ſeek to
take
amay the Liberty of Religion, and to hinder Men
their choice of God, that I'may not be admitted to adore
mhom I will, båt milft be conſtrained to ſerve him, whom
I will not. There is none, nay not a Man, that deſires
to be adored by any againſt their will. And again, It's
a thing that eaſily appears to be unjuſt, to conſtrain and
force Men to ſacrifice againſt their wills : ſeeing to do
the ſervice of God, there is required a willing Heart.
And again, It is an Humane Right, and Natural Power,
Scapul. c.2. that every one Worſhip what he eſteems; and one Man's
Religion doth not profit nor hurt another. Neither is it
any piece of Religion, to enforce Religion, which muſt be
undertaken by conſent, and not by Violence, ſeeing that
the Sacrifices themſelves are not required, but from a
Ydem ad
spilling mind.
Now, how either Papiſts or Proteſtants (that
boaſt of Antiquity) can get by theſe plain Teſti-
monies, let any Řational Man judge. And indeed
İ much queſtion, if in any one point owned by
them, and denied by us, they can find all the Old
Father's and Writer's ſo exactly unanimous. Which
ſhews, how contrary all of them judged this to be
to the nature of Chriſtianity, and that in the point
of Perſecution lay no ſmall part of the Apoſtaſie;
which, from little to more, came to that, that the
Pope, upon every ſmall diſcontent, would excommunicate
Princes, abſolve their Subjects from obeying them, one
turn-them in and out at his pleaſure. Now if Prote-
ftants do juſtly abhor theſe things among Papiſts,
is it not fad, that they ſhould do the like them.
ſeļves? A thing that at their firſt appearance, when
they were in their Primitive Innocency, they did
not think on, as appears. by that ſaying of Luther :
Lütit. iib. Neither Pope nor. Bifhop, nor any other Man, hath power
de captivi- to oblige a Chriſtian to one Syllable, except it be by his
cate, Baby-
Qitur conſente And again, I call boldly to Chriſtians,
that reisher Man nor Angel ceri impoſe any Law apara
1
ve
i.
thema
Of the Power of the Civil magiſtrate. 505
thein, bait fo far as they will; for we are free of all.
And when he appeared at the Diet of Spiers, be-
fore the Emperor, in a particular Conference he
had before the Arch-Biſhop of Triers, and Joachim
Elector of Brandenburgh, when there ſeemed no
poſſibility of agreeing him with his Oppoſers, they wifory of
asking him, What Remedy ſeem'd to him most fit ? He the Councit
anſwered, The Counſel that Gamaliel propoſed to the of Trent.
Jews, to wit, That if this deſign was of God, it would
ſtand; if not, it would vaniſh ; which, he ſaid, ought to
content the Pope : He did not ſay, becauſe he was in the
Right, he ought to be ſpared. For this Council fup-
poſeth, that thoſe that are tolerated may be wrong;
and yet how ſoon did the ſame Luther, ere he was
well ſecure himſelf, preſs the Elector of Saxony to
baniſh poor Caroloftadius, becauſe he could not, in
all things, ſubmit to his Judgment? And certainly
it is not without ground reported, That it ſmote
Luther to the Heart (ſo that he needed to be com-
forted) when he was informed, That Caroloftadius,
in his Letter to his Congregation, ſtiled himſelf,
A Man baniſhed for Conſcience, by the procurement of
Martin Luther. And ſince both the Lutherans and
Calviniſts, not admitting one another to Worſhip
in thoſe reſpective Dominions, ſheweth how little
better they are, than either Papifts or Arrians in this
Calo. Ing.
particular. And yet Calvin faith, That the Conſci- cap. 19.
ence is free from the power of all Men: If ſo, why fea, 14.
then did he cauſe Caftellio to be baniſh'd, becauſe
he could not, for Conſcience fake, believe as he did,
That God had ordained Men to be damned? And Ser-
Vetus to be burned, for denying the Divinity of
Christ, if Calvin's Report of him be to be credited?
Which Opinion, tho' indeed it was to be abomi-
nated, yet no leſs' was Calvin's Practice, in cauſing
him to be burned, and afterwards defending, that
it was lawful to burn Hereticks; by which he en-
couraged the Papiſts to lead his Followers the more
confidently to the Stake, as having for their war:
tant
500
PROPOSITION XIV.
Strengthens the Hands of Popiſh Inquiſitors; and indeed, in the
rant the Doctrine of their own Sečt-maſter : which
they omitted not frequently to twit them with;
and indeed it was to them unanſwerable. Hence,
upon this occaſion, the Judicious Author of the
Hiſtory of the Council of Trent (in his Fifth Book,
where giving an account of ſeveral Proteſtants that
were burned for their Religion) well and wiſely
obſerveth it, as a matter of aſtoniſhment, that thoſe of
the new Reformation did offer to puniſh in the caſe of
Religion. And afterwards, taking notice, that Cal-
vin juſtifies the puniſhing of Hereticks, he adds :
But ſince the name of Hereſie may be more or leſs re-
ſtricted, yea, or diverſy taken, this Do&trine may be
likewiſe taken in divers ſenſes, and may at one time
hurt thoſe, whom at another time it may have bene-
fited.
Proteſtant
So that this Doctrine of Perſecution cannot be
Perſecution maintained by Proteſtants, without ſtrengthening
Inquifition. end, lands in direct Popery. Seeing, if I may not
profefs and preacle that Religion, which I am per-
Swaded of in my own Conſcience is true, it is to no pur-
poſe to ſearch the Scriptures, or to ſeek to chooſe my own
Faith by Convictions thence derived; ſince whatever i
obſerve, or am perſmaded of, I muſt either ſubje&t to
the Fudgment of the Magiſtrate and Church of that
place I am in, or elſe reſolve to remove, or dye. Yea,
doth not this Heretical and Antichriſtian Doctrine,
both of Papiſts and Proteſtants, at laſt reſolve into
that curſed Policy of Mahomet, who prohibited all
Reaſon or Diſcourſe about Religion, as occaſioning Fa-
&tions and Diviſions ?? And indeed, thoſe that preſs
Perſecution, and deny Liberty of Conſcience, do there.
by ſhew themſelves more the Diſciples of Mahomet,
than of Chrift; and that they are no ways followers
of the Apoſtle's Doctrine, who deſired the Theſſa-
lonians, To prove all things, and hold faſt that which
is good, 1 Theſ. 5.21. And alſo faith, Onto ſuch as
tre othermiſe minded, God ſhall reveal it, Phil
. 3. 15.
100
of the power of the Civil Wagiltrate.
507
not that by Beatings and Baniſhments it muſt be
knocked into them.
S. VI. Now the ground of Perſecution, as hath been
above ſhewn, is an unwillingneſs to ſuffer; for no Man,
that will perſecute another for his Conſcience, would
ſuffer for his own, if he could avoid it, ſeeing his
Principle obliges him, if he had power, by force to
eſtabliſh that which he judges is the Truth, and ſo
to force others to it. Therefore I judge it meet,
for the Information of the Nations, briefly to add
ſomething in this place concerning the Nature of
true Chriſtian ſufferings; whereunto a very faithful
Teſtimony has been born by God's Witneſſes, which
he hath raiſed up in this Age, beyond what hath
been generally known or practiſed for theſe many
Generations, yea, ſince the Apoſtaſie took place.
Yet 'tis not my deſign here in any wiſe to derogate
from the Sufferings of the Proteſtant Martyrs, whom
I believe to have walked in faithfulneſs towards
God, according to the Diſpenſation of Light in that
Day appearing, and of which many were utter Ene-
mies to Perſecution, as by their Teſtimonies againſt
it might be made appear.
But the True, Faithful and Chriſtian Suffering is,
for Men to profeſs what they are perſwaded is right, and
So practiſe and perform their Worſhip towards God, as
being their true right ſo to do;' and neither to do more
in that, becauſe of ontward incouragement from Men; nor
any whit leſs, becauſe of the fear of their Laws and Acts
againſt it. Thus for a Chriſtian Man to vindicate
his juſt Liberty, with ſo much Boldneſs, and yet
Innocency, will in due time, tho’ through Blood,
purchaſe Peace; as this Age has in ſome meaſure
Experienced, and many are Witneſſes of it; whịch
yet ſhall be more apparent to the World, as Truth
takes place in the Earth. But they greatly fin
againſt this excellent Rule, that in time of Perfecu-
tion do not profeſs their own way, ſo much as they
would, if it were otherwiſe; and yet, when they
can
508
PROPOSITION XIV.
The Inno-
can get the Magiſtrate upon their ſide, not only
ſtretch their own Liberty to the utmoſt, but ſeek
to eſtabliſh the ſame, by denying it to others.
But of this excellent Patience and Sufferings, the
cent Suffer-
ings of the Witneſſes of God, in ſcorn called Quakers, have
people cau'd given a manifeſt proof: For ſo ſoon as God re-
Quakers.
vealed his Truth among theni, without regard to
all Oppoſition, or what they might meet with, they
went up and down, as they were moved of the
Lord, preaching and propagating the Truth in Mar.
ket-places, High-ways, Streets, and publick Tem-
ples, tho' daily beaten, whipped, bruiſed, halled,
and impriſoned therefore. And when there was
any where a Church or Aſſembly gathered, they
taught them to keep their Meetings openly, and
sot to ſhut the Door, nor do it by ſtealth, that
all might know it, and who would might enter.
And as hereby all juſt occaſion of fear of Plotting
againſt the Government was fully removed, ſo this
their Courage and Faithfulneſs, in not giving over
their meeting together'( but more eſpecially the
Preſence and Głory of God, manifeſted in the
Meeting, being terrible to the Conſciences of the
Perſecutors) did ſo weary out the Malice of their
Adverſaries, that often-times they were forced to
leave their work undone. For when they came
to break up a Meeting, they were forced to take
every Individual out by force; they not being free
to give up their Liberty, by diſlolving at their Com-
mand: And when they were haled out, unleſs
they were kept forth by Violence, they preſent-
ly returned peaceably to their place. Yea, when
ſometimes the Magiſtrates have pulled down
their Meeting-houſes, they have met the next day
openly upon the Rubbiſh; and ſo by Innocency
kept their Poſleſſion and Ground, being properly
their own, and their right to meet and worſhip
God being not forfeited to any. So that when
Armed Men have come to diſſolve them, it was
܀
impollible
Df the Power of the Civil Mzagiltrate.
509
impoſſible for them to do it, unleſs they had killed
every one; for they ſtood fơ cloſe together, that
no force could move any one to ſtir, until vio-
lently pull'd thence: So that when the Malice of
their Öppoſers ſtirred them to take Shovels, and
throw the Rubbiſh upon them, there they ſtood
unmoved, being willing, if the Lord ſhould ſo per-
mit, to have been there buried alive, witneſſing for
him. As this Patient, but yet Couragious way of
Suffering, made the Perſecutors work very heavy
and weariſoin unto them; ſo the Courage and Pa-
tience of the Sufferers, uſing no Reſiſtance, nor
bringing any Weapons to defend themſelves, nor
ſeeking any ways Revenge upon ſuch occaſions, did
ſecretly ſmite the Hearts of the Perſecutors, and
made their Chariot-wheels go on heavily. Thus
after much and many kind of Sufferings thus pati-
ently born, which to rehearſe would make a Vo-
lume of it ſelf, which may in due time be pub-
liſhed to the Nations, (for we have them upon
Record) a kind of Negative Liberty has been ob-
tained, ſo that at preſent for the moſt part we
meet together without diſturbance from the Magi-
ſtrate. But on the contrary, moſt Proteſtants, when
they have not the allowance and toleration of the
Magiſtrate, meet only in ſecret, and hide their
Teſtimony; and if they be diſcovered, if there be
any probability of making their eſcape by force
(or ſuppoſe it were by cutting off thoſe that ſeek
them out) they will do it; whereby they loſe the
Glory of their Sufferings, by not appearing as the
innocent Followers of Chriſt, nor having a Teſti-
mony
of their Harmleſneſs in the Hearts of their
Purſuers; their Fury, by ſuch reſiſtance, is the
more kindled againſt them. As to this laſt part,
of reſiſting ſuch as perſecute them, they can lay
claim to no Precept from Chriſt, nor any Exam-
ple of him, or his Apoſtles approved,
But
510
PROPOSITION XIV.
9
Object. But as to the firſt part, for fleeing, and meet-
ing ſecretly, and not openly teſtifying for the
Truth, they uſually object that ſaying of Chriſt,
Mat. 10. 23. When they perſecute you in this City, flee
ye into another. And Akts 9. 4. That the Diſciples
met ſecretly for fear of the Jews. And Atts 9. 25.
That Paul was let out of Damaſcus in a Basket down
by the Wall.
Anfie. To all which I anſwer, Firft, As to that ſaying
of Chriſt, it is a Queſtion, if it had any further
Relation than to that particular Meffage, with
which he ſent them to the Jews; yea, the latter end
of the words ſeem exprefly to hold forth ſo much,
For ye ſhall not have gone over the Cities of Juda, till
the Son of Man be come. Now a particular Practice
or Command, for a particular time, will not ſerve
for a Precedent to any, at this day, to fhun the Croſs
of Chriſt. But ſuppoſing this Precept to reach far-
ther,it muſt be ſo underſtood, to be made uſe of only
according as the Spirit giveth liberty ; elſe no Man
that could flee, might ſuffer Perſecution. How
Sleeing in then did not the Apoſtles, Fohn and Peter flee, when
time of Per. they were the firſt time perſecuted at Jeruſalem?
But on the contrary, went the next day, after
they were diſcharged by the Council, and preached
boldly to the People. But indeed many are but too
capable to ſtretch ſuch Sayings as theſe, for ſelf-
preſervation, and therefore have great ground to
fear, when they interpret them, that they ſhun to
witneſs for Chriſt, for fear of hurt to themſelves,
left they miſtake them. As for that private meet-
ing of the Diſciples, we have only an account of
the matter of Fact, but that ſuffices not to make
of it a Precedent for us, and Men's aptneſs to imi-
tate them in that (which, for ought we know,
might have been an A&t of Weakneſs) and not in
other things of the contrary nature, ſhews, that it
is not a true Zeal to be like thoſe Diſciples, but
indeed a Deſire to preſerve themſelves, which
ſecution not
allowed.
moves
Df the Power of the Civil magiträte.
SUI
To this year
moves them ſo to do. Laſtly, As to that of Paul's
being conveyed out of Damaſcus, the caſe was ſin-
gular, and is not to be doubted, but it was done
by a ſpecial Allowance from God, who having de
ſigned him to be a principal Miniſter of his Goſpel,
ſaw meet, in his Wiſdom, to diſappoint the wick-
ed Council of the Jews. But our Adverſaries have
no ſuch Pretext for fleeing, whoſe fleeing proceeds
from Self-preſervation, not from Immediate Re-
velation. And that Paul made not this the me-
thod of his procedure, appears, in that at another
time, notwithſtanding the perfwaſion of his Friends,
and certain Prophecies of his Sufferings to come, he
would not be diſſwaded from going up to Jeruſalem,
which according to the fore-mentioned Rule, he
should have done.
Byt laſtly, To conclude this matter, Glory to
God, and our Lord Jeſus Chriſt, that now theſe
Twenty Five Years, ſince we were known to be a di-
ſtinct and ſeparate People, hath given us faithfully 1700. is 5**
to ſuffer for his Name, without ſhrinking or fleeing years,
the Croſs; and what Liberty we now enjoy, it is
by his Mercy, and not by any outward Working
or Procuring of our own, but 'tis He has wrought
upon the Hearts of our Oppoſers. Nor was it
any
outward Intereſt hath procured it unto us, but the
Teſtimony of our Harmleſneſs in the Hearts of our
Superiours: For God hath preſerved us hitherto in
the patient Suffering of Jeſus, that we have not given
away our Cauſe by perſecuting any, which few, if
any, Chriſtians that I know can fay. Now againſt
our Unparallelld, yet Innocent and Chriſtian Cauſe,
our Malicious Enemies have nothing to ſay, but that
if we had Power, we would do ſo likewiſe. This
is a piece of meer unreaſonable Malice, and a Pri-
viledge they take to judge of things to come, which
they have not by Immediate Revelation; and fure-
ly it is the greateſt heighth of harſh Judgment to
ſay, Men would do contrary to their profeſſed Prin-
ciple,
1
512
PROPOSITION XV.
ciple, if they could, who have from their Practice
hitherto given no ground for it, and wherein they
only judge others by themſelves: Such Conjectures
cannot militate againſt us, ſo long as we are Inno-
cent. And if ever we prove guilty of Perſecution,
by forcing other Men by Corporal Puniſhment to
our way, then let us be judged the greateſt of Hy
pocrites, and let not any ſpare to perſecute us. Ameni
faith my Soul.
I Pet. 1.14.
John 5.44.
Jer. 10. 3.
Ads Io. 26,
Mat. 55 13.
Col. 2. 8.
PROPOSITION XV.
Concerning Salutations and Recreations, &c.
Eplaer
. 5.11. Seeing the chief End of all Religion is to redeem Men
from the Spirit and vain Converſation of this World,
and to lead into inward Communion with God, before
whom, if me fear always, we are accounted happy ;
therefore all the vain Cuſtoms and Habits thereof, both
in Word and Deed, are to be rejected and for
ſaken by
thoſe, who come to this Fear; ſuch as taking off the
Hat toʻa Man, the Bowings and Cringings of the Boa
dy, and ſuch other Salutations of that kind, with all
the Fooliſh and Superſtitious Formalities attending them;
all which Man has invented in his degenerate State, to
feed his Pride in the vain Pomp and Glory of this
World: As alſo the unprofitable Plays, frivolons Re-.
creations, Sportings and Gaming's, which are invented
to paſs away the pretioris Time, and divert the Mind
from the Witneſs of God in the Heart, and from the
living Senſe of his Fear, and from that Evangelical
Spirit, wherewith Chriſtians ought to be leavened, and
mphich leads into Sobriety, Gravity, and Godly Fear;
in which as we abide, the Bleſſing of the Lord is felt to
attend us in thoſe Aétions, in which we are neceſſarily
ingaged, in order to the taking care for the Suftenance
of the outward Man.
S. Io
of Salutations and Recreations.
513
§. I.
Aving hitherto
of Religion, both relating to Doctrine and
Worſhip; I am now to ſpeak of ſome Practices, which
have been the product of this Principle, in thoſe Wit-
nelles, whom God hath raiſed up in this day, to te-
ſtifie for his Truth. It will not a little commend
them (I ſuppoſe) in the judgment of Sober and Ju-
dicious Men, that taking them generally (even by
the Confeſſion of their Adverſaries) they are found
to be free of thoſe Abominations, which abound a-
mong other Profeſſors, ſuch as are Swearing, Drunken-
neſs, Whoredom, Riotouſneſs, &c. and that generally
the very coming among this people doch naturally
work ſuch a Change, ſo that many Vitious and Pro-
fane Perſons have been known, by coming to this
Truth, to become Sober and Vertuous; and many
Light, Vain and Wanton ones, to become Grave
and Serious, as our Adverſaries dare
not deny: * Yet that they may not
* After this manner, the
want ſomething to detract us for, ceaſe papists uſed to diſapprove
not to accuſe us for thoſe things, denſes, of whom Reinerus
which when found among themſelves, But this sect of the Leon
they highly commend ; thus our Gra nists hath a great lev of
vity, they call Sullenneſs; our Seriouf- Righteoully before Men,
Truth; for that they live
neſs, Melancholly; our Silence, Sottiſhneſs. and believe all things well
Such as have been Vitious and Profane
of God, and all the Arti-
cles which are contained in
among them, but by coming to us the Creed; only they blar.
have left off thoſe Evils, leſt they placime and hate the church,
of Rome,
ſhould commend the Truth of our
Profeſſion, they ſay; that whereas they were pro-
fane before, they are become worſe, in being Hypo-
critical and Spiritnally proud. If any before diſſolute
and profane among them, by coming to the Truth
with us, become frugal and diligent, then they will
charge them with Covetonſneſs: And if any Emi-
nent among them for Serionſneſs, Piety, and Diſco-
veries of God, come unto us, then they will ſay,
they were always ſubject to Melancholly and to Ena
LI
thuſiaſm
514
PROPOSITION. XV.
thuſiaſm; tho’ before, when among them, it was
eſteem'd neither Melancholly nor Enthuſiaſm, in an
evil ſenſe, but Chriſtian Gravity, and Divine Revela-
tion. Our Boldneſs and Chriſtian Suffering, they call
Obſtinacy and Pertinacy; tho' half as much, if among
themſelves, they would account Chriſtian Courage and
Nobility. And tho' thus, by their Envy, they ſtrive
to read all relating to ys backwards, counting thoſe
things Vice in us, which in themſelves they would
extol as Vertues; yet hath the ſtrength of Truth
extorted this Confeſſion often from them, That we
are generally a pure and clean People, as to the outward
Converſation.
But this, they ſay, is but in Policy to commend our
Hereſie.
But ſuch Policy it is, ſay I, as Chriſt and his
Apoſtles made uſe of, and all good Chriſtians ought
to do; yea, ſo far hath Truth prevailed by the Pu-
rity of its Followers, that if one that is called a
Quaker, do but that which is common among them,
as to laugh, and be wanton, ſpeak at large, and keep
not his word punctually, or be overtaken with ha-
ſtineſs, or anger, they preſently fay, O this is againſt
your Profeſſion! As if indeed fo to do were very
conſiſtent with theirs ; wherein, tho’ they ſpeak
the Truth, yet they give away their Cauſe. But
if they can find any, under our Name, in any of
thoſe Evils common among themſelves, ( as who
can imagine, but among ſo many Thouſands there
will be ſome Chaff, ſince of Twelve Apoſtles one
was found to be a Devil) O how will they inſult,
and make more Noiſe of the Eſcape of one Quaker,
than of an Hundred among themſelves.
$. II. But there are ſome ſingular things, which
moſt of all our Adverſaries plead for the lawful-
neſs of, and allow themſelves in, as no ways in-
conſiſtent with the Chriſtian Religion, which we have
found to be no ways lawful unto us, and have been
commanded of the Lord to lay them aſide; tho'
the
Di Salutations and Recreations.
SIS
the doing thereof hath occaſioned no ſmall Suffer-
ings and Buffetings, and hath procured us much
Hatred and Malice from the World. And becauſe
the Nature of theſe things is ſuch, that they do
upon the very light diſtinguiſh us, and make us
known, ſo that we cannot hide our felves from
any, without proving unfaithful to our Teſtimony;
our Trials and Exerciſes have here-through proved
the more numerous and difficult, as will after ap-
pear. Theſe I have laboured briefly to compre-
hend in this Propoſition ; but they may more
largely be exhibited in theſe Six following Propo-
ſitions.
2
Knee.
1
1. That it is not lanful to give to Men ſuch flatter- Flattering
ing Titles, as, Your Hotineſs, Your Majeſty, Your Eni -Titles.
nency, Tour Excellency, Your Grace, Your Lordship, Your
Honour, &c. nor uſe thoſe flattering Words, commonly
called [COMPLEMENTS.]
2. That it is not lawful for Chriſtians to kneel, or Hat and
proſtrate themſelves to any Man, or to bow the Body, or
to uncover the Head to them.
3. That it is not lawful for a Chriſtian to uſe ſuper- Apparel.
finities in Apparel, as are of no uſe, ſave for Ornament
and Vanity.
4. That it is not lamful to uſe Games, Sports, Plays,
Gumings
nor among other things Comedies among Chriſtians, un-
der the notion of Recreations, which do not agree
mith
Chriſtian Silence, Gravity and Sobriety : For Laughing,
Sporting, Gaming, Mocking, Feſting, vain Talking, &c.
is not Chriſtian Liberty, nor Harmleſs Mirth.
5. That it is not lawful for Chriſtians to ſwear at all Swearing.
under the Goſpel, not only not vainly, and in their com-
mon diſcourſe, which was alſo forbidden under the Mo-
faical Lam, but even not in fudgment, before the Ma-
giſtrate.
6. That it is not lawful for Chriſtians to reſiſt Evil, righting,
or to War or Fight in any caſe.
LI 2
?
Before
516
PROPOSITION XV.
aleped.
Before I enter upon a particular Diſquiſition of
Degrees of theſe things, I ſhall firſt premiſe ſome general Con-
Precedency ſiderations, to prevent all Miſtakes; and next add
ſome general Conſiderations, which equally reſpect
all of them. I would not have any judge, that
hereby we intend to deſtroy the mutual Relation,
that either is betwixt Prince and People, Maſter and
Servants, Parents and Children; nay, not at all: We
ſhall evidence, that our Principle in theſe things
hath no ſuch tendency, and that theſe Natural Re-
lations are rather better eſtabliſhed, than any ways
hurt by it. Next, Let not any judge, that from
our opinion in theſe things, any neceſſity of Level-
ling will follow, or that all Men muſt have things
in Common. Our Principle leaves every Man to en-
joy that peaceably, which either his own Induſtry,
or his parents, have purchaſed to him; only he is
thereby inſtructed to uſe it aright, both for his
own good, and that of his Brethren ; and all to
the Glory of God: In which alſo his Acts are to
be voluntary, and no ways conſtrained. And further,
we ſay not hereby, that no Man may uſe the Crea-
tion more or leſs than another : For we know, that
as it hath pleaſed God to diſpenſe it diverſly, giving
to ſome more, and ſome leſs, ſo they may uſe it
accordingly. The ſeveral Conditions, under which
Education Men are diverfly ſtated, together with their Educa-
diferents estions anſwering thereunto, do ſufficiently few this:
The Servant is not the ſame way Educated, as the
Meſter; nor the Tenant, as the Landlord; nor the Rich,
as the Poor; nor the Prince, as the Peaſant. Now, tho'
it be not lawful for any, however great Abundance
they may have, or whatever their Education may be,
to uſe that which is meerly ſuperfluous: Yet ſeeing
their Education has accuſtomed them thereunto, and
their Capacity enables them ſo to do, without being
Profuſe or Extravagant, they may uſe things better
in their kind, than ſuch whoſe Education hath neither
accuſtomed then to fuch things, nor their Capacity
will
of Salutations and Recreations.
517
will reach to compaſs them. For it is beyond queſti-
on, that whatever thing the Creation affords,is for the The lawful
uſe of Man, and the moderate uſe of them is lawful; or unlawful
? use of the
yet per accidens they may be unlawful to fome, and creation.
not to others. As for inſtance, he that by reaſon
of his Eſtate and Education hath been uſed to eat
Fleſh and drink Wine, and to be cloathed with the
fineſt Wool, if his Eſtate will bear it, and he uſe it
neither in Superfluity, nor Immoderately, he may
do it; and perhaps if he ſhould apply himſelf to feed
or bé cloathed, as are the Peaſants, it might pre-
judice the Health of his Body, and nothing advance
his Soul. But if a Man, whoſe Eſtate and Education
had accuſtomed him to both courſer Food and Ray-
ment, ſhould ſtretch himſelf beyond what he had,
or were uſed to, to the manifeſt prejudice of his
Family and Children, no doubt it would be unlaw-
ful to him, even ſo to eat or be cloathed as ano-
ther, in whom it is lawful ; for that that other
may be as much mortified, and have denied himſelf
as much in coming down to that, which this aſpires
to, as he is willing to be like him, aſpires beyond
what he either is able, or hath accuſtomed to do.
The ſafe place then is, for ſuch as have fulneſs, to
watch over themſelves, that they uſe it moderate-
ly, and reſcind all Superfluities; being willing, ſo
far as they can, to help the need of thoſe, to whom
Providence hath allotted a ſmaller allowance. Let
to help tbe
the Brother of high degree rejoyce, in that he is abaſed, Needy.
and ſuch as God calls in a low degree, to be content with
their Condition, not envying thoſe Brethren, mho have
greater abundance, knowing they have received abun-
dance, as to the inward Man; which is chiefly to be
regarded. And therefore beware of ſuch a Temp-
tation, as to uſe their Calling as an Engine to be
Richer, knowing, they have this advantage beyond
the Rich and Noble that are called, that the Truth
doth not any ways abaſe them, nay, not in the
eſteem of the World, as it doth the other ; but
that
The Rich
L13
518
PROPOSITION XV
that they are rather exalced thereby, in thac as to
the Inward and Spiritual Fellowſhip of the Saints,
they become the Brethren and Companions of the
greateſt and richeſt; and in this reſpect, let him of
low degree rejoice, that he is exalted.
Theſe things premiſed, I would ſeriouſly propoſe
unto all ſuch, as mind in reality to be Chriſtians in-
deed, and that in Nature, and not in Name only;
Whether it were not deſirable, and would not
greatly contribute to the Commendation of Chri-
ſtianity, and to the Increaſe of the Life and Virtue
of Chriſt, if all ſuperfluorzs Titles of Honour, Profuſe-
neſs and Prodigality in Meat and Apparel
, exceſs of
Gaming, Sporting and Playing, were laid aſide and
forborn ? And whether ſuch as lay them aſide, in
ſo doing, walk not more like the Diſciples of Chriſt
and his Apoſtles, and are therein nearer their Ex-
ample, than ſuch as uſe them? Whether the lay,
ing them aſide would hinder any from being good
Chriſtians ? Or if Chriſtians might not be better with-
out them, than with them ? Certainly the Sober and
Serious among all ſorts, will ſay, Tea. Then ſurely
ſuch as lay them aſide, as reckoning them unſuita-
ble for Chriſtians, are not to be blamed, but rather
commended for ſo doing : Becauſe that in Principle
and Practice, they effectually advance that, which
others acknowledge were deſirable ; but can ne-
ver make effectual, ſo long as they allow the uſe
of them as lawful. And God hath made it mani-
feſt in this Age, thạt by diſcovering the Evil of
ſuch things, and leading his Witneſſes out of them,
and to teſtifie againſt them, he hath produced ef-
fectually in many that Mortification and Abſtraction
from the Love and Cares of this World, who daily
are Converſing in the World (but inwardly Re-
deemed out of it) both in Wedlock, and in their
lawful Imployments, which was judged, could only
be obtairied by ſuch as were ſhut up in Cloyſters and
Monaſteries
. Thus much in general.
$. III.
Of Salutations and Recreations.
519
Tities.
S. III. As to the firſt, we affirm poſitively, That
it is not lawful for Chriſtians either to give or receive
theſe Titles of Honour, as, Your Holineſs, Your Maje-
ſty, Your Excellency, Your Eminency, &c.
Firſt, Becauſe theſe Titles are no part of that Titles,
Obedience, which is due to Magiſtrates or Supe-
riours; neither doth the giving them add to, or
diminiſh from that Subjection we owe to them,
which conſiſts in obeying their juſt and lawful Corn-
mands, not in Titles and Deſignations.
Secondly, We find not, that in the Scripture any under the
ſuch Titles are uſed, either under the Law, or the Lame and
Gospel
Goſpel : But that in the ſpeaking to Kings, Princes
or Nobles, they uſed only a ſimple Compellation,
as, O King! and that without any further Deſigna-
tion, fave perhaps the Name of the Perion, as, o
King Agrippa, &c.
Thirdly, it lays a Neceſſity upon Chriſtians inoſt Lyins
frequently to Lye; becauſe the Perſons, obtaining
theſe Titles, either by Election, or Hereditarily,
may frequently be found to have nothing really in
them, deſerving them, or anſwering to them: As
ſome, to whom it is ſaid, Tour Excellency, having
nothing of Excellency in them; and who is called,
Your Grace, appear to be an Enemy to Grace; and
he who is called, Your Honouer, is known to be Baſe
and Ignoble. I wonder what Law of Man, or what
Patent ought to oblige me to make a Lye, in cal- Patents do
ling Good, Evil; and Evil, Good? I wonder what not oblige
to a Iyer
Law of Man can ſecure me, in ſo doing, from the
juſt Judgment of God, that will make me connt
for everly idle Word? And to Lye is ſomething
more. Surely Chriſtians ſhould be aſhamed, that
ſuch Laws, manifeſtly croſling the Law of God,
ſhould be among them.
If it be ſaid, we ought in Charity to ſuppoſe, that Objca.
they have theſe Vertnes, becauſe the King has beftored
thoſe Titles upon them, or that they are deſcended of
ſuch, as deſerved them,
LI
4.
1 an.
520
PROPOSITION XV.
Anſw. I anſwer, Charity deſtroys not Knowledge : I am
not obliged by Charity, either to believe or ſpeak
a Lye. Now it it apparent, and cannot be denied
by any, but that thoſe Vertues are not in many
of the Perſons, expreſled by the Titles they bear;
neither will they allow to ſpeak ſo to ſuch, in
whom theſe Vertues are, unleſs they be ſo digni-
fied by outward Princes. So that ſuch as are truly
Vertuous, muſt not be ſtiled by their Vertues, be-
cauſe not priviledged by the Princes of this World;
and ſuch as have them not, muſt be ſo called, be-
cauſe they have obtained a Patent ſo to be: And
all this is done by thoſe, who pretend to be his
Followers, that commanded his Diſciples, Not to
be called of Men, Maſter; and told them, ſuch could
could not believe, as received Honour one from another,
and fought not tbe Honour which cometh from God only.
This is ſo plain, to ſuch as will indeed be Chriſtians,
that it needs no Conſequence.
your Holia. Fourthly, As to thoſe Titles of Holineſs, Eminen-
Grace, &c. cy and Excellency, uſed among the Papiſts to the
Pope and Cardinals,&c. and Grace, Lordſhip and Wor-
fhip, uſed to the Clergy among the Proteſtants, it is
a moſt Blaſphemous Üfurpation. For if they uſe
Holineſs and Grace, becauſe theſe things ought to
be in a Pope, or in a Biſhop, how come they to
uſurp that peculiarly to themſelves ? Ought not
Holineſs and Grace to be in every Chriſtian? And
ſo every Chriſtian ſhould ſay, Your Holineſs and
Tour Grace, one to another. Next, how can 'they
in reaſon claim any more Titles, than were pra-
&tiſed and received by the Apoſtles and Primitive
Chriſtians, whoſe Succeſſors they pretend they are,
and as whoſe Succeflors (and no otherwiſe) them-
ſelve, I judge, will confeſs any Honour they ſeek
is due to then? Now if they neither ſought, re-
ceived, nor admitted ſuch Honour nor Titles, how
came theſe by them? If they ſay, They did ; les
them prove it if they can: We find no ſuch thing
in
DE Salutations and Recreations.
521
in the Scripture. The Chriſtians ſpeak to the Apo-
ſtles without any ſuch Denomination, neither fay- Hypocrites
ing, If it pleaſe Tour Grace, Your Holineſs, Your Lord. Want Titles
ship, nor Your Worſhip; they are neither called, My
Lord Peter, nor My Lord Paul; nor yet Maſter Pe-
ter, nor Maſter Paul; nor Do&tor Peter, nor Doctor
Paul; but-ſingly Peter and Paul; and that not only
in the Scripture, but for ſome Hundreds of Years
after: So that this appears to be a manifeſt Fruit
of the Apoſtaſie. For if theſe Titles ariſe either
from the Office or Worth of the Perſons, it will not
be denied, but the Apoſtles deſerved them better
than any now, that call for them. But the Caſe is
plain, the Apoſtles had the Holineſs, the Excellency,
the Grace; and becauſe they were Holy, Excellent
and Gracions, they neither uſed, nor admitted of
fuch Titles : But theſe having neither Holineſs, Ex-
cellency nor Grace, will needs be ſo called, to ſatiſ-
fie their ambitious and oftentatious Minds, which is
a manifeſt Token of their Hypocriſie.
Fifthly, As to that Title of Majeſty, uſually afcribed
to Princes, we do not find it given to any ſuch in
the Holy Scripture; but that it is ſpecially and pe-
culiarly aſcribed unto God, as i Chron.29.11. Job 37.
22. Pſalm 21.5. & 29. 4. & 43. 3. & 63. 1. & 9o.
6. Ifai. 2. 10. & 24. 14. & 26. 10. Heb. 1.3. 2 Pet.
1. 16. and many more places. Hence faith Jude,
verſ. 25. To the only wiſe God, our Saviour, be Glory
and Majeſty, &c. not to Men. We find in Scrip-
ture the proud King Nebuchadnezzar, aſſuming this
Title to himſelf, Dan. 4. 30. who at that time re-
ceived a ſufficient Reproof, by a ſudden Judgment
which came upon him. Therefore in all the Com-
pellations uſed to Princes in the Old Teſtament, it is
not to be found, nor yet in the New. Paul was
very civil to Agrippa, yet he gives him no ſuch
Title : Neither was this Title uſed among Chriſtians
in the Primitive Times. Hence the Ecclefiaftical Hi-
ſtory of the Reformation of France, relating the
Speech
522
PROPOSITION XV.
Speech of the Lord Rochefort, at the Aſſembly of
the Eſtates of France, held under Charles the Ninth,
Ecclef.Hiß. in the Year 1560. faith, That this Harangue was well
lib.4. P-445: remarked, in that he uſed not the word [Majeſty] invent-
Your Maje- ed by Flatterers of late Tears. And yet this Author
fty not - minded not how his Maſter Calvin uſed this Flatter-
ſed; How
taken no- ing Title to Francis the Firſt, King of France; and
tice of in not only ſo, but calļs him moſt Chriſtian King, in the
1530.
Epiſtle to his Inſtitutions; tho’ by his daily Perfe-
cuting of the Reformers, it was apparent, he was
far from being ſuch, even in Calvin's own eſteem.
Surely the complying with ſuch vain Titles, impoſed
and introduced by Antichriſt, greatly tended to ſtain
the Reformation, and to render it defective in many
things.
Laſtly, All theſe Titles and Stiles of Honour, are
to be rejected by Chriſtians ; becauſe they are to
ſeek the Honour that comes from above, and not the
Honour that is from below. But there Honours are
not that Honour, that comes froin above, but are
from below. For we know well enough, what in-
duſtry, and wliat pains Men are at, to get theſe
The proud things, and what party it is that ſeeks after them,
to wit, the Proud, Infolent, Haughty, Aſpiring Mind.
For judge, Is it the meek and innocent Spirit of Chriſt,
that covers that Honour? Is it that Spirit, that muſt
be of no Reputation in this World, that has its Conver-
ſation in Heaven, that comes to have fellowſhip with
Phil. 3. 20. the Sons of God? Is it that Spirit, I ſay, that loves
that Honour, that ſeeks after that Honour, that
pleads for the upholding of that Honour, that
frets, and rages and fumes, when it is denied that
Honour ? Or is it not rather the lordly inſulting
Lucifer's Spirit of Lucifer, the Prince of this World, he that
of old affected and fought after this Honour, and
loved not to abide in the ſubmiſſive, low place?
And ſo all his Children are poſſeſſed with the ſame
Ambitious Proud Mind, ſeeking and coveting Titles
of Honour, which indeed belong not to them. For
let
Titles.
Spirit.
Of Salutations and Recreations
523
let us examine, Who they are, that are Honourable in-
deed? Is it not the Righteous Man? Is it not the Holy
I Sam.2.30.
Man? Is it not the Humble-hearted Man, the Meek-
Spirited Man? And are not ſuch thoſe, that ought
to be honoured among Chriſtians ? Now, of theſe,
may there not be poor Men, Labourers, lilly Fiſher-
Men? And if ſo, how comes it that the Titles of
Honour are not beſtowed upon ſuch? But who are
they, that generally receive and look for this Ho-
nour? Are they not the Rich Ones, ſuch as have
abundance of the Earth, as be like the Rich Glut-
ton, ſuch as are Proud and Ambitious, ſuch as are
Oppreſſors of the Poor, ſuch as ſwell with Luſt and
Vanity, and all Superfluity of Naughtineſs, who are
the very Abomination and Plague of the Nations?
Are not theſe they, that are accounted the Ho-
nourable, that require and receive the Titles of
Honour, proud Hamans ? Now, whether is this
the Honour, that comes from God, or the Honour
from below? Doth God honour ſuch as daily dif-
honour him, and diſobey him? And if this be not
the Honour, that comes from God, but the Honour
of this World, which the Children of this World
give and receive one from another; how can the
Children of God, ſuch as are Chriſtians indeed,
give or receive that Honour among
themſelves, without coming under the
Hierom in his Epiſtle to
Celanr, admoniſhith ber,
Reproof of Chriſt, who faith, that ſuch That ſhe was to be · reter
as do, cannot believe ? But further, if red to none for her Nobi-
we reſpect the Cauſe, that moſt fre- lity, for the Chriſtian Re-
quently procures to Men theſe Titles of of Perlins; neither are Men
to be eſteemed, becauſe of
Honour, there is not One of a Thou-
their ou ward Conditi "n, but
ſand, that ſhall be found to be, becauſe according to tie diſpoſition
of any Chriſtian Vertue; but rather for either Noble or Bale ; be
things to be diſcommended among Chri that obeyeth not fin, is
ſtians : As by the Favour of Princes, Free; who is ſtrong is ver-
procured by Flattering, and often by pistle of James be read.
worſe means. Yea, the moſt Frequent,
and accounted among Men moſt Honourable, is
Fighting,
574
PROPOSITION XV.
Fighting, or ſome great martial Exploit, which can
add nothing to a Chriſtian's worth : Since, ſure it
is, it were deſirable, there were no Fightings among
Chriſtians at all; and in ſo far as there are, it ſhewş
they are not right Chriſtians. And James tells
us, That Fighting proceeds from the Luſts; so that
it were fitter for Chriſtians, by the Sword of God's
Spirit, to fight againſt their Luſts, than by the
prevalency of their Luſts, to deſtroy one another.
Whatever Honour any might have attained of old,
under the Law, this way, we find under the Goſpel
Chriſtians commended for Suffering, not for Fight-
ing; neither did any of Chriſt's Diſciples, ſave one,
offer outward Violence by the Sword, in cutting
off Malchis's Ear; for which he received no Title
of Honour, but a juſt Reproof. Finally, if we look
either to the Nature of this Honour, the Cauſe of it,
the Way it's conveyed, the Terms in which it is de-
livered, it cannot be uſed by ſuch, as mind to be
Chriſtians in good earneſt.
S. IV. Now beſides tủeſe general Titles of Honour,
what groſs Abuſes are crept in among ſuch as are
called Chriſtians, in the uſe of Complements, wherein
not Servants to Maſters, or others, with reſpect to
any ſuch kind of Relations, do ſay and write to
one another at every turn, Tour Humble Servant,
Your moſt Obedient Servant, &c. Such wicked Cu-
ſtoms have, to the great prejudice of Souls, ac-
cuſtomed Chriſtians to lye; and to uſe Lying, is
now come to be accounted Civility. O horrid
Apoſtaſie! For it is notoriouſly known, that the
ufe of theſe Complements imports not any deſign of
Service, neither are any ſuch Fools to think fo;
for if we ſhould put them to it, that ſay ſo, they
would not doubt to think, we abuſed them; and
would let us know, they gave us words in courſe,
and no more. It is ſtrange, that ſuch as pretend
to Scripture, as their Rule, ſhould not be aſhamed
to uſe ſuch things; fince Elihu, that had not the
Scriptures,
2
of Salutations and Recreations.
$25
Book of Manners and Cu-
vant.
Scriptures, could by the Light within him (which
theſe Men think inſufficient) ſay, Job 32. 21, 22.
Let me not accept any Man's Perſon, neither let me
give Flattering Titles unto Men. For I know not to
give Flattering Titles; in ſo doing my Maker would
Joon take me away. * A certain ancient
devout Man, in the Primitive Time, ed by Caſaubonw, in his
* This Hiſtory is report-
ſubſcribed himſelf to a Biſhop, Your
Humble Servant ; whereïn, I doubt not, Stoms, P: 169. In this laſt
Age, he is elteemed an un-
but he was more real, than our uſual civil Man, who will not ei-
Complementers; and yet he was ſharplyther to his Inferior or E-
qual, ſubſcribe himſelf Ser-
Reproved for it.
But Sulpitius Seve,
rhe, was heretofore Charply
Reprored by Paulinus Bilbop of Nola, becauſe, in his Epiſtle, he liad lubſcribed him-
fell his Servant, laying, Beware thou ſubſcribe not thy self his Servanr, who is thy
Brother ; for Flattery is finful, not a Teſtimony of Humility, to give those Honours to
Men, which are only due to the One Lord, Maſter, and GOD.
But they uſually object, to defend themſelves,
That Luke faith, Moſt Excellent Theophilus ; and
Paul, Moſt Noble Feſtus.
I anſwer; Since Luke wrote that by the Dictates
of the Infallible Spirit of God, I think it will not be
doubted, but Theophilus did deſerve it, as being
really endued with that Vertue: In which caſo
we ſhall not condemn thoſe, that do it by the fame
Rule. But it is not proved, that Luke gave Theo-
philus this Title, as that which was inherent to
him, either by his Father, or by any Patent Theo-
philus had obtained from any of the Princes of the
Earth; or that he would have given it him, in
caſe he had not been truly Excellent : And with-
out this be proved (which never can) there can
nothing hence be deduced againſt us. The like
Concerning
may be ſaid of that of Paul to Feſtus, whom he the Title
would not have called ſuch, if he had not been
to Feſtuse
truly Noble ; as indeed he was, in that he ſuffered
him to be heard in his own Cauſe, and would not
give way to the Fury of the Jews againſt him; it
was not, becauſe of any outward Title beſtowed
upon Feftus, that he ſo called him, elſe he would
have
Paul gave
526
PROPOSITION XV.
have given the ſame Compellalion to his Prede-
ceſſor Felix, who had the ſame Office ; but be-
ing a Covetous Man, we find he gives him no
ſuch Style.
Latin.
The Singular S. V. It will not be unfit in this place, to ſay
One Person ſomething concerning the uſing of the Singular Num-
uſed in the ber to One Perſon; of this there is no Controverſie
in the Latin. For when we ſpeak to One, we al-
ways uſe the Pronoun [TU,) and he that would
do otherwiſe, would break the Rules of Grammar.
For what Boy, learning his Rudiments, is ignorant,
that it is incongruous to ſay [vos amas, vos legis,]
that is [you loveſt, you readeſt, ] ſpeaking to One?
But the Pride of Man, that hath corrupted many
things, refuſes alſo to uſe this Simplicity of ſpeak-
ing in the Vulgar Languages. For being puffed up
with a vain Opinion of themſelves, as if the Singu-
lar Number were not ſufficient for them, they will
have others ſpeak to them in the Plural. Hence
Luther, in his Plays, reproves and mocks this manner
of ſpeaking, ſaying, Magiſter, vos es iratus : Which
Corruption Eraſmus ſufficiently refutes in his Book
of Writing Epiſtles: Concerning which likewiſe James
Homel, in his Epiſtle to the Nobility of England, be-
fore the French and Engliſh Dictionary, takes notice,
That both in France, and in other Nations, the word
[THOU] was uſed in ſpeaking to One; but by ſuc-
ceſs of Time, when the Roman Commonwealth grem
em ina
to an Empire, the Courtiers began to magnifie the Em-
peror, (as being furniſhed with Power to confer Digni-
ties and Offices) uſing the word [You,] yea, and deify-
ing him with more remarkable Titles; concerning which :
matter, we read in the Epiſtles of Symmachus to the
Emperor's Theodoſius and Valentinianus, where he
ufeth theſe forms of Speaking, Veſtra Æternitas, Your
Came to be Eternity ; Veftrum Numen, Your Godhead; Veſtra
Single per-
Serenitas, Your Serenity ; Veſtra Clementia, Your
son. Clemency. So that the Word [You] in the Plural
Number, together with the other Titles and Compella-
Hory the
word You
uſed to a
tion's
Of Salutations and Recreations.
527
tions of Honour, ſeem to have taken their riſe from Mo-
narchical Government; which afterwards, by degrees,
came to be derived to private Perſons.
The ſame is witneſſed by John Mareſius, of the
French Academy, in the Preface of his Clovis : Let
hone wonder (faith he) that the word [Thou] is uſed
in this work, to Princes and Princeſſes; for me uſe
the ſame to, God: And of old the ſame mas uſed to
Alexanders, Cæfars, Queens and Empreſſes. The
uſe of the word [You,] when One Perſon is ſpoken to,
was only introduced by theſe baſe Flatteries of Men of
latter Ages, to whom it ſeemed good to uſe the Plural
Number to One Perſon, that he may imagine himſelf
alone to be equal to many others in Dignity and Worth ;
from whence at laſt it came to Perſons of lower Quality.
To the ſame Purpoſe ſpeaketh alſo M. Godeau, in
his Preface to the New Teſtament Tranſlation: I
had rather (faith he) faithfully keep to the expreſs words
of Paul, than exactly follow the poliſhed Stile of our
Tongue ; therefore I always uſe that form of calling
God in the Singular Number, not in the Plural; and
therefore I ſay rather [Thou] than [You.] I confeſs
indeed, that the Civility and Cuſtom of this World re-
quires him to be honoured after that manner; but it is
likewiſe on the contrary true, That the Original Tongue
of the Nem Teſtument hath nothing common with ſuch
Manners and Civility; ſo that not one of theſe many
Old Verſions we have, doth obſerve it. Let not Mena
believe, that we give not reſpect enough to God, in that
we call him by the word [Thou] which is neverthelefs-Thou, a
far otherwiſe ; for I ſeem to my jelf ( may be by the greater
effe&t of Cuſtom) more to honour his Divine Majeſty, One, thar
in calling him after this manner, than if I fuld call You.
him after the manners of Men, who are ſo delicate in
their forms of Speech.
See how clearly and evidently theſe Men wit-
neſs, that this Form of Speaking, and theſe pro-
fane Titles, derive their Origin from the baſe
Flattery of theſe laſt Ages, and from the delicate
Haughtineſs
The word
528
PROPOSITION XV,
Haughtịneſs of Worldly Men, who have invented
theſe Novelties, that thereby they might Honour
one another, under I know not what pretence of
Civility and Reſpect. From whence many of the
preſent Chriſtians (fo accounted) are become ſo
Perverſe, in commending moſt wicked Men, and
wicked Cuſtoms, that the Simplicity of the Goſpel is
wholly loſt; ſo that the giving of Men and Things
their own Names, is not only worn out of Cuſtom,
bat the doing thereof is accounted Abſurd and
Rude, by ſuch kind of delicate Parafites, who de-
fire to aſcribe to this Flattery, and abuſe the Name
of Civility. Moreover, that this way of ſpeaking
proceeds from a high and proud Mind, hence ap-
pears; becauſe that Men commonly uſe the Singular
Number to Beggars, and to their Servants; yea, and
in their Prayers to God. Thus the Superiour will
ſpeak to his Inferiour, who yet will nor bear, that
the Inferiour ſo ſpeak to him, as judging it a kind
of Reproach unto him. So háth the Pride of Men
placed God and the Beggar in the fame Category. I
thisik I need not uſe Arguments, to prove to ſuch,
as know Congruous Language, that we ought to
uſe the Singular Number ſpeaking to One; which is
the common Dialect of the whole Scripture, as al-
ſo the moſt Interpreters do tranſlate it. Seeing
therefore it is manifeſt to us, that this form of
ſpeaking to Men in the Plural Number doth pro-
ceed from Pride, as well as that it is in it ſelf a
Lye, we found a neceſſity upon us, to teſtifie againſt
this Corruption, by uſing the Singular equally unto
all. And albeit no Reaſon can be given, why we
ſhould be Perſecuted upon this account, eſpecially
Scripture-
Dialea the by Chriſtians, who profefs to follow the Rule of
plain LanScripture, whoſe Dialect this is; yet it would per-
haps ſeem incredible, if I ſhould relate how much
we have ſuffered for this thing, and how theſe Proud
Ones have fumed, fretted, and gnaſhed their Teeth, fre-
quently beating and ſtriking us, when we have ſpoken
guaze.
to
1
of Salutations and Recreations.
529
..
;
gels, &c.
laying alidad
to them thus in the Singular Number : Whereby we
are the more Confirmed in our Judgment, as ſee-
ing that this Teſtimony of Truth, which God hath
given us to bear in all things, doth ſo vex the Sér:
pentine Nature in the Children of Darkneſs.
S. VI. Secondly; Next unto this of Titles, thë
Bowing on
other part of Honour, uſed among Chriſtians, is the Men, &c
Kneeling, Boming, and Uncovering of the Head, to one
another. I know nothing our Adverſaries have to
plead for them in this matter, ſave ſome few In-
Itances of the Old Teſtament, and the Cuſtom of the
Country.
The firſt áre, ſuch as Abraham's bowing himſelf
to the Children of Heth, and Lot to the two Ana
But the Practice of theſe Patriarchis
, related as
matter of Fact, are not to be a Rule to Chriſtians
now; Neither are we to imitate them in every
Practice, which has not a particular Reproof ada
ded to it: For we find not Abraham reproved for
taking Hagar, &c And indeed to ſay, all things
were lawful for us which they practiſed, would
produce great inconveniences, obvious enough to the cufiona
all. And as to the Cuſtoms of the Nations, it's a of the Nati:
very ill Argument for a Chriſtian's Practice : We ons no Rule
to Chriſtians
fhould have a better Rule to walk bý, than the
Cuſtom of the Gentiles; the Apoſtles deſire us, not
to be conformed to this World, &c. We ſee how little Rom. 12. 2.
they have to ſay for themſelves in this matter.
Let it be obſerved then, whether our Reaſons for
weighty enough to uphold us in ſo doing.
Firſt; We ſay, That God, who is the Creator of
Man, and be to whom he oweth the Dedication both of
Soul and Body, is over all to be Worſhipped and Adored,
and that not only by the Spirit, but alſo with the Proa
ſtration of Body. Now Kneeling, Bowing, and in-
covering of the Head, is the alone outward ſignifi- Barning
cation of our Adoration towards God, and therefore and is only
15
,
dike to God
:
Mm
530
PROPOSITION XV.
it is not lawful to give it unto Man. He that kneel-
eth, or proftrates himſelf to Man, what doth he
more to God? He that boweth, and uncovereth
his Head to the Creature, what hath he reſerved to
the Creator ? Now the Apoſtle ſhews us, that the
uncovering of the Head is that, which God requires
of us in our worſhipping of him, I Cor. 11.4. But
if we make our Addreſs to Men in the fame man-
ner, where lieth the difference? Not in the out-
ward Signification, but meerly in the Intention; which
opens a door for the Popiſh Veneration of images,
which hereby is neceſſarily excluded.
Secondly; Men, being alike by Creation, (tho’ their
being ſtated under their feveral Relations, requires
from them mutual Services, according to thoſe re-
ſpective Relations) owe not Worſhip to one another, but
all equally are to return it to God: Becauſe it is to bim,
and his. Name alone, that every Knee muſt bow, and be-
fore whoſe Throne the Four and Twenty Elders proftrate
themſelves. Therefore for Men, to take this one
from another, is to rob God of his Glory : Since
all the duties of Relations may be performed one
to another, without theſe kind of Bowings, which
therefore are no eſſencial part of our Duty to Man,
but to God. All Men, by, an inward inſtinct, in
all Nations have been led to proſtrate and bow
themſelves to God. And it is plain, that this Bow-
ing to Men took place from a faviſh fear poſſeſſing
fome, which led them to ſet up others as Gods;
when alſo an ambitious proud Spirit got up
in
thoſe others, to uſurp the place of God, over their
Brethren.
Thirdly; We ſee, that Peter refuſed it from Corne-
lius, ſaying, He was a Man. Are then the Popes
nore, or more excellent than Peter, who ſuffer Men
daily to fall down at their Feet, and kiſs them?
Peter and This Reproof of Peter'to Cornelius doth abundant-
the Angel
ly ſhew, that ſuch Manners were not to be admit-
refufud
Boning. ted among Chriſtians. Yea we ſee, that the Angel
twice
Ce
531
Gaiutatinita Sub Kecerütions.
1
twice zetuſed this kind of Boming from John, Rev.
19. 10. & 22. 9. for this reaſon, Becauſe I am thy
Fellow-Servant, and of thy Brethren; abundantly inti-
mating, that it is not lawful for Fellowp-Søruoints, thus
to proſtrate themſelves one to another: And in this
reſpect all Men are Fellot-Servants.
If it be faid, Fohn intended here a Religioirs Wor-Object.
ſhip, and not a Civil.
I anſwer; This is to Say, not to Prove: Neither Anſw.
can we ſuppoſe John, at that time of the Day, ſo
ill inſtructed, as not to know, it was unlawfní to
worſhip Angels; only it ſhould ſeem, becauſe of
thoſe great and myſterious things revealed to him
by that Angel, he was willing to ſignifie fome more,
than ordinary Teſtimony of Reſpect, for which he
was reproved. Theſe things being thus conſider-
ed; it is remitted to the Judgment of ſuch, as are
deſirous to be found Chriſtians indeed, whether we
be found worthy of blame, for waving it to Men.
Let thoſe then, that will blame us, conſider, wlie-
ther they might not as well accuſe Mordecai of in-
civility, who was no leſs ſingular than we, in this To furbeari
matter. And foraſmuch as they accuſe us herein Mit is na
of Rndeneſs and Pride, tho' the Teſtimony of our
Incivility,
nor Pride,
Conſciences, in the light of God, be a fufficient nor Ruds-
Guard againſt ſuch Calumpies; yet there are of us,
nefs.,
known to bé Men of fuch Education, as forbear
not theſe things for want of that, they call good
Breeding; and we thould be very void of Realon,
to purchaſe that Pride at ſo dear a Rate, as many
have done thé Exerciſe of their Conſcience in this
matter; many of us having been forely Beaten and
Buffetted; yea, and ſeveral months Impriſoned, for
no other reaſon, but becauſe we could not ſo fa-
tisfie the proud unreaſonable Humors of prond Men,
as to uncover our Head, and bow our Bodies. Nor
doth our innocent Practice, in ſtanding ffill, tho'
upright, not putting off our Hats, any more than
our Shoes, the one being the Covering of our Heads,
M m 2
1
3S
532
PROPOSITION XV.
1
as well as the other of our Feet, ſhew ſo much
Rudeneſs, as their Beating or Knocking us, óc.
becauſe we cannot Bom to then, contrary to our
Conſciences: Which certainly thews leſs Meekneſs
and Humility upon their part, than it doth of Rude-
neſs or Pride upon ours. Now ſuppoſe, it were our
Weakneſs, and we really under a Miſtake in this
thing, ſince it is not alledged to be the breach of
any Chriſtian Precept ; are we not to be indulged, as
the Apoſtle commanded ſhould be done to ſuch,
as fcrupled to eat Fleſh? And do not Perſecuting
and Reviling us, upon this account, ſhew them to
be more like unto proud Haman, than the Diſci-
ples or Followers of the Meek Self-denying Jeſus?
And this I can ſay boldly, in the ſight of God,
from my own Experience, and that of many Thou-
ſands more, that however ſmall or fooliſh this may
feem; yet we behoved to chooſe Death, rather than
do it, and that for Conſcience fake: And that, in
its being ſo contrary to our Natural Spirits, there
are many of us, to whom the forſaking of theſe
Bowings and Ceremonies, was as Death it fe}f :
Which we could never have left, if we could
have enjoyed our Peace with God, in the uſe of
them. Tho it be far from us to judge all thoſe, to
whoni God hath not ſhewn the evil of them, under the
like hazard; yet nevertheleſs, we doubt not, but
to ſuch as would prove faithful Witneſſes to Chriſt's
Divine Light in their Conſciences, God will alſo ſhew
the Evil of theſe things.
Apparel, in
S. VII. The Third thing to be treated of, is the
ito Vanity Vanity and Superfluity of Apparel. In which, firſt, two
Auity, dif- things are to be conſidered; the Condition of the
Perſon, and the Country he lives in. We ſhall not
ſay, that all Perſons are to be cloathed alike, be-
cauſe it will perhaps neither ſuit their bodies, nor
their Eſtates. And if a Man be cloathed ſoberly,
and without ſuperfluity, tho' they may be finer than
that which his Servant is cloathed with we ſhall
allowed.
not
Of Salutations and Recreations.
533
not blame him for it: The abſtaining from Super-
fluities, which his Condition and Education have
accuſtomed him to, may be in him a greater AQ
of Mortification, than the abſtaining from finer
Cloathes in the Servant, who never was accuſtom-
ed to them. As to the Country, what it naturally
produces, may be no Vanity to the Inhabitants to
uſe, or what is commonly imparted to them by
way of Exchange; ſeeing it is without doubt, that
the Creation is for the uſe of Man. So where Silk
abounds, it may be worn, as well as Wool; and
were we in thoſe Countries, or near unto them,
where Gold or Silver were as common as Iron or
Braſs, the one might be uſed as well as the other.
The Iniquity lies then here, Firſt, When from a
luſt of Vanity, and deſire to Adorn themſelves,
Men and Women, not content with what their
Condition can bear, or their Country eaſily affords,
do ſtretch to have things, that from their Rarity,
and the Price that's put upon them, ſeem to be
precious; and ſo feed their Luſt the more : And
this áll ſober Men of all ſorts will readily grant
to be Evil.
Secondly; When Men are not content to make a
true uſe of the Creation, whether the things be
fine or courſe, and do not ſatisfie themſelves with
what Need and Conveniency call for; but add
thereunto things meerly ſuperfluous ; ſuch as is the
uſe of Ribbands and Lace, and much more of that
kind of ſtuff, as painting the Face, plaiting the Hair,
which are the Fruits of the fallen, luftful and corrupt
Nature, and not of the new Creation, as all will
acknowledge
And tho' Sober Men, among all
forts, will ſay, That it were better theſe things
were not; yet will they not reckon them unlaw-
ful, and therefore do admit the uſe of them among
their Church-Members: But we do account thena
altogether unlawful, and unſuitable to Chriſtians,
and that for theſe Reaſons.
Firſt;
Mm 3
534
PROPOSITION XV.
ure of
C!caths.
Noi to
their Lufts.
Firſt; The uſe of Cloaths came originally from the
The proper Full. If Man had not fallen, it appears he would
not have needed them. But this miſerable State
made them' neceſlary in two reſpects : 1. To cover
bis Nakedneſs. 2. To keep him from the Cold; which
are both the proper and principal uſe of them.
Now for Man to delight himſelf in that, which is
the fruit of his Iniquity, and the conſequence of
Sin, can be no ways lawful for him: So to extend
things beyond their real uſe, or to ſuperadd things
wholly ſuperfluous, is a manifeſt Abuſe of the Cream
tion, and therefore not lawful to Chriſtians.
Secondly; Thoſe that will needs ſo adorn them-
ſelves in the uſe of their Cloaths, as to beſec them
with things having no real uſe or neceflity, but
meerly for Ornamient's ſake, do. openly declare,
That the E:d of it is either to pleaſe their Luſt,
(for which end theſe things are chiefly invented
pleaſe
and contrived) or otherwiſe to gratiſe a vain,
proud and oftentatious Mind; and it is obvious, there
are their general Ends in ſo doing. Yea, we ſee,
how eaſily Men are puff'd up with their Garments,
and how proud and vain they are, when adorned
to their Mind. Now how far theſe things are
below a true Chriſtian, and how unſuitable, it needs
not great probation. Hereby thoſe that love to be
gaudy and fuperfluous in their Cloaths, ſhow they
concern themſelves little with Mortification and
Self-denial, and that they mind to beautifie their
Bodies, more than their Souls; which proves they
mind little upon Mortality, and ſo certainly are
more nominal, than real Chriſtians.
Thirdly; The Scripture ſeverely reproves ſuch
Practices, both commending and commanding the
contrary; as Iſa. 3. how ſeverely doth the Pro-
Contrary to phet reprove the Daughters of Iſrael for their
Scripture.
Tinkling Ornaments, their Cauls, and their round
Tires, their Chains and Bracelets, &c. And yet is
it not ſtrange, to ſee Chriſtians allow themſelves
in
of Salutations and Recreations.
535
in theſe things, from whom a more ſtrict and ex-
emplary Converſation is required ? Chriſt deſires
us not to be anxious about our Cloathing, Mai. 6.
25. and to ſhew the Vanity of ſuch, as glory in the
Splendor of their Cloathing, tells theni, That even
Solomon, in all his Glory, was not to be compared to
the Lily of the Field, which to day is, and to morrom
is caſt into the Oven. But ſurely, they make ſmall
reckoning of Chriſt's Words and Doctrine, that
are ſo curious in their Cloathing, and ſo induftri-
ous to deck themſelves, and ſo earneſt to juſtifie it,
and ſo mad when they are reproved for it. The
Apoſtle Paul is very poſitive in this reſpect, i Tim.
2. 8, 9, 10. I will therefore in like manner alſos, that
Women adorn themſelves in modest Apparel, with ſhame
facedneſs and fobriety; not with broidered Hair; or
Gold, or Pearls, or coſtly Aray: But (Tphich becometh
Women profeſſing Godlineſs) with good Works. To the
fame purpoſe faith Peter, ( i Pet. 3. 3, 4.) Woofe a-
dorning, let it not be that outward adorning of plaiting
the Hair, and wearing' of Gold, or of putting on of
Apparel : But let it be the hidden Man of the Heart,
in that which is not corruptible, even the Ornament of
a meek and quiet Spirit, &c. Here both the Apoſtles
do very poſitively and exprelly affert two things,
Firſt, That the adorning of Chriſtian Women (of
whom it is particularly ſpoken, I judge, becauſe
that Sex is moſt naturally inclined to that Vanity;
and that it ſeems, that Chriſtian Men in thoſe days
deſerved' not, in this refpect, ſo much to be re-
proved ) ought not to be outward, nor conſiſt in
the Apparel. Secondly, That they ought not to
uſe the
Plaiting of the Hair, or Ornaments, &c. which plaituz ile
was at that time the Cuſtom of the Nations. But
is it not ſtrange, that ſuch as make the Scripture
tlişir Rule; and pretend they are guided by ic,
mould not only be fo frequently and ordinarily in
the uſe of theſe things, which the Scripture to
plainly condemns'; but alſo ſhould allow them
Hair, :34
Mm 4
536
PROPOSITION XV.
with the
ſelves in ſo doing? For the Apoſtles not only com-
mend the Forbearance of theſe things, as an At-
tainment commendable in Chriſtians, but condemn
the uſe of them as unlawful; and yet may it not
ſeeminore ſtrange, that in contradiction to the
Apoſtles Doctrine, as if they had reſolved to ſlight
their Teſtimony, they ſhould condemn thoſe, that
out of Conſcience apply themſelves ſeriouſly to fol-
Jow it, as if in ſo doing they were ſingular, proud,
or ſuperſtitious ?' This certainly betokens a fad Apo-
Italie in thoſe, that will be accounted Chriſtians,
that they are ſo offended with thoſe, that love to
follow Chriſt and his Apoſtles, in denying of, and
departing from the Lying Vanities of this periſh-
ing World; and ſo doth much evidence their Af-
finity with ſuch, as hate to be reproved, and neither
will enter themſelves, nor ſuffer thoſe that would.
Sports
, &c. **. S. VIII. Fourthly; Let us conſider the uſe of Games,
enconkfilent Sports, Comedies, and other ſuch things, commonly
Gospelo,
and indifferently uſed by all the ſeveral ſorts of
Chriſtians, under the Notion of Divertiſement and
Recreation, and ſee, whether theſe things can conſiſt
with the Seriouſneſs, Gravity and Godly Fear, which
the Goſpel calls for. Let us but view, and look
over the Notions of them, that call themſelves
Chriſtians, whether Papiſts or Proteſtants, and ſee if
generally there be 'any difference, ſave in meer
Name and Profeſſion, from the Heathen? Doth noc
the ſame Folly, the ſame Vanity, the ſame Abuſe of
précious and irrevokable Time, abound? The ſame
Gaming, Sporting, Playing, and from thence Quarrel-
ling; Fighting, Swearing, Ranting, Revelling? Now,
how can theſe things be remedied, ſo long as the
Preachers and Profeſſors, and thoſe, who are the
Leaders of the People, do allow theſe things, and
account them not inconſiſtent with the Profeſ,
ſion of Chriſtianity? And it is ſtrange to ſee, that
theſe things are tolerated every where, the Inqui-
ſition lays no hold on them, neither at Rome, nor
in
DE Salutations and Recreations,
537
in Spain, where in their Maſquerades all manner of
Obſcenity, Folly, yea, and Atheiſm, is generally pra-
ctiſed in the face of the World, to the great Scan-
dal of the Chriſtian Name : But if any Man reprove
them in theſe things, and forſake their Superſtitions,
and come ſeriouſly to ſerve God,and worſhip him in the
Spirit, he is made a Prey, and preſently inade liable
to cruel Sufferings. Doth this bear any proportion
to Chriſtianity ? Do theſe things look any thing
like the Churches of the Primitive Chriſtians ?
Surely not at all. I ſhall firſt cite ſome few Scrip-
ture Teſtimonies, being very poſitive Precepts to
Chriſtians, and then ſee, whether ſuch as obey
them, can admit of theſe fore-mentioned things.
The Apoſtle commands uś, That whether we eat or
drink, or whatever we do, we do it all to the Glory of
God. But I judge none will be ſo impudent, as to
affirm, That in the uſe of theſe Sports and Games
God is glorified : If any ſhould ſo ſay, they would By, Sports
declare, they neither knew God, nor his Glory. God is not
And Experience abundantly proves, that in the glorified.
Practice of theſe things, Men mind nothing leſs,
than the Glory of God; and nothing more, than
the Satisfaction of their own carnal Lufts, Wills and
Appetites. The Apoſtle deſires us, 1 Cor. 7.29, 31.
Becauſe the time is short, that they that buy, ſhould be
as tho they poſſeſſed not : And they that uſe this World,
as not abuſing it, &c. But how can they be found
in the Obedience of this Precept, that plead for
the uſe of theſe Games and Sports? who, it ſeems,
think the time ſo long, that they cannot find oc-
caſion enough to employ it, neither in taking care
for their Souls, nor yet in the neceſſary care for
their Bodies; but invent theſe Games and Sports to
paſs it away, as if they wanted other Work to
ſerve God, or be uſeful to the Creation in. The
Apoſtle Peter deſires us, To paſs the time of our co-
journing here in fear, 1 Pet. 1. 17. But will any ſay,
That ſuch as uſe Dancing and Comedies, Carding and
Dicing,
538
PROPOSITION XV.
Dicing, do ſo much as mind this Precept in the uſe
of theſe things? Where there is nothing to be ſeen,
but Lightneſs and Vanity, Wantonneſs and Obſcenity
contrived, to hinder Men from Fear, or being Se-
rious, and therefore, no doubt, calculated for the
Service of the Devil. There is no Duty more fre-
quently commanded, nor more incumbent upon
Chriſtians, than the Fear of the Lord, to ſtand in
awe before him, to walk as in his preſence; but if ſuch,
as uſe theſe Games and Sports, will ſpeak from
their Conſciences, they can (I doubt not) experi-
mentally declare, That this Fear is forgotten in
their Gaming : And if God by his Light ſecretly
touch them, or mind them of the Vanity of their
way, they ſtrive to ſhut it out, and uſe their Ga-
ming, as an Engine to put away from them that
troubleſome Gueſt; and thus make merry over the
Fuft One, whom they have ſain and crucified in ther-
ſelves. But further, if Chriſt's Reaſoning be to be
heeded, who ſaith, Mat. 12. 35, 36. That the good
Man, out of the good Treaſure of the Heart, bringeth
forth good things ; and an evil Man, out of the evil
Treaſure, bringeth forth evil things: And that of every
idle word we ſhall give an account in the Day of Judg-
ment: It may be eaſily gathered, from what Trea-
fure theſe Inventions come; and it may be eaſily
proved, that it is from the Evil, and not the Good.
Comedies, a How many idle Words do they neceſſarily produce ?
plez of idle Yea, what are Comedies but a ſtudied Complex of idle
lying Words and lying Words? Let Men, that believe their Souls
are Immortal, and that there will be a Day of Judg-
ment, in which theſe Words of Chriſt will be ac-
compliſhed, anſwer me, how all theſe will make
account in that great and terrible Day, of all theſe
idle Words, that are neceſſarily made uſe of, about
Dancing, Gaming, Carding, and Comedies acting ? And
yet how is it that; by Chriſtians not condemning
theſe things, but allowing of them, many that are
accounted Chriſtians, take up their whole Time in
them;
CE Salutations and Recreations.
539
them; yea, make it their Trade and Employment?
Such as the Dancing-Maſters and Comedians, &c.
whoſe Helliſh Converſations do ſufficiently declare,
what Maſter they ſerve, and to what Énd theſe
things contribute. And it cannot be denied, as
being obviouſly manifeſt by Experience, that fuch
as are Maſters of theſe Trades, and are moſt de-
lighted in them, (if they be not open Atheiſts and
Profligates) are fuch, at beſt, as make Religion, or
the Care of their Souls, their leaſt buſineſs. Now
if theſe things were diſcountenanced by Chriſtians,
as inconſiſtent with their Profeſſion, it would re-
move theſe things ; for theſe Wretches would be
neceſitated then to betake themſelves to ſome
honeſt Livelyhood, if they were not fed and up-
holden by theſe. And as hereby, a great Scan-
dal and Stumbling-block would be removed from
off the Chriſtian Name; ſo alſo would that in
part be taken out of the way, which provokes
the Lord to with-hold his Bleſſing, and hy occaſion
of which things the Minds of many remain chain-
ed in Darkneſs, and drowned in Luſt, Senſuality and
Worldly Pleaſures, without any ſenſe of God's Fear,
or their own Souls Salvation. Many of thoſe, cal-
led Fathers of the Church, and other Serious Per-
ſons, have ſignified their Regret for theſe things,
and their deſires they might be remedied; of whom
many Citations might be alledged, which for Bre-
vity's fake I have omitted.
Š. IX. But they object, That Men's Spirits could Object.
not ſubfift, if they were always intent upon Serious and
Spiritual Matters; and that therefore there is need of
ſome Divertiſement to recreate the Mind a little, wherea
by it being refreſhed, is able with greater Vigour to apply
ät ſelf to theſe things.
I anſwer; Tho all this were granted, it would Anſin.
no ways militate againſt us, neicher plead the uſe
of theſe things, which we would have wholly laid
aſide. For that Men ſhould be always in the ſame
Intentiveneſs
1
540
PROPOSITION XV.
belt Res
creation
in the
World.
Intentiveneſs of Mind, we do not plead; knowing,
how impoſſible it is, ſo long as we are cloathed
with this Tabernacle of Clay. But this will not
allow us at any time fo to recede from the Remen-
brance of God, and of our Souls chief Concern,as not
The Fear of
God, the ſtill to retain a certain ſenſe of his Fear; which can-
not be ſo much as rationally ſuppoſed to be in the
uſe of theſe things, which we condemn. Now the
neceſſary Occaſions, which all are involved into, in
order to the care and ſuſtentation of the outward
Man, are a Relaxation of the Mind from the more
ſerious Duties; and thoſe are performed in the Bler-
fing; as the Mind is ſo leavened with the Love of
God, and Senſe of his Preſence, that even in doing
theſe things, the Soul carryeth with it that Divine
Influence and Spiritual Habit, whereby, tho'theſe Acts,
as of Eating, Drinking, Sleeping, Working, be upon the
matter one with what the Wicked do, yet they
are done in another Spirit ; and in doing of them,
we pleaſe the Lord, ſerve him, and anſwer our end
in the Creation, and ſo feel, and are ſenſible of his
Bleffing: Whereas the Wicked and Profane, being
not coine to this place, are, in whatſoever they do,
curſed, and their Plowing, as well as Praying, is fin.
Now if any will plead, that for Relaxation of Mind
there may be a Liberty allowed beyond theſe things,
which are of abſolute need to the Suſtenance of the
outward Man, I ſhall not much contend againſt it;
provided theſe things be not ſuch as are wholly
Superfluous, or in their proper nature and ten-
dency, lead the Mind into Luft, Vanity and Wanton-
neſs, as being chiefly contrived and framed for that
end, or generally experienced to produce theſe Ef-
fects, or being the common Engines of ſuch, as are
ſo minded to feed one another therein, and to pro-
pagate their Wickedneſs, to the Impoyſoning of
others : Seeing there are other innocent Divertiſe-
ments, which may ſufficiently ſerve for Relaxation
of the Mind; ſuch as for Friends to viſit one anothera
to
of Salutations and Recreations.
541
To hear or read Hiftory,, To Speak ſoberly of the preſent
or paft Tranſačtions, To follow after Gardening, To uſe vertiſments
Lawful Dis
,
Geometrical and Mathematical Experiments, and ſuch
other things of this Nature. In all which things
we are not to forget God, (in whom we both live,
and are moved, Acts 10.26.) as not to have always
ſome ſecret reſerve to him, and ſenſe of his Fear and
Preſence; which alſo frequently exerts it ſelf in the
midſt of theſe things, by ſome ſhort Aſpiration and
Breathings. And that this may neither ſeem ſtrange
mor troubleſom, I ſhall clear it by one manifeſt In-
ſtance, anſwerable to the Experience of all Men.
It will not be denied, but that Men ought to be
more in the Love of God, than of any other thing;
for we ought to Love God above all things. Now it
is plain, that Men that are taken with Love, whe-
ther it be of Women, or any other thing, if it hath
taken a deep place in the Heart, and poſſeſs the
Mind, it will be hard for the Man, fo in love, to
drive out of his Mind the perſon or thing ſo loved;
yea, in his Eating, Drinking and Sleeping, his
Mind will always bave a tendency that way; and
in Buſineſs or Recreations, however intent he be
in it, there will but a very ſhort time be permitted
to paſs, but the Mind will let fome Ejaculation forth.
towards its Beloved. And albeit ſuch a one muſt
be converſant in thoſe things, that the Care of this The Love
Body, and ſuch like things call for ; yet will he towards iss
avoid, -as Death it felf, to do thoſe things, that ſhuns its
may offend the Party fo beloved, or croſs his de- Offence.
ſign in obtaining the thing ſo carneſtly deſired :
Tho' there may be ſome ſmall uſe in them; the
great Deſign, which is chiefly in his Eye, will ſo
ballance him, that he will eaſily look over and diſ-
pence with ſuch petty Neceſſities, rather than en-
danger the loſs of the greater by them. Now that
Men ought to be thus in Love with God, and the
Liſe to come, none will deny ; and the thing is ap-
parent from theſe Scriptures, Mat. 6.20. But lay
M
542
PROPOSITION XV.
2 Cor. 5. 4.
Sports and
God.
up for your ſelves Treaſures in Heaven. Col. 3. 2. Set
your Affection on things above, &c. And that this
hath been the Experience and Attainment of
ſome, the Scripture alſo declares, Pſalm 63. 1, 8.
And again, That theſe Games, Sports, Plays, Dan-
Plays, draw cinç, Comedies, &c. do naturally tend to draw Men
Men from from God's Fear, to make them forget Heaven,
the Fear of
Death and Judgment, to foſter Luſt, Vanity and
Wantonneſs, and therefore are moſt loved, as well
as uſed, by ſuch kind of Perſons, Experience abun-
dantly ſhews; and the moſt. Serious and Conſcien-
tious among all will ſcarcely deny: Which if it be
ſo, the Application is eaſie.
. X. Fifthly; The uſe of Swearing is to be confi-
dered, which is ſo frequently practiſed almoſt aniong
all Chriſtians; not only profone Oaths among the Pro-
fane, in their common Diſcourſes, whereby the
Moſt HOLY NAME of GOD is, in a horrible
manner, daily Blaſphemed; but alſo folemn Oaths,
with thoſe that have ſome fhew of Piety, whereof
the moſt part do defend Swearing before the Magi-
ſtrate with ſo great Zeal, that not only they are
ready themſelves to do it upon every occaſion, but
alſo have ſtirred up the Magiſtrates to perſecute
thoſe, who, out of obedience to Chriſt, tlieir Lord
and Maſter, judge it unlawful to Swear : Upon which
account not a few have ſuffered Impriſoninent, and
the ſpoiling of their Goods.
But conſidering theſe clear words of our Savi-
our, Mat. 5:33, 34. Again, ye havc heard that it
All Swear- hath been ſaid by them of old time, Thoi phalt not for-
ing is for- ſwear thy ſelf, but phalt perforin unto the Lord thine
Oaths. But I ſay unto yout, Sweat not at all, nei-
ther by. Heaven, &c. But let your Communication be
Tea, Tea : Nay, Nay: For whatſoever is more than
theſe, cometh of evil. As alſo the words of the Apo-
ſtle James, 5. 12. But above all things, my Brethrn
Swear not, ineither by Heaven, neither by the Earth, nei-
ther
of Salutations and Recreations.
543
..
ther by any other Oath : But let your Tea be Tea, and
your Nay, Nay; left ye fall into Condemnation. I ſay,
conſidering theſe clear words, it is admirable how
any one, that profeſſeth the Name of Chriſt, can
pronounce any Oath with a quiet Conſcience; far
leſs to perſecute other Chriſtians, that dare not
Swear, becauſe of their Maſter Chriſt his Authority.
For did any one purpoſe ſeriouſly, and in the moſt
rigid manner, to forbid any thing, comprehended
under any General, can they uſe a more full and
general Prohibition, and that without any Excep-
tion? I think not. For Chriſt, Firſt, propoſeth it
to us Negatively, Swear not at all, neither by Hea-
ven, nor by the Earth, nor by Jeruſalem, nor by thy
Head, &c. And agaiq, Swear not by Heaven, nor by
Earth, nor by any other Oath. Secondly, he preſleth
it Affirmatively, But let your Communication be rea,
Yea; and Nay, Nay: For whatſoever is more than theſe,
cometh of evil. And faith James, Leſt ye fall into Con-
demnation.
Which words, both all and every one of them, without
do make ſuch a full Prohibition, and ſo free of alí Exception
Exception, that it is ſtrange how Men, that boaſt
the Scripture is the Rule of their Faith and Life, can
counterfeit any Exception ! Certainly Reaſon ought
to teach every one, that it is not lawful to make
void a general Prohibition, coming from God, by
ſuch oppoſition; unleſs the Exception be as clearly
and evidently expreſſed, as the Prohibition : Nei
ther is it enough, to endeavour to confirm it by
Conſequences and Probabilities, which are obſcure
and uncertain, and not fufficient to bring quiet to
the Conſcience. For if they ſay, that there is there.
fore an Exception and Limitation in the words,
becauſe there are found Exceptions in the other
general Prohibition of this fifth Chapter, as in the
forbidding of Divorcement, where Chriſt faich, It
hath been ſaid, Whoſoever ſhall put away his Wife, let
bim give her a Writing of Divorcement. But I ſay
unte
-
544
PROPOSITION XV.
unto you, That whoſoever ſhall put away his Wife, Saving
for the cauſe of Fornication, canſeth her to commit Adul-
tery: If (I ſay) they plead this, they not only labour
in vain, but alſo fight againſt themſelves, becauſe
they can produce no Exception of this general
Command of not Swearing, expreſſed by God to
any under the New Covenant, after Chriſt gave this
Prohibition, ſo clear as that, which is made in the
Prohibition it ſelf. Moreover, if Chriſt would have
Alſo Oaths excepted Oaths, made before Magiſtrates, certainly
before a Ma-
he had then expreſſed, adding, Except in Judgment,
giftrate.
before the Magiſtrate, or the like; as he did in that
of Divorcement, by theſe words, Saving for the cauſe
of Fornication : Which being ſo, it is not lawful
for us to except or diſtinguiſh, or (which is all one)
make void this general Prohibition of Chriſt; ic
would be far leſs agreeable to Chriſtian Holineſs, to
bring upon our Heads the Crimes of ſo many Oaths,
which by reaſon of this Corruption and Exception,
are ſo frequent among Chriſtians.
Neither is it to be omitted, that without doubta
the moſt Learned Doctors of each Sect know, that
theſe fore-nientioned words were underſtood by
the Ancient Fathers of the firſt Three Hundred Years
after Chriſt, to be a Prohibition of all ſorts of
Oaths. It is not then without Reaſon, that we
The Concur- wonder, that the Popiſlo Doctors and Prieſts, bind
rence of the themſelves by an Oath, to interpret the Holy Scrip-
skers there. tures according to the univerſal Expoſition of the
Holy Fathers; who notwithſtanding underſtood thoſe
controverted Texts quite contrary, to what thélë
modern Doctors do. And from thence alſo do
clearly appear, the vanity and fooliſh certainty (fo
to ſpeak) of Popiſh Traditions ; for if by tlie Wri-
tings of the Fathers, ſo called, the Faith of the
Church of theſe Ages may be demonſtrated, it is
clear, they have departed from the Faith of the
Church of the firſt Three Ages in the point of
Swearing. Moreover, becauſe not only Papiſts, but
alfo
RTI
Of Salutations and Kecreations.
549
alſo Lutherans and Calvinifts, and ſome others, do
reſtrict the words of Chriſt and James, I think it
needful, tò make manifeſt the vain Foundation,
upon which their Préſumption in this matter is
builc.
§. XI. Firſt, They object, That Chriſt only forbids Object:
theſe Oaths, that are made by Creatures, and things
Created; and they prove it thence, becauſe he num-
bers fonie of theſe things.
Secondly, All raſh and vaiï Oaths in familiar Dif-
courſes; becauſe hë ſaith, Let your Communication be
Tea, Fea; and Nay, Nay.
To whicli I anſwer, Firſt, Thät the Law did for- Anſw. t:
bid all Oaths made by the Creatures; as alſo all vain
and raſh Oaths in our common Diſcourſes; com ,
manding, That Men hould only mear by the Name
of God, and that neither fallly, nor rafhlý ; for
that is to take his Name in vain.
Secondly, It is moſt evident, that Chrift forbids Anſwó. 2.
ſomewhat, that was permitted under the Law, to
To Sopear bagi
wit, to ſwear by the Name of God; becauſe it was not God him-
lawful for any Man to wear, but by God himſelf. felf, for:
And becauſe he ſaith, Neither by Heaven, becauſe it Chrifti
is the Throne of God; therefore he excludes all other
Oathsä even thoſe which are inade by God: For he
faith, Chap. 23. V. 22. He that ſhall wear by. Heaveri,
fweareth by the Throne of God, and by bimi that firtech
thereon: Which is alſo to be underſtood of the reſt.
Laſtly, That he might put the matter beyond all Anſwo. 3.
Controverſie, he adds, Neither by any other Oath :
Therefore ſeeing to ſwear before the Magiſtrate
by God, is an Oath, it is here without doubt for-
bidden.
Secondly, They object, That by theſe words Oaths Object
by God's Name cannot be forbidden becauſe the Hea-
venly Father hath commanded them; for the Father and
the Son are One, which could not be, if thë Son did folie
bid that which the Father commanded.
Nn
tanſwer
540
PROPOSITIONWater -
: XV.
Anfio. I anſwer"; They are indeed. One, and cannot
contradictione another : Nevertheleſs, the Father
gave many things to the Jews for a tine; becauſe
Oaths under of their: Infirmity under the Old Covenanty, which
the old co- had only a ſhadow of good things to come, not
the very Subſtance of things, until Chriſt ſhould
come, who was the Subſtance; and by whoſe com-
ing all theſe things vaniſhed, to wit, Sabbaths, Cir-
cuinciſion, the Paſchal Lamb: Men uſed then Sacri-
fices, who lived in Controverſies with God, and
one with another, which all are abrogated in the
coming of the Son, who is the Subſtance, Eternal
Word, and. Eflential Oath and Amen, in whoni the
Promiſes of God are Yea and Amen : Who came, that
Men inight be Redeemed out of Strife, and might
make an end of Controverſie.
Object. Thirdly, They objects But all Oaths are not Cere-
monies, nor any part of the Ceremonial Lam. :
Anſw. I anſwer; Except it be ſhewn to be an Eternal,
Immutable and Moral Precept, it withſtands not;
Tidlies; doc neither are they of fo old an Origin as Tithes, and
unlawful the offering of the firſt Fruits of the Ground,
which by Abel and Cain were offered, long before
the Ceremonial Law, or the uſe of Oaths, which,
whatever may be alledged againſt it, were no
doubt Ceremonies, and therefore no doubt unlaw-
fül now to be practiſed.
Object. Fourthly, They object; That t9 ſwear by the Name
of Cod, is a Moral Precepty of continual duration ; be-
cauſe it is marked with his Eſſential and Moral Wor-
Ship, Deut. 6. 13. and 10.20. Thou ſhalt fear the Lord
thy God, and ſerve him alone : Thou Jhalt cleave to him,
and ſwear by his Name.
Anfir. I anſwer; This proyes, not, that it is a Moral
and Eternal Preçept;. for Moſes adds that to all
the Precepts and Ceremonies in ſeveral places.: As
Deut. 10, 12, 13. ſaying, And now Ifraely, what doth
the Lord thy God require af. thee, but to fear the Lord
thy God, to walk in all his Ways, and to love him, and
How..
to
of Salutations and Recreations.
547
.
to ſerve the Lord thy God with all thy Heart;, and with
all thy. Soul: To keep the Commandments of the Lord,
and his. Statutes; which I command. thee this day? And
Chap. 14. v. 23. the Fear of the Lord is mentioned to-
gether with the Tithes. And ſo alſo Levit. 19. 2,
3, 6. the Sabbaths, and regard to Parents, are menti-
oned with Swearing.
Fifthly, They object; That folemn Oaths, mhich God Object:
commanded, cannot be here forbidden by Chriſt ; for he
faith, that they come from evil : But theſe did not come
from evil; for God never commanded åny thing that was
évil, or came from evil.
I anſwer ; There are things which are Good, Anſw.
becauſe commanded; and Evil, becauſe forbidden' :
Other things are commanded, becauſe Good; and
forbidden; becauſe Evil. As Circumciſion and Oaths, Oaths are
which were good, when and becauſe they were cauſe fora
commanded, and in no other reſpect; and again, bidden.
when and becauſe prohibited under the Goſpel,
they are evil.
; And in all theſe femijh Conſtituitionshowever.Ce-
remonial, there was foniething of good to wit, in
their ſeaſon, as prefiguring ſome good : As by: Cir-
cumciſion, the Purifications, and other things, the
Holineſs of God was typified, and that the Ifra-
elites ought to be Holy, as their God was Holy: : In
the like manner Oaths, under the Shadons and Cere-
monies, fignified the Verity of God, his Faithfulneſs
and Certainty ; and therefore, that we ought in all
things to ſpeak and witneſs the Truth. But the
Witneſs of Truth was before all'Oaths, and remains, before all
wlien all Oaths are aboliſhed ; and this is the mo- Oaths.
rality of all Oaths, and fo long as Men abide there-
in, there is no neceſſity of, nor place for Oaths, as
Polybius witneſſed, who ſaid, The ufe of Oaths in
Fudgment was raré among the Antients ; bite by the
growing of Perfidioufneſs, fo greid alſo the isſé of Oaths.
To which agreech Grotius, ſaying, An Oath is only.
to be uſed as a Medicine, in caſe of neceſſity; A ſolemn
NA 2
Qat)
:
:
Truth 16
548
PROPOSITION XV.
Oath is not ufed, but to ſupply, defect. The lightneſs
Oaths ſup- of Men and their inconſiſtency begot diffidence, for
tely prepus- which Svearing was fought out as a remedy. Bafil
poſed
feats of the Great faith, That Swearing is the effect of ſin.
Men's inAnd Ambroſe, That Oaths are only a condeſcendency
for defect. Chryfoftom faith, That an Oath enter'd
mhen Evil grew, when Men exerciſed their Frauds,
when all Foundations were overturned : That Oaths took
their beginning from the want of Truth. Theſe and
tle like are, witneſſed by many others with the
fore-mentioned Authors. Bue what need of Te-
ſtimonies, where the Evidence of things ſpeaks it
felf? For who will force another to ſwear, of
whom he is certainly perſwaded, that he abhors
to Lye in his words? And again, as Chryſoſtom
and others ſay, For what end wilt thou force him to
Swear, whom thou believeſt not, that he will ſpeak the
Truth.
9. XII. That then, which was not from the be-
ginning, which was of no uſe in the beginning,
which had not its beginning firſt from the will
of God, but from the Work of the Devil, occa-
fioned from Evil, to wit, from Unfaithfulneſs, Ly-
ing, Deceit; and which was at firſt only invented
by Man, as a mutual remedy of this Evil, in
which they called upon the names of their Idols;
yea, that which (as Hierom, Chryfoftom, and others
teſtifie) was given to the Iſraelites by God, as un-
to Children, that they might abſtain from the Ido-
latrous. Oaths of the Heathens, Jer. 12. 16. What-
ſoever is ſo, is far from being a Moral and Eter-
nal Precept. And laftly, whatſoever by its Pro-
fanation and Abuſe is polluted with Sin, ſuch as
are abundantly the Oaths of theſe Times, by fo
often ſwearing and förſwearing, far differs from any
neceſſary and perpetual Duty of a Chriſtian : But
Oaths are ſo : Therefore, c.
Object. Sixthly, They object, That God ſwore, Therefore
to ſwear is good.
I anſwer
E Salutations and Recreations.
549
I anſwer with Athanafius; Seeing it is certain, it is Anſi.
proper in ſwearing to ſwear by another; thence it ap- Alban. in
pears, that God, to ſpeak properly, did never fivear, paff. & quc.
but only improperly: Whence Speaking to Men, he is
Domin.
Said to ſwear ; becauſe thoſe things, which he speaks,
becauſe of the çertainty and immutability of his Will,
are to be eſteemed for Daths. Compare Pfalm 110.
4. where it is ſaid, The Lord did ſwear, and it did
not repent him, &c. And I ſwore (faith he) by my
ſelf: And this is not an Oath... For he did not ſmear God fwears
by another, which is the property of an Quth, but by not be annon
himſelf. Therefore God ſwears nut according to the himgels.
manner of Men, neither can we be induced from thence
to ſwear; but let us fo do and ſay, and ſhem oni ſelves
ſuch by ſpeaking and alting, that we need not with our
Hearers an Oath, and let our Words of themſelves
have the Teſtimony of Truth: For: fu we fall plainly
imitate God.
Seventhly,.-They object; Chriſt did ſwear, and we Object.
ought to imitate him.
I anſwer, That Chriſt did not ſwear; and albeit Anfio.
he had ſworn, being yet under the Law, this
would no ways oblige us under the Goſpei; as
neither Circumciſion, or the Celebration of the Paſ-
chal Lamb. Concerning which, Hierom faith, Al
things agree not unto us, who are Servants, that agreed Ep.partz.
unto our Lord, &c. The Lord ſwore, as Lord, whom tractor
no Man did forbid to ficar: But unto us, that are
Servants, it is not lawful to wear, becauſe we are for-
bidden by the Law of our Lord. Tet, left we should
Suffer ſcandal by his Example, he hath not ſworn, ſince
he commanded us not to ſwear.
Eighthly, They object; That Paul ſwore, and that Object.
often, Rom. 1. 9. Phil. 1. 8. ſaying, For God is my
Record. 2 Cor. 11. 10. As the Truth of Chriſt is
in me. 2. Cor.1. 23. I call God for a Record upon
my Soul. 1: Speak the Truth in Chrift, I lye not,
Rom. 9. 1. Behold, before God I lye not, Gal. 1.20
And ſo requires Oaths of others. I obteſt you (faith
Hier. lib
Ep. 2:
1
NA 3
he)
so
PROPOSITION XV.
ill Oatbi.
he) before God and our Lord Jeſus Chriſti 1 The 5.
27. I charge you by the Lord, that this Epiſtle be read
to all the Brethren. Bur. Paul would not have done for
if all manner of Oaths had been forbidden by Chriſt,
thoſe Apoſtle he was.
Anſw. To all which I anſwer, Firſt ; That the uſing of
ſuch forins of ſpeaking are neither Oaths, nor ſo
efteemed by our Adverſaries. For when upon 6c-
caſion, in matters of great moment, we have ſaid,
Tlse cere's We Speak the Truth in the fear of God, and before
izlonies of
him, who is only Witneſs, and the Searcher of our
Hearts, adding ſuch kind of ſerious Atteſtations,
which we never refuſed in matters of Confe-
quence; nevertheleſs an Oath hath moreover been
required of us, with the Ceremony of putting
our Hands upon the Book, the killing of it, the
lifting up of the Hand: ör Fingers, together with
this common form of Imprecation, So help me God';
or, Łet the Lord God Almighey help re. Secondly,
This contradicts the Opinion of our Adverſaries,
becauſe that Paul was neither before'a Magiſtrate,
that was requiring an Oath of him; nor did he
himſelf adminiſter the Office of a Magiſtrate, as
offering an Oath to any other. Thirdly, The Que-
ſtion is not, what Pant or Peter did, but what
their and our Maſter taught to be done; and if
Paul did ſwear, (which we believe not) he had
finned againſt the Command of Chriſt, even ac-
cording to their own Opinion; becauſe he ſwore
not before a Magiſtrate, but in an Epiſtle to his
Brethren.
Object. Ninthly, They object, Iſai.65.16. where, ſpeak-
ing of the Evangelical Times, he faith, That he
who blėjeth bimſelf in the Earth, shall blefs himſelf
in the God of Truth; and bè that ſweareth in the
Earth, Jijall ſwear by the God of Truth: Becauſe the
former troubles are forgotren; and becauſe they are hid
from mine eyes. For bebold, I create new Heavens,
and
:
of Salutations and Recreations.
551
norant, but theſe words
and a new Earth: Therefore in theſe times we ouglat to
ſwear by the Name of the Lord.
I anſwer ; It is ordinary for the Prophets to Anfir.
expreſs the greateſt Duties of Evangelical Times
in Moſaical Terms, as appears among others from
Fer. 31. 38, 39, 40. Eżck. 36. 25. & 40. and Ifai.
45. 23. I have ſworn by my ſelf, that inte me every
Knee shall bow, every Tongue Jhall ſmear. Where the
Righteouſneſs of the Nein Jeruſalein, the Purity of
the Goſpel, with its Spiritual Worſhip, and the Pro-
feſſion of the Name of Chriſt, are expreſled under
forms of ſpeaking ufed to the Old Jeruſalem, un-
der the waſhings of the Law, under the names
of Ceremonies, the Temple, Services, Sacrifices, Swearing to
Oaths, &c. Yea, that which the Prophet fpeaks exproped by
here of Smearing, the Apoſtle Paul interprets it under the
expreſly of Confeſſing, ſaying, Rom. 14. 11. For, it Gospel.
is written, As I live, ſaith the Lord, every Knee Shall
bom to me, and every Tongue fhall confeſs to God:
Which being rightly conlidered, none can be ig-
under the Law, when the Ceremonial Oaths were
in uſe, to wit, Every Tongue ſhall ſwear, whereby
the Apoſtle, being under the Goſpel, when thoſe
Oaths became aboliſhed, expreſed by, Every Tongue
Mall confefs.
Tenthly, They object; But the Apoſtle Paul ap- Object:
proves Oaths, uſed among Men, when he writes, Heh.
8.16. For Men verily ſmear by the gredter, and are
Oath for confirmation is to theń an end of all ſtrife. But
there are as many Conteſts, Fallacies and Differences at
this time, as there were ever : Therefore the neceſſity of
Oaths doib jet rénzin.
I anſwer'; The Apoſtle tells indeed in this Anſw.
place, wliat Men at that time did, who lived in
Controverſies and Incredulity; not what they
ought to have done, nor what the Sains did, who
were Redeemed from Strife and Incredulity, and
had
No 4
552
PROPOSITION XV.
had come to Chriſt, the Truth and Amen of God.
Moreover, he only alludes to a certain Cuſtom
uſual among Men, that he might expreſs the Fir-
mity of the Divine Promiſe, that he might excite
in the Saints ſo much the more Confidence in God,
promiſing to them, not that he might inſtigate
them to ſmear againſt the Law of God, or con-
firm them in that ; no, not at all : For neither
doth 1 Cor. 9. 24. teach Chriſtians the vain Races,
whereby Men often-times, even to the deſtruction
of their Bodies, are wearied to obtain a Corrup-
tible Prize ; So neither 'doth Chriſt, who is the
Prince of Peace, teach his Diſciples to Fight, al-
beit he takes notice, Luke 14. 31. what it be-
hoveth ſuch Kings to do, who are accuſtomed to
Fight, as prudent Warriors therein. Secondly, as
to what pertaịns to Conteſts, Perfidies and Diffi-
dences among Men, which our Adverſaries affirm
to have grown to ſuch an height, that Swearing is
át preſent as neceſſary as ever. That we deny not
Deceit
, ato
at all; for we ſee, and daily Experience teacheth
mong the us, that all manner of Déceit and Malice doth
the true increaſę among worldly Men and falſe Chriſtians;
Chrifians. but not among true Chriſtians. But becauſe Men
cannot truſt one another, and therefore require
Oaths one of another, it will not therefore fol-
low, that true Chriſtians ought to do ſo, whoni
Chriſt has brought to true Faithfulneſs and Ho-
neſty, as welļ towards God, as one towards a-
nother, and therefore has delivered them froin
Contefts, Perfidies, and conſequently from Oaths.
Object. Eleventhly, They object; We grant, that among
true Chriſtians, there is not need of Oaths ; but by
What means shall me infallibly know them? It will fol-
lot then, that Oaths are at preſent needful, and that
it is laipful for Chriſtians to ſwear, to wit, that ſuch
may be ſatisfied, who will not acknowledge this and the
other Man to be a Chriſtian.
I anſwer
Df Salutations and Recreations. 553
I anſwer; It is no ways lawful for a Chriſtian Anfo.
to ſmear, whom Chriſt hath called to his Ellen-
ţial Truth, which was before all Oaths, forbid- Truth was
ding him to ſwear; and on the contrary, com-
before Oaths
inanding him to ſpeak the Truth in all things,
to the Honour of Chriſt, who called him; that
it may appear, that the Words of his Diſciples
may be as truly believed, as the Oaths of all the
worldly Men. Neither is it lawful for them to
be unfaithful in this, that they may pleaſe ochers,
for that they may avoid their hurt: For thus
the Primitive Chriſtians for ſome Ages remained
faithful, who being required to ſwear, did upa-
nimouſly anſwer, I am a Chriſtian, I ſwear not.
What ſhall I ſay of the Heathens, ſome of whom
arrived to that degree? For Diodorus Siculus re-
lates, lib. 16. That the giving of the right Hand,
was, among the Perſians, a sign of ſpeaking the
Truth. And the Scyphians, as Qul. Curtius relates,
faid, in their Conferences with Alexander the
Great, Think not, that the Scythians confirm their
Friendſhip by ſwearing; they ſwear by keeping their
Promiſes. Stóbeus in his third Sermon tells, That
Solon ſaid, A good Man ought to be in that eſti-
mation, that he need nof an Oath ; becauſe it is to
be reputed a lesſening of his Honour if he be forced
to wear. Pythagoras, in his Oration, among other Heathen-
things, hath this Maxim, as that which concerns Teſtimonies
the Adminiſtration of the Commonwealth : Let Oaths.
no Man call God to witneſs by an Oath, no not in
Fudgment; but let every Man ſo accuſtom himſelf to
ſpeak, that he may become worthy to be truſted even
without an Oath. Bafil the Great, commends Cli-
nias an Heathen, That he had rather pay Three Ta-
Lents, which are about Three Thouſand Pound, than
wear. Socrates, as Stobčus' relates, Serm. 14. had
this Sentence, The Duty of good Men requires, that
they sliep to the World, that their Manners and
Actions
554..
PROPOSITION XV.
Actions are more firm than Oaths : The ſame was
the Judgment of Ifocrates. Plato alſo ſtood againſt
Oxths in his Judgments, de Leg. 12. Quintilianus
takes notice, That it was of old a kind of Infamy,
if any was deſired to ſwear ; but to require an Oath
of a Noble Man, was like an examining him by the
Hang-man. Marcus Aurelius Antoninus, the Empe-
rot of Rome, faith, in his deſcription of a Good
Man, Such is his Integrity, that he needs not dn Qath.
So alto ſome Jews did witneſs, as Grotius relates
out of Maimonides, It is beſt for a Man to abſtain
from-all Oaths. Tlie Eſſeans, as Philo Judaus re-
lates, did eſteem their Words more firm than Oaths;
drid Oaths were eſteemed among them as needleſs
things. And Philo himſelf, ſpeaking of the Third
Commandment, explains his Mind thus, viz. It
were better altogether not to ſwear, but to be dc-
cuſtomed to ſpeak the Truth, that naked Words might
have the ſtrength of an Oath. And elſewhere he
faith, It is more agreeable to Natural Reaſon; al-
together to abſtain from Swearing ; perſwading, That
whatſoever a good Man faith, may be equivalent with
an Oath.
Who then needs further to doubt, but that,
Cated by ſmce Chriſt would have his Diſciples attain the
higheſt Pitch of Perfection, he abrogated Oaths,
as a 'Rudiment of Infirmity, and in place thereof
eſtabliſhed the uſe of Truth? Who can now any
more think, that the holy Martyrs and ancient Fa-
thers of the first Three Hundred Years, and ma-
ny others ſince that time, have ſo oppoſed them-
felves to Oaths, that they might only rebuke vain
and raſh Oaths by the Creatures, or Heathen-
Idols, which were alſo prohibited under the Mo-
Saical Law; and not allo Swearing by the True
God, in Truth and Righteouſneſs, which was
there commanded? às Polycarpus, Juftini Martyi",
Apolog. 2. and many Martyrs, as Eufebius relates
Tertullian
i
Oaths abro.
of Salutations and Recreations 555
Oaths and
A
Tertullian in his Apolog. cap. 32. ad Scap. cap: 1.
of Idolatry, cap. i1. Clem. Alexandrinus, Strom. monies of
lib. 7 Origen. in Mat. Tract. 25. Cyprianus, lib. the. Fathers
3. "Athanaſius, in paſſ. & cruć. Domini Chriſti.
againſt.:
Hilarius in Mat. 5. 34. Bafilius Magn. in Pfalm Swearing.
14. Greg. Nyſſenus in Carit. Orat. 13. Greg. Na-
zianzenus in dialog. contra juramenta. Epiphanius
adverfus hærėſ: lib. 1. Ambrof. de Virg. lib.3.
Idem in Mat: 5. Chryſoſtom in Genef. homil. 15.
Idem. homil. in' Act. Apoſt. cap. 3. Hiejonymits
Epiſtol. lib. part 3. Ep. 2. Idem in Zach. lib. 2.
cap. 8. Idem in Mat. lib. 1. cap. $: Auguſtinus
de ferni. Dom. ferm. 28. Cyrillus in Jer. 4. Theo-
döretus in Deut. 6. Iſidorus Peluſiot à Ep. lib.'t.
Epiſt. 155. Chromatius in Mat: 5 Johannes Da
mafcenus lib. 3. cap. 16. Caffiodorus in Pfalm 94.
Ifidorus Hiſpaleñis cap. 31. Antiochus in Pandect.
ſcript. hom: 62. Beda in Jac. 5. Haimo in Apoc.
Ambroſius Ausbertus in Apoc. Theophyla&tus in
Mat. 5. Pafchafius Ratbertus in Mat. s. Oitho
Brunsfelfius in Mat. 5. Druthmarus in Mat
5
Euthymins Engubinns Bibliotheca vet. patř. in
Mat. 5. OEcumenius in Jac. cap. s. v, 12 An-
ſelmus in Mat: 5. Waldenfes, Viclevus, Eraſmus'in
Mat. 5. and in Jac. 5. Who can read theſe
places, and doubt of their Senſe in this miatter?
And who, believing that they were againſt all
Oaths, can bring ſo great an Indignity to the
Name of Chriſt, as to ſeek to ſubject again his
Followers to To great an Indignity? Is it not ra-
ther time, that all goud Men labour to remove
this Abuſe and Infamy from Chriſtians ?
Laſtly, They object; This will bring in Fraud and Object.
Confluſion; for Impoſtors will counterfeit Piety, and un-
der the benefit of this. Diſpenſation will be without fear
of punifhment
1 anſwer ; There are two things which ob- Arſim.
lige a Man to ſpeak the Truth : Firſt Either
the
نز
!!!
556
PROPOSITION XV.
!
the Fear of God in his Heart; and love of Truth:
for where this is there is no need of Oaths to
The Puniſh ſpeak the Truth: Or, Secondly, The fear of pu-
ment of Iy niſhment from the Judge. Therefore let there
be the ſame, or rather greater Puniſhment ap-
pointed to thoſe, who pretend. fo great Truth in
Words, and ſo great Simplicity in Heart, that
they cannot, Lye, and ſo great Reverence towards
the Law of Chriſt, that for Conſcience fake they
deny to Swear in any wiſe, if they fail; and 'fo
there fhall be the ſame good Order, yea greater,
Security againſt Deceivers, as if Oaths were con-
tinued; and alſo by that more ſevere Puniſhment,
to which theſe falſe Diſſemblers ſhall be liable.
Hence wicked Men ſhall be more terrified, and
good Men delivered from all Oppreſſion, both in
their Liberty and Goods : For which Cauſe, for
their tender Conſciences, God hath often a regard
to Magiſtrates and their State, as a thing moſt
acceptable to him. But if any can further doubt
of this thing, to wit, if without Confuſion it can
be practiſed in the Commonwealth, let him con-
Netherlands ſider the State of the United Netherlands, and he
inſtanced. · ſhall ſee the good Effect of it. For there, be-
cauſe of the great number of Merchants, more
tlan in any other place, there is moſt fre.
quent occaſion for this things and tho” the
number of thoſe, that are of this mind, bę
conſiderable, to whom the States theſe Hundred
Years have condeſcended, and yet daily conde-
ſcend ; yet nevertheleſs, there has nothing of
Prejudice followed thereupon to the Common-
wealth, Government, or Good Order ; but ra-
ther great advantage to Trade, and ſo to shę
Commonwealth.
S. XIII. Sixthly, The laſt thing to be conſider-
ed, is Revenge and War, an Evil as oppoſite and
contrary to the Spirit and Doctrine of Chriſt, as
The United
Light
Of Salutations and Recreations.
$57
Light to Darkneſs. For, as is manifeſt by what
is ſaid, through contempt of Chriſt's Law, the
whole World is filled with various Oaths, Cur- Revenge
fings, blafphemous Profanations, and horrid Perjuries contrary
foºlikewiſe through contempt of the ſame Law, to Christ
the World is filled with Violence, Oppreſſion, Mur-
ders; Raviſhing of Women and Virgins, Spoilings, De-
predations, Burnings, Devaſtations, and all manner
of Laſciviouſneſs and Cruelty : So that it is ſtrange,
that Men, made after the Image of God, ſhould
have ſo much degenerated, that they rather bear
the Image and Nature of Roaring Lions, Tearing
Tigers, Devouring Wolves, and Raging Boars,
than Rational Creatures endued with Reaſon.
And is it not yet much more admirable, that
this horrid Monfter ſhould find place, and be fo-
ménted among thoſe Men, that profeſs them-
felves Diſciples of our Peaceable Lord and Maſter
Jeſus Chriſt, who by Excellency is called the
Prince of Peace, and hath expreſly prohibited
his Childreri all Violence; and
and on the con-
trary, commanded them, that according to his
Example, they ſhould follow Patience, Charity,
Forbearance, and other Vertues worthy of a
Chriſtian ?
Hear then what this great Prophet faith, whom
every Soul is commanded to hear, under the pain
of being cut off, Mat. 5. from verſe 38, to the
end of the Chapter. For thus he faith: Ye have
heard, that it hath been ſaid, An Eye for an Eye, forbidden
And a Tooth for a Tooth: But I ſay unto you, That by Cbril.
ye reſist not evil; but whoſoever ſhall ſmite thee on
thy. right Cheek, turn to him the orher also. And if
any Man will ſue thee at the Laip, and take away
thy Coat, let him have thy Cloak alſo. And whoſów
ever ſhall compel thee ta go a mile, go with him
Iwain. Give to him that asketh thee; and from him
that would borrord of thee, turn not thou away.
Te
have
558
PROPOSITION XV..
.
be
fes.
have heard that it hath been ſaid, Thou ſhalt love thy
Neighbour, and hate thine Enemy: But I ſay unto you,
Love your Enemies, bleſs them thut curſe you, do good
to them that hate you, and pray for them which der
Spitefully uſe you, and perſecute you : That ye may
the Children of your Father which is in Heaven. For
he makerb his Son to riſe on the Evil and on the
Good, and ſendeth Rain on the Juſt and on the Un-
juft. For if ye love them which love you, what. Rea
mard have ye? Do not even the Publicans the ſame ?
And if ye ſalute your Brethren only, what do you
more than others? Do not the Publicans fo? Be ye
therefore perfect, even as your Father which is in Hea-
ven is perfect.
The L.10 of
Theſe words, with a reſpect to Revenge, as the
Chrif more former in the caſe of Swearing, do forbid ſoine
that of Mo- things, which were formerly lawful to the Jews,
conſidering their Condition and Diſpenſation; and
Command unto: fuch, a's will be the Diſciples of
Chriſt, a more perfect, eminent, and full Signifi-
cation of Charity, as alſo Patience and Suffering,
than was required of them in that Time, State
and Diſpenſation,' by the Law of Mofes. This is
not only the Judgment of moſt; if not all, the
Artient Fathers (ſo called) of the firſt. Three
Hundred Years after Chriſt, but alſo of many
ochers; and in general of all thoſe, who have
rightly underſtood and propagated the Law of
Chriſt concerning Swearing; as appears from Ju-
ſtin Martyr in Dialog. cum. Tryph. ejuſdemque
Apolog. 2. Item. ad Zenam. Tertul. de Corona
Teſtimonies Militis. It. Apolog. cap. 21. & 37. . It. lib. de
of the Fa-, Idolol. c. 17, 18, 19. It. ad Scapulam cap., 1.
Fighting. It. adverſus Jud. cap. 7. & 9. It. adv. Gnoſt. 13.
-It. ad Marc. C. 4. : It. lib. de Patientia c. 6, 10.
Orig. cont. Celſum, lib. 3, 5, 8. It in Jofuam,
hom. 12. cap. 9. It. in Mat. cap. 26. Tract. 36.
Cypr. Epift. 56. It. ad Cornel. Lactan. de juſt. lib.
.500
De Salutations and Recreations.
559
?
5. c. 18. lib. 6. c. 20. Ambr. in Luc. 22. Chry-
Faft. in Mat. 5. hom. 18. It. in Mat. 26. hon.
85. It. lib. 2. de Sacerdotio. 1. It.. in 1 Cor. 13.
Chromat. in Mat. 5. Hieron. ad Ocean. It. lib.
Epiſt. p. 3.: Tom. 1. Ep. 2. Athan. de Inc. Verb.
Dei. Cyrill
. Alex. lib. 11. in Johan. cap. 25, 26.
Yea Anguſtin, altho? he vary much in this mat='
ter, notwithſtanding in theſe places he did con-
demn Fighting, Epiſt
. 158, 159, 160. It. ad: Ju-
dices, Epift. 263. It. ad Darium, & lib. 21. It.
ad Fauftum, cap. 76. lib. 22. de Cavit, ad Marć.
cap. 6. 'as. Sylburgins relates. Euthym. in Mat. 26.
and many others of this Age. Eraſmus in Luc.
cap. 3. & 22.
Ludov. Vives in Introduc: ad Sap.
F. Ferus, lib. 4. Cominent. in Mat.7. & Luc. 22.
From lience it appears, that there is ſo great The Laws of
a Connexion betwixt theſe two Precpts of Chrift, Christening
that as they were uttered and commanded by Atament are
him at one and the ſame time; fo the ſame way irreconcila.
they were received by Men of all ages, not on- Secution,
ly in the firſt Promulgation, by the little hümn, wars and
Fighting.
ber of the Diſciples, but alſo after the Chriſtians
increaſed in the firſt Three Hundred Years." Even
alſo in the Apoftafie, the one was not left and re-
jected without the other; and now again in the
Reftitution, and renewed Preaching of the Eternal
Gospel, they are acknowledged as Eternal and Un-
changeable Laws, properly belonging to the Evana
gelical State and Perfection thereof: From which if
any withdraw, he falls ſhort of the Perfection of a
Chriſtian Man.
And truly, the words are ſo clear in them-
ſelves, that (in my Judgment) they need no il-
luſtration to explain their Senſe: For it is as
eaſie to reconcile the greateſt Contradictions, as
theſe Laws of our Lord Jeſus Chriſt, with the
wicked Practices of Wars; for they are plainly in
conſiſtent. Whoever can reconcile this, Reſiſt not
Evil,
$60
PROPOSITION XV.
1
Evil, :with, Refijt Violence by Force ; again, Give alſo
thy other Cheek, with, ſtrike again; alſo, Love thine
Enemies, with ſpoil them, make a Prey of them, pur-
ſue them with Fire and Sword; of, Pray for thofe that
perfecute you, and thoſe that caldemniate you, with,
perſecute yon by Fines, Impriſonments, and Death it ſelf;
and not only ſuch, as do not perſecute you, but who
heartily ſeek and deſire your Eternal and Temporal Wel-
fare: Whoever, I ſay, can find a Means to recon-
cile theſe things, may be ſuppoſed alſo to have
found a way to reconcile God with the Devil,
Chriſt with Antichriſt, Light with Darkneſs, and
Good with Evil. But if this be impoſſible, as in-
deed it is, ſo will alſo the other be impoſible ;
and Men do but deceive themſelves and others,
while they boldly adventure to eſtabliſh ſich ab-
fürd and impoſſible things.
S. XIV. Neverthelefs, becauſe ſome, perhaps
through Inadvertency, and by the force of Cuſtom
and Tradition, do tranſgreſs this Command of Chriſt,
I ſhall briefly ſhew, how much War doth contra-
dict this Precept, and how much they are incon-
ſiſtent with one another; and conſequently, That
War is no ways lawful to fuch, as will be the Diſciples
of Chriſt. For,
Firſt, Chriſt commands, That we ſhould love our
Mat. 5. 43. Enemies : But War, on the contrary, teacheth us
to hate and deſtroy them.
Secondly, The Apoſtle faith, That me War not
Eph. 6. 12. after the Fleſh, and that we Fight not with Fleſh
and Blood : But outward War is according to
the Fleſh, and againſt Fleſh and Blood; for
the ſhedding of the one, and deſtroying of the
other.
Thirdly, The Apoſtle faith; That the Weapons
1 Cor. 10: 4of our Warfare are not Carnat, but Spiritual : But
the Weapons of outward Warfare are Carnal,
fuch as Canon, Muskets, Spears, Swords, Gc. of
which
Of Salutations and Recreations.
561
which there is no mention in the Armour deſcribed
by Paul.
Fourthly, Becauſe James teſtifies, That Wars
and Strifes come from the Lufts, which war in the Jamries. 4. 1.
Gal. 5i 24.
Members of Carnal Men : But Chriſtians, that is,
thoſe that are truly Saints, have crucified the Fleſh
with its Affections and Liſts: Therefore they can-
not indulge them by waging War.
Fifchly, Becauſe the Prophet Iſaiah and Micah
have expreſly Propheſied, That in the Mountain of Mic. 2. 3:
the Houſe of the Lord, Chriſt Shall judge the Nati-
öns, and then they shall beat their Swords into Plom.
Shares, &c. And the Antient Fathers of the firſt Primitive
Three Hundred Years after Chriſt, did affirm Chriftians
theſe Prophecies to be fulfilled in the Chriſtians from War:
of their Times, who were moſt averſe from War;
concerning which Juſtin Martyr, Tertullian, and
others may be ſeen: Which need not ſeem ſtrange
to any, ſince Philo Judaus abundantly teſtifies of
the Eſſenes, That there was none found among them,
that would make Inſtruments of War. But how
much more did Jeſus come, that he might keep his
Followers from fighting, and might bring them to paio
tience and Charity?
Sixthly, Becauſe the Prophet foretold, That
there should nonę hurt nor kill in all the Holy Moun- Ifai. ág. 257
tain of the Lord': But outward War is appointed
for killing, and deſtroying.
Seventhly, Becauſe Chriſt ſaid, That his King-
dom is not of this world, and therefore that his Ser John 18.30
vants ſhall not fight . Therefore thoſe that fight,
are not his Diſciples nor Serojants.
Eighthly, Becauſe he reproved Peter for the
uſe of the Sword, ſaying, Put up again thy Sword Mat, 26. 52.
into his place : for all they that take the Sword, Jhall
periſh with the Sword. Concerning which, Tertul-
lian ſpeaks well, lib. de Idol. How shall be fight in
Peace without a Sword, which the Lord did take away?
For altho' Soldiers came to John, and received a form
of
562
PROPOSITION XV.
of Obfervation ; if alſo the Centurion believed after-
wards, be diſarmed every Soldier in diſarming of Peter.
Idem de Córo. Mil. asketh, Shall it be lawful to uſe
the Sword, the Lord ſaying, That be that uſeth the
Sword, Jhall periſh by the Sword ?
Ninthly, Becauſe the Apoſtle admoniſheth Chri-
Roma. 12.19. ſtians, That they defend not themſelves, neither Reos
venge by rendring evil for evil; but give place into
Wrath, becauſe Vengeance is the Lord's
. Be not over-
come of evil, but overcome evil with good. If thine
Enemy hunger, feed him; if he thirſt, give him drink :
But War throughout teacheth and injoyneth the
quite contrary.
Tenthly, Becauſe Chriſt calls his Children to bear
Mark 8. 34. his Croſs, not to crucifie or kill others; to Patience,
not to Revenge ; to Truth and Simplicity, not to
fraudulent Stratagems of War, or to play the Sycophant,
which Fohn himſelf forbids; to flee the Glory of this
World, not to acquire it by Warlike Endeavours :
Therefore War is altogether contrary unto the
Law and Spirit of Chriſt.
Object. S. XV. But they object, That it is landful to
War, becauſe Abraham did War before the giving of
the Larry and the Iſraelites after the giving of the
Lam.
Anſw.
I anſwer, as before, 1. That Abraham offered
Sacrifices at that time, and Circumciſed the Males:
Which nevertheleſs are not lawful for us under
the Goſpel.
Ifraelites go-
2. That neither Defenſive nor Offenſive War
ing to War was lawful to the Iſraelites, of their own Will,
Oracle of or by their own Counſel or Conduct; but they
were obliged at all Times, if they would be fuc-
ceſsful, firſt to inquire the Oracle of God.
3. That their Wars, againſt the wicked Nati-
ons, were a Figure of the Inward War of the
true Chriſtians againſt their Spiritual Enemies, in
which we overcome the Devil, the World, and
the Fleſh.
God.
4. Some
of Salutations and Recreations.
563
4. Something is exprefly forbidden by Chriſt,
Mat. 5. 26. which was granted to the Jews in
their time, becauſe of their hardneſs; and on the some things
contrary, we are commanded that ſingular Pati-permitted in
ence and exerciſe of Love, which Mofes command-Fament, be-
ed not to his Diſciples. From whence Tertul-cause of
hardness of
lian faith well againſt Marc. Chriſt truly teacheth ideari.
a nero Patience, even forbidding the Revenging of an
Injury, which was permitted by the Creator. And
lib. de patien. The Law finds more than is loſt, by
Chriſt ſaying, Love your Enemies. And in the time
of Clem. Aléx. Chriſtians were ſo far from Wars,
that he teſtified, that they had no marks or
ſigns of Violence among them, ſaying, Neither
are the Faces of Idols to be painted, to which so
much as to regard is forbidden: Neither Sword nör
Bow to them, that follow Peace; nor Cups to them,
who are Moderate and Temperate, as Sylvius Diſc.
de Rev. Belg
Secondly, They object, That Defence is of Na-Objecto
tural
. Right, and that Religion deſtroys 70t Nas
I anſwer, Be it ſo; but to obey God, and Anſw.
commend our felves to him in Faith and Pati-
ence, is not to deſtroy Nature, but to exalt
and perfect it ; to wit, to elevate it 'from the
Natural to the Supernatural Life, by Chriſt
living therein, and comforting it, that it may
do all things, and be rendered more than Con-
queror.
Thirdly, They object, That John did not abro-Object
gate. or condemn War, when the Soldiers came unto
him.
I anſwer, What then? The Queſtion is not Anſtö.
concerning Fohn's Doctrine, but Chriſt's, whoſe
Diſciples we are, not Fohn's : For Chriſt, and not
John, is that Prophet, whom we ought all to
hear. And albeit that Chriſt ſaid, That a greater
than John the Baptiſt was not among Men born of Luke 7. 28.
Women;
tore.
0 %
504
PROPOSITION XV.
0
Women ; yet he adds, That the leaſt in the Kingdom
of God is greater than her But what was John's
anſwer, that we may fee, if it can juſtifie the
Soldiers of this time? For if it be narrowly
minded, it will appear, that what he propoſeth
to Soldiers, doth manifeſtly forbid them that Em-
ployment ; for he .commands them, not to do vio-
lence to any Man, 1107 to defrauid äny. Man; but that
Luke 3. 14. they be content with their Wages. Conſider then
what he diſchargeth to Soldiers, viz. Not" to
uſe Violence or Deceit againſt any ; which be-
ing, removed, let any tell how Soldiers can
War? For is not Craft, Violence and Injuſtice,
three Properties of War, and the natural Conſe-
quences of Battels ?
Object. Fourtlıly, They object, That Cornelius, and that
Centurion, of whom there is mention made, Mat. 8. 5.
were Soldiers; and there is no mention, that they laid
down their Military Employments.
Anſw. I anſwer; Neither rcad we, that they continu-
ed in them. But it is moſt probable, that if they
continued in the Doctrine of Chriſt (and we read
100 any where of their falling from the Faith)
that they did not continue in them; eſpecially if
we conſider, that two or three Agès afterwards,
Chriſtians altogether rejected War, or at leaſt á
long while after their time, if the Emperor Marc.
Aurel. Anton. be to be credited, who writes thus:
---- I prayed to my Country Gods ; but when I was
neglected by them, and obſerved my ſelf preſſed by
the Enemy; conſidering the fewneſs of my Forces, I
called to one, and intréated thoſe, who with us are
Chriſtians called Chriſtians, and I found a great number of
them : And I forced them with Threats, which ought
not to have been; becauſe afterwards I knew their
ſtrength and force. Therefore they betook theni-
ſelves neither to the uſe of Darts nor Trum-
pets, for they uſe. not ſo to do, for the Cauſe and
Name of their God, which they bear in their Con-
ſciencer:
infanced,
that did 1106
War
Of Salutations and Recreations.
565
ſciences : And this was done about an Hundred
and Sixty Years after Chriſt. To this add thoſe
words, which in Juſtin Martyr the Chriſtians an-
ſwer, s modepsiler Tois éxpois, that is, We fight not
with our Enemies. And moreover the anſwer of
Martia to Julian the Apoſtate, related by Sulpitius
Severus : I am a Soldier of Chriſt, therefore I oannot
fight; which was Three Hundred Years after Chrijt.
It is not therefore probable, that they continued
in Warlike Employments. How then is Vincentius
Lyrinenfis, and the Papiſts, conſiſtent with their
Maxim, That which always, every where, and by all
was received, &c. And what becomes of the
Prieſts, with their Oath, That they neither ought, nor
will, interpret the Scripture, but according to the Uni-
verſal Conſent of the Fathers, ſo called ? For it is as
eaſie to obſcure the Sun at Mid-day, as to deny that
the Primitive Chriſtians renounced all Revenge and
War.
And albeit this thing be ſo much known to
all; yet it is as well known, that all the modern
Sects live in the neglect and contempt of this
Law of Chriſt, and likewiſe oppreſs others, who
in this agree not with them for Conſciencé fake
towards God: Even as we have ſuffered much in Perſecution
for not beat-
our Country, becauſe we neither could our felves ing Arms,
bear Arms, nor ſend others in our place, nor give our and not Fast
Money for the buying of Drums, Standards, and other Praying fur
Military Attire. And laſtly, Becauſe we could not Vixery.
bold our Doors, Windows and Shops cloſe, for Conſci-
ence ſake, upon ſuch days as Faſts and Prayers were
appointed, för to deſire a Bleſſing upon, and Succeſs for
the 'Arms of the Kingdom or Commonwealth, under
which we live; neither give thanks for the Viktories
acquired by the effuſion of much Blood. By which
forcing of the Conſcience, they would have con.."
ſtrained our Brethren, living in divers Kingdoms,
at War together, to have implored our God for
contrary and contradictory things, and conſe-
quently
QO3
566
PROPOSITION XV.
quently impoſſible ; for it is impoſſible, that two
Parties fighting together, ſhould both obtain the
Victory. And becauſe we cannot concur with
them in this Confuſion, therefore we are ſubject
to Perfecution. Yea and others, who with us do
witneſs, that the uſe of Arms is unlawful to Chri-
ſtians, do look aſquint upon us : But which of us
two do moſt faithfully obſerve this Teſtimony
againſt Arms ? Either they, who at certain times,
at the Magiſtrate's order, do cloſe up their Shops
and Houſes, and meet in their Allembly, praying
for the proſperity of their Arms, or giving thanks
for fome Victory or other, whereby they make
themſelves like to thoſe that approve Wars and
Fighting : Or we, which cannot do theſe things,
for the ſame Cauſe of Conſcience, left we ſhould
deſtroy by our Works, what we eſtabliſh in Words;
We ſhall leave to the Judgment of all prudent
Men.
Object. Fifthly, They object; That Christ, Luke 22. 36.
Speaking to his Diſciples, commands them. That he that
then had not a Sword, should ſell his Coat, and buy, a
Sword : Therefore, ſay they, Arms are lawful.
Anſw.
I anſwer; Some indeed underſtand this of the
outward Sword; nevertheleſs regarding only that oc-
caſion: otherwiſe judging, that Chriſtians are pro-
hibited Wars under the Goſpel. Among which
is Ambroſe, who upon this place ſpeaks thus: 0
Lord! Why sommandeſt thou me to buy a Sword, who
forbideft me to ſmite with it? Why commandeſi thout
me to have it, whom thou prohibiteft to draw it? On-
lefs perhaps a Defence be prepared, not a neceſſary Re-
venge ; and that I may ſeem to have been able to Re-
venge, but that I would not. For the Law. forbids me
Peter ofer- to ſmite again, and therefore perhaps he ſaid to Peter,
Swords.
offering two Swords, [It is enough] as if it had been
lawful, until the Goſpel-times, that in the Law there
might be a learning of Equity, but in the Goſpel a per-
fection of Goodneſs. Others judge Chrift" to have
ſpoken
of Salutations and Recreations.
507
1
ſpoken here myſtically, and not according to the
Letter; as Origen upon Mat. 19. ſaying, if any
Looking to the Letter, and not underſtanding the Will of
the Words, ſhall ſell his bodily Garment, and buy a
Spord, taking the words of Chriſt contrary to his will,
he shall periſh: But concerning which Sword he ſpeaks,
is not proper here to mention. And truly, when we
conſider the anſwer of the Diſciples, Maſter, be-
hold, here are two Swords; underſtanding it of out-
ward Swords : And again, Chriſt's anſwer, It is
enough; it ſeems, that Chriſt would not that the
relt, who had not Swords, (for they had only two
Swords) ſhould ſell their Coats, and buy an out-
ward Sword, Who can think, that matters ſtand-
ing thus, he ſhould have ſaid, Two was enough? But
however it is ſufficient, that the uſe of Arms is un-
lawful under the Goſpel.
Sixthly, They object; That the Scriptures and Old Object,
Futhers (ſo called) did only prohibit private Revenge,
not t!he uſe of Arms, for the defence of our Country,
Body, Wives, Children and Goods, when the Magiſtrate
commands it; ſeeing the Magiſtrate ought to be obeyed :
Therefore albeit it be not. lawful for private Men to do:
it of themſelves, nevertheleſs they are bound to do it by
the Command of the Magiſtrate.
I anſwer; If the Magiſtrate be truly a Chriſtian, Anſw.
or deſires to be ſo, he ought himſelf in the firſt
Chriftian
place to obey the Command of his Maſter, ſaying, Magiſtrates
Love your Enemies, &c. and then he could not ought to
command us to kill them: But if he be not a true mand of
Chriſtian, then ought we to obey our Lord and their man
King, Jeſus Chriſt, to whom he ought alſo to obey :
For in the Kingdom of Chriſt, all ought to ſub-
mit to his Laws, from the higheſt to the loweſt,
that is, from the King to the Beggar, and from
Cefar to the Clown. But (alas!) where ſhall we
find ſuch an Obedience? O deplorable Fall! Con-
cerning which Ludov. Viv. writes well, lib. de con,
pit
, Chrift
. Sub. Turc. by relation of Fredericus Sylvie
WA
bey the com-
Her Chrift,
004
50*
PROPOSITION XV:
againſt
us, Diſc. de Revol. Belg. p. 85. The Prince enter'd
Lud. Vives into the Church, not as a true and plain Chriſtian, which
1915.
bad indeed been most happy and deſirable; but he brought
in with kim bis Nobility, his Honours, his ARMS,
his Enſigns, his Triumphs, his Haughtineſs, his Pride,
his Superciliouſneſs; that is, He came into the Houſe of
Chrift, accompanied with the Devil'; and which could
po ways be done, he would have joyned two Houſes and
two Cities together, God's and the Devil's, which could
not more be done, than Rome and Conſtantinople,
which are diſtant by ſo long a tract both of Sea and
Land. (What communion, faith Paul, is there be-
twixt Chriſt and Belial?) Their Zeal cooled by de-
grees, their Faith decreaſed, their whole Piety degene-
rated; inſtead whereof we make now uſe of Shadows
and Images, and (as he faith) I would we could but
retain theſe : Thus far Vives. But laſtly, as to what
relates to this thing; ſince nothing ſeems more con-
trary to Man's Nature, and ſeeing of all things the
defence of ones ſelf ſeems moſt tolerable, as it is
moſt hard to Men, ſo it is the moſt perfect part
of the Chriſtian Religion, as that, wherein the de-
nial of Self, and intire Confidence in God, doth moſt
appear; and therefore Chriſt and his Apoftles left us
hereof a moſt perfect Example. As to what relates to
the preſent Magiſtrates of the Chriſtian World, albeit
Soncerning we deny them not altogether the name of Chriſti-
Magihrates ans, becauſe of the publick Profeſſion they make of
of the Cori. Chriſt's Ņame; yet we may boldly affirm, that they
para porta are far from the Perfection of the Chriſtian Religion :
becauſe in the State in which they are, (as in many
places before I have largely obſerved) they have not
come to the pure Diſpenſation of the Goſpel. And
therefore while they are in that Condition, we ſhall
not ſay, That War, undertaken upon a juſt occa-
fjon, is altogether unlawful to them. For even ás
Circumciſion, and the other Ceremonies, were for
a ſeaſon permitted to the Jews, not becauſe they
were either neceſſary of themſelves, or lawful
at
of Salutations and Recreations.
569..
at that time, after the Reſurrection of Chrift;
but becauſe that Spirit was not yet raiſed up in
them, whereby they could be delivered from ſuch
Rudiments: So the preſent Confeſſors of the Chri-
Stian Name, who are yet in the mixture, and not
in the patient ſuffering Spirit, are not yet fitted
for this form of Chriſtianity, and therefore can-
not be undefending themſelves,, until they attain
that Perfection. But for ſuch, whom Chriſt has
brought hither, it is not lawful to defend them-
ſelves by Arms, but they ought over all to truſt
to the Lord.
S. XVI. But laſtly, to conclude, If to give and the con-
receive Flattering Titles, which are not uſed be- clufion.
cauſe of the Vertues inherent in the Perſons; but
are for moſt part beſtowed by wicked Men upon
fruch as themſelves : If to Bow, Scrape and Cringe
to one another; If at every time to call one ano-
ther Humble Servant, and that moſt frequently,
without any deſign of real Service; if this be the
Honour that comes from God, and not the Ho-
nour that is from below, then indeed our Adver-
faries may be ſaid to be Believers, and we con-
demned as Proud and Stubborn, in denying all
theſe things. But if with Mordecai, to refuſe to
how to proud Haman ; and with Elihu, not to Job 32: 21,
give Flattering Titles to Men, left we ſhould be re- 22.
proved of our Maker; and if according to Peter's
Example, and the Angel's Advice, to bow only
to God, and not to our Fellow-Servants; and if
to call'no Man Lord nor Maſter, except under
particular Relations, according to Chriſt's Com-
mand; I ſay, if theſe things are not to be re-
proved, then are we not blame-worthy in ſo do-
ing. If to be vain and gaudy in Apparel, if
to paint the Face, and plait the Hair ; if to be
cloathed with Gold and Silver, and precious
Stones; and if to be filled with Ribbands and
Lace, be to be cloathed.in Modeſt Apparel; and
if
i Eſther 3.5.
570
PROPOSITION XV.
if theſe be the Ornaments of Chriſtians; and if
that be to be Humble, Meek and Mortified; Then
are our Adverſaries good Chriſtians indeed, and we
Proud, Singular and Conceited, in contenting our
ſelves with what Need and Conveniency calls for,
and condeming what is more, as Superfluous; but
not otherwiſe. If to uſe Games, Sports, Plays;
if to Card, Dice and Dance ; if to Sing, Fiddle
and Pipe ; if to uſe Stage-Plays and Comedies,
and to Lye, Counterfeit and Diſemble, be to Fear
always; and if that be to do all things to the
Glory of God; and if that be to paſs our So-
journing here in Fear; and if thai be to uſe this
World, as if we did not uſe it, and if that be
not to faſhion our ſelves according to our former
Luſts; to be not conformable to the Spirit and
vain Converſation of this World; Then are our
Adverſaries, notwithſtanding they uſe theſe things,
and plead for them, very Good, Sober, Mortifi-
ed, and Self-denying Chriſtians, and we juſtly to
be blamed for judging them ; but not otherwiſe.
If the Profanation of the Holy Name of God; if
to exact Oaths one from another upon every
light occaſion; if to call God to Witneſs in
things of ſuch a Nature, in which no Earthly
King would think himſelf lawfully and honour-
ably to be a Witneſs, be the Duties of a Chri-
ftian Mán, I ſhall confeſs that our Adverſaries
are excellent good Chriſtians, and we wanting in
our Duty : But if the contrary be true, of ne-
ceſſity our obedience to God in this thing muſt
be acceptable. If to Revenge our ſelves, or to
render Injury, Evil for Evil, Wound for Wound,
to take Eye for Eye, Tooth for Tooth; if to
fight for outward and periſhing things, to go a
Warring one againſt another, whom we never
faw, nor with whom we never had any Conteſt,
nor any thing to do.; being moreover altogether
ignorant of the cauſe of the War, but only, that
the
CE Salutations and Recreations,
571
the Magiſtrates of the Nations foment Quarrels
one againſt another, the Cauſes whereof are for
the moſt part unknown to the Soldiers that fight,
as well as upon whoſe ſide the Right or Wrong
is; and yet to be ſo furious, and rage one againſt
another, to deſtroy and ſpoil all, that this or the
other Worſhip may be received or aboliſhed; If
to do this, and much more of this kind, be to
fulfil the Law of Chriſt, then are our Adverſaries
indeed true Chriſtians, and we miſerable Hereticks,
that ſuffer our ſelves to be Spoiled, Taken, Im-
priſoned, Baniſhed, Beaten, and evilly Entreated,
without any Reſiſtance, placing our trust only in
GOD, that he may defend us, and lead us by the
way of the Croſs unto his Kingdom. But if it be
other ways, we ſhall certainly receive the Re-
ward, which the Lord hath promiſed to thoſe that
Cleave to him, and in denying themſelves, Confide
in him.
And to ſum up all; If to uſe all theſe things,
and many more that might be inſtanced, be to
walk in the ſtrait way that leads to Life, be to take
up the Croſs of Chriſt, be to die with him to the Lufts
and periſhing Vanities of this World, and to ariſe with
him in neroneſs of Life, and ſit down with him in the
heavenly places; Then our Adverſaries may be ac-
counted ſuch; and they need not fear they are in the
Broad Way, that leads to deſtruction, and we are great-
ly miſtaken, that have laid aſide all theſe things for
Chriſt's fake, to the crucifying of our own Luſts,
and to the procuring to our ſelves Shame, Rer
proach, Hatred and ill-will from the Men of this
World: Not as if by ſo doing we judged to merit
Heaven; but as 'knowing, they are contrary to the
Will of Him, who redeems his Children from the
Love of this world, and its Lufts, and leads them
in the ways of Truth and Holineſs, in which they
cake delight to walk.
The
572
IMA
The CONCLUSION.
F in God's. Fear, Candid Reader, thou 'ap-
plyeft thy ſelf to conſider this Syſtem of Re-
ligion, here delivered, with its Conſiſtency and
Hermony, as well in it felf, as with the Scrip-
tures of Truth, I doubt, not, but thou wilt ſay
with
meg
and many more, That. this is the Spi-
ritual Day of Chriſt's Appearance, wherein he is
Again Revealing the Antient Paths of Truth and
Righteouſneſs. For thou may't obſerve bere the
Chriſtian Religion, in all its parts, truly Eſta-
bliſhed and Vindicated, as it is a Living, Inward,
Spiritual, Pure and Subſtantial Thing; and not a
meer Form, Shew, Shadow, Notion and Opinion,
cas too many have hitherto held it, whoſe Fruits
declare, they wanted that, which they bear the
Name of : And zet many of thoſe are fo in love
with their empty Forms and Shadows, that they
ceaſe not to calumniate us for. commending and
calling them to the Subſtance;
as if we therefore
denied or neglected the true Form and outward
Part of Chriſtianity, which indeed is (as God the
Searcher of Hearts knows) a very great Slander.
Thus, becauſe we have deſired People earneſtly to
feel after God near and in themſelves, telling
shem, That their Notions of God, as he is beyond
the Clouds, will little avail them, if they do not
feel him near : Hence they have fought maliciouſly
to infer, that we deny any God, except that which is
within us. Becauſe we tell People, That it is the
Light and the Law within, and not the Letter
without, that can truly tell them their Condition,
and lead them out of all Evil : Hence they ſay, we
vilific
;
573
The Concluüon.
vilifie the Scriptures, and ſet up our own Imagina-
tions above them. Becauſe we tell them, That it
is not their talking or believing of Chriſt's outward
Life, Sufferings, Death and Reſurrection, no more
than the Jews crying, The Temple of the Lord,
the Temple of the Lord, that will ſerve their
turn, or juſtifie them in the fight of God; but that
they muſt know Chriſt in them, whom they have
crucified, to be raiſed, and to juſtifie them and re-
deem them from their Iniquities : Hence they ſay,
We deny the Life, Death and Sufferings of Chrift,
Juſtification by his Blood, and Remiſſion of Sins
through him. Becauſe we tell them,-while they are
talking and determining about the Reſurrection,
that they have more need to know the Juſt One,
whom they have flain, raiſed in themſelves, and
to be ſure they are part akers of the firſt Reſur-
rection; and that if this be, they will be the more
capable to judge of the ſecond : Hence they ſay,
That we deny the Reſurrection of the Body. Be-
cáuſe, when we hear them talk fooliſhly of Heaven
and Hell, and the laſt fudgment, we exhort thern
to come out of that Helliſh Condition they are in,
and come down to the Judgment of Chriſt in their
.
own Hearts, and believe in the Light, and follow
it, that ſo they may come to fit in the heavenly
places, that are in Chriſt Jeſus : Hence they mali-
ciouſly ſay, That we deny any Heaven or Hell, but
that which is within us, and that we deny any gene-
ral Judgment : Which Slanders, the Lord knows,
are foully caft upon us, whom God hath raiſed for
This end, and gathered us, that by us he might con-
found the Wiſdom of the Wiſe, and bring to nought
the Underſtanding of the Prudent; and might, in
und
574
Che Concluüon.
and by his own Spirit and Power in a deſpiſed Peo-
ple, (that no Fleſh might glory in his preſence) pull
down that dead, dark, corrupt Image, and meer
Shadow and Shell of Chriſtianity, wherewith Antia
chrift hath deceived the Nations : For which end
he hath called us to be a Firſt-Fruits of thoſe that
ſerve him, and worſhip him no more in the Old-
neſs of the Letter, but in the Newneſs of the
Spirit. And tho we be few in number, in re-
spect of others; and weak, as to outward ſtrength,
which we alſo altogether reject; and fooliſ, if com-
pared with the wiſe ones of this World: Yet as
God hath proſpered us, notwithſtanding much Op-
poſition, ſo will be yet do; that neither the Art,
Wiſdom, nor Violence of Men or Devils, ſhall be
able to quench that little Spark that hath apa
peared ; but it shall grow, to the conſuming
of what foever ſhall ſtand up to oppoſe it. The
Mouth of the Lord hath Spoken it! Tea, He
that hath, ariſen in a ſmall Remnant, Joail ariſe
and
go on by the ſame Arm of Power in his Spi-
ritual Manifeſtation, until he hath conquered all
his Enemies, until all the Kingdoms of the Earth
become the Kingdom of Chrif Jeſus.
Unto him. that hath begun this Work, not among
the Rich or Great Ones, but' among the Poor
and Small, and hath Revealed it not to the Wiſe
and Learned, but unto the Poor, unto Babes and
Sucklings; even to Him, the Only-Wiſe and
Omnipotent GOD, be Honour, Glory, Thankſ-
giving and Renown, from henceforth and for
Amen. Hallelu-JAH.
ever.
А
A Table of the Authors cited in this Book.
Alamandus Polanus
56
А
Clemens Alexandrinus 21,172,
Lanus
443
173,193,555,563
Amandus Polanus 238 Conference of Oldenburgh El. D.
Ambroſius Ausbertus
555
240
Ambrofius Mediolanenfis 127,503 Confeffion of Ausburgh 239,265
555,559 Confefion of the French Churches
Amefius
238,487
69
Anſelmus Biſhop of Canterbury 555 Confeffion of Faith of the Churches
Antiochus
555
of Holland
69
Apollinarius
139 Confeffion of the Divines at Weft.
Athanafius 22,502,549,555,559 minſter
70378,201
Auguftinus Bakerus
386 Council of Arzanlick
262
Auguftinus
21,50,82,96,149, Council of Carthage
70
193,194,223,256,262,443,446, Council of Florence
555,558
Council of Laodicea
70
Author de vocat. Gentium 126 Council of Trent 107,238,503
Cyprian
503,555,558
B
Cyrillus Alexandrinus
22,159
Bafil the Great
549,555
164,165,166,5550559
Beda
555
Bellarmin
206,501 Dallaus
484
Bernard
22,381,395 Diodorus Siculus
553
Bertius
236
E
Beza
113,220,496 Epi&etus
17
Borbaus
221,227 Epiphanins
81,555
Buchanan
195 | Eraſmus
526,555,559
Bucerus
Bullinger
220 Eufebius
C
Eutyches
139
Calvin 44,45,46,78,113,223, | Eutbymius
5550559
236,323,350,433,451,354,355,
F
472,484,505,522
Forbes
222,223
Caroloſtadius
505 Franciſcus Lambertus
304,388
Cauſabonus
525 Fredericus Sylvius 563,567
Caffiodorus
555
G
Caftellio
505 Gelafius
262
Catechiſm of Weſtminſter
242| Gentiletus
238
Chagwierus
220 Gerardus Voffius 167,240,265
Chemnitius
223 Godeau
527
Cbriftianus Drurbmarus
555 Gregory the Great
Chromarius
555,559 Gregorius Nazianzenus
555
Chryfoftom 126,489,548,555,559 Gregorius Nylenus
ibid
Cicero
H
Claudius Albertus Inuncanus 228 Heymo
ibid
Hierom
221 Eftius
228
56
22
191
A Table of the Authors.
i
1
:
Hierom 21,80,81,85,261,503,
P
523,549,555,559 Papirius Marfon
444
Hilarius
503,555 | Paraus
113,217
Hildebrand
500 Pafchafius Ratbertus
555
Himelins
228 Paulas Kiccius
439,466
Hiftory of the Council of Trent 505 Philo fudæus
554,561
Hiſtory of the Reformation of France Pitheus
443
521,522 | Pbocylides
192
Hofius
503 Piſcator
1.13
Hugo Grotius
547,548,555 Platina
294
Plato
191,555
I
Plotinus
192
Fames Coret
236 | Polybius
:547
fames Homel
526 Polycarpus
56,555
Fobannes Damafcenus
555 | Proſper
125,126
Fobannes Ferus
559 Pythagoras
553
Fohannes Floracenfis 443,444
Q
Fobn Hus
94 Quintilianus
554
Fobannes Marefius
547 Quintus Curtius
553
Ifidorus Hifpalenfis
555
R
ifdorus Pelufiota
ibid. Reinerius
513
Fultin Mariya 173,192,193,555, Richard Baxter
228,238
558,561,565
S
L
Seneca'
191
Lactantius
191,192 Smith, Doctor in Cambridge 23.
Lucas Oſiander
128,312 Stobaus
555
Ludovicus Vives
559,567 Sulpitius Severus
565
Lutber
22,128,197,198,200, Synod Arelatenfan
284,504,505,526 Synod of Dort
69,112
T
M
Tertullian, 21,504,555,558,561,563
Martianus
503 Theopbylactus
555
Martyr
113 Thomas Aquinds
50
Melanit bon
23,221,265 Tbyfius
219
Muſculus
230
V
N
Victor Antiochenus
16.7
Nicholaus Arnoldus of Franequer
Kincentius Lyrinenfis
565
283,305,307,330,346,347,349,
W
431,445 Waldenſes
555
O
ibid.
O Ecumenius
555
Z
Origen
24,314,555,558,567 Zanchius
113,219,223,238
Otho Brunsfeldias
555 Zwingbius
107,113,228
!
126,127
Wicklet
1
Paſſages
Pallages of Scripture occurring in this Book.
32
96
2
17
55!
iv!
24
6;7
153 / xiv
184
255 xxi
154 XXV
97 | XXrü
521
235
xxxvii 7,9,34
3611xý
550
561
459 lii
2
وفو
154 xiii
46
twar cow a
II-
521
22
154
12
258
2
vi
205
Geneſis. Chap
Verl.
Pag. Chap. Verl.
pag.
XXX11
Chap. Verſ.
21,22
Pag.
525,569 xl
31
ibid.
Xxxvii 22
321 xlii
23 ibil.
xxšviii
314 xly
Pſalms.
xlviii
97
16
33
xlix
6
3
7
226 xvii
lv
17
123
4 izí
Ivi
22,24
521
II
.5
331,343
lix
3
2
361
3
209,244
5
21
I
ibid.
49
lxiv
9
Xxix
255
4
6
Exodus.
16
li
xiii
25
8,9
11,12
33
Ixvi
xxiii
3
99
218
7
liv
Xxxiv
6
Jeremiah.
433
Leviticus.
521,542
13
1xxxvi
15
154 li
218
xix
2,3;6
547 xcvi
6
14 274
Numbers.
CX
3
492 vii
4 290
xi 25,291
4
33
5491x
23 512
xiv
18
Cxviii
179 xiv
cxix
409
Deuteronomy.
14,15
Cxxxix
341
7
33 XV
Iv
15
154
94 Proverbs. xvii
9 98
13
546
xviii
20,&c.
ibid.
12,13,20
9,10
192
157
XXIII
6
xiii
5,9 493,494
24,25,26 157,263
20
xiy
23
9,34
547
341
192
29
409
29
I Samuel
ini
xvii:
15 218,250
30,31,&c.
3+2
il
30
523 / xviii
10 374,433
32
X
12
357 XX
22
xxxii
361
15
341
I Kings.
XXX1
xxi
4
369
33
90
16
Xxvii
38,39,40
383
554
257
18
Lamentations.
I Chronicles.
94
Canticles.
25
xxix
II
521
i
Ezekiel.
Ezra.
3
433
Iſaiah.
xiv.
ix
4
6
i
Nehemiah.
13
409 | xyiii
20
JOS
ix 20,30
382
32 108
33 ii
56!, / xx
1
*Eſther
385
io 521 xxxjü II 108,114,128
រង់
5
569
534
12-10 18
260
Job.
214
156 XXXIV 2,3,8
343
218 xxxyi
255 viii
25,40 550
20
ji
13
87
385 x
Daniel.
20
viii
13
240 xiii
iv
ix
30
20
123
521
218 xxiy
xxiv
13
Horea.
188 xxvi
321
xxvii
3
5
218
354 iv
279
10
xxvii 28
523 3 x
371 XXX 1.18
154,361!
Anos
VIIS
1
ху
343
viii
xxviii
Gore
Xix
274
398
XXX
361
ī
I
385
385
XV 1
204
I
16,17
23
354 liv
360
PP
Ä Table of the Scriptures.
36
Pago
370,393
355
13
164 xxiv
157 xxii
459,466
566
36
4.2
341 XXV
i
5
361
169
361
111
:
our who
449
27
171
160
4494
175
440
148
108,122
210
263
18,19
179
230
542
lv
111
14
I
12
252
562
vi
156
Amos.
Chap.
Verfa
Pag. Chap.
Verſ,
8,9,10
ibid. xxi
Chap:
Verſ.
Pag.
22
545
143
37
19
I
27
148
Micah.
361,396
John.
5,11
167
333
13
561
15
132
1,2,3
ivi
21,23
7
230
26
Zachariah..
9
158
12
iែរ
30
230
8
Xxvi
26
459,466
3
Wiſdom.
41 361,370
159
52
561
xxviii
Matthew.
436
16,17
18
18
8
490
239
19
424
II
415
zo
15
431
Mark.
30
34
285
33,34
33;34
iv
2
166
38 to 48
5.57
387
43 560,
158
23,24
43
viii
39
34
20,25
535,541.
44
sii
12,13
486
vi 27,32,&c.
10
179
16.
IOO
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35
- 21
226
35
486,
33
29
370,396
45
33,35,37 361
5 5 554
53
xiv
22 459,466
13
429
55
38::
1,5
56,57
118
15
306
60
8
Luke.
271,342
63
14
6
255
66
118 vii
7
20
341,38.7
52
243
48,49
23
510 | 111
564 viii
26
xi"
27
28
263 ix
31
30
io
158
xii 35,35
II
166 xii
19
55. 491
36.
xil
166
55,56
40
14
158. *
22
27
47
132
29
218 | XIII
3,4;&c.
31432
341,387
14
38 60 41
492
167
6.9
:3
210 xiy
13
16
MIC
27
31
552
17
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218
IS,
20
383,384 xvii
10
26
230
32,37 ,157
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393
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25,26,27
4,42
XXI
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156
42
137 xvi.
42
156
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431
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460
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447,449
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452
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IO
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254 viii
538
285 ix
48
43
450
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123
409
282
123
163
158
122
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4.45
229,252
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39
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486
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176 xü
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48
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34,&c.
157
410 xiii
512
240 / xiv
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vis
T
562 | xviij
342 | xix
157
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293
300
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A Table of the Scriptures.
123
24
xviii
?
3
361
4:16
bonne :
183
328
11;&c.
42
14
18
II
179 | vii
2
vii
43 viii
379
461
2
51
476
Chap. Vert: Pag. 1 Chap Verſ. Pag: chap. Verf. Pago
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208 iv
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435
36 376,561 | iv
104
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342
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107 | V
18
445
I
225 va
2
124
1
4
12 94,105
195,215
4,5
13
287
104
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244,357
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19
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43,341
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474
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190
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245
24 552
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loo
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474
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3,4 450
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43
73
16,17 445
263
3
252
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434
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21
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452
13 210,266 | x2
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530
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405
14 19,67 17,20,21
i
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510
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22,23 477
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434
25,27 396
23.&c. 466
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510
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220
26
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512
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269.
26,27
34
76
434,438
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397
14,15,18 170
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417
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132
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xiii
38
274
7 109,132
529
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445
6,7,8
76,321 9,10,11
29 479
562
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495
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xvii
320
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341
434
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xix
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17
480
30
390
XX
7
475
23 465,487 30,31,39 322,323
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32
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173
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33,34,35 342
2
294
xxi
9
14
II Corinthians.
483
17 341,409,428i
22. 270,413
xxvi
18
162
21
124
23
XXVII 26
549
2
143
24 490
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3,4,5,13 341,389
17 315
9
549
3,4,5 389
281
435
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280
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124 18,19,20 212,213
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328
428
23,&c.
t
158. i
11
ܐ܂
429 liv
17,28
18
9,1
43
11
111
430
Pp 2
214
Chap
A Table of the Scriptures.
II
225 lii
298 ij
12
3761
I
7
20
2
IM
409
VII
IX
V
X
561
X1
auw
xii
7,8
Chap Verr, Pag. Chap. Verr.
'Pag. Chap., Verf. Pag.
16
143
23 132,167 i
182,300
14,17,18
291
24
206
14 205.247
X
4
560
27,28
5
233,
xi
ro
549
28
118
7
219
Kui
3
6,16,20 480,481
IO
486
5 77,181,225
8
512
Hebrews.
252
409
15
Galatians.
3 521
19 291 11
9
I21
i, &c.
232 i
478 111
14 266
16
29
2
542 | iv
12,13
170
549
16
407
4 305,341
ii
8 235 liv
361 vi
16
551
20 234,254
I2
250 vii
26
213
27
I Theſlalonians.
10,11
50
iv
236
9
253
19
225
5
320
IO
482
12
12,20
496
239
24 384
250
24 랑
​vi
162
37
329
6
210
14
124
361
7
12,13 324
33,34
Epheſians.
14
17
393
229
13
270
16,17
19,20
137
327
14
413
506
22,23
21
255
xii
103
38
23
250
4,5,6 255
27
17
350
324
224
II Theſſalonians.
James.
300
2:1
5,8
166
15
204
239
11,12
25
263
9
27
124
jo
319
I Timothy. ii
24 229
5 37,409 li
19 265 iii
256
301 ii
1,3,4,6 120 iv
I
561
II
249,319
3
114 v
6 195
23
355
8,9,10 535
12 542,543
23,24
226
11,12
14 445,479
24
254 iit
303
I Peter.
30
413 2,3,4,5,6
8
266
162
15
5
290
5 512
16
14
512
329
17
13 132,146
17
537
324
5,6,&c.
23 176
341
ii
5
25,26,27 249 7,8,9,10
306
334
vi
21
12
560
8
142
342
22
397
20
213
313
22,24 204
II Timothy. iii
3,4
535.
6
256 l ii
2
341
18
8
549
15,16,17 83
21
107
17
250
13
5
361,370
205
7
270
10,11 302,341
1
Titus.
5
324
1-5.
i, &c.
II Peter
303
Coloflians.
7,8,9
4
206,244
13
162
10,11
343
10 77,269
35,16
27
15
145
12,13
84
369
11
27
1
II
1
9,10
7,11,16
t
328
1
341
179 vi
18
Philippians
204
20
154
21
409
11
235 in
360 iv
IC
262
506
340 li
1
Chap
A Table of the Chief Things.
I
Jude.
Chap Verſ.
16
1,2,3
3
1,3,14,15
20
9
15
I John
i
I
7
Pag. Chap. Vers, pag. Chap. Vers. Pag.
111
124
341
2 to 10
252
16
342
315
4
259
5,8
20,25
343
247
397,521
124
319 244
Revelation.
I 22
7,20
226 | 11
9 290
155 iy
4,5
124
20 496
9
121 ili
.12 262,269
10
204
16
13 63,78
161
20 29,463
3
I to 5
254 xiv
256
255
6 63,79 | xix
Іо
531
123
14 398 xxii
ibid.
252
9
124
229
124
18
52
287
3081
1,2
2 to 6
15
27
14
23
A Table of the Chief Things :
А
Apoſtle, who he is, their number
Braham's Faith, 34.
was not limited ; and whether any
A Adam, See Man, Sin, Redemp- may be now a-days ſo called, 320,
tion; what Happineſs he loft by 321,322,322.
the Fall, 96. what Death he died, Appearances ; ſee Faith,
97. He retained in his nature no Arrians; they firſt brought in the
Will or Light, capable of it ſelf to Do&trine of Perſecution, upon the ac-
manifeft Spiritual Things, 97. Whe-count of Religion, 502.
ther there be any Reliques of the Arrius, by what he fell into Error,
Heavenly Image left in them, 101, 314,315,
144.
Arminians ; fee Remonſtrants'.
Alexander Skein's Queries, pro Affemblings are needful, and what
poſed to the Preachers, 401,402. fort, 347,348,&c. fee Worſhip; they
Anabaptiffs of Great Britain, 57, are not to be forſaken, 364.
373.
Aſtrologer, 64.
Anabaptifts of Munſter, how their Aurelia; there ten Canonicks were
miſchievous A&ings nothing touch burnt, and why, 443, 444.
the Quakers, 54 to 58.
• B
Anicetus, 56.
Baptiſm is one, its definition, 409,
Anointing ; The Anointing teach- 412 419. It is the Baptiſm of
eth all things; it is, and abideth for Chriſt, and of the Spirit; not of
ever, a common Priviledge, and Water, 419 to 423. The Baptiſm
fure Rule to all Saints, 52,53. of Water, which was fohn's Bape
Antichriſt is exalted, when the tiſm, was a Figure of this Baptiſm,
Seed of God is preſſed, 145. his and is not to be continued,4236047.
work, 318,319,320,325,326. Baptiſm with Water doth noi
Antinomians, their Opinion con- cleanſe the Heart, 413,425, nor is
cerning Juſtification, 209.
it a Badge of Chriſtianity, as as
Apoftafic, 263,315
Cica
Рp3
A Table of the Chief Things.
Circumciſion to the Jews, 428, it is to be given, 471, 472. ſee
442. That Paul was not ſent to Bap- Communion.
tize, is explain’d, 428 to 431. Con.
C
cerning what Baptiſm Chrift (peaks, Calvinifts, ſee Proteſtantt; they
Mat. 28. 20. it is explained, 432. deny Conſubftantiation, $6. They
How the Apoſtles baptized with maintain Abſolute Reprobation, 56.
Water, is explained, 435 to 439. They think, Grace is a certain Ir.
To Baptize, fignifies to Plunge; and reſiſtible Power; and what ſort of
how Sprinkling was brought in, 439, a Saviour they would have, 177,
440. Thoſe of old, that uſed Water- 178. Of the Fleſh and Blood of
Baptiſm, were Plunged ; and they Chriſt, 451,454.455. They uſe lea-
that were only Sprinkled, were not vened Bread in the Supper, 471.
adimitted to an Eccleſiaitick Functis Canon ; Whether the Scripture be
on, and why, 440. Againſt cheuſe a filled up Canon, 92. Whether it
of Water-Baptiſm many heretofore can be proved by Scripture, that
have teſtified, 443.
any Book is Canonical, 92, 93.
Infant-Baptiſm is a meer Humane Caftellio baniſhed, 505,
Tradition, 409, 444.
Céremonies ; ſee Superftition.
Bible ; The laſt Tranſlations ala Chriſt; ſee Communion, Juſtificum
ways find fault with the firſt, 80. tion, Redemption, Word: He Theweth
Birth; The Spiritual Birth, 66. himſelf daily, revealing the Know-
Holy Birth, 368,369. fee Fufifica- ledge of the Father, 22. Without
tion.
his School there is nothing learned,
Biſhop of Rome, Concerning his but buſie talking, 23. He is the E-
Primacy, 56. How he abuſed his ternal Word, 26. No Creature hath
Authority, and by what he depoſed acceſs to God, but by him, 26,27,28.
Princes, and abſolveth the People He is the way, the Truth, and the
from the Oath of Fidelity, 500,504. Life, 28. He is the Mediator be-
Blood; To abſtain from Blood, tween God and Man, 27, 203. He
and things ſtrangled, 479, 481. It is God, and in time he was made
hath been ſhed, 456.
partaker of Man's Nature, 27. Ye-
Blood of Chrift, Tee Communion. Iterday, to day the ſame, and for
Body ; To bow the Body; ſee ever, 38. The Fathers believed in
Hend.
him, and how, ibid. His Sheep hear
Books Canonical and Apocryphal;hiş Voice, and contemn the Voice
ſee Canon. Scripture.
of a stranger, 70,301,304. It is the
Bonaventure, 351.
fruit of his Aſcenſion to ſend Pa-
B00 ; To bow the Knee, fee unitors, $4. He divelleth in the Saints,
Gover the Head.
and how, 138,139. His coming was
Bread; The breaking of Bread neceffary, 141. By his Sacrifice we
among the Jews, was no fingular have Remiffion of Sins, 141, 183,
thing, 466, 471, It is now other. 184, 203. Whether he be, and how
ways performed, than it was by he is in all Men, is explained, 142.
Chrift, 470. Whether unleavened Being formed within, he is the for-
or leavened Bread is to be uſed; mal Cauſe of juſtification, 196,224.
alſo it is hotly diſputed about the By his Life, Death, c. he hath
manner of taking it, and to whom opened a way for Reconciliation,
225,
A Table of the Chief Things.
226, 227, 228. His Obedience, Holy Spirit, is vain and impious,
Righteoulneſs, Death and Suffer- 3014. The ſame inay be fáid of her as
ings are ours, and it is explained ; was in the Schools of Theſeus's Boat,
that Paul ſaid, He filled up that which 326. In her Corrections ought to
was behind of the Africtions of Chriſt be exerciſed, and againſt whom,488
in his Fleſh, 206, Hový we are par-489. She is more corrupted by the
takers of his suffering, 252, 253, acceffion of Hypocrites, 498 The
254. For what end he was mani- Contentions of the Greek and Latin
feſted, 247, 248. He delivers his Churches, about Unleavened or Lea.
own by Suffering, 248. Concerning vened Bread in the Supper, 471.
his outward and ſpiritual Body, 448, The Lukewarmneſs of the Church
449. Concerning his outward and of Laodicea, 287. There are intro-
inward Coming, 478.
duced into the Roman-Church no leſs
Chriſtian ; How he is a Chriſtian, Superititions and Ceremonies, than
and when he ceaſerh ſo to be, 19, among Heathens and Jews, 277.
25,42,43 to 48, 254, 286, 287, 288, Circumciſion, a Seal of the Old
289, 300, 301. The Foundation of Covenant, 439.
his Faith, 64. His Priviledge, 66. Clergy, 320, 322, 325, 335, 3372
When Men are made Chriſtians by 472.
Birth, and not by coming together, Cloaths; That it is not lawful for
276, 277. They have borrowed Chriſtians to uſe things ſuperfluous
many things from Jews and Gen- in Cloaths, 532 to 536, 569.
tiles, 411,412. They recoil by lit Comforter ; For what end he was
tle and little, froin their firſt Puri-rent, 22, 23.
ty, 476,568. The Primitive Chri Commiſion ; The Commiffion of
ftians for ſome Ages ſaid, we are, the Diſciples of Chriſt, before the
Chriſtians, ue Swear not, 553. And, Work was finiſhed, was more Legal
We are the soldiers of Chriſt, it is not than Evangelical, 306.
Tanful for us to Fight, 565.
Communion ; The Communion of
Chriftianity is made as an Art, 25. the Body and Blood of Chriſt is a
It is not Chriſtianity without the Spiritual and Inward thing, 445.
Spirit, 40 to 44,69,70. It would That Body, that Blood is a Spiritual
be turned into Scepticiſm, 31. thing; and that it is that heavenly
It is placed chiefly in the renew-Seed, whereby Life and Salvation
ing of the Heart, 279. Where was of old, and is now, communi-
in it conſiſts not, 363. What is, and cated, 446,447. How any becomes
is not the Mark thereof, 428,429, partaker thereof, 451 to 453. It is
442. Why it is odious tó Jews, not tied to the Ceremony of break-
Turks and Heathens, 454. What ing Bread, and drinking Wine,which
would contribute to its Commenda- Chriſt uſed with bis Diſciples; this
cion, 518.
was only a Figure, 446,453 to 455.
Church, Without which there is Whether that Ceremony be a necela
no Salvation ; what ſhe is; concern- fary part of the New Covenant; and
ing her Members, Viſibility, Profel- whether it is to be continúed, 465 to
Sion, Degeneration, Succeſlion, 272 485. Spiritual Communion with
to 298. Whatſoever is done in the God, through Chrift, is obtained,
Church, without the inſtinct of the 97.
Pp 4
Table of the Chief Things.
149, 150.
.
Community of Goods is not brought keeps Men in outward Signs, Sha-
in by the Quakers, 488,516,517.
dows and Forms, while they nego
Complements; ſee Titles.
let the Substance, 456, 457.
Conſcience ; fee Magiſtrate: Its Diſpute; The Diſpute of the Shoe.
definition, what it is ; it is diſtin- maker with a certain Profeffor, 210,
guiſhed from the Saving Light, 144 311. Of an Heathen Philoſopher
to 143, 487. The good Conſcience, with a Biſhop in the Council of
and the Hypocritical, 266. He that Nice, and of the Unletter'd Clown,
atteth contrary to his Conſcience, 312.
linneth and concerning an erring Divinity; School-Divinity, 299.
Conſcience, 487. What things ap- How pernicious it is, 313 to 317.
perta in to Conſcience, 488. What Dreams ; ſee Faith, Miracles.
Tort of Liberty of Conſcience is den
E
fended, ibid. It is the Throne of Ear: There is a Spiritual, and a
Göd, 489. It is free from the Pow. Bodily Ear, 23,36.
er of ai? Men, 505.
Eaſtey is celebrate other ways in
Converſion; What is Man's there- the Latin Church, than in the
in, is rather a Paſſion, than an Acti- Eaſtern, 55. The Celebration of it
on, 149
Auguftine's ſaying, ibid. is grounded upon Tradition, ibid.
This is cleared by two Examples,
Elders, 33 324
Eleitor of Saxony; the ſcandal
Correction; how and againſt whom given by him, 403.
it ought to be exerciſed, 488,489. Eminency: Your Eminency; ſee
Covenant ; The differerice betwixt Titles.
the New and Old Covenant-Wor Enoch walked with God, 255.
Thip, 50, 346, 347, 375 to 378,425 Epiftle; ſee Fames, Fohn, Peter.
to 427.. See alſo Lom, Goſpel.
Eſau, 358.
1. Croſs; che Sign of the Croſs,442. E:bicks, or Books of Moral Phi-
D
lofophy, are not needful to Chri-
: Dancing; ree Plays.
ftians, 312.
Days; Whether any be holy, and Evangelift ; Who he is, and whe-
concerning the Day, commonly cal ther any now a-days may be fo
Jed the, The Lord's Day, 349,464.
called, 323.
i Deacons, 474.
Excellency: Your Excellency; ſee
Death; See Adam, Redemption; it Titles.
entred into the World by fin, 105,
Exorciſm, 443
106 In the saints ir is rather a
F
palling from Death to Life, 107.
Faith: Its definition, and what
Devil; He cares not at all how its Object is, 33 to 37. How far,
muchGod be acknowledged with the and how Appearances, outward
Mouth, provided he be worſhipped Voices and Dreams, were the Ob-
in the Heart, 24,25,180. He can jects of the Saints Faith, 35: That
form an outward Sound of words, Faich is one, and that the Object of
35. He haunts among the Wicked, Faith is one, 37. Its foundation; 64.
248. How he came to be a Miniſter fee Revelation, Scripture.
of the Goſpel, 316 to 318. When
Farellus, 472.
he can work nothing, 370,371. He
Fatker,
J.
*
$
w
*
..
A Table of the Chief Things.
tion, 33.
Father; fee Knowledge, Revela. See Juſtification: He rewards the
good Works of his Children, 238,
Fathers, ( ſo called they did not 239. Whether it be poſſible to keep
agree about ſome Books of the Scrip- his Commandments, 242, 243. He
cure, 70,81. They affirm, that there is the Lord, and the Only Judge of
are whole Verſes taken out of Mark the Conſcience, 486, 489. He will
and Luke, 81. Concerning the Sep- have a free exerciſe, 497.
tuagint Interpretation, and the He. Gospel : fee Redemption : The
brew Copy, 81. They preached Truths of it are, as Lies in the
Univerſal Redemption for the firſt Mouths of profane and carnal Men,
Four Centuries, 125. They frequent. 30, 45, 46. The Nature of it is
ly uſed the word [Merit ] in their explained, 49, 50. It is diſtinguiſh-
Doctrine, 237,239. Concerning the ed from the Law, and is more
poffibility of not finning, 261, 262. excellent than it, 50, 73. ſee Cove
The poſſibility of falling from Grace, venant, Lam. Whether any ought
265. Many of them did not only co Preach it in this or that place,
contradict one another, but them- is not found in Scripture, 297,
ſelves allo, 315. Concerning Bap. 298. Its Works are diſtinguiſhed
tiſm, and the ſign of the Croſs, 442. from the Works of the Law, 231.
Concerning an Oath, 544. How it is to be propagated, and of
Feet; Concerning the Waſhing of its Propagation, 490. The Worſhip
one anothers Feet, 467 to 470. of it is inward, 427. It is an inward
Franequer, 331.
Power, 167,168.
Freely : The Goſpel ought to be Grace; The Grace of God can
preached freely, 330, 33!. be loſt through diſobedience, 263,
&c. Saving Grace (ſee Redemption)
Gamies, ſee Sports
which is required in the calling and
Gifted Brethren, 297:
qualifying of a Miniſter; ree Mini.
GOD; How he hath always ma-fer: In ſome it worketh in a ſpe-
nifeſted himſelf, 18. Unleſs he ſpeakcial and prevalent manner, that they
within, the Preacher makes a ruft neceflarily obtain Salvation, 150,
ling to ng purpoſe, 22,23. None can 191. Your Gracę; ſee Titles
know him aright, unleſs he receive
H
it of the Holy Ghoſt, ibid. God is
Hai Eben Yok dan, 193.
to be ſought within, 23. He is Hands; Laying on of Hands, 298,
known by Senſation, and not by 480.
meer Speculation and Syllogiſtick Head; Of uncovering the Head
Demonſtrations, 23. He is the Foun- in Salutations, 512,515,529 to 532,
tain, Root and Beginning of all good 563, 569.
Works, and he hath made all things Heart; The Heart is deceitful and
by his Eternal Word, 27. God ſpeak wicked, 77,97,98.
ing, is the Object of Faith, 34. A- Heathens ; Albeit they were ig.
mong all, he hath his own Choſen norant of the Hiſtory, yet they were
Ones, 20. He delights not in the ſenfible of the Loſs by the Fall, 191.
Death of the Wicked; ſee Pedemp. Some Heathens would not ſwear,
tion: He hath manifefted his Love 553. Hcatheniſh Ceremonies were
in ſending his Son, 203, 226, 227. brought into the Chriſtian Religion,
Henry's
630,
3
442.
A Table of the Chief Things.
1
Henry IV. King of France, 500. Fobn Knox, in what reſpect he
Herefies, whence they proceeded, was called the Apoſtle of Scotland,
303,
32.6.
Heretickş, 493
Fudas fell from his Apoſtleſhip,
Higb; ſee Priet.
287. Who was his Vicar, 304. His
Hiſtory of Chriſt ; fee Quakers, Miniſtry was not purely Evangelical,
Redemption.
306. He was called immediately of
Holy of Holies, The High Prieſt Chriſt; and who are inferiour to
entred into it once a Year, 32. "But him, and plead for him, as Patron
pow all of us, at all times, have ac- of their Miniſtry, 307.
ceſs unto God, 51.
Fuftification; The Doctrine there-
Holineſs, Your Holineſs; ſeeTitles. Of is and hath been greatly vitiated
Honour ; ſee Titles.
among the Papiſts, and wherein they
Hypocrite, 493, 497, 498. place it, 197,199, 200,226. Luther.
I
and the Proteſtants, with good rea-
Facob, 358.
fon, oppoſed this Do&trine, tho'ma-
fames the Apoſtle; there were ny of them ran foon into another
of old divers Opinions concerning extream, and wherein they place it,
his Epiftle, 70.
and that they agree in one, 200,
Idolatry
, 3453364. Whence it pro- 201,207. It comes from the Love of
ceeded, 410.
God, 203,226. To juftifie, fignifies
Fefing ; fee Plays, Games. to make really juft; not to repute
Fefisits; ſee Sect Ignatian. jut, which niany Proteſtants are
Feſus, fee Cbrift; What it is to forc'd to acknowledge, 215, 216,
be ſaved, and to be aſſembled in his 219. tO 223. The Revelation of
Name, 184,201,354.
Chriſt formed in the Heart, is the
Ferus; Among them there may formal cauſe of Juſtification, not
be Members of the Church, 273; Works (to speak properly ) which
274. Their Error concerning the are only an effect, and ſo alſo ma-
outward Succeſſion of Abrahain, 285. ny Proteſtants have ſaid, 196, 199
Their Worſhip is outward, 427, to 202, 215 to 237. We are juſtified
Iliterate ; ſee Mechanicks. in Works, and how, 196, 206,207,
Indulgences, 199.
208, 229 to 237. This is ſo far fronz
Infants ; ſee şin..
being a Popiſh Doctrine, that Bel-
Iniquities.; Spiritual Iniquities, or larmine, and others, oppos'd it, 206,
Wickednels, 362."
205,237,239.
Inquiſition, 499.
K
mſpiration ; Where that doth not Kingdom of God, 381,480,490.
teach, words without do make a Knowledge; che height of Man's
houſe to no purpoſe, 21, 22.
appineſs is placed in the true
Fobn the Apoſtle, concerning his knowledge of God, 3. Error in the
Şecond and Third Epiſtles, and the entrance of chis Knowledge is dan-
Revelation, there were lometiine gerous, 15. Superſtition, Idolatry,
divers Opinions, 70.
and thence Atheiſm, hach proceeded
Fohn the Baptiſt did not Miracles, from the falle and feigned Opinions
296.
concerning God, and the Knowledge
Fohn Hus is ſaid to have proad of hin, 17. The uncertain now..
phened, 94.
Acdy
A Table of the Chief Things.
,
ledge of God is divers ways at Auguftine and Buchanan concerning
tained; but the True and Certain, this Light, 194,195. It is not any
only by the Inward and Immediate part of Nature, or Reliques of the
Revelation of the Holy Spirit, 20. Light, remaining in Atam after the
It hath been brought out of uſe, Fall, 144. It is diftinguiſhed from
and by vvhat devices, 24,25. There the Conſcience, 145. It is not a
is no Knowledge of the Father, buc common Gift, as the heat of the
by the Son; nor of the Son, but by Fire, add outward Light of the Sun,
the Spirit, 18,26,27,28,29,30,31,32. as a certain Preacher ſaid, 182. It
The Knowledge of Chriſt, which may be relifted, 133,137,147,148,
is not by the Revelation of his 262,263. By this Light or Secd,
Spirit in the Heart, is no more the Grace and Word of God, he invites
Knowledge of Chriſt, than the prat- all, and calls them to Salvation, 172,
ling of a Parrot, which hath been 173,174. None of thoſe, to whom
taught a few words, may be ſaid the Hiſtory of Chriſt is preached,
to be the Voice of a Man, 31.
are ſaved, but by the Inward Ope-
L
ration of this Light, 175 to 181.
Laicks, 320, 322.
It is finall in the firſt Manifeſtation,
Lairy, 325, 327
but it groweth, 176. It is ſlighted
Law; The Law is diftinguiſhed and Arminians, and why, 177. None
froin the Goſpel, 50, 427. The dif- can put it to ſilence, 173. There
ference thereof, 50, 252, 253. ſee are and may be ſaved, by the ope-
Goſpel : Under the Law the People ration thereof, who are ignorant of
were not in any doubt, who ſhould the Hiſtory of Chriſt, 109, 110,
be Prieſts and Miniſters, 281. ſee 134, 141, 142, 173, 181 to 191. An
Miniſter of the Law, Worſhip. Anſwer to the Objection, That none
' Learning; what true Learning is, can be ſaved, but in the Name of fea
Sus Chriſt, 181, 185
Letter ; the Letter killeth, quick Literature; Humane Literature is
neth not, 253.
not at all needful, 308, c.
Light; the innate Light is ex Liturgy, 351, 373
plained by Cicero, 191, 192.
Logick, 312.
Liglit of Nature; the Errors of Lord; there is one Lord, 38,39.
the Socinians and Pelagians, who Love; of a Love-Feaft; 475,477,
exale this Light, are rejected, 95.
Lutherans, (ſee Froteſtants ) they
Saving Light ( fee Redemption is u. affirin Conſubſtantiation, 56, of
niverſal, it is in all, 132. It is a the Fleſh and Blood of Chriſt, 454.
Spiritual and Heavenly Principle, They uſe unleavened Bread in the
138. It is a Subſtance, not an Accs Supper, 471.
dent, 139, 140. It is Supernatural
M
and Sufficient, 160, 166. It is the Magiſtrate ; concerning his Powe
Gospel preached in every Creature, er in things purely Religious; anc
167. It is the Word, nigh in the that he hath no Authority over the
Mouth and in the Heart, 170,171. Conſcience, 436 to 512. Nor ought
It is the Ingrafted Word, able to he to puniſh, according to Church,
fave the Soul, 176. Teſtimonies of Centure, 489, 490. Concerning the
preſene
307, 308
A Table of the Chief Things.
1
preſent Magiftrates of the Chriſtian found in Scripture, if any be called,
World, 503, 569.
74,75,298. Teachers are not to go
Mahomet prohibited all Diſcourſe before the teaching of the Spirit,84.
and Reaſon about Religion, 505. The Popiſh and Proteſtant Errors
He was an Impoſtor, 146.
concerning the Grace of a Miniſter,
Majeſty, Your Majeity; ſee Ti- are rejected,95,103,104. They are
tles.
given for the Perfection of the
Man, (ſee Knowledge ) his fpirit Saints, c. 249. Concerning their
knoweth the things of a Man, and Call, and wherein it is placed, 271,
not the things of God, 29. The 280 to 298. Qnalities, 272, 299 to
carnal Man eſteemeth the Goſpel-317. Orders, and Diftin&tion of
Truths as Lyes, 30. And in that Laity and Clergy, 320 to 325. Of
State he cannot pleaſe God, 42. ſeparating Men for the Miniſtry,
The New Man and the Old, 66, ibid. Concerning the Suſtentation
339. The natural Man cannot diſ- and Maintenance of Miniſters, and
cern.ſpiritual things; as to the firſt their abuſe, of the Idleneſs, Riot,
Adam, he is fallen and degenerate, and Cruelty of Miniſters, 327 to
66, 94, 95, 103. His Thoughts 340. What kind of Miniftry and
of God, and Divine Things, in the Miniſters the Quakers are for, and
corrupt State, are Evil and Unpro- what ſort their Adverſaries are for,
fitable, 94, 95. Nothing of Adam's 341 to 343.
Sin is imputed to him, until by Miniſter of the Labo ; there was
Evil-doing he commit his own, 97, no doubtfulneſs concerning them un-
105. In the corrupt State he hath der the Law, 281, 305, 306. Their
no Will, or Light, capable of it Miniſtry was not purely Spiritual,
felf, to manifeſt Spiritual Things, and while they performed it, they
97 to 103, 202. He cannot, when behoved to be purified from their
ho will, procure to himſelf Tender- outward Pallutions, as now thoſe
riefs of Heart, 147. Whatſoever he under the Goſpel from their inward,
doth, while he doth it not by, in, 280, 281, 306.
and through the Power of God, he Miracles ; whether they be need-
is not approved of God, 369. How ful to thoſe, who place their Faith
the inward Man is nouriſhed, 448 in Objective Revelation, 35, 36;
to 453. How his Underſtanding 296,
cannot be forced by Sufferings; and Moſes, 190, 375, 378, 410.447.
how his Underſtanding is changed, Munſter; fee Anabaptifts, their
497, 498.
miſchievous A&tings, 54.
Merchandiſe; what it is to make Mufick, 403.
Merchandiſe with the Scriptures, Myſtery of Iniquity, 320, 380
315.
381.
Maſsa 345, 351, 373, 423.
Mathematician, 64.
Name of the Lord, 433. To a-
Mechanicks, 327. They contribu-noint in the Name of Lord, 479.
ted much to the Reformation, ibid. Nero, 495,496.
Merit, fee Fuftification.
Noah's Faith had neither the
Metaphyſicks, 312.
Scripture, nor the Prophecy of
Miniſter of the Gospel, it is not thoſe going before him, 34. It is
N
faint
A Table of the Chief Things.
1
ſaid of him, that he was a perfect Blood of Chriſt, 454, 455. Of an
Man, 2556
Oath, 544.
Number; of uſing the Singular Parable of the Talents, 158,167.
Number to one Perſon, 526. of the Vineyard intrufted, 156,157.
0
Of the Sower, 166,170.Of the Tares,
Oatb ; that it is not lawful to 492, 493.
Swear, 515, 542 to 556.
Paſchal Lamb, the end thereof,
Obedience is better than Sacrifice, 459.
75.
Patritrchs, 449, 459.
Obje&t of Faith; ſee Faith.
Pelagians,95. How we differ from
Ordinance ; Sealing Ordinance, them, 148, 443. ſee Light of Nature.
412.
Pelagius denied, chat Man gets an
Oyl; to anoint with Oyl, 445,479, Evil Seed from Adam, and aſcribes
483.
all to the Will and Nature of Men :
P
He ſaid, tha. Man could attain an-
Papiſts; the Rule of their Faith, to a fate of not finning, by his
55. They are forced ultimately to meer Natural Strength, without the
recur unto the Immediate and In-Grace of God, 261, 262,
ward Revelations of the Holy Spi. Perſecution upon the account of
rit, 65. What difference there is Religion, 502 to 509. ſee Mági-
betwixt the curfed Deeds of thoſe Arate.
of Munfter, and theirs, 57 to 61. Perſeverance; the Grace of God
They have taken away the Second may be loſt through dilobedience,
Commandment in their Catechiſin, 241, 253 to 266. Yet ſuch a ſtabi-
80. They make Philoſophy the lity may in this Life be attained,
Hand maid of Divinity, 85. They from which there cannot be a total
exalt too much the Natural Power, Apoftafie, 267 to 270.
and what they think of the Saving Peter ; whether he was at Rome,
Light, 177. Their Do&trine con-56. He was ignorant of Ariſtotle's
cerning Juſtification is greatly vi. Logick, 85. There were of old
tiated, 197. Concerning their Man-divers Opinions concerning his Se-
ners and Ceremonies, 276,277,290,cond Epiftle, 70.
291,294,295.. Their Literature and Phariſees, 410, 464.
Scudies, 308. Of the modero Apo Pbilosopher; the Heathen Philoſo-
ftles and Evangeliſts, 323. Whom pher was brought to the Chriſtiaa
they exclude from the Miniſtry, Faith by an illiterate. Ruſtick, 312.
327. They muſt be ſure of ſo much Philoſopby, 299, 312.
á Year before they preach, 330.
pbyficks, ibid.
They do not labour, 338. The Plays; whether it be lawful to
more Moderate and Sober of them uſe them, 512, 515, 536 to 542,
exclaim againſt the exceſſive Re 570.
venues of the Clergy, 333. Their Polycarpus, the Diſciple of Foba,
Worſhip can eaſily be ſtopped, 373. 56.
Albeit they ſay, None are ſaved Prey; to pray for RemifTion of
without Water - Baptiſm, yet they Sins, 260. Concerning the Lord's
allow an Exception, 421. Of Bap- Praver, 364. To pray without the
tiſm, 442,443. Of the Fleſh and Spirit, is to offend God, 369, 540.
Colle
A Table of the Chief Things.
Concerning the Prayer of the Will fout good caule, in the Doctrine of
in ſilence, 380. ſee Worſhip. Juſtification ; but they ſoon ran into
- Prayer; the Prayers of the People another Extream, 200, 201. They
were in the Latin Tongue, 309. ſay, that the beſt Works of the
Preacher; ſee Minilter.
Saints are defiled, 20%. Whether
Preaching, what it is terined; the there be any difference between
Preaching of the Word, 316, 325 them, and the Papiſts, in Superfti.
347, 348. To Preach without the tions and Manners, and what it is,
Spirit, is to offend God, 369. ſee 278,279,294,295. What they think
Worſhip: It is a permanent Inſtitu- of the Call of a Miniſter, 282 to
tion, 430. It is learned as another 288. 294 to 299. It's lamentable,
Trade, 325.
that they betake them to Fudas for
Predeftinated; God hath after a a Patron to their Miniſters and Mi-
ſpecial Manner predeſtinated fome niftry, 307. Their Zeal and En-
to Salvation ; of whom, if the places deavours are praiſed, 309. Of their
of Scripture, which ſome abuſe, be School-Divinity, 313, 314. Of the
underſtood, their Objections are Apoſtles and Evangeliſts of this
eaſily ſolved, 152, 153.
tiine, 323. Whom they exclude
Priet; under the Law God ſpake from the Miniſtry, 325. That they
immediately to the High-Prieſt, 32, Preach to none, until they be firſt
51.
ſure of ſo much a Year, 330. The
Prieſt's ; fee Miniſter of the Law, more moderate of them exclaim a-
279, 281, 284, 306, 349.
gainſt the Exceſſive Revenues of the
Profesion; an outward Profeſſion Clergy, 333. Tho' they had forſa-
-is neceffary, that any be a Member ken the Biſhop of Rome, yet they
of a particular Chriſtian Church, would not part with old Benefices,
275.
337. They will not Labour, 338.
Prophecy, and to Propbefie, what | Whether they have made a per-
it fignifies, 321, 322. for the Li- fect Reformation in Worſhip, 345,
berty of Propheſying, ibid. 346. Their Worſhip can eaſily be
Prophets, ſome Prophets did not ſtopped, 373. They have given
Miracles, 296.
great ſcandal to the Reformation,
Proteftants; the Rule of their 403. They deny Water-Baptiſm to
Faith; 55. They are forced ulti- be abſolutely neceffary to Salvation,
mately to recur unto che Immedi- 421. Of Water-Baptiſm, 441 to
ate and Inward Revelation of the 443. Of the Fleſh and Blood of
Holy Spirit, 65. What difference Chrift, 452 to 455. They uſe not
betwixt the Execrable Deeds of thoſe Waſhing of Feet, 469. How they
of Munfter, and theirs, 57 to 61. did vindicate Liberty of Conſcience,
They make Philoſophy the hand-499. Some affirm that wicked Kings
maid of Divinity, 85. They affirm, and Magiſtrates ought to be depoſed,
Fohn Hus propheſied of the Refor- yea, killed, 501. How they meet,
mation, that was to be, 94. Whe. when they have not the conſent of
ther they did not throw themſelves the Magiſtrate, 509. Of Oaths and
into many Errors, while they were Swearing, 544, 545.
expeëing a greater Light, 131. Pſalms ; Singing of Pſalms, 406.
They oppoſed the Papiſts, not with-
Qui
À Table of the Chief Things.
bler
Q
Rcaron; what need we ſet up cor-
Quakers, i.e. Tremblers, and why rupt Reaſon, 46. Concerning Rea-
ſo called, 181,359. They are not ſon, 57, 144, 145.
Contemners of the Scriptures, and Rebekkah, 358.
what they think of them, 67,71,72, Reconciliation; how Reconciliatio
82,83,84,85. Nor of Realon, and on with God is made, 208 to 21s.
what they think of it, 144, 145. Recreations ; ſee Plays.
They do not ſay, that all otheě lé Redemption is conſidered in a two-
condary means of knowledge are of fold reſpect : Firſt, performed by
no ſervice, 26. They do not com- Chriſt without us; and Secondly,
pare themſelves to Jeſus Chriſt, as wrought in us, 204, 205. It is 11-
they are falſly accuſed, 138. Nor do niverſal. God gave his Only Be-
they deny thoſe things that are writ- gotten Son, Feſus Chriſt, for a Light,
ten in the holy Scriptures, concern that whoſoever believeth in him
ing Chriſt, his Conceptions of c. 139, may be ſaved, 109, 160,101. The
215. They were raiſed up of God Benefit of his Death is not leſs Unie
to thew forth the Truth, 131, 132, verſal, than the Seed of Sin,108,109.
179,194,3 16,317,360. Their Do- There is ſcarce found any Article
ctrine of Juſtification is not Popiſh, of the Chriſtian Religion, that is
197,206,228,239. They are not as lo exprefly confirmed in the Holy
gainſt Meditation, 368. Their Wor- Scriptures, 118 to 125. This Do-
thip cannot be interrupted, 372. And arine was preached by the Fathers
what they have ſuffered, 372 to (so called) of the first ſix hundred
375. How they vindicate Liberty years, and is proved by the Sayings
of Conſcience, 507,508. They do of ſome, 125, 126, 127. Thoſe that
not perſecute others, 511,512. Their ſince the time of the Reformation,
Adverſaries confeſs, that they are have affirm'dit, have not given a clear
· found, for the moſt part, free from Teſtimony, low that Benefit is com---
the Abominations which abound a. municated to all ; nor have ſuffici-
mong others; yet they count thoſe ently taught the Truth, becauſe they
things Vices in them,which in them- have added the abſolute neceflity of
ſelves they extol as notable Vertues, the outward Knowledge of the Hi-
and make more noiſe about the ſtory of Chriſt; yea, they have
eſcape of one Quaker, than of an thereby given the contrary party a
hundred among themſelves, 514, ſtronger Argument to defend their
They deſtroy not the mutual Re- preciſe decree of Reprobation; a-
lation, that is betwixt Prince and mong whom were the Remonſtrants
People, Maſter and Servant, Father of Holland, 110, 127 to 130. God
and Son; nor do they introduce hath now raiſed up a few illiterate
Community of Goods, 516. Nor Men to be diſpenſers of this Truth,
ſay, chat one man may not uſe the 131,132, 180, 181. This Doctrine
Creation more or leſs than another, thewech forth the Mercy and Juſtice
517.
of God, 133, 151, 152. It is the
R
Foundation of salvation, 133. It
Kanters ; The Blaſphemy of the anſwers to the whole Tenor of the
Ranters or Libertines, ſaying, Thac Goſpel-Promiſes and Threats, ibid.
there is no difference betwixt good It magnifies and coinmends tbe Me-
and evil, 251.
rits
A Table of the Chief Things.
1
rits and Death of Chriſt, ibid. It and others, 164 to 173. What that
exalts above all the Grace of God, Light is, ſee Light: Many, tho'ig-
ibid. It overturns the falſe Doctrine norant of the outward Hiſtory, yet
of the Pelagians, Semi-pelagians, and have been ſenſible of the Loſs that
others, who exalt the Light of Na- came by Adam, which is confirmed
ture, and the Freedom of Man's by the Teſtimonies of Plato, and
Will, 134. It makes the Salvation others, 191,192. Many have known
of Man ſolely to depend upon God; Chriſt within, as a Remedy to re-
and his Condemnation wholly, and in deem them, tho' not under thať
every reſpez, to be of himſelf, ibid. denomination ; witneſs Seneca, Ci-
It takes away all ground of Deſpair, cero,and others,191,192,193. yet all
and feeds none in Security, ibid. It are obliged to believe the outward
commends the Chriſtian Religion a- Hiſtory of Chriſt, to whom God
mong Infidels, ibid. It ſheweth the bringeth the Knowledge of it, 142.
Wiſdom of God, 135. And it is eſta Reformation ; Wherein it is not
bliſhed, tho’not in Words, yet by placed, 282,283. Mechanick Men
Deeds even by thoſe Miniſters, that have contributed much to it, 327.
oppoſe this Do&trine, ibid. It dero- What hath been pernicious to it,
gates not from the Attonement and 456.
Sacrifice of Jeſus Chriſt, but doth Relation ; fee Quakets.
magnifie and exalt it, 141. There Religion: The Chriſtian Religion,
is given to every one (none ex- fee Chriſtianity, how it is made odió
cepted) a certain Day and Time ous to Jews, Turks and Heathens,
of Viſitation, in which it is poſſible 454.
for them to be ſaved, 132, 153 to Remontrants of Holland (ree Armi-
100. The Teſtimony of Cyrill. con- nians) Redemption : They deny abro.
cerning this thing, 159. It is ex. lute Reprobation,56. How we differ
plained, what is underſtood, and from them, 148. They exalt too
not underſtood by this day, 136, much the Natural Power and free
137. To ſome it may be longer, to Will of Man, and what they think
others ſhorter, ibid. Many may out of the Saving Light, 177. Their
live their Day of Viſitation, after Worſhip can eaſily be ſtopped, 373.
which there is no poſſibility of Sal Reprobation, ſee allo Redemption :
vation to them, ibid. Some Exam- what abſolute Reprobation is, is de.
ples are alledged, ibid. The Ob. ſcribed, 110, 111. Its Doctrine is
jections, and thoſe places of Scrip-horrible, impious and blafphemous,
cure, which others abuſe, to prove, 111 to 116. It is alſo ſo called
That God incites men neceffarily to by Lacas Oſiander, 128. 'Tis a new
ſin, are eaſily ſolved, if they be Doctrine, and Auguftine laid the firſt
applied to theſe Men, after the foundation thereof, which Doniini-
time of their Viſitation is paft, 137, cus, Calvin, and the Synod of Dort,
152, 153. There is given to every maintained, 112, 128, 129. Alró
one a meaſure of the Light, Seed, Luther, whom notwithſtanding Lu-
Grace, and Word of God, whereby therans afterwards deſerted, ibid.
they can be ſaved, 132, 133, 152, It is injurious to God, and makes
153, 166 to 174. which is alſo con. him the Author of Sin ; Proved by
firmed by the Teſtimonies of Cyril,
che
1
A Table of the Chief Things.
1
the Sayings of Calvin, Beza, Züna | vices they have been brought out of
chius, Päræus, Martir, Zwinglius, uſe, 131.
and Piſcator, 113. It makes the Revenge ; ſee War, 556,557,558.
Preaching of the Goſpel, a meer Rule of Faith and Manners ; ſee
Mock and Illuſion, 115. It makes Scripture.
the coming of Chriſt, and his Pro Ruftick; the poor Raftick's an.
pitiatory Sacrifice, to have been a ſwer given to the proud Prelate,
Teſtimony of God's Wrath, ibid. 293. He brought a Philoſopher unto
It is injurious to Mankind, and the Chriſtian Faith, 312.
makes bis Condition worſe than
S
the Condition of Devils, Beaſts, Sabbath, 349, 350.
Jews under Pharaoh, and the ſame Sacraments; of their Number,
which the Poets applied to Tanta. Nature, &c. how much Contention
lus, 110.
there hath been; and that the word
Revelation ; God always manifeft. Sacrament is not found in Scripture,
ed himſelf by the Revelations of the but borrowed from the Meathens,
Spirit, 4, 29,30,62. They are made 411,442. Its definition will agree
ſeveral ways, 4. They have been to many other things, 412. Whether
always the formal Obje&t of Faith, they confer Grace, 483.
and ſo remain, ibid. 32 to 48. And Salvation; without the Church
that not only Subject ively, but alſo there is no Salvation, 273,
Object ively, 48, 49, 50. They are Samaria: the woman of Sanarit,
fimply neceffàry unto true Faith, 4, 460.
18, 94,64. They are not uncertain, Santification, ſee Fuftification.
52, 53, 54. Yea, it is horrible Sacri.
Saxony: the Elector of Saxony,
ledge to accuſe them of uncertainty, of the ſcandal he gave to the Reo
449 45. The Exaraples of the Ana formation, by being preſent at the
baptiſts of Munfter do not a whit Maſs, 403.
weaken this Doétrine, 54, 57, 58, Sceptick, 311.
61. They can never contradi&t the School: without the School of
holy Scripture, nor ſound Reaſon, 4, Chrift nothing is learned, but meer
62, 86. They are evident and clear Talk, and a ſhadow of Knowledge,
of themſelves, nor need they ano.21,22,23. Whether publick Schools
thers Teſtimony, 4, 62, 63. They be necellary, 309.
are the only, ſure, certain and un Scriptures of Truth, whence they
moveable Foundation of all Chriftian proceeded, and what they contain,
Faith, 64. Carnal Chriſtians judge 67,68. They are a declaration of
them nothing neceffary; yea, they the Fountain, and not the Fountain
are hiſſed out by the moſt part of it ſelf, ibid. They are not to be
Men, 19. Of Old none were efteem- eſteemed the adequate primary Rule
ed Chriſtians, ſave thoſe that had of Faith and Manners, but a ſecon.
che Spirit of Chrift; but now a-days dary, and ſubordinate to the Spirit,
he is termed an Heretick, who af- and why, 67 00 94,297. Their Cere
firms, that he is led by it, 45. The tainty is only known by the Spirit,
Teſtimonies of ſome, concerning the 67,69, 275. They teftife, that the
neceſſity of theſe Revelations, 21 to Spirit is given to the Saints for a
24, 44, 45. By whore and what de Guide, 67,81, 82, 87 to 93. Their
Author
09
A Table of the Chief Things.
:
Authority depends not upon the Self-denial, 366.
Church, or Council, nor upon their Semi-pelagians, their axiom, Faci-
Intrinfick Vertue, but upon the Spic enii quod in se eft Deus non denegat
rit; nor is it ſubjected to the corrupt gratiam, 127.
Reaſon of Men, but to the Spirit, 67, Servant; whether it be lawful to
84. The Teſtimonies of Calvin, the ray, I anı your Humble Servant,524.
French Churches, the Synod of Dort, Servetus, 505.
and the Divines of Great Briiain at Shoe-maker, he diſputes with the
Weltminſter, concerning this thing, Profeffor, 310, 311.
69, 70. The Contentions of choſe, Silence; ſee Worſhip.
that ſeek the certainty of the Scrip. Simon Magus, 331.
tures from ſonething elſe than the Sin, ſee Adam, Fuſtification; it
Spirit, ibid. Divers Opinions of the Thall not have dominion over the
Fathers (ſo calle:t) concerning ſome Saints, 73. The Seed of Sin is tranſ-
Books, ibid. Concerning the taking mitted from Adam unto all Men ; but
away, and the corruption of ſome it is imputed to none, no not to In-
places; the Tranſlation, Tranſcrip-fants, except they actually joyn with
tion, and various Lections of the it by finning, 94, 95, 103 to 106.
Hebrew Character, and of the Greek And this Seed is often called Death,
Books, the interpretation of the Sep. 108. Original Sin, of this phraſe
tuagint; concerning the Hebrew the Scripture makes no mention,ibid.
Books, and of admitting or reje&t. By vertue of the Sacrifice of Chriſt
ing ſome Books, 80,81,82. Of the we liave Remiſſion of Sins, 141,203.
difficulty in their Explanation, 85, Forgiveneſs of Sin among the Pa-
36. Auguftine's judgment concerning pilts, 199. A freedom from actual
the Authors of the Canonick Books, Sin is obtained, both when, and how,
and concerning the Tranſcription and that many have attained unto it,
and Interpretation, 82,83. The uſe 241 to 262. Every ſin" weakens a
of them is very profitable and com- Man in his Spiritual Condition, but
fortable, 71,85. The unlearned and doth not deſtroy him altogether,243.
unſtable abuſe them, 85. There is It is one thing not to fin, another
no neceſſity of Believing the Scrip- thing nor to bave fin, 256,257. What-
ture to be a filled up Canon, 92. foever is not done through the
Many Canonick Books, through the Power of God is Gn, 369. Singing of
injury of time, loft, ibid. Whether Pſalms, 406.
it can be proved, by Scripture, that Socinians, ſee Natural Light, their
any Book is Canonical, 92,93. They Raſhneſs is reproved, 41. They
were ſometime as a ſealed Book, 309. think Reaſon is the chief Rule and
To underſtand them, there is need Guide of Faith, ibid. 55, Albeit ma-
of the help and revelation of the ny have abuſed Reaſon, yet they do
Holy Spirit, 21,22,23. No Man can not ſay, that any ought not to uſe it;
make himſelf a Doctor of them, but and how ill they argue againſt the
the Holy Spirit, ibid.
Inward and Immediate Revelations
Sect; the Ignatian Seet loveth Li- of the Holy Spirit, 54 to 57. Yet
terature, 310. They call thoſe that they are forced ultimately to recur
are ſent unto India, Apoſtles, 324., unto them, 65. They exalt too much
Seed of Righteouſneſs, 367. the their Natural Power, and what they
Seed of Sin; lee Sing Redemption.
think
' A Table of the Chief Things.
Tables, 474
think of the Saving Light,177. Their fets apart to the Miniſtry, are hear
Worſhip can eaſily be ſtopped, 373. of their Brethren, 320. It is the Ear.
Son of God; ſee Chriſt, Know- neft of our Inheritance 78.
ledge, Revelation.
Spiritual Iniquities, 362. Spiritual
soul; the Soul hath its Senſes, as Diſcerning, 493.
well as the Body, 23. By what it is Stephen (pake by the Spirit, 43.
ſtrengthened and fed, 369,457. Suffering; how Paul filled up that
Spirit, the Holy Spirit; ſee Know- which was behind of the Ami&tions
ledge, Communion, Revelation, Scrip. of Chriſt; how any are made parta-
tures; unleſs the Spirit fit upon the kers of the Sufferings of Chriſt, and
Heart of the Hearer, in vain is the conformable to his Death, 254.
Diſcourſe of the Doctor,22,36. The Superſtition, 344,345. Whence Su-
Spirit of God knoweth the things of perſtitions ſprung, 363,410,442.
God, 29. Without the Spirit, none Supper, ſee Communion, Bread'; it
can ſay, that Jeſus is the Lord, 22, was of old adminiſtred even to little
29,30. He reſted upon the Seventy Children and Infants, 484.
Elders, and others, 33. He abideth
T
with us for ever, 38,39. He teach.
eth, and bringeth all things to re Talent; one Talent is not at all
membrance, and leads into all Truth, inſufficient of it ſelf; the Parable
40,41,47548,49, 67,68. He differs of the Talents, 158, 167. Thoſe
from the Scriptures, 40, 41. He is that improved their Talents well,
God, ibid. He dwelleth in the Saints, are called Good and Faithful Ser-
41 to 47. Without the Spirit, Chri- vants, 230. He that improved well
ſtianity is no Chriſtianity, 42,55,70. his two Talents, was nothing leſs
Whatſoever is to be deſired in the accepted, than he that improved his
Chriſtian Faith, is aſcribed to him, five, 243.
43. By this Spirit we are turned Talk; ſee Plays.
unto God, and we triumph in the Taulerui was inſtructed by the
midſt of Perſecutions, 43. He quick poor Laick, 300. He tafted of the
eos, 6c.. 43. An obſervable Te Love of God, 351.
ftimony of Calvin, concerning the Teſtimony ; ſee Spirit,
Spirit, 44,45,46,69. It is the Foun Theſeus his Boat, 326.
tain and Origin of all Truth and Thomas of Kempis, 351.
right Reaſon, 62. It gives the Belief Tithes were alligned to che le
of the Scriptures, which may ſatisfie vites, but not to the Miniſters of
our Conſciences, 69. His Teſtimony this day, 329.
is more excellent than all Reaſon, 69. Titles; it is not at all lawful for
He is the chief and principal Guide, Chriſtians to uſe thoſe Titles of Ho-
79. He reaſoneth with, and ſtriveth nour, Majeſty, &c. 515,519 to 529.
in Men, 154. Thoſe that are led by Tongue; the knowledge of Tongues
theSpirit;love the Scriptures,83,275, is laudable, 308, 309,
He is, as it were, the Soul of the Tradition, how inſufficient it is to
Church; and what is done without decide, 56. It is not a ſufficient
him, is vain and impious, 310. He ground for Faith, 433-
is the Spirit of Order, and not of Tranfarjons; ſee Biblz.
Diſorder, 318. Such as the Spirit
Truth
1
A Table of the Chief Things.
1
Truth; there is a difference bea Works are either of the Law, or
twixt what one faith of the Truth, of the Goſpel, 231. fee Fuftification.
and that which the Truth it ſelf, Worſhip; What the true and ac-
interpreting it ſelf, ſaith, 21. Truth ceptable Worinip to God is, and
is not hard to be arrived at, but is how it is offered; and what the
moſt nigh, 21.
ſuperftitious and abominable is, 343,
Turks, among them there may be 3c. The true Worſhip was ſoon
Members of the Church, 273, 274. corrupted and loft, 345. Concern-
ing the Worſhip done in the time of
V
the Apoftafie, 350, 395. Of what
Veſpers, 351.
Worſhip is here bandled, and of the
Voices, outward Voices; ſee Faith, difference of the Worlhip of the old
Miracles.
and new Covenant, 346,347, 375,
376, 377. The true Worſhip is nei-
War; that it is not lawful for ther limited to times, places, nor
Chriſtians to refift Evil, nor wage perſons, and it is explained, how
War, 515,556 0.569.
this is to be underſtood, 347,
Waſhing of Feet, 468, 469: 348, 382, 383, 384, 393, 394, 395,
Wilian Barclay, 501.
426, 427. Concerning the Lord's
Woman; a Woman can preach, 320, Day, and the Days upon which
328. Luther alſo, 284.
Worſhip is performed, 349, 350.
Word; the Eternal Word is the of the publick and filent Worſhip,
Son: It was in the beginning with and its Excellency, 351 to 385. OF.
God, and was God: It is Jeſus Preaching, 385 to 392. Of Prayer,
Chriſt, by whom God created all 392 to 406. Of Singing of Pſalms,
things, 27,139. What Auguſtine read and Muſick, 406,408. What forc of
in the Writings of the Flatonifts con- Worſhip theluakers are for and what
cerning this Word, 193.
fort their Adverſaries, 408,409.
W
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